The Mañjuśrīmūlakalpa is the largest and most important single text devoted to Mañjuśrī, the bodhisattva of wisdom. A revealed scripture, it is, by its own classification, both a Mahāyāna sūtra and a Mantrayāna kalpa (manual of rites). Because of its ritual content, it was later classified as a Kriyā tantra and assigned, based on the hierarchy of its deities, to the Tathāgata subdivision of this class. The Sanskrit text as we know it today was probably compiled throughout the eighth century
This translation was produced by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. Paul Thomas, Ryan Damron, Anna Zilman, Bruno Galasek, and Adam Krug then compared the translation draft against the Tibetan text found in the Degé and other editions of the Tibetan Kangyur. Wiesiek Mical then completed the translation by incorporating all the significant variations from the Tibetan translation either into the English translation itself or the annotations.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of 中國宗薩寺堪布彭措郎加, which helped make the work on this translation possible, is most gratefully acknowledged.
The Mañjuśrīmūlakalpa (henceforth MMK) is a scripture devoted to Mañjuśrī, the bodhisattva of wisdom. It is a vaipulya sūtra—only a few large sūtras can claim this title—that was later classified as a tantra of the Kriyā class. Reflecting its status as a sūtra, the chapter colophons found in the MMK variously identify the work as a Mahāyāna sūtra, a bodhisattvapiṭaka (bodhisattva basket),1 and bodhisattvapaṭalavisara (full bodhisattva collection). The phrase “bodhisattva basket” is significant as it implies that the MMK is part of the Bodhisattva Basket, in contradistinction to the Śrāvaka Basket in the binary classification made by Asaṅga in the Abhidharmasamuccaya. While the Tibetan translations of the MMK refer to it as a “tantra,” the Sanskrit text refers to itself as a kalpa (“manual of rites”), a kalparāja (“king of rites”), and a mantratantra (“mantra treatise”). The term mantratantra, used throughout the MMK to refer to its own content and to tantric teachings in general, could also be understood as “mantra systems/methods,” or the “art of mantras.”
Parts of what we know today as the MMK were in circulation by at least the beginning of the eighth century
The teachings of the MMK are presented as the direct speech of Buddha Śākyamuni, who introduces them as “Mañjuśrī’s” (mañjuśriya) in the dual sense that they either originate from or directly relate to Mañjuśrī. Despite being presented as the direct speech of the Buddha, some of the teachings are in fact given by Mañjuśrī or Vajrapāṇi as part of their dialogue with Śākyamuni. The venue for the teachings is the magically created pavilion “above the Pure Abode” (śuddhāvāsopari), and the audience comprises all Buddhist deities, the deified saints who once lived on earth, the infinite hosts of the most prominent divine and semi-divine beings, and all the classes of nonhuman beings.
The MMK has been likened to an encyclopedia of knowledge,3 and the description of the audience is one of the many types of valuable information found in the MMK. The list of attendees, which includes more than 1,300 names,4 was possibly intended to serve as a “Who’s Who” of Buddhism, and illustrates the extent and structure of the Buddhist pantheon. The deities are listed in groups according to a hierarchical order, while the list of the Buddhist saṅgha in attendance blends the traditional with the historical in its inclusion of the names of many beings that regularly featured in Buddhist literature prior to the MMK. Its other “encyclopedic” content includes astrology (with lists and descriptions of personified astrological categories); geography; types of languages and their geographical distribution; history (presented, in the narrative context of the MMK, as prophecy), including lists of kings and accounts of historical events that emphasize the history of the Buddhist religion; types of persons based on medical categories; types of dreams; and many other subjects. Much of its main ritual content is also presented in encyclopedic format, as is seen in the descriptions of hundreds upon hundreds of different mudrā gestures, mantras, and other ritual elements arranged into categories. This encyclopedic character of the MMK is reflected in the size of the glossary accompanying this translation, which includes more than 2,000 entries.
As a Kriyā tantra and a ritual text (kalpa), the MMK is primarily concerned with ritual. Unlike most other Kriyā tantras, though, the MMK not only describes ritual procedures, it also explains the principles behind them whereby one reaps their benefits, be it the ultimate benefit of awakening and liberation, or a desired temporal benefit. Kriyā (ritual performance), when skillfully used as an instrument of karman (activity), becomes the tool for gathering the accumulations of knowledge and merit indispensable for awakening,5 or for achieving any other desired goal, providing that this goal does not violate one’s bodhisattva conduct or samaya. The mechanism of the mutual dependence of kriyā, karman, and phala (result) is the core of a system that could be regarded as a Kriyā doctrine of the MMK, a doctrine that also applies to other tantras of the same class. The employment of this mechanism allows the practitioner to eventually break the chain of dependent origination (pratītyasamutpāda) and win liberation. In addition to explaining this theory, the MMK also contains didactic material in regard to karman—this time understood as the principle of retribution—such as in the statement, “One creates karma laughing, but experiences it crying” (hasadbhiḥ kriyate karma rudadbhir anubhūyate, 53.288).
A soteriological orientation predominates in the MMK, and awakening to buddhahood is considered the most important outcome of its rites. The goals of the rites found in the MMK are typically listed as threefold—supreme, middling, or minor—and depend on the specific aspirations of the practitioner. The supreme goal is full awakening (samyaksambodhi) thus all rites in the MMK are ultimately aimed at liberation. The MMK explains this goal of liberation using another triad: the liberation of the fully realized buddhas, of the pratyekabuddhas, or of the śrāvakas. The highest goal—that of fully realized buddhahood—is always inspired by the bodhisattva wish to benefit others.
On a more mundane level, the MMK prescribes a wide array of distinct mantras for different purposes, to be used in different contexts, and employed at specific times; it even prescribes a mantra for the time of death that will enable the dying person “to take the final refuge in the supreme body of the dharmadhātu” (54.99). The many worldly applications of mantras in the MMK usually come with the stipulation that mantras should not be used selfishly or to cause others harm.
The most fundamental principle of Kriyā practice is that the mantra and the deity are one and the same. It is in this spirit that some deity emanations are given names such as “One Syllable,” and some mantras are referred to as a cakravartin (wheel-turning monarch/universal emperor), or “Great Lord of Wrath” (mahākrodharāja). Being identical with the deity, the mantra is fundamental to all rituals and essential to their efficacy, while other kriyā elements, such as the mudrā, the maṇḍala, the homa (fire offering), and so forth, serve to enhance and amplify its power. A second, and closely related core principle explained in the MMK is that a mantra is inseparable from and coextensive with the mind (cittāyata, 38.43), or, as the MMK phrases it, “there is no mantra without mind” (na mantraṃ cittavarjitam, 38.43). This threefold unity of the deity, the mantra, and the mind is the secret behind the magical power of the ritual.
Among the numerous mantra deities that appear in the MMK, prominence is given to the supramundane classes that manifest as the activity of the Buddha. One such class is the esoteric uṣṇīṣa deities, the best known among them being the eight “uṣṇīṣa kings.” As the name suggests, they emanate from the uṣṇīṣa protuberance on the Buddha’s head, and so embody the nature of awakening itself. The deities referred to as uṣṇīṣa, tathāgata-uṣṇīṣa, cakravartin, uṣṇīṣa-cakravartin, vidyā-cakravartin, and so on, always represent the highest level of realization, be they male or female, peaceful or wrathful. Some of the most powerful among these are the ekākṣara (one syllable) mantras, and this epithet is often used as the proper name (One Syllable) of a given deity who might be one of the uṣṇīṣa deities, or One Syllable emanations of Mañjuśrī, Yamāntaka, or Vajrapāṇi.
The reader may at first feel daunted by the presence in the English translation of terms left in the original Sanskrit. However, terms such as uṣṇīṣa, cakravartin, vidyā, vidyārāja, or vidyārājñī serve multiple functions and often convey more than one meaning simultaneously, something not easily captured in English. On the most basic level, these five terms are generic names referring to categories of mantra deities and of the corresponding mantras. Apart from this dual classificatory function, they are also employed as epithets whose literal meanings are given in the accompanying glossary. As class names, these terms define groups that lack clear boundaries and often overlap—uṣṇīṣa deities, a group virtually conflatable with cakravartins, is a subgroup of vidyārājas, who in turn are a subgroup of vidyā deities in general. Accordingly, the terms vidyārāja/-jñī apply also to cakravartins and to uṣṇīṣa deities. As it would be too confusing to vary the translation depending on context, and often impossible to decide which meaning prevails in a particular context, these terms have been left, for the most part, in their Sanskrit form.
The present translation is based on the published Sanskrit text (Śāstrī 1920–25), which represents the most complete version of the MMK in existence. This text is a transcript of the Trivandrum manuscript, which, according to Isaacson,6 could be as old as the eleventh century, and, judging by its script, is likely to have originated in Nepal. There are a few other extant Sanskrit manuscripts of the MMK, most of which, if not all, were produced in Nepal. None of them is complete, and none has the chapters in the same order. Their variant readings have nevertheless been included in the critical apparatus of the partially edited Sanskrit text that accompanies this translation.
Apart from the Sanskrit manuscripts, the MMK exists also in canonical Tibetan and Chinese translations. Each of them is much shorter than the extant Sanskrit version and includes a different selection of chapters. The Tibetan translators’ colophon tells us that the Tibetan translation was completed, “by the Indian preceptor and spiritual teacher Kumārakalaśa and the monk translator Śākya Lodrö (shAkya blo gros),” most likely in the mid-11th century. The translation presented here is from the Sanskrit, but has been revised against the Tibetan text of the Pedurma (dpe bsdur ma) comparative edition of the Degé Kangyur. It includes only the chapters that exist in the Tibetan translation: thirty-seven out of the total of fifty-five7 chapters that comprise the extant Sanskrit version of the Trivandrum manuscript. The discrepancies between the extant Sanskrit and Tibetan versions of the text are reflected in the sequence of chapters in this translation. The Tibetan translation omits chapters 18-23, so they have been omitted here as well, necessitating a jump from chapter 17 to 24. Similarly, because the Tibetan translation omits chapters 39-49 we have also left them out of this translation, which is reflected in the jump from chapter 38 to 50. The last two chapters included in this translation, 53 and 54, are combined into a single chapter in the Tibetan translation, which is enumerated as chapter 36 in the Tibetan text. Finally, the extant Sanskrit version includes an additional chapter at the end of the text that is omitted in the Tibetan version, and so is omitted here.
There is no known commentary on the MMK in existence, compounding the problem of translating its difficult and often corrupt Buddhist Hybrid Sanskrit (BHS) language, and interpreting many of its obscure passages, whose exact meaning, it seems, was often missed even by the canonical translators in Tibet, one of whom was an ethnic Indian.
Regarding the general Mahāyāna content of the MMK, its teachings are applicable to and can be practiced by everyone. However, when it comes to its esoteric content, the MMK itself clearly states:
“This Dharma treasury of the tathāgatas is extremely occult, as it depends in every respect on mantras. It must not be taught to those who have not received the samaya from the master, or those who do not understand the samaya. Why is this? This is because it is secret. It is an occult teaching; it is a teaching [arising from] omniscience. No beings should ever reject or take it lightly” (54.5).
[F.105.a]8Oṁ, homage to all the buddhas and bodhisattvas!
Thus did I hear at one time. Lord Śākyamuni dwelt above the Pure Abode, in an inconceivable, wondrous pavilion, circular in shape, with a congregation of bodhisattvas9 distributed all around, located in the canopy of the sky. There the Lord addressed the gods of the Pure Abode: {1.1}
“Honored gods! Listen as I tell of the inconceivable, wondrous miracles of Mañjuśrī, the divine youth, bodhisattva, and great being—listen as I tell of his conduct, different types of samādhi, and magical power; his liberation, maṇḍala, and his miraculous bodhisattva manifestations; and how he is the sustenance for all beings and brings them life, health, and sovereignty! I will explain, for the benefit of all beings, the mantra subjects that completely fulfill one’s wishes. Listen well and duly reflect upon it—I will now tell you about him.” {1.2}
Thereupon the gods of the Pure Abode, folding their hands, said:10
“Then tell us, Lord, about the conduct of the bodhisattvas; their different samādhis and their attainment of the bodhisattva levels; their sitting upon the vajra throne, overpowering of Māra, and turning of the wheel of Dharma; their liberating of all śrāvakas and pratyekabuddhas; their ensuring for all beings rebirth as a god or a human and the pacification of all suffering; their removal of diseases of the poor, sick, and wealthy alike; their invulnerability to the use of all mundane and supramundane mantras; and their fulfilling of all wishes that thus makes the speech of all the tathāgatas fruitful.11 Lord, speak with a mind full of love and concern for our welfare, [F.105.b] and out of pity for all sentient beings.” {1.3}
Then Lord Śākyamuni, casting a glance with his buddha eye over the entire realm of the Pure Abode, entered the samādhi called the spreading and diffusing of the light of the pure sphere.12 As soon as the Lord entered this samādhi, out of his ūrṇā came an array of light rays called arouser of the bodhisattva Saṃkusumita;13 he was surrounded by many hundreds of thousands of millions of rays. The light circumambulated the Buddha three times and, having passed through billions of trichiliocosms and crossed as many worlds in the northeastern direction as there are grains of sand in one hundred thousand Gaṅgā rivers, it came to the world sphere called Kusumāvatī, where the tathāgata Saṃkusumita Rājendra was staying. Due to the power of his previous aspirations, Mañjuśrī was also staying there together with other bodhisattvas, great beings engaged in bodhisattva activity. Seeing this effulgence of light, he gently smiled and addressed the multitude of bodhisattvas: {1.4}
“This arousing ray of light, O sons of the victorious ones, has come here to wake me up. Do pay attention!” {1.5}
Then Mañjuśrī, the divine youth, the bodhisattva, the great being, with his eyes wide and unblinking, sat facing the radiance of the ray. And this arousing ray, illuminating the Kusumāvatī world sphere with great radiance, circumambulated the thus-gone lord Saṃkusumita Rājendra clockwise three times and dissolved into the head of the great being, the bodhisattva Mañjuśrī. {1.6}
The divine youth Mañjuśrī then got up from his seat [F.106.a]and circumambulated the thus-gone lord Saṃkusumita Rājendra three times. Then, bowing his head and placing his right knee on the ground, he spoke to Lord Saṃkusumita Rājendra: {1.7}
“May Lord Śākyamuni, the tathāgata, the arhat, the completely awakened one, think of me. Let me go, O lord, from here to the Sahā world sphere to see Lord Śākyamuni, to honor him and serve him. Let me go so that he may instruct me in the mantra practice, the sādhana practice, and the procedure of constructing the right maṇḍala; the secrets of the ritual and the procedure of drawing the picture; and the secret mudrā empowerment into the heart of all the tathāgatas, so that all the wishes of all beings are fulfilled.” {1.8}14
Being so addressed, the thus-gone lord Saṃkusumita Rājendra said this to Mañjuśrī, the divine youth:
“You may go, divine youth Mañjuśrī, if you think that this is the right time. And please ask Lord Śākyamuni, on my behalf, if he is without pain and without worry, if his efforts come easily to him, and if his life is comfortable.” {1.9}
Then, the thus-gone lord Saṃkusumita Rājendra [F.90.a]15[F.107.a] further said this to Mañjuśrī, the divine youth:
“Also, O divine youth, the tathāgatas, the arhats, the completely awakened ones, numerous as grains of sand in one hundred thousand Gaṅgā rivers, have taught and will teach again of your proficiency in mantra practice, maṇḍala ritual, the secret empowerment, the mudrās, the picture drawing procedure, the homa rite, the mantra recitation, and the regular observations, all of which fulfill every wish and bring joy to every being. They will teach of your proficiency in the vast fields of astrology and gemology; of your knowledge of the past, present, and future; and of your ability to govern and make predictions. They will teach of your mantra repetition, your ability to travel to the ends of the earth and to become invisible, and your vast knowledge of the right time and occasion for anything. They will teach how to traverse all the stages of the buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas, and all the mundane and supramundane stages without exception. They will teach the way in which you are established in the practice of all of these. So that I too may rejoice, please go Mañjuśrī, O divine youth, if you think that the time is right. You will hear these teachings in the presence of Śākyamuni, face to face with him, and you will later give them yourself. The mantra for this is as follows: {1.10}
“Homage to all the tathāgatas whose instructions are inconceivable and perfect!
“Oṁ, ra ra! Do remember! O perfect teacher possessing the form of a divine youth! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!16 {1.11}
“This was, O divine youth Mañjuśrī, the root mantra. It is the heart essence of all the tathāgatas, and it was and will be17 recited by them. You will also now recite this, the all-accomplishing mantra, together with all its parts, having arrived in the Sahā world. This has been sanctioned by Śākyamuni. Here, the ultimate heart mantra is:
“Oṁ, this [mantra] is [my] homage to speech!18 {1.12}
“The subsidiary heart mantra in this set is:
“Speech, hūṁ!”19 {1.13}
Lord Mañjuśrī, the divine youth, being thus granted leave by Saṃkusumita Rājendra, [F.90.b][F.107.b] the tathāgata, entered the samādhi called the ornament of all supernal manifestations that brings the attainment of the essence of awakening which is a product of the conduct of a bodhisattva. As soon as Mañjuśrī, the divine youth, entered this samādhi, the world sphere with all its directions—above, below, and across—up to its farthest reaches, became filled with lord buddhas. Saṃkusumita Rājendra then said: {1.14}
“Good, good it is, O son of the Victorious One, that you have entered this particular samādhi! No śrāvakas, pratyekabuddhas, or bodhisattvas who are established in the perfect conduct, not even those on the tenth bodhisattva level, are able to enter this samādhi.” {1.15}
Then Saṃkusumita Rājendra, having conferred with the lord buddhas, the tathāgatas, taught the following mantra of Mañjuśrī, the divine youth—his ultimately secret, innermost heart essence that accomplishes all purposes. This most secret, divine mantra, called One Syllable,20 [F.89.b][F.106.b] which serves the interests of all beings, is also fit to accomplish the special mantra practice.21 {1.16}
Lord Saṃkusumita Rājendra, the tathāgata, became quiet for a moment. Looking with his buddha eye over all the world spheres, he considered all the lord buddhas dwelling there, and with a mind filled with love, pronounced the mantra:22
“Homage to all the buddhas!
“Oṁ maṁ!”23
“This mantra is the ultimate heart essence of Mañjuśrī, which accomplishes all endeavors.” {1.17}
Then Mañjuśrī, the divine youth, arose from the aforementioned samādhi and performed, in the time that it takes a strong person to bend or to extend their arm, or to snap their fingers, or to close and open their eyes, the miraculous, special samādhi called the intellect with the force of magical power, and went to the Sahā world. Having arrived there, he established himself in the palace of the gods of the Pure Abode founded upon fine jewels and gems in the canopy of the sky. Illuminating this entire realm of the Pure Abode with powerful rays of light, he entered the samādhi called the illuminator adorned with brilliant jewels. {1.18}
As soon as Mañjuśrī, the divine youth, entered this samādhi, he manifested through the power of bodhisattva transformation, for the worship of Lord Śākyamuni, a divinely created palace sumptuously studded with many gems and adorned with jeweled parasols spanning many hundred of thousands of leagues; bedecked with divinely beautiful great bundles of silk streamers; decorated with celestial flowers, banners, flags, garlands, and jewels; and pleasant with the sweet sound of draperies of latticed wind-chimes. Also, in the act of worshiping Lord Śākyamuni, he manifested a copious rain of perfume, garlands, ointments, wreaths, and scented powders. {1.19}
Seeing this extraordinary and marvelous display—a miracle of a bodhisattva—the hair of the gods of the Pure Abode stood on end in excitement. When, however, they saw their abodes trembling, their hearts became tormented and pained. They immediately began to wail loudly, with a sense of great urgency, “Oh, what can this be? Could it be that we are being deprived of our divine powers?” And they implored, “Please protect us, Lord! Please protect us, Śākyamuni!” {1.20}
Lord Śākyamuni then addressed the entire assembly of the gods of the Pure Abode:
“Do not be afraid, friends! Do not be afraid! Mañjuśrī, the divine youth present here, the bodhisattva, the great being, has come here from the presence of the tathāgata Saṃkusumita Rājendra in the buddhafield Saṃkusumita, in order to see, worship, and serve me. He has come to teach the conduct of great purpose, the mantra subjects, and the vast and amazing Dharma subjects.” {1.21}
The divine youth Mañjuśrī, in turn, circumambulated Lord Śākyamuni three times and, looking at him with unblinking eyes, bowed down to his feet and praised him with these succinct words: {1.22}
“Homage to the omniscient one who is established, and is establishing others, in nirvāṇa and in the path of the three vehicles that encompasses all consciousnesses and all knowable objects, both conditioned and unconditioned!” {1.29}
Having praised Lord Śākyamuni in his presence with these words, Mañjuśrī said:
“There is, O lord, in the eastern direction beyond world spheres as numerous as the grains of sand in one hundred thousand Gaṅgā rivers, a buddhafield called Saṃkusumita. There is a world sphere there called Kusumāvatī where the tathāgata Lord Saṃkusumita Rājendra dwells. An arhat, one perfectly awakened, perfected in wisdom and conduct, the bliss-gone one, the supreme knower of the world, the guide of people who need to be tamed, the preceptor of gods and men, he expounds the Dharma that is good in the beginning, good in the middle, and good in the end. He presented an account of the buddha activity25 that is profoundly meaningful, full of beautiful figures of speech, original, complete, perfectly pure, and highly polished. He is presently living and teaching all sentient beings the Dharma, the bodhisattva basket26 that pertains to the mantra practice, [F.91.b][F.108.b] the path that conforms to the practice of the threefold path, the protection, the place of rest, the refuge, the highest aim, the well-being, and the ultimate and final cessation. It is by his command that I have arrived here in your presence, to be at your feet. Lord Saṃkusumita Rājendra, the tathāgata, asks if you are without pain and without worry, if your efforts come easily to you, and if your life is comfortable. He also said this: {1.30}
“ ‘It is indeed wonderful that in this time of the five degenerations Lord Śākyamuni, the awakened one, has appeared and is giving complete Dharma teachings with nothing missing27—the Dharma that consists of the threefold path and that brings about rebirth as a god or a human and final emancipation. Wonderful indeed is Lord Śākyamuni’s courage, that in this world of helpless beings he establishes them on the path that leads to escape from the three realms, and he also establishes them in the state of nirvāṇa, which is complete with boundless spiritual accomplishment and happiness.28 Is it not true that only the awakened ones can know the minds of the lord buddhas? How could I know how to perform the magical feats29 of the lord buddhas, whose miracles stem from an inconceivable, wondrous, superhuman power? How could I know of their engagement in the mental and physical conduct that constitutes their potential for the accomplishment of tasks?30 Would I be able to even summarize these things in hundreds of thousands of millions of eons? The accomplishments of the tathāgatas, and all their forms without exception, whether separate and distinct or altogether, should be seen in terms of unconditioned dharmas. Only you, O Lord, the tathāgata, can explain the conduct and the qualities related to the elimination of traits eliminable through the path of seeing.31 I cannot do that.’ ” {1.31}
Seated on a great jeweled lotus miraculously created through his own magical power, Mañjuśrī, the divine youth, [F.92.a][F.109.a] watched Lord Śākyamuni with anticipation. The latter, following the usual practice of a tathāgata, first gave by way of introduction the customary manifold preamble preceded by questions from the audience, and then he spoke to Mañjuśrī, the divine youth, the bodhisattva, the great being, with a voice as sweet as Brahmā’s, a voice that resembled the call of a cuckoo or the resounding of thunder or a drum, a voice that is fitting to a Dharma discourse and causes the bodhisattva to be accomplished: {1.32}
“Welcome to you, Mañjuśrī! The extensive tract of this great manual will now be explained; it has been approved by me and taught by all the buddhas. It is the manual that effects the accomplishment of the conduct of great beings; that is blessed by the buddhas; that achieves the aims of bodhisattvas; that contains the mantra topics together with the secret empowerments, mudrās, maṇḍalas, and empowerment rituals; that brings about long life, lack of illness, and dominion and fulfills all wishes; that contains all the tantras on sādhana rites; that causes one to know all minds and mental objects, the occurrences in all times, all hidden phenomena, and the kingdoms and realms in the past, present, and future—in short, the fulfillment of all the wishes of all beings. This is a mantra practice that facilitates the generation of good qualities and is the cause of the joy of beings. This manual contains instructions on becoming invisible; traveling through space; fast walking; increasing intelligence; the magic of summoning; the ability to visit subterranean paradises; the rites of assault; the obtainment of every sensual pleasure; the power to summon the multitudes of yakṣas and yakṣiṇīs, kiṃkaras, piśācas, and bhūtas; and the power to become a child, an old person, or a youth, as required by circumstances. {1.33}
“In short, this teaching has the power to perform all actions; it fulfills the heart’s every wish, magically manifesting itself in the magic of assault, of enriching, and of pacifying. It will be accomplished exactly according to how it is applied. Please teach now this ornament of the bodhisattva basket, this great, jewel-like, extensive manual, [F.92.b][F.109.b] this treasury of teachings on the mantra practice of pure beings that was sanctioned by me and taught by all the buddhas. Teach it for the benefit and happiness of many beings, gods and humans, with all sentient beings in mind.” {1.34}
Upon hearing this, Mañjuśrī, the divine youth, entered the bodhisattva samādhi called arousing with an array of light rays the blessing power of all the buddhas.32 As soon as he, the pure being, entered this samādhi, the light primarily illuminated the world spheres that were as numerous as the grains of sand in many Gaṅgā rivers, as well as all the buddhafields from the Akaniṣṭha heaven to the Avīci hell. Any beings that were experiencing pain attained a peaceful state with their suffering pacified. Having aroused all the śrāvakas, pratyekabuddhas, bodhisattvas, and lord buddhas, the light again disappeared into the bodhisattva Mañjuśrī’s forehead. Immediately, all the lord buddhas who inhabited the buddhafields in the eastern direction were impelled by the display of the light sphere illuminating everything around. These buddhas were: {1.35}
The tathāgata Jyotissaumyagandhāvabhāsaśrī, the tathāgata Bhaiṣajyaguruvaiḍūryaprabharāja, the tathāgata Samantāvabhāsaśrī, the tathāgata Samudgatarāja, the tathāgata Śālendrarāja, the tathāgata Lokendrarāja, the tathāgata Amitāyurjñānaviniścayarāja, the tathāgata Anantāvabhāsarājendra, and the tathāgata Jyotiraśmirājendra. {1.36}
The lord buddhas headed by those just mentioned, [F.93.a][F.110.a] surrounded by multitudes of bodhisattvas and residing in numberless and infinite world spheres—the tathāgatas, the arhats, the fully awakened ones—all congregated in the Sahā world in the realm of the Pure Abode where Śākyamuni, the tathāgata, the arhat, the fully awakened one, was staying together with Mañjuśrī, the divine youth, and expounding the vast topic of mantras and bodhisattva conduct. {1.37}
So it was also in the southern, western, and northern directions, and in the intermediate directions. The light illuminated there all the buddhafields that lie above, below, and across, and it obscured all the abodes of the māras. All the tathāgatas who were surrounded by multitudes of bodhisattvas and accompanied by congregations of śrāvakas, desiring to see the Pure Abode, the miraculous power of the buddhas, and the greatness of bodhisattvas, and desiring to make the instructions of the tathāgatas—the vast topics of the different types of samādhi produced by the mantra practice—shine unimpeded throughout the world, took their places. They were: {1.38}
Subāhu, Suratna, Suvrata, Sunetra, Surata, Sudharma, Sarvārthasiddhi, Sarvodgata, Dharmodgata, Ratnodgata, Ratnaśrī, Meruśrī, Acintyaśrī, Prabhākaraśrī, Prabhaśrī, Jyotiśrī,33 Sarvārthaśrī, Sarvaratnapāṇi, Cūḍāmaṇi,34 Merudhvajapāṇi, Vairocanagarbha, Ratnagarbha, Jñānagarbha, Sacintyārthagarbha,35 Acintyārthagarbha, [F.93.b][F.110.b] Dharmodgatagarbha, Dhvajaketu, Suketu, Anantaketu, Raśmiketu, Vimalaketu, Aśeṣaketu, Gaganaketu, Ratnaketu, Garjitaghoṣadundubhisvararāja, Anantāvabhāsajñānarāja, Sarvatamāndhakāravidhamanarāja, Sarvavikiraṇabodhividhvaṃsanarāja,36 Sarvacaryātiśayajñānarāja,37 Lokendrarāja, Atiśayendrarāja,38 Vidhamanarāja, Nirdhūtarāja, Ādityarāja, Abhāvasamudgatarāja, Svabhāvasamudgatarāja,39 Abhāvasvabhāvasamudgatarāja, Avipakṣitarāja, Svabhāvabha, Puṇyābha, Lokābha, Amitābha,40 Anantābha, Sunetrābha, Susambhavābha,41 Arthabhāvābha, Adhṛṣya, Amṛṣya, Akarma, Akaniṣṭha, Amala, Anala, Dyuti, Pati,42 Mati, Sukha, Sukhanemi, Nimiketu, Ṛkṣa, Divideva, Divya,43 Nābhi, Bharata, Lokaśānti, Umāriṣṭa, Dundubhi, Siddha, Sita, Ākhyadivya, Duḥprasaha, Durgharṣa,44 Durālabha,45 Dūraṅgama, Durāla, Dūrasthita, Ucca, Uccatama, Khadyota, Samantadyota, Adyota, Ṛṣabha, Ābha, Sumanāpa, Sumanas, Mahādeva, Sunirmala, Malānta, Dānta, Sami, [F.94.a][F.111.a] Sūci, Cihna,46 Śvetadhvaja, Imi, Kimi, Kaniṣṭha, Nikarṣa, Jīva, Sujāta, Dhūmaketu, Dhvajaketu,47 Śvetaketu, Suketu,48 Vasuketu, Vasava, Pitāmaha, Pitā, Niṣkakuru, Lokākhya, Sahākhya, Mahākhya, Śreyās, Tejās, Jyotis, Kiṃkara, Samaṃkara, Lokaṃkara, Divaṃkara,49 Dīpaṃkara, Bhūtāntakara, Sarvārthaṃkara, Siddhaṃkara, Jyotiṃkara, Avabhāsaṃkara, Dundubhisvara, Rutasvara, Susvara, Anantasvara, Ketusvara, Bhūtamuni,50 Kanakamuni, Krakucchanda, Kāśyapa, Śikhin, Viśvabhuk, Vipaśyin, and Śākyamuni. {1.39}
These and many other lord buddhas, having illuminated the realm of the Pure Abode, sat on their lotus seats. There was also a multitude of bodhisattvas there who arrived in a similar way. They were: {1.40}
Ratnapāṇi, Vajrapāṇi, Supāṇi, Gagaṇapāṇi, Anantapāṇi, Kṣitipāṇi, Ālokapāṇi, Sunirmala, Sukūpa,51 Prabhūtakūṭa, Maṇikūṭa, Ratnakūṭa, Ratnahastin, Samantahastin, Gandhahastin, Sugati, Vimalagati, Lokagati, Cārugati, Anantagati, Anantakīrti, Sukīrti, Vimalakīrti, Gatikīrti, Amalakīrti, Kīrtikīrti,52 Nātha, [F.94.b][F.111.b] Anātha,53 Nāthabhūta, Lokanātha,54 Samantanātha, Ātreya, Anantatreya, Samantatreya, Maitreya, Sunetreya, Namantreya,55 Tṛdhatreya, Saphalātreya, Triratnātreya, Triśaraṇātreya, Triyāṇātreya, Visphūrja, Sumanojña, Valgusvara, Dharmeśvara, Abhāveśvara, Samanteśvara,56 Lokeśvara, Avalokiteśvara, Sulokeśvara, Vilokiteśvara, Lokamaha, Sumaha, Garjiteśvara, Dundubhīśvara,57 Vitateśvara, Vidhvasteśvara, Suvakṣa, Sumūrti, Sumahat,58 Yaśovat, Ādityaprabhāva, Prabhaviṣṇu,59 Someśvara,60 Soma, Saumya, Anantaśrī, Lokaśrī, Gagana, Gaganāḍhya, Gaganagañja, Kṣiteśvara, Maheśvara, Kṣiti, Kṣitigarbha, Nīvaraṇa, Sarvāvaraṇa, Sarvāvaraṇaviṣkambhin, Sarvanīvaraṇaviṣkambhin, Samantanirmathana, Samantabhadra, Bhadrapāṇi, Sudhana, Susaṃhata, Supuṣya, Sunala,61 Ākāśa, Ākāśagarbha, Sarvārthagarbha, Sarvodbhava, Anivartin,62 Anivartita,63 Apāyajaha, Avivartita, Avaivarttika,64 and Sarvadharmopaccheda.65 {1.41}
Lord Śākyamuni dwelt with these and other bodhisattvas in the realm of the Pure Abode. There were also other bodhisattva great beings. Some, with female forms, fulfill the purpose of bodhisattva conduct throughout the infinite universe.66 Some embody the inconceivable magical formulae of mantras and dhāraṇīs with the power to establish the minds of all beings on the path of no return. Some take on the forms of medicinal herbs. Some emulate the ways of different types of beings, entering flocks of birds, yakṣas, rākṣasas, or entities not designated as sentient beings (asattvasaṁkhyāta), such as jewels, mantras, or wish-fulfilling kings of gems. [F.95.a][F.112.a] They act in a manner suitable for taming beings according to their individual capacities and take on the forms most suited to this purpose. The Lord dwelt there with uṣṇīṣa kings who67 grant proficiency in the Dharma based on perfect realization in accordance with the instructions pertaining to vidyārāja.68 They cause beings to enter the Tathāgata, Lotus, and Vajra families and all the worldly and supramundane families. They prevent beings from breaking their samaya vows, establish them on the path of the teachings, and keep the lineages of the Three Jewels from breaking up. They were: {1.42}
Uṣṇīṣa, Atyadbhuta, Atyunnata, Sitātapatra, Anantapatra, Śatapatra, Jayoṣṇīṣa, Lokottara, Vijayoṣṇīṣa, Abhyudgatoṣṇīṣa, Kamalaraśmi,69 Kanakaraśmi,70 Sitaraśmi, Vyūḍhoṣṇīṣa, Kanakarāśi, Sitarāśi, Tejorāśi, Maṇirāśi, Samanantarāśi, Vikhyātarāśi, Bhūtarāśi, Satyarāśi, Abhāvasvabhāvarāśi, and Avitatharāśi. {1.43}
Lord Śākyamuni dwelt with these and other uṣṇīṣa kings, who abide in the infinite sphere of phenomena, who fulfill the aims of beings according to their aspirations, and who are fully endowed with the heart essence of all the victorious ones. He dwelt with them in the realm of the Pure Abode. It would be impossible to list all of these uṣṇīṣa kings71 down to the last one, or to describe their greatness, with their inconceivable might and powers, even in hundreds of thousands of millions of eons. Therefore, they are described here only briefly in an abbreviated form. {1.44}
The gathering of vidyārājñīs will now be enumerated:
Ūrṇā, Bhrū, Locanā, Pakṣmā, [F.95.b][F.112.b] Śravaṇā, Grīvā, Abhayā, Karuṇā, Maitrī, Kṛpā, Prajñā, Raśmi, Cetanā, Prabhā, Nirmalā, and Dhavalā.72 {1.45}
Along with the vidyārājñīs, emitted from the infinite and unbounded form73 of the tathāgatas, there were others, namely:
Tathāgata’s Bowl, Tathāgata’s Dharma Wheel, Tathāgata’s Couch, Tathāgata’s Splendor, Tathāgata’s Speech, Tathāgata’s Lip, Tathāgata’s Thigh, Tathāgata’s Purity, Tathāgata’s Banner, Tathāgata’s Ensign, and Tathāgata’s Sign. {1.46}
Lord Śākyamuni dwelt with these and with other beings—the vidyārājas and vidyārājñīs, the ceṭas and ceṭīs, the dūtas and dūtīs, the yakṣas and yakṣiṇīs, and other sentient and non-sentient beings—uttering tathāgata mantras, created out of the Cloud of Dharma, and distinguishable by their adornments. They were themselves a product of special samādhis, surrounded by enormous retinues of hundreds of thousands of millions, vidyārājas ranking at the top of all the groups of vidyā beings. They also dwelt in the realm of the Pure Abode. Among the vidyārājas belonging to the Lotus family, there were: {1.47}
The lords Dvādaśabhuja, Ṣaḍbhuja, Caturbhuja, Halāhala, Amoghapāśa, White Hayagrīva, Anantagrīva, Nīlagrīva, Sugrīva, Sukarṇa,74 Śvetakarṇa,75 Nīlakaṇṭha, Lokakaṇṭha, Vilokita,76 Avalokita, Īśvara, Sahasraraśmi, Manas, Manasa, Vikhyātamanasa, [F.96.a][F.113.a] Kamala, Kamalapāṇi, Manoratha, Āśvāsaka, Prahasita, Sukeśa, Keśānta, Nakṣatra, Nakṣatrarāja, Saumya, Sugata,77 and Damaka. {1.48}
He dwelt with these and with other vidyārājas, headed by Abjoṣṇīṣa, who had attained the samādhis arising from the infinite accomplishment, the Cloud of Dharma, and who were surrounded by many hundreds of thousands of millions of vidyās and many vidyārājñīs created through the form-samādhi of the lord of the world. These vidyārājñīs were: {1.49}
Tārā, Sutārā, Naṭī, Bhṛkuṭī, Anantaṭī, Lokaṭī, Bhūmiprāpaṭī, Vimalaṭī, Sitā, Śvetā, Mahāśvetā, Pāṇḍaravāsinī, Lokavāsinī, Vimalavāsinī,78 Abjavāsinī, Daśabalavāsinī, Yaśovatī, Bhogavatī, Mahābhogavatī, Ulūkā, Alūkā,79 Amalāntakarī, Vimalāntakarī,80 Samantāntakarī, Duḥkhāntakarī, Bhūtāntakarī, Śriyā, Mahāśriyā, Stupaśriyā,81 Anantaśriyā, Lokaśriyā, Vikhyātaśriyā, Lokamātā, Samantamātā, Buddhamātā, Bhaginī,82 Bhāgīrathī, Surathī,83 Rathavatī, Nāgadantā,84 Damanī, Bhūtavatī, Amitā,85 Āvalī, Bhogāvalī, Ākarṣaṇī, Adbhutā, Raśmī, Surasā, Suravatī, Pramodā, Dyutivatī, [F.96.b][F.113.b] Taṭī, Samantataṭī, Jyotsnā, Somā, Somāvatī, Māyūrī, Mahāmāyūrī, Dhanavatī, Dhanandadā, Suravatī,86 Lokavatī, Arciṣmatī, Bṛhannalā,87 Bṛhantā, Sughoṣā, Sunandā, Vasudā, Lakṣmī, Lakṣmīvatī, Rogāntikā, Sarvavyādhicikitsanī, Asamā, Devī, Khyātikarī, Vaśakarī, Kṣiprakarī, Kṣemadā, Maṅgalā, Maṅgalāvahā, Candrā, Sucandrā, and Candrāvatī. {1.50}
These and other vidyārājñīs, headed by Parṇaśavarī, Jāṅgulī, and Mānasī, whose accomplishment is limitless, who have the nature of the space of the sphere of phenomena, and whose mental states arise due to the presence of the bodhisattva conduct and marvels—the dūtas and dūtīs, ceṭas and ceṭīs, kiṃkaras and kiṃkarīs, yakṣas and yakṣiṇīs, rākṣasas and rākṣasīs, and piśācas and piśācīs who have taken the samaya vows of the Lotus family and perform the mantra practice—also dwelt in the gods’ realm of the Pure Abode inhabited by pure beings. Staying there, they remained wholly preoccupied with acts of worship of Lord Śākyamuni. {1.51}
In Lord Śākyamuni’s presence, the bodhisattva Vajrapāṇi then summoned his own retinue of vidyās, saying, “Please gather here, venerable friends—hosts of vidyās of my retinue—krodharājas,88 vidyārājas and vidyārājñīs, and great dūtīs!” Then, merely by the power of thought, all the multitudes of vidyā beings were gathered. The male vidyā beings were: {1.52}
Vidyottama, Suvidya, [F.97.a][F.114.a] Susiddha, Subāhu, Suṣeṇa, Surāntaka, Surada, Supūrṇa, Vajrasena, Vajrāntaka, Vajrākara, Vajrabāhu, Vajrahasta, Vajradhvaja, Vajrapatāka, Vajraśikhara, Vajraśikha,89 Vajradaṃṣṭra, Śuddhavajra, Vajraroman, Vajrasaṃhata, Vajrānana, Vajrakavaca, Vajragrīva, Vajravakṣas, Vajranābhi, Vajrānta, Vajrapañjara, Vajraprākāra, Vajrāstra, Vajradhanuḥ, Vajraśara, Vajranārāca,90 Vajrāṅka, Vajrasphoṭa,91 Vajrapāṭāla, Vajrabhairava, Vajranetra, Vajrakrodha, Jalānantaścara, Bhūtāntaścara, Bandhanānantaścara, Mahāvajrakrodhāntaścara, Maheśvarāntaścara, Dānavendrāntaścara, Sarvavidyāntaścara, Ghora, Sughora, Kṣepa, Upakṣepa, Padavikṣepa, Vināyakāntakṣepa, Suvinyāsakṣepa, Utkṛṣṭakṣepa, Bala, Mahābala, Sumbha,92 Bhramara,93 Bhṛṅgiriṭi, Krodha, Mahākrodha, Sarvakrodha, Ajara, Ajagara, Jvara, Śoṣa, Nāgānta, Daṇḍa, Nīladaṇḍa, Aṅgada, Raktāṅga, Vajradaṇḍa, Megha, Mahāmegha, Kāla, Kālakūṭa, Śvitraroga, Sarvabhūtasaṃkṣayaka, Śūla, Mahāśūla, Ārti, Mahārti, Yama, Vaivasvata, Yugāntakara, Kṛṣṇapakṣa, Ghora,94 Ghorarūpin, Paṭṭisa, Tomara, Gada, Pramathana, [F.97.b][F.114.b] Grasana, Saṃhāra, Arka,95 Yugāntārka, Prāṇahara, Śakraghna, Dveṣa, Āmarṣa, Kuṇḍalin, Sukuṇḍalin, Amṛtakuṇḍalin, Anantakuṇḍalin, Ratnakuṇḍalin, Bāhu, Mahābāhu, Mahoraga, Duṣṭasarpa,96 Visarpa, Kuṣṭha, Upadrava, Vidrava,97 Vidrāpaka, Bhakṣaka, Atṛṣṇa, and Ucchuṣma. {1.53}
These and other vidyārājas and mahākrodhas98 who completely tame all beings; who perform the activities of banishing, dispersing, killing, and destroying; who are generous toward worshipers; and who engage in the awakened activities of pacifying, enrichment, and assault, themselves surrounded by their own retinues of hundreds of thousands of millions of vidyārājas, bowed, in anticipation of orders, to their vidyārāja Vajrapāṇi, who, for his part, was intently observing Lord Śākyamuni and the divine youth Mañjuśrī.99 All these vidyārājas sat down on their seats in the places assigned to them according to their buddha family affiliation. {1.54}
Also the great dūtīs, the messengers of Lord Vajrapāṇi, together with their retinues of thousands of millions of vidyārājñīs, abiding nonconceptually in their own sphere of phenomena that has the nature of the sky, gathered in that place. They were: {1.55}
Mekhalā, Sumekhalā, Śṛṅkhalā, Vajrārṇā,100 Vajrajihvā, Vajrabhrū,101 Vajralocanā, Vajrāṃsā, Vajrabhṛkuṭī, Vajraśravaṇā, Vajralekhā, Vajrasūcī, Vajramuṣṭī, Vajrāṅkuśī, Vajraśāṭī,102 Vajrāsanī,103 Vajraśṛṅkhalā, Vajraśālavatī,104 Śālā,105 [F.98.a][F.115.a] Viraṭī, Kāminī, Vajrakāminī, Kāmavajriṇī, Paśyikā, Paśyinī, Mahāpaśyinī, Śikharavāsinī, Guhilā,106 Guhamatī, Guhavāsī, Dvāravāsinī, Kāmavajriṇī,107 Manojavā, Atijavā, Śīghrajavā, Sulocanā, Surasavatī, Bhramarī, Bhrāmarī, Yātrā, Siddhā, Anilā, Pūrā, Keśinī,108 Sukeśā, Hiṇḍinī, Tarjanī, Dūtī, Sudūtī, Māmakī, Vāmakī, Rūpiṇī, Rūpavatī, Jayā, Vijayā, Ajitā, Aparājitā, Śreyasī, Hāsinī, Hāsavajriṇī, Lokavatī, Yaśavatī, Kuliśavatī, Adāntā, Trailokyavaśaṅkarī, Daṇḍā, Mahādaṇḍā, Priyavādinī, Saubhāgyavatī, Arthavatī, Mahānarthā,109 Tittarī, Dhavalatittarī, Dhavalā, Sunirmitā, Sunirmalā, Ghaṇṭā, Khaḍgapaṭṭiśā,110 Sūcī,111 Jayantī, Ambarā,112 Nirmitā,113 Nāyikā,114 Guhyakī,115 Viśrambhikā, Musalā,116 and Sarvabhūtavaśaṅkarī. {1.56}
These and other great dūtīs, surrounded by retinues of many other dūtīs, were all gathered in that great assembly. There were also many dhāraṇī goddesses who arise in the mind absorbed in samādhi, and who let their chastising sticks fall upon wicked beings to control them. They were: {1.57}
Vajrānalapramohanīdhāraṇī, Meruśikharakūṭāgārādhāraṇī, [F.98.b][F.115.b] Ratnaśikharakūṭāgāradharaṇiṃdharā, Sukūṭā, Bahukūṭā, Puṣpakūṭā, Daṇḍadhāriṇī, Nigrahadhāraṇī, Ākarṣaṇadhāriṇī, Keyūrā, Keyūravatī, Dhvajāgrakeyūrā, Ratnā,117 Ratnāgrakeyūrā, Lokāgrakeyūrā, Patāgrakeyūrā, Triparivartā, Lokāvartā, Sahasrāvartā, Vivasvatāvartā, Sarvabhūtāvartā, Ketuvatī, Ratnavatī, Maṇiratnacūḍā, Bodhyaṅgā, Balavatī,118 Anantaketu, Samantaketu, Ratnaketu, Vikhyātaketu, Sarvabhūtaketu, Ajiravatī,119 Asvarā,120 Sunirmalā,121 Ṣaṇmukhā, Vimalā, and Lokākhyā. {1.58}
These and other dhāraṇī goddesses, surrounded by retinues of many hundreds of thousands of millions of such dhāraṇīs, all gathered in this great assembly. Through the infinite blessing of the buddhas, and the great blessing of the samādhi of the bodhisattvas, there assembled in this great gathering also venerable pratyekabuddhas from other buddhafields where there are no tathāgatas122 present. Among them were both the solitary, rhinoceros-like ones and those who move among people, working for the benefit of beings. They demonstrate the way of the Dharma that involves habituation to silence. However, as their mindstreams are devoid of great compassion, they circle in saṃsāra with their minds ever weary. Their minds brim over with habitual thought patterns, and thus their previously generated bodhicitta is also tainted by habitual thinking. Their minds thus stall in progress when they reach the first, second, third … or any bodhisattva level up to the eighth, and they are fearful of saṃsāra, with minds ever weary. [F.99.a][F.116.a] They were: {1.59}
Gandhamādana, Samantāyatana, Samantaprabha, Candana,123 Kāla, Upakāla, Nemi, Upanemi, Riṣṭa,124 Upariṣṭa,125 Upāriṣṭa,126 Pārśva,127 Supārśva, Dundubhi, Upadundubhi,128 Lokākhya,129 Lokaprabha,130 Jayanta,131 Areṇu, Reṇu, Upareṇu, Aṃśa, Upāṃśa, Cihna, Sucihna, Dinakara, Sukara, Prabhāvanta,132 Prabhākara, Lokakara, Viśruta, Suśruta,133 Sukānta, Sudhānta,134 Sudānta, Anantānta, Bhavānta, Sitaketu, Cihnaketu, Ketu, Upaketu, Tiṣya, Padmottara,135 Padmasambhava, Svayambhu, Adbhuta, Manojña, Manasa, Mahendra, Kūṭākhya, Kumbhaka,136 Saṃlākṣa, Śaṅkara, Upakara, Śānta, Śāntamānasa, Dharma, Upadharma, Vairocana, Kusuma, Sunīla, Śreyasa, Svabandhudūrāntaka, Duḥprasaha, Kanaka, Vimalaketu, Soma, Susoma, Suṣeṇa, Sucīrṇa, Śukra, Kratu, Iṣṭa, Upendra, and Vasu.137 {1.60}
Lord Śākyamuni dwelt with these and other hundreds of thousands of millions of pratyekabuddhas who had entered and were established in what is taught as the “middling vehicle,”138 which, unconditioned and free from mental elaboration, corresponds in nature to the sky-like sphere of phenomena, which is inconceivable, unmatched, and free of aim139—the pratyekabuddhas who are basically free from attachment and anger. There was also a great congregation of śrāvakas who, in turn, [F.99.b][F.116.b] were accompanied by many hundreds of thousands of millions of śrāvakas. They were: {1.61}
Kāśyapa,140 Mahākāśyapa, Nadīkāśyapa, Gayākāśyapa,141 Urubilvākāśyapa,142 Bharadvāja, Piṇḍola,143 Maudgalyāyana, Mahāmaudgalyāyana, Śāriputra, Mahāśāriputra, Subhūti, Mahāsubhūti, Gavāmpati, Kātyāyana, Mahākātyāyana, Upāli, Bhadrika, Kaphiṇa, Nanda, Ānanda, Sunanda,144 Upananda, Sundarananda,145 Lokabhūta, Anantabhūta,146 Varṇaka, Upavarṇaka, Nandika, Upanandika, Aniruddha, Pūrṇa, Saṃpūrṇa, Upapūrṇa, Tiṣya, Punarvasu, Aruru,147 Raudraka, Raurava, Kuru, Pañcika, Upapañcika, Kāla, Sukāla, Devala, Rāhula, Harita, Upaharita, Dhyāyanandi, Dhyāyika, Udāyin, Upodāyika, Śreyasaka, Dravya, Mallaputra, Upadravya, Upeta,148 Khaṇḍa, Tiṣya,149 Mahātiṣya, Samantatiṣya, Āhvayana, Yaśoda, Yaśika, Dhanika, Dhanārṇava,150 Upadhanika, Pilindavatsa,151 Pippala, Kimphala,152 Upaphala, Anantaphala, Saphala, Kumāra, Kumārakāśyapa, Mahodaya,153 Ṣoḍaśavargika, Nandana,154 Upanandana, Jihva, Jihma, Jitapāśa, Maheśvāsa, Vātsīka, Kurukulla, Upakurukulla, Śroṇakoṭīkarṇa, Śravaṇa,155 Śroṇaparāntaka,156 Gāṅgeyaka, Girikarṇika, Koṭikarṇika,157 Vārṣika, Jeta,158 Sujeta,159 Śrīgupta, Lokagupta, [F.100.a][F.117.a] Gurugupta, Guruka, Dyotīrasa, Śamaka, Ḍimbhaka, Upaḍimbhaka, Viṃśachoṭika,160 Anāthada, Upavartana, Nivartana, Unmattaka, Dyota, Samanta, Bhaddāli,161 Suprabuddha, Svāgata,162 Upāgata, Lokāgata, Duḥkhānta, Bhadrakalpika, Mahābhadrika, Arthacara, Pitāmaha, Gatika, Puṣpa, Pālaka, Puṣpapālaka, Puṣpakāśika, Upakāśika, Mahauṣadha, Mahojaska, Mahojas, Anurādha, Rādhaka, Rāśika, Subrahma, Suśobhana, Suloka, Samāta, and Susmita.163 {1.62}
Lord Śākyamuni dwelt with these and many other śrāvakas who knew the taste of infinite freedom in the sphere of phenomena. Out of the collection of the three vehicles, they had reached the lesser one. Fleeing saṃsāra,164 they had immersed themselves in the contemplation of the triple liberation. They were endowed with the deportment of the four immeasurable thoughts. They focused single-mindedly, became properly ordained, and followed the correct conduct. Having adopted the right system (sunaya),165 they attained the state of nirvāṇa with its mental tranquility and freedom from mental elaboration. They too were seated in this great assembly along with Lord Śākyamuni and the others, established on the tenth level, who constitute the Three Jewels. {1.63}
Together with them there were many female śrāvakas. Relying on the path of the unconditioned, they abided in the state of nirvāṇa—the attainment of śrāvakas. Pure and free from desire, they developed halos of light. They were all objects worthy of veneration, being repositories of good qualities who facilitate purification. The best among the multitude of beings, they were the foremost leaders of the world. [F.100.b][F.117.b] They were objects of worship of gods and humans and were their fields of merit. They were the supreme leaders of two-legged, four-legged, multi-legged, and legless beings. They were: {1.64}
Yaśodharā, Yaśodā, Mahāprajāpatī, Prajāpatī,166 Sujātā, Nandā, Sthūlanandā, Sunandā, Dhyāyinī, Sundarī, Anantā, Viśākhā,167 Manorathā, Jayavatī, Vīrā,168 Upavīrā,169 Devatā, Sudevatā, Āśritā, Śriyā, Pravarā, Pramuditā, Priyaṃvadā, Rohiṇī, Dhṛtarāṣṭrā, Dhṛtā,170 Svāmikā, Sampadā, Vapuṣā, Śrāddhā, Premā, Jaṭā, Upajaṭā, Samantajaṭā, Bhavāntikā,171 Bhāvatī,172 Manojavā, Keśavā, Viṣṇulā, Viṣṇuvatī, Sumanā, Bahumatā, Śreyasī, Duḥkhāntā, Karmadā, Karmaphalā, Vijayavatī, Jayavatī, Vāsavā,173 Vasudā, Dharmadā, Narmadā, Nāmrā, Sunāmrā, Kīrtivatī, Manovatī, Prahasitā, Tribhavāntā, Trimalāntā, Duḥkhaśāmikā,174 Nirviṇṇā, Trivarṇā, Padmavarṇā, Padmāvatī, Padmaprabhā, Padumā, Padumāvatī,175 Triparṇā, Saptaparṇā, and Utpalaparṇā. {1.65}
These and other of the most senior of the great female śrāvakas approached in order to salute the Lord’s feet. Desiring to swell the ranks176 of this great gathering, which was a great miraculous feat of the bodhisattvas, they congregated and took their seats. They were eager to hear the Lord’s teaching and to become a shining example to demonstrate the accomplishment of mantra practice. {1.66} [F.101.a][F.118.a]
Lord Śākyamuni then looked at this entire gathering and, knowing with his pure heart that the realm of beings177 extends beyond the three times and is sky-like in nature, without independent existence, he addressed Mañjuśrī, the divine youth, as follows: {1.67}
“Please focus your attention, Mañjuśrī, on the acts that serve the interests of beings! Enter now the bodhisattva samādhi that will delight them according to their wishes, that is accompanied by faith in karmic results, and that will fulfill the purpose of their mantra practice; the samādhi that is the seat of the Dharma, the seat of right action, and the seat of tranquility and liberation; the samādhi that accomplishes ritual procedures and brings a state of equipoise free of all conceptuality; the bodhisattva samādhi that is endowed with the complete power of the ten powers of the tathāgatas and overwhelms the power of Māra.” {1.68}
Mañjuśrī, the divine youth, then entered the samādhi that was just described by the Lord. As soon as he entered it, he illuminated with a great light and caused to shake great trichiliocosms equal in number to the minute dust particles in many hundreds of thousands of world spheres, similar to this trichiliocosm of ours. He also displayed the use of magical powers, and then pronounced the words of his own mantra: {1.69}
“Homage to all the buddhas who arise out of the nature of nonexistence of individual entities! Homage to the pratyekabuddhas and the noble śrāvakas! Homage to the bodhisattvas, the lords established on the ten levels, the great beings! This is the mantra proper: {1.70}
“Oṁ, kha kha! Devour, devour! O tamer of evil beings, with a sword, a club, an axe, and a noose in your hands! One with four arms, four faces, and six feet, go, go! O great destroyer of obstacles with contorted face, inspiring fear in all nonhuman beings! One who roars with wild laughter and wears a tiger skin, perform, perform all tasks!178 [F.101.b][F.118.b] Cut, cut all the mantras [of non-believers]! Break, break all the mudrās of non-believers! Draw here, draw here all nonhuman beings! Grind, grind all the wicked ones! Cause them to enter into the center of the maṇḍala! O terminator of the life of Vaivasvata, perform, perform tasks for me! Burn, burn! Cook, cook! Do not delay, do not delay! Remember your samaya pledge! Hūṁ hūṁ! Phaṭ phaṭ! Split, split! Fulfiller of all wishes! Hey, hey, blessed one! Why do you tarry? Accomplish all my aims! Svāhā!179 {1.71}
This mantra of Lord Mañjuśrī, called Yamāntaka, Great Lord of Wrath, will crush or summon even the king Yama, not to mention ordinary beings. As soon as the Great Lord of Wrath is pronounced, all beings will come into Lord Mañjuśrī’s presence, unhappy, frightened, and terrified, their minds disturbed and their spirits broken, without any other refuge, no other protection or recourse apart from Lord Buddha and the divine youth Mañjuśrī. {1.72}
Any beings that live on dry land, or in water, or fly in the sky, the mobile and the immobile, those enumerated as born from a womb, from an egg, from moisture, or as born spontaneously, those that are situated in the infinite world spheres up to their farthest reaches, and those that are hidden in the cardinal and intermediate directions, above, across, and below will be removed at that very moment from those places by the Great Lord of Wrath himself and brought into the presence of Mañjuśrī. The Lord of Wrath must not be pronounced in the presence of those whose desires have not been extinguished, for they also would wither and die. It should be recited by those who keep their samaya pledges, in front of a buddha image, or a caitya containing relics, or a book containing a genuine Dharma teaching, or in front of Mañjuśrī, the divine youth. It must not be recited for the sake of performing other acts in just any place, otherwise terrible omens and great ruin will come to the reciter. {1.73} [F.102.a][F.119.a]
For the lord buddhas are indeed filled with utmost compassion, and the bodhisattvas, the great beings, exclusively strive to establish beings in the practice of the insight of omniscient knowledge; enthralling all beings, they establish them in the way of the Dharma. They deliver into nirvāṇa the entire realm of sentient beings; they give instructions and establish beings on the triple path; they prevent breaks in the lineages of the Three Jewels; they illuminate the mantra practice. With minds born of the power of great compassion, they obliterate the power of Māra. They destroy obstacle makers and keep the lords of evil in check. They increase180 their own power and hold back the power of opponents. They perform the acts of paralyzing, killing, destroying, chastising, burning, and gratifying. They teach the practice of their own mantra. They cause the lifespan, health, and power of beings to increase. They swiftly accomplish all tasks. They readily assume the modes of181 great love, great compassion, great equanimity, and great sympathetic joy. That is why the Yamāntaka mantra was now recited with a mind free from all doubt and deliberation. Summoned by the mantra were: {1.74}
Nāgas, great nāgas, yakṣas, great yakṣas, rākṣasas, great rākṣasas, piśācas, great piśācas, pūtanas, great pūtanas, kaṭapūtanas, great kaṭapūtanas, mārutas, great mārutas,182 kuṣmāṇḍas, great kuṣmāṇḍas, vyāḍas, great vyāḍas, vetāḍas, great vetāḍas, kambojas, great kambojas, bhaginīs, great bhaginīs, ḍākinīs, great ḍākinīs, cūṣakas, great cūṣakas, utsārakas, great utsārakas, ḍimphikas, great ḍimphikas, kimpakas, great kimpakas, rogas, [F.102.b][F.119.b] great rogas, apasmāras, great apasmāras, grahas, great grahas, ākāśamātṛs, great ākāśamātṛs, rūpiṇīs, great rūpiṇīs, virūpiṇīs,183 great virūpiṇīs,184 krandanās, great krandanās, chāyās, great chāyās, preṣakās, great preṣakās, kiṅkarās,185 great kiṅkarās,186 yakṣiṇīs, great yakṣiṇīs, piśācīs, great piśācīs, jvarās, great jvarās, cāturthakās, great cāturthakās, nityajvarās, viṣamajvarās, sātatikās, mauhūrtikās, vātikās, paittikās, śleṣmikās, sānnipātikās,187 vidyās,188 great vidyās,189 siddhas, great siddhas, yogins, great yogins, ṛṣis, great ṛṣis, kinnaras, great kinnaras, mahoragas, great mahoragas, gandharvas, great gandharvas, gods, great gods, humans, great humans, country people, great country people, oceans, great oceans, rivers, great rivers, mountains, great mountains, treasures, great treasures, lands, great lands, trees, great trees, birds, great birds, kings, great kings, Śakras, Mahendras, Vāsavas, Kratis, Īśāna the Lord of Beings, Yama, Brahmā, Great Brahmā, Vaivasvata, Dhanada, Dhṛtarāṣṭra,190 Virūpākṣa, Kubera, Pūrṇabhadra, Maṇibhadra, Pañcika, Jambhala, Stambhala, Kūṣmala,191 Hārīta, Harikeśa, Hari, Hārīti, Piṅgalā, Priyaṅkara, Arthaṅkara, [F.103.a][F.120.a] Jalendra, Lokendra, Upendra, Guhyaka, Great Guhyaka, Cala, Capala, Jalacara, Sātatagiri, Hemagiri, Mahāgiri, Kūtākṣa, and Triśiras. {1.75}
These and other great yakṣa generals, surrounded by many hundreds of thousands of millions of yakṣas, gathered together through the blessing and magical power of the bodhisattva, in that great assembly in the realm of the Pure Abode. Having assembled, they took their seats in order to listen to the Dharma. Also, the great kings of the rākṣasas, with retinues of many hundreds of thousands of millions of rākṣasas, had been brought by the Great Lord of Wrath. They were: {1.76}
Rāvaṇa, Draviṇa, Vidrāvaṇa, Śaṅkukarṇa, Kumbha,192 Kumbhakarṇa, Samantakarṇa, Yama, Vibhīṣaṇa, Bhīṣaṇa, Ghora, Sughora,193 Akṣayamati,194 Saṃghaṭṭa,195 Indrajit, Lokajit,196 Yodhana, Suyodhana, Śūla, Triśūla, Triśiras, and Anantaśiras. {1.77}
They all gathered to hear the Dharma. Also the great piśācas with retinues of many hundreds of thousands of millions of piśācas gathered there. They were: {1.78}
Pīlu, Upapīlu, Supīlu, Anantapīlu, Manoratha, Amanoratha,197 Sutāpa, Grasana, Supāna,198 Ghora, and Ghorarūpin. {1.79}
They all gathered to hear the Dharma. Also, the great nāga kings, with retinues of many hundreds of thousands of millions of nāgas, were brought by the Lord of Wrath through his display of the power of the bodhisattva. They were: {1.80}
Nanda, Upananda, Kambala, Upakambala, Vāsuki, Ananta, Takṣaka, Padma, Mahāpadma,199 Śaṅkha, Śaṅkhapāla, Karkoṭaka, Kulika, [F.103.b][F.120.b] Akulika, Māṇa, Kalaśoda, Kuliśika, Cāṃpeya, Maṇināga, Mānabhañja, Dukura, Upadukura, Lakuṭa, Mahālakuṭa, Śveta, Śvetabhadra, Nīla, Nīlāmbuda, Kṣīroda, Apalāla, Sāgara, and Upasāgara. {1.81}
These and other nāgas, with retinues of many hundreds of thousands of millions of nāgas, gathered together in this great assembly and took their seats to hear the Dharma. Also, the sages and the great sages gathered there. They were: {1.82}
Ātreya, Vasiṣṭha, Gautama, Bhagīratha, Jahnu, Aṅgirasa, Agasti,200 Pulasti,201 Vyāsa, Kṛṣṇa, Kṛṣṇagautama, Agni, Agnirasa, Jāmadagni, Āstika, Muni,202 Munivara, Ambara, Vaiśampāyana, Parāśara,203 Paraśu, Yogeśvara, Pippala, Pippalāda, Vālmīki, and Mārkaṇḍa. {1.83}
These along with other great sages, with retinues of many hundreds of thousands of other great sages, entered this great gathering. Having saluted Lord Śākyamuni, they sat down in order to hear and rejoice at this basket of bodhisattva teachings explaining the purpose of mantra practice. Also, the great kings of the mahoragas entered this great gathering and took their seats. They were: {1.84}
Bheraṇḍa,204 Bheruṇḍa,205 Maruṇḍa,206 Marīca, Mārīca, Dīpta, and Sudīpta.207 {1.85}
Also, the garuḍa kings came together in this great assembly, with retinues of many of hundreds of thousands of garuḍas. They were: {1.86}
Suparṇa,208 Śvetaparṇa, Pannaga, Parṇaga, [F.104.a][F.121.a] Sujātapakṣa, Ajātapakṣa, Manojava, Pannaganāśana, Dhenateya,209 Vainateya, Bharadvāja, Śakuna, Mahāśakuna, and Pakṣirāja.210 {1.87}
They too joined this great assembly. Also, the kinnara kings, with retinues of many hundreds of thousands of kinnaras, came to this great gathering. They were: {1.88}
Druma, Upadruma, Sudruma, Anantadruma, Lokadruma, Ledruma, Ghanoraska, Mahoraska, Mahojaska, Mahoja,211 Maharddhika, Viruta, Susvara, Manojña, Cittonmādakara,212 Unmāda,213 Unnata,214 Upekṣaka, Karuṇa, and Aruṇa.215 {1.89}
These and other great kinnara kings, with retinues of many hundreds of thousands of kinnaras, came all together for the purpose of hearing the Dharma. So did come: {1.90}
The Sahāmpati Brahmās, the Great Brahmās, the gods from the heavens of Ābhāsvara,216 Prabhāsvara, Śuddhābha, Puṇyābha, Avṛha, Atapas, Akaniṣṭha, Sukaniṣṭha, Lokaniṣṭha,217 Ākiñcanya, Naivakiñcanya, Ākāśānantya, Naivākāśānantya,218 Sudṛśa, Sudarśana, Sunirmita, Paranirmita, Śuddhāvāsa, Tuṣita, and Yāma; the gods from the realm of the Thirty-Three and from the realm of the four great kings; the gods from the heavens of Sadāmatta, Mālādhāra, Karoṭapāṇi, and Vīṇātṛtīyaka; the gods who dwell in mountains, on mountaintops, and on mountain peaks; those dwelling in Alaka, those who dwell in palaces and mansions, those who dwell in the sky, those who dwell on the earth, those who dwell in trees, and those who dwell in houses. {1.91}
Also came the kings of the dānavas, headed by Prahlāda, Balin, Rāhu,219 Vemacitri, Sucitri, Kṣemacitri, Devacitri,220 Rāhu,221 and Bāhu. {1.92}
They had retinues of many hundreds of thousands of asuras—titans with [F.104.b][F.121.b] extravagant habits, great and varied wealth, and a predilection to engage the gods in battle. Because of the bodhisattva’s blessing, they also joined this great assembly in order to witness, pay respect to, and attend this miraculous bodhisattvic event. In addition, there were also the grahas and the great grahas who work for the benefit of mankind and who dwell in the sky. They were: {1.93}
Āditya, Soma, Aṅgāraka, Budha, Bṛhaspati, Śukra, Śanaiścara, Rāhu, Kampa, Ketu, Aśani, Nirghāta, Tāra, Dhvaja, Ghora, Dhūmra, Dhūma, Vajra, Ṛkṣa,222 Vṛṣṭi, Upavṛṣṭi, Naṣṭārka,223 Nirnaṣṭa, Hasānta, Yāṣṭi,224 Ṛṣṭi,225 Duṣṭi, Lokānta, Kṣaya,226 Vinipāta, Āpāta,227 Tarka, Mastaka, Yugānta, Śmaśāna, Piśita, Raudra,228 Śveta, Abhija, Abhijata, Maitra, Śaṅku, Triśaṅku, Lubdha, Raudraka,229 Dhruva, Nāśana, Balavān, Ghora, Aruṇa, Vihasita, Mārṣṭi,230 Skanda, Sanat, Upasanat, Kumāra, Krīḍana, Hasana, Prahasana, Nartāpaka,231 Nartaka, Khaja, and Virūpa. {1.94}
These great grahas too, along with retinues of many of hundreds of thousands of grahas, were in this great assembly. They gathered together in the great assembly in the realm of the Pure Abode by the blessing of the Buddha and took their seats. Also, the nakṣatras, who move across the sky in the manner of birds, along with retinues of many hundreds of thousands of nakṣatras, were present there.232 They were: {1.95}
Aśvinī, Bharaṇī, Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, both Punarvasus,233 Puṣya, Āśleṣā, Maghā, both Phalgunī,234 Hastā, Citrā, Svāti, Viśākhā, Anurādhā, Jyeṣṭhā, Mūlā, both Āṣāḍhās,235 Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, both Bhadrapadās,236 Revatī, Devatī, Abhijā, Punarnavā,237 Jyotī, Aṅgirasī, Nakṣatrikā, both Phalgu and Phalguvatī, Lokapravarā, Pravarāṇikā, Śreyasī, [F.105.a][F.122.a] Lokamātā,238 Īrā,239 Ūhā,240 Vahā,241 Arthavatī, and Surārthā. {1.96}
These nakṣatra queens, with retinues of many hundreds of thousands of nakṣatras, gathered together in this great assembly in the realm of the Pure Abode through the blessing of the Buddha and took their seats. Present were also the following thirty-six signs of the zodiac: {1.97}
The Mañjuśrīmūlakalpa is the largest and most important single text devoted to Mañjuśrī, the bodhisattva of wisdom. A revealed scripture, it is, by its own classification, both a Mahāyāna sūtra and a Mantrayāna kalpa (manual of rites). Because of its ritual content, it was later classified as a Kriyā tantra and assigned, based on the hierarchy of its deities, to the Tathāgata subdivision of this class. The Sanskrit text as we know it today was probably compiled throughout the eighth century
This translation was produced by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. Paul Thomas, Ryan Damron, Anna Zilman, Bruno Galasek, and Adam Krug then compared the translation draft against the Tibetan text found in the Degé and other editions of the Tibetan Kangyur. Wiesiek Mical then completed the translation by incorporating all the significant variations from the Tibetan translation either into the English translation itself or the annotations.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of 中國宗薩寺堪布彭措郎加, which helped make the work on this translation possible, is most gratefully acknowledged.
The Mañjuśrīmūlakalpa (henceforth MMK) is a scripture devoted to Mañjuśrī, the bodhisattva of wisdom. It is a vaipulya sūtra—only a few large sūtras can claim this title—that was later classified as a tantra of the Kriyā class. Reflecting its status as a sūtra, the chapter colophons found in the MMK variously identify the work as a Mahāyāna sūtra, a bodhisattvapiṭaka (bodhisattva basket),1 and bodhisattvapaṭalavisara (full bodhisattva collection). The phrase “bodhisattva basket” is significant as it implies that the MMK is part of the Bodhisattva Basket, in contradistinction to the Śrāvaka Basket in the binary classification made by Asaṅga in the Abhidharmasamuccaya. While the Tibetan translations of the MMK refer to it as a “tantra,” the Sanskrit text refers to itself as a kalpa (“manual of rites”), a kalparāja (“king of rites”), and a mantratantra (“mantra treatise”). The term mantratantra, used throughout the MMK to refer to its own content and to tantric teachings in general, could also be understood as “mantra systems/methods,” or the “art of mantras.”
Parts of what we know today as the MMK were in circulation by at least the beginning of the eighth century
The teachings of the MMK are presented as the direct speech of Buddha Śākyamuni, who introduces them as “Mañjuśrī’s” (mañjuśriya) in the dual sense that they either originate from or directly relate to Mañjuśrī. Despite being presented as the direct speech of the Buddha, some of the teachings are in fact given by Mañjuśrī or Vajrapāṇi as part of their dialogue with Śākyamuni. The venue for the teachings is the magically created pavilion “above the Pure Abode” (śuddhāvāsopari), and the audience comprises all Buddhist deities, the deified saints who once lived on earth, the infinite hosts of the most prominent divine and semi-divine beings, and all the classes of nonhuman beings.
The MMK has been likened to an encyclopedia of knowledge,3 and the description of the audience is one of the many types of valuable information found in the MMK. The list of attendees, which includes more than 1,300 names,4 was possibly intended to serve as a “Who’s Who” of Buddhism, and illustrates the extent and structure of the Buddhist pantheon. The deities are listed in groups according to a hierarchical order, while the list of the Buddhist saṅgha in attendance blends the traditional with the historical in its inclusion of the names of many beings that regularly featured in Buddhist literature prior to the MMK. Its other “encyclopedic” content includes astrology (with lists and descriptions of personified astrological categories); geography; types of languages and their geographical distribution; history (presented, in the narrative context of the MMK, as prophecy), including lists of kings and accounts of historical events that emphasize the history of the Buddhist religion; types of persons based on medical categories; types of dreams; and many other subjects. Much of its main ritual content is also presented in encyclopedic format, as is seen in the descriptions of hundreds upon hundreds of different mudrā gestures, mantras, and other ritual elements arranged into categories. This encyclopedic character of the MMK is reflected in the size of the glossary accompanying this translation, which includes more than 2,000 entries.
As a Kriyā tantra and a ritual text (kalpa), the MMK is primarily concerned with ritual. Unlike most other Kriyā tantras, though, the MMK not only describes ritual procedures, it also explains the principles behind them whereby one reaps their benefits, be it the ultimate benefit of awakening and liberation, or a desired temporal benefit. Kriyā (ritual performance), when skillfully used as an instrument of karman (activity), becomes the tool for gathering the accumulations of knowledge and merit indispensable for awakening,5 or for achieving any other desired goal, providing that this goal does not violate one’s bodhisattva conduct or samaya. The mechanism of the mutual dependence of kriyā, karman, and phala (result) is the core of a system that could be regarded as a Kriyā doctrine of the MMK, a doctrine that also applies to other tantras of the same class. The employment of this mechanism allows the practitioner to eventually break the chain of dependent origination (pratītyasamutpāda) and win liberation. In addition to explaining this theory, the MMK also contains didactic material in regard to karman—this time understood as the principle of retribution—such as in the statement, “One creates karma laughing, but experiences it crying” (hasadbhiḥ kriyate karma rudadbhir anubhūyate, 53.288).
A soteriological orientation predominates in the MMK, and awakening to buddhahood is considered the most important outcome of its rites. The goals of the rites found in the MMK are typically listed as threefold—supreme, middling, or minor—and depend on the specific aspirations of the practitioner. The supreme goal is full awakening (samyaksambodhi) thus all rites in the MMK are ultimately aimed at liberation. The MMK explains this goal of liberation using another triad: the liberation of the fully realized buddhas, of the pratyekabuddhas, or of the śrāvakas. The highest goal—that of fully realized buddhahood—is always inspired by the bodhisattva wish to benefit others.
On a more mundane level, the MMK prescribes a wide array of distinct mantras for different purposes, to be used in different contexts, and employed at specific times; it even prescribes a mantra for the time of death that will enable the dying person “to take the final refuge in the supreme body of the dharmadhātu” (54.99). The many worldly applications of mantras in the MMK usually come with the stipulation that mantras should not be used selfishly or to cause others harm.
The most fundamental principle of Kriyā practice is that the mantra and the deity are one and the same. It is in this spirit that some deity emanations are given names such as “One Syllable,” and some mantras are referred to as a cakravartin (wheel-turning monarch/universal emperor), or “Great Lord of Wrath” (mahākrodharāja). Being identical with the deity, the mantra is fundamental to all rituals and essential to their efficacy, while other kriyā elements, such as the mudrā, the maṇḍala, the homa (fire offering), and so forth, serve to enhance and amplify its power. A second, and closely related core principle explained in the MMK is that a mantra is inseparable from and coextensive with the mind (cittāyata, 38.43), or, as the MMK phrases it, “there is no mantra without mind” (na mantraṃ cittavarjitam, 38.43). This threefold unity of the deity, the mantra, and the mind is the secret behind the magical power of the ritual.
Among the numerous mantra deities that appear in the MMK, prominence is given to the supramundane classes that manifest as the activity of the Buddha. One such class is the esoteric uṣṇīṣa deities, the best known among them being the eight “uṣṇīṣa kings.” As the name suggests, they emanate from the uṣṇīṣa protuberance on the Buddha’s head, and so embody the nature of awakening itself. The deities referred to as uṣṇīṣa, tathāgata-uṣṇīṣa, cakravartin, uṣṇīṣa-cakravartin, vidyā-cakravartin, and so on, always represent the highest level of realization, be they male or female, peaceful or wrathful. Some of the most powerful among these are the ekākṣara (one syllable) mantras, and this epithet is often used as the proper name (One Syllable) of a given deity who might be one of the uṣṇīṣa deities, or One Syllable emanations of Mañjuśrī, Yamāntaka, or Vajrapāṇi.
The reader may at first feel daunted by the presence in the English translation of terms left in the original Sanskrit. However, terms such as uṣṇīṣa, cakravartin, vidyā, vidyārāja, or vidyārājñī serve multiple functions and often convey more than one meaning simultaneously, something not easily captured in English. On the most basic level, these five terms are generic names referring to categories of mantra deities and of the corresponding mantras. Apart from this dual classificatory function, they are also employed as epithets whose literal meanings are given in the accompanying glossary. As class names, these terms define groups that lack clear boundaries and often overlap—uṣṇīṣa deities, a group virtually conflatable with cakravartins, is a subgroup of vidyārājas, who in turn are a subgroup of vidyā deities in general. Accordingly, the terms vidyārāja/-jñī apply also to cakravartins and to uṣṇīṣa deities. As it would be too confusing to vary the translation depending on context, and often impossible to decide which meaning prevails in a particular context, these terms have been left, for the most part, in their Sanskrit form.
The present translation is based on the published Sanskrit text (Śāstrī 1920–25), which represents the most complete version of the MMK in existence. This text is a transcript of the Trivandrum manuscript, which, according to Isaacson,6 could be as old as the eleventh century, and, judging by its script, is likely to have originated in Nepal. There are a few other extant Sanskrit manuscripts of the MMK, most of which, if not all, were produced in Nepal. None of them is complete, and none has the chapters in the same order. Their variant readings have nevertheless been included in the critical apparatus of the partially edited Sanskrit text that accompanies this translation.
Apart from the Sanskrit manuscripts, the MMK exists also in canonical Tibetan and Chinese translations. Each of them is much shorter than the extant Sanskrit version and includes a different selection of chapters. The Tibetan translators’ colophon tells us that the Tibetan translation was completed, “by the Indian preceptor and spiritual teacher Kumārakalaśa and the monk translator Śākya Lodrö (shAkya blo gros),” most likely in the mid-11th century. The translation presented here is from the Sanskrit, but has been revised against the Tibetan text of the Pedurma (dpe bsdur ma) comparative edition of the Degé Kangyur. It includes only the chapters that exist in the Tibetan translation: thirty-seven out of the total of fifty-five7 chapters that comprise the extant Sanskrit version of the Trivandrum manuscript. The discrepancies between the extant Sanskrit and Tibetan versions of the text are reflected in the sequence of chapters in this translation. The Tibetan translation omits chapters 18-23, so they have been omitted here as well, necessitating a jump from chapter 17 to 24. Similarly, because the Tibetan translation omits chapters 39-49 we have also left them out of this translation, which is reflected in the jump from chapter 38 to 50. The last two chapters included in this translation, 53 and 54, are combined into a single chapter in the Tibetan translation, which is enumerated as chapter 36 in the Tibetan text. Finally, the extant Sanskrit version includes an additional chapter at the end of the text that is omitted in the Tibetan version, and so is omitted here.
There is no known commentary on the MMK in existence, compounding the problem of translating its difficult and often corrupt Buddhist Hybrid Sanskrit (BHS) language, and interpreting many of its obscure passages, whose exact meaning, it seems, was often missed even by the canonical translators in Tibet, one of whom was an ethnic Indian.
Regarding the general Mahāyāna content of the MMK, its teachings are applicable to and can be practiced by everyone. However, when it comes to its esoteric content, the MMK itself clearly states:
“This Dharma treasury of the tathāgatas is extremely occult, as it depends in every respect on mantras. It must not be taught to those who have not received the samaya from the master, or those who do not understand the samaya. Why is this? This is because it is secret. It is an occult teaching; it is a teaching [arising from] omniscience. No beings should ever reject or take it lightly” (54.5).
[F.105.a]8Oṁ, homage to all the buddhas and bodhisattvas!
Thus did I hear at one time. Lord Śākyamuni dwelt above the Pure Abode, in an inconceivable, wondrous pavilion, circular in shape, with a congregation of bodhisattvas9 distributed all around, located in the canopy of the sky. There the Lord addressed the gods of the Pure Abode: {1.1}
“Honored gods! Listen as I tell of the inconceivable, wondrous miracles of Mañjuśrī, the divine youth, bodhisattva, and great being—listen as I tell of his conduct, different types of samādhi, and magical power; his liberation, maṇḍala, and his miraculous bodhisattva manifestations; and how he is the sustenance for all beings and brings them life, health, and sovereignty! I will explain, for the benefit of all beings, the mantra subjects that completely fulfill one’s wishes. Listen well and duly reflect upon it—I will now tell you about him.” {1.2}
Thereupon the gods of the Pure Abode, folding their hands, said:10
“Then tell us, Lord, about the conduct of the bodhisattvas; their different samādhis and their attainment of the bodhisattva levels; their sitting upon the vajra throne, overpowering of Māra, and turning of the wheel of Dharma; their liberating of all śrāvakas and pratyekabuddhas; their ensuring for all beings rebirth as a god or a human and the pacification of all suffering; their removal of diseases of the poor, sick, and wealthy alike; their invulnerability to the use of all mundane and supramundane mantras; and their fulfilling of all wishes that thus makes the speech of all the tathāgatas fruitful.11 Lord, speak with a mind full of love and concern for our welfare, [F.105.b] and out of pity for all sentient beings.” {1.3}
Then Lord Śākyamuni, casting a glance with his buddha eye over the entire realm of the Pure Abode, entered the samādhi called the spreading and diffusing of the light of the pure sphere.12 As soon as the Lord entered this samādhi, out of his ūrṇā came an array of light rays called arouser of the bodhisattva Saṃkusumita;13 he was surrounded by many hundreds of thousands of millions of rays. The light circumambulated the Buddha three times and, having passed through billions of trichiliocosms and crossed as many worlds in the northeastern direction as there are grains of sand in one hundred thousand Gaṅgā rivers, it came to the world sphere called Kusumāvatī, where the tathāgata Saṃkusumita Rājendra was staying. Due to the power of his previous aspirations, Mañjuśrī was also staying there together with other bodhisattvas, great beings engaged in bodhisattva activity. Seeing this effulgence of light, he gently smiled and addressed the multitude of bodhisattvas: {1.4}
“This arousing ray of light, O sons of the victorious ones, has come here to wake me up. Do pay attention!” {1.5}
Then Mañjuśrī, the divine youth, the bodhisattva, the great being, with his eyes wide and unblinking, sat facing the radiance of the ray. And this arousing ray, illuminating the Kusumāvatī world sphere with great radiance, circumambulated the thus-gone lord Saṃkusumita Rājendra clockwise three times and dissolved into the head of the great being, the bodhisattva Mañjuśrī. {1.6}
The divine youth Mañjuśrī then got up from his seat [F.106.a]and circumambulated the thus-gone lord Saṃkusumita Rājendra three times. Then, bowing his head and placing his right knee on the ground, he spoke to Lord Saṃkusumita Rājendra: {1.7}
“May Lord Śākyamuni, the tathāgata, the arhat, the completely awakened one, think of me. Let me go, O lord, from here to the Sahā world sphere to see Lord Śākyamuni, to honor him and serve him. Let me go so that he may instruct me in the mantra practice, the sādhana practice, and the procedure of constructing the right maṇḍala; the secrets of the ritual and the procedure of drawing the picture; and the secret mudrā empowerment into the heart of all the tathāgatas, so that all the wishes of all beings are fulfilled.” {1.8}14
Being so addressed, the thus-gone lord Saṃkusumita Rājendra said this to Mañjuśrī, the divine youth:
“You may go, divine youth Mañjuśrī, if you think that this is the right time. And please ask Lord Śākyamuni, on my behalf, if he is without pain and without worry, if his efforts come easily to him, and if his life is comfortable.” {1.9}
Then, the thus-gone lord Saṃkusumita Rājendra [F.90.a]15[F.107.a] further said this to Mañjuśrī, the divine youth:
“Also, O divine youth, the tathāgatas, the arhats, the completely awakened ones, numerous as grains of sand in one hundred thousand Gaṅgā rivers, have taught and will teach again of your proficiency in mantra practice, maṇḍala ritual, the secret empowerment, the mudrās, the picture drawing procedure, the homa rite, the mantra recitation, and the regular observations, all of which fulfill every wish and bring joy to every being. They will teach of your proficiency in the vast fields of astrology and gemology; of your knowledge of the past, present, and future; and of your ability to govern and make predictions. They will teach of your mantra repetition, your ability to travel to the ends of the earth and to become invisible, and your vast knowledge of the right time and occasion for anything. They will teach how to traverse all the stages of the buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas, and all the mundane and supramundane stages without exception. They will teach the way in which you are established in the practice of all of these. So that I too may rejoice, please go Mañjuśrī, O divine youth, if you think that the time is right. You will hear these teachings in the presence of Śākyamuni, face to face with him, and you will later give them yourself. The mantra for this is as follows: {1.10}
“Homage to all the tathāgatas whose instructions are inconceivable and perfect!
“Oṁ, ra ra! Do remember! O perfect teacher possessing the form of a divine youth! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!16 {1.11}
“This was, O divine youth Mañjuśrī, the root mantra. It is the heart essence of all the tathāgatas, and it was and will be17 recited by them. You will also now recite this, the all-accomplishing mantra, together with all its parts, having arrived in the Sahā world. This has been sanctioned by Śākyamuni. Here, the ultimate heart mantra is:
“Oṁ, this [mantra] is [my] homage to speech!18 {1.12}
“The subsidiary heart mantra in this set is:
“Speech, hūṁ!”19 {1.13}
Lord Mañjuśrī, the divine youth, being thus granted leave by Saṃkusumita Rājendra, [F.90.b][F.107.b] the tathāgata, entered the samādhi called the ornament of all supernal manifestations that brings the attainment of the essence of awakening which is a product of the conduct of a bodhisattva. As soon as Mañjuśrī, the divine youth, entered this samādhi, the world sphere with all its directions—above, below, and across—up to its farthest reaches, became filled with lord buddhas. Saṃkusumita Rājendra then said: {1.14}
“Good, good it is, O son of the Victorious One, that you have entered this particular samādhi! No śrāvakas, pratyekabuddhas, or bodhisattvas who are established in the perfect conduct, not even those on the tenth bodhisattva level, are able to enter this samādhi.” {1.15}
Then Saṃkusumita Rājendra, having conferred with the lord buddhas, the tathāgatas, taught the following mantra of Mañjuśrī, the divine youth—his ultimately secret, innermost heart essence that accomplishes all purposes. This most secret, divine mantra, called One Syllable,20 [F.89.b][F.106.b] which serves the interests of all beings, is also fit to accomplish the special mantra practice.21 {1.16}
Lord Saṃkusumita Rājendra, the tathāgata, became quiet for a moment. Looking with his buddha eye over all the world spheres, he considered all the lord buddhas dwelling there, and with a mind filled with love, pronounced the mantra:22
“Homage to all the buddhas!
“Oṁ maṁ!”23
“This mantra is the ultimate heart essence of Mañjuśrī, which accomplishes all endeavors.” {1.17}
Then Mañjuśrī, the divine youth, arose from the aforementioned samādhi and performed, in the time that it takes a strong person to bend or to extend their arm, or to snap their fingers, or to close and open their eyes, the miraculous, special samādhi called the intellect with the force of magical power, and went to the Sahā world. Having arrived there, he established himself in the palace of the gods of the Pure Abode founded upon fine jewels and gems in the canopy of the sky. Illuminating this entire realm of the Pure Abode with powerful rays of light, he entered the samādhi called the illuminator adorned with brilliant jewels. {1.18}
As soon as Mañjuśrī, the divine youth, entered this samādhi, he manifested through the power of bodhisattva transformation, for the worship of Lord Śākyamuni, a divinely created palace sumptuously studded with many gems and adorned with jeweled parasols spanning many hundred of thousands of leagues; bedecked with divinely beautiful great bundles of silk streamers; decorated with celestial flowers, banners, flags, garlands, and jewels; and pleasant with the sweet sound of draperies of latticed wind-chimes. Also, in the act of worshiping Lord Śākyamuni, he manifested a copious rain of perfume, garlands, ointments, wreaths, and scented powders. {1.19}
Seeing this extraordinary and marvelous display—a miracle of a bodhisattva—the hair of the gods of the Pure Abode stood on end in excitement. When, however, they saw their abodes trembling, their hearts became tormented and pained. They immediately began to wail loudly, with a sense of great urgency, “Oh, what can this be? Could it be that we are being deprived of our divine powers?” And they implored, “Please protect us, Lord! Please protect us, Śākyamuni!” {1.20}
Lord Śākyamuni then addressed the entire assembly of the gods of the Pure Abode:
“Do not be afraid, friends! Do not be afraid! Mañjuśrī, the divine youth present here, the bodhisattva, the great being, has come here from the presence of the tathāgata Saṃkusumita Rājendra in the buddhafield Saṃkusumita, in order to see, worship, and serve me. He has come to teach the conduct of great purpose, the mantra subjects, and the vast and amazing Dharma subjects.” {1.21}
The divine youth Mañjuśrī, in turn, circumambulated Lord Śākyamuni three times and, looking at him with unblinking eyes, bowed down to his feet and praised him with these succinct words: {1.22}
“Homage to the omniscient one who is established, and is establishing others, in nirvāṇa and in the path of the three vehicles that encompasses all consciousnesses and all knowable objects, both conditioned and unconditioned!” {1.29}
Having praised Lord Śākyamuni in his presence with these words, Mañjuśrī said:
“There is, O lord, in the eastern direction beyond world spheres as numerous as the grains of sand in one hundred thousand Gaṅgā rivers, a buddhafield called Saṃkusumita. There is a world sphere there called Kusumāvatī where the tathāgata Lord Saṃkusumita Rājendra dwells. An arhat, one perfectly awakened, perfected in wisdom and conduct, the bliss-gone one, the supreme knower of the world, the guide of people who need to be tamed, the preceptor of gods and men, he expounds the Dharma that is good in the beginning, good in the middle, and good in the end. He presented an account of the buddha activity25 that is profoundly meaningful, full of beautiful figures of speech, original, complete, perfectly pure, and highly polished. He is presently living and teaching all sentient beings the Dharma, the bodhisattva basket26 that pertains to the mantra practice, [F.91.b][F.108.b] the path that conforms to the practice of the threefold path, the protection, the place of rest, the refuge, the highest aim, the well-being, and the ultimate and final cessation. It is by his command that I have arrived here in your presence, to be at your feet. Lord Saṃkusumita Rājendra, the tathāgata, asks if you are without pain and without worry, if your efforts come easily to you, and if your life is comfortable. He also said this: {1.30}
“ ‘It is indeed wonderful that in this time of the five degenerations Lord Śākyamuni, the awakened one, has appeared and is giving complete Dharma teachings with nothing missing27—the Dharma that consists of the threefold path and that brings about rebirth as a god or a human and final emancipation. Wonderful indeed is Lord Śākyamuni’s courage, that in this world of helpless beings he establishes them on the path that leads to escape from the three realms, and he also establishes them in the state of nirvāṇa, which is complete with boundless spiritual accomplishment and happiness.28 Is it not true that only the awakened ones can know the minds of the lord buddhas? How could I know how to perform the magical feats29 of the lord buddhas, whose miracles stem from an inconceivable, wondrous, superhuman power? How could I know of their engagement in the mental and physical conduct that constitutes their potential for the accomplishment of tasks?30 Would I be able to even summarize these things in hundreds of thousands of millions of eons? The accomplishments of the tathāgatas, and all their forms without exception, whether separate and distinct or altogether, should be seen in terms of unconditioned dharmas. Only you, O Lord, the tathāgata, can explain the conduct and the qualities related to the elimination of traits eliminable through the path of seeing.31 I cannot do that.’ ” {1.31}
Seated on a great jeweled lotus miraculously created through his own magical power, Mañjuśrī, the divine youth, [F.92.a][F.109.a] watched Lord Śākyamuni with anticipation. The latter, following the usual practice of a tathāgata, first gave by way of introduction the customary manifold preamble preceded by questions from the audience, and then he spoke to Mañjuśrī, the divine youth, the bodhisattva, the great being, with a voice as sweet as Brahmā’s, a voice that resembled the call of a cuckoo or the resounding of thunder or a drum, a voice that is fitting to a Dharma discourse and causes the bodhisattva to be accomplished: {1.32}
“Welcome to you, Mañjuśrī! The extensive tract of this great manual will now be explained; it has been approved by me and taught by all the buddhas. It is the manual that effects the accomplishment of the conduct of great beings; that is blessed by the buddhas; that achieves the aims of bodhisattvas; that contains the mantra topics together with the secret empowerments, mudrās, maṇḍalas, and empowerment rituals; that brings about long life, lack of illness, and dominion and fulfills all wishes; that contains all the tantras on sādhana rites; that causes one to know all minds and mental objects, the occurrences in all times, all hidden phenomena, and the kingdoms and realms in the past, present, and future—in short, the fulfillment of all the wishes of all beings. This is a mantra practice that facilitates the generation of good qualities and is the cause of the joy of beings. This manual contains instructions on becoming invisible; traveling through space; fast walking; increasing intelligence; the magic of summoning; the ability to visit subterranean paradises; the rites of assault; the obtainment of every sensual pleasure; the power to summon the multitudes of yakṣas and yakṣiṇīs, kiṃkaras, piśācas, and bhūtas; and the power to become a child, an old person, or a youth, as required by circumstances. {1.33}
“In short, this teaching has the power to perform all actions; it fulfills the heart’s every wish, magically manifesting itself in the magic of assault, of enriching, and of pacifying. It will be accomplished exactly according to how it is applied. Please teach now this ornament of the bodhisattva basket, this great, jewel-like, extensive manual, [F.92.b][F.109.b] this treasury of teachings on the mantra practice of pure beings that was sanctioned by me and taught by all the buddhas. Teach it for the benefit and happiness of many beings, gods and humans, with all sentient beings in mind.” {1.34}
Upon hearing this, Mañjuśrī, the divine youth, entered the bodhisattva samādhi called arousing with an array of light rays the blessing power of all the buddhas.32 As soon as he, the pure being, entered this samādhi, the light primarily illuminated the world spheres that were as numerous as the grains of sand in many Gaṅgā rivers, as well as all the buddhafields from the Akaniṣṭha heaven to the Avīci hell. Any beings that were experiencing pain attained a peaceful state with their suffering pacified. Having aroused all the śrāvakas, pratyekabuddhas, bodhisattvas, and lord buddhas, the light again disappeared into the bodhisattva Mañjuśrī’s forehead. Immediately, all the lord buddhas who inhabited the buddhafields in the eastern direction were impelled by the display of the light sphere illuminating everything around. These buddhas were: {1.35}
The tathāgata Jyotissaumyagandhāvabhāsaśrī, the tathāgata Bhaiṣajyaguruvaiḍūryaprabharāja, the tathāgata Samantāvabhāsaśrī, the tathāgata Samudgatarāja, the tathāgata Śālendrarāja, the tathāgata Lokendrarāja, the tathāgata Amitāyurjñānaviniścayarāja, the tathāgata Anantāvabhāsarājendra, and the tathāgata Jyotiraśmirājendra. {1.36}
The lord buddhas headed by those just mentioned, [F.93.a][F.110.a] surrounded by multitudes of bodhisattvas and residing in numberless and infinite world spheres—the tathāgatas, the arhats, the fully awakened ones—all congregated in the Sahā world in the realm of the Pure Abode where Śākyamuni, the tathāgata, the arhat, the fully awakened one, was staying together with Mañjuśrī, the divine youth, and expounding the vast topic of mantras and bodhisattva conduct. {1.37}
So it was also in the southern, western, and northern directions, and in the intermediate directions. The light illuminated there all the buddhafields that lie above, below, and across, and it obscured all the abodes of the māras. All the tathāgatas who were surrounded by multitudes of bodhisattvas and accompanied by congregations of śrāvakas, desiring to see the Pure Abode, the miraculous power of the buddhas, and the greatness of bodhisattvas, and desiring to make the instructions of the tathāgatas—the vast topics of the different types of samādhi produced by the mantra practice—shine unimpeded throughout the world, took their places. They were: {1.38}
Subāhu, Suratna, Suvrata, Sunetra, Surata, Sudharma, Sarvārthasiddhi, Sarvodgata, Dharmodgata, Ratnodgata, Ratnaśrī, Meruśrī, Acintyaśrī, Prabhākaraśrī, Prabhaśrī, Jyotiśrī,33 Sarvārthaśrī, Sarvaratnapāṇi, Cūḍāmaṇi,34 Merudhvajapāṇi, Vairocanagarbha, Ratnagarbha, Jñānagarbha, Sacintyārthagarbha,35 Acintyārthagarbha, [F.93.b][F.110.b] Dharmodgatagarbha, Dhvajaketu, Suketu, Anantaketu, Raśmiketu, Vimalaketu, Aśeṣaketu, Gaganaketu, Ratnaketu, Garjitaghoṣadundubhisvararāja, Anantāvabhāsajñānarāja, Sarvatamāndhakāravidhamanarāja, Sarvavikiraṇabodhividhvaṃsanarāja,36 Sarvacaryātiśayajñānarāja,37 Lokendrarāja, Atiśayendrarāja,38 Vidhamanarāja, Nirdhūtarāja, Ādityarāja, Abhāvasamudgatarāja, Svabhāvasamudgatarāja,39 Abhāvasvabhāvasamudgatarāja, Avipakṣitarāja, Svabhāvabha, Puṇyābha, Lokābha, Amitābha,40 Anantābha, Sunetrābha, Susambhavābha,41 Arthabhāvābha, Adhṛṣya, Amṛṣya, Akarma, Akaniṣṭha, Amala, Anala, Dyuti, Pati,42 Mati, Sukha, Sukhanemi, Nimiketu, Ṛkṣa, Divideva, Divya,43 Nābhi, Bharata, Lokaśānti, Umāriṣṭa, Dundubhi, Siddha, Sita, Ākhyadivya, Duḥprasaha, Durgharṣa,44 Durālabha,45 Dūraṅgama, Durāla, Dūrasthita, Ucca, Uccatama, Khadyota, Samantadyota, Adyota, Ṛṣabha, Ābha, Sumanāpa, Sumanas, Mahādeva, Sunirmala, Malānta, Dānta, Sami, [F.94.a][F.111.a] Sūci, Cihna,46 Śvetadhvaja, Imi, Kimi, Kaniṣṭha, Nikarṣa, Jīva, Sujāta, Dhūmaketu, Dhvajaketu,47 Śvetaketu, Suketu,48 Vasuketu, Vasava, Pitāmaha, Pitā, Niṣkakuru, Lokākhya, Sahākhya, Mahākhya, Śreyās, Tejās, Jyotis, Kiṃkara, Samaṃkara, Lokaṃkara, Divaṃkara,49 Dīpaṃkara, Bhūtāntakara, Sarvārthaṃkara, Siddhaṃkara, Jyotiṃkara, Avabhāsaṃkara, Dundubhisvara, Rutasvara, Susvara, Anantasvara, Ketusvara, Bhūtamuni,50 Kanakamuni, Krakucchanda, Kāśyapa, Śikhin, Viśvabhuk, Vipaśyin, and Śākyamuni. {1.39}
These and many other lord buddhas, having illuminated the realm of the Pure Abode, sat on their lotus seats. There was also a multitude of bodhisattvas there who arrived in a similar way. They were: {1.40}
Ratnapāṇi, Vajrapāṇi, Supāṇi, Gagaṇapāṇi, Anantapāṇi, Kṣitipāṇi, Ālokapāṇi, Sunirmala, Sukūpa,51 Prabhūtakūṭa, Maṇikūṭa, Ratnakūṭa, Ratnahastin, Samantahastin, Gandhahastin, Sugati, Vimalagati, Lokagati, Cārugati, Anantagati, Anantakīrti, Sukīrti, Vimalakīrti, Gatikīrti, Amalakīrti, Kīrtikīrti,52 Nātha, [F.94.b][F.111.b] Anātha,53 Nāthabhūta, Lokanātha,54 Samantanātha, Ātreya, Anantatreya, Samantatreya, Maitreya, Sunetreya, Namantreya,55 Tṛdhatreya, Saphalātreya, Triratnātreya, Triśaraṇātreya, Triyāṇātreya, Visphūrja, Sumanojña, Valgusvara, Dharmeśvara, Abhāveśvara, Samanteśvara,56 Lokeśvara, Avalokiteśvara, Sulokeśvara, Vilokiteśvara, Lokamaha, Sumaha, Garjiteśvara, Dundubhīśvara,57 Vitateśvara, Vidhvasteśvara, Suvakṣa, Sumūrti, Sumahat,58 Yaśovat, Ādityaprabhāva, Prabhaviṣṇu,59 Someśvara,60 Soma, Saumya, Anantaśrī, Lokaśrī, Gagana, Gaganāḍhya, Gaganagañja, Kṣiteśvara, Maheśvara, Kṣiti, Kṣitigarbha, Nīvaraṇa, Sarvāvaraṇa, Sarvāvaraṇaviṣkambhin, Sarvanīvaraṇaviṣkambhin, Samantanirmathana, Samantabhadra, Bhadrapāṇi, Sudhana, Susaṃhata, Supuṣya, Sunala,61 Ākāśa, Ākāśagarbha, Sarvārthagarbha, Sarvodbhava, Anivartin,62 Anivartita,63 Apāyajaha, Avivartita, Avaivarttika,64 and Sarvadharmopaccheda.65 {1.41}
Lord Śākyamuni dwelt with these and other bodhisattvas in the realm of the Pure Abode. There were also other bodhisattva great beings. Some, with female forms, fulfill the purpose of bodhisattva conduct throughout the infinite universe.66 Some embody the inconceivable magical formulae of mantras and dhāraṇīs with the power to establish the minds of all beings on the path of no return. Some take on the forms of medicinal herbs. Some emulate the ways of different types of beings, entering flocks of birds, yakṣas, rākṣasas, or entities not designated as sentient beings (asattvasaṁkhyāta), such as jewels, mantras, or wish-fulfilling kings of gems. [F.95.a][F.112.a] They act in a manner suitable for taming beings according to their individual capacities and take on the forms most suited to this purpose. The Lord dwelt there with uṣṇīṣa kings who67 grant proficiency in the Dharma based on perfect realization in accordance with the instructions pertaining to vidyārāja.68 They cause beings to enter the Tathāgata, Lotus, and Vajra families and all the worldly and supramundane families. They prevent beings from breaking their samaya vows, establish them on the path of the teachings, and keep the lineages of the Three Jewels from breaking up. They were: {1.42}
Uṣṇīṣa, Atyadbhuta, Atyunnata, Sitātapatra, Anantapatra, Śatapatra, Jayoṣṇīṣa, Lokottara, Vijayoṣṇīṣa, Abhyudgatoṣṇīṣa, Kamalaraśmi,69 Kanakaraśmi,70 Sitaraśmi, Vyūḍhoṣṇīṣa, Kanakarāśi, Sitarāśi, Tejorāśi, Maṇirāśi, Samanantarāśi, Vikhyātarāśi, Bhūtarāśi, Satyarāśi, Abhāvasvabhāvarāśi, and Avitatharāśi. {1.43}
Lord Śākyamuni dwelt with these and other uṣṇīṣa kings, who abide in the infinite sphere of phenomena, who fulfill the aims of beings according to their aspirations, and who are fully endowed with the heart essence of all the victorious ones. He dwelt with them in the realm of the Pure Abode. It would be impossible to list all of these uṣṇīṣa kings71 down to the last one, or to describe their greatness, with their inconceivable might and powers, even in hundreds of thousands of millions of eons. Therefore, they are described here only briefly in an abbreviated form. {1.44}
The gathering of vidyārājñīs will now be enumerated:
Ūrṇā, Bhrū, Locanā, Pakṣmā, [F.95.b][F.112.b] Śravaṇā, Grīvā, Abhayā, Karuṇā, Maitrī, Kṛpā, Prajñā, Raśmi, Cetanā, Prabhā, Nirmalā, and Dhavalā.72 {1.45}
Along with the vidyārājñīs, emitted from the infinite and unbounded form73 of the tathāgatas, there were others, namely:
Tathāgata’s Bowl, Tathāgata’s Dharma Wheel, Tathāgata’s Couch, Tathāgata’s Splendor, Tathāgata’s Speech, Tathāgata’s Lip, Tathāgata’s Thigh, Tathāgata’s Purity, Tathāgata’s Banner, Tathāgata’s Ensign, and Tathāgata’s Sign. {1.46}
Lord Śākyamuni dwelt with these and with other beings—the vidyārājas and vidyārājñīs, the ceṭas and ceṭīs, the dūtas and dūtīs, the yakṣas and yakṣiṇīs, and other sentient and non-sentient beings—uttering tathāgata mantras, created out of the Cloud of Dharma, and distinguishable by their adornments. They were themselves a product of special samādhis, surrounded by enormous retinues of hundreds of thousands of millions, vidyārājas ranking at the top of all the groups of vidyā beings. They also dwelt in the realm of the Pure Abode. Among the vidyārājas belonging to the Lotus family, there were: {1.47}
The lords Dvādaśabhuja, Ṣaḍbhuja, Caturbhuja, Halāhala, Amoghapāśa, White Hayagrīva, Anantagrīva, Nīlagrīva, Sugrīva, Sukarṇa,74 Śvetakarṇa,75 Nīlakaṇṭha, Lokakaṇṭha, Vilokita,76 Avalokita, Īśvara, Sahasraraśmi, Manas, Manasa, Vikhyātamanasa, [F.96.a][F.113.a] Kamala, Kamalapāṇi, Manoratha, Āśvāsaka, Prahasita, Sukeśa, Keśānta, Nakṣatra, Nakṣatrarāja, Saumya, Sugata,77 and Damaka. {1.48}
He dwelt with these and with other vidyārājas, headed by Abjoṣṇīṣa, who had attained the samādhis arising from the infinite accomplishment, the Cloud of Dharma, and who were surrounded by many hundreds of thousands of millions of vidyās and many vidyārājñīs created through the form-samādhi of the lord of the world. These vidyārājñīs were: {1.49}
Tārā, Sutārā, Naṭī, Bhṛkuṭī, Anantaṭī, Lokaṭī, Bhūmiprāpaṭī, Vimalaṭī, Sitā, Śvetā, Mahāśvetā, Pāṇḍaravāsinī, Lokavāsinī, Vimalavāsinī,78 Abjavāsinī, Daśabalavāsinī, Yaśovatī, Bhogavatī, Mahābhogavatī, Ulūkā, Alūkā,79 Amalāntakarī, Vimalāntakarī,80 Samantāntakarī, Duḥkhāntakarī, Bhūtāntakarī, Śriyā, Mahāśriyā, Stupaśriyā,81 Anantaśriyā, Lokaśriyā, Vikhyātaśriyā, Lokamātā, Samantamātā, Buddhamātā, Bhaginī,82 Bhāgīrathī, Surathī,83 Rathavatī, Nāgadantā,84 Damanī, Bhūtavatī, Amitā,85 Āvalī, Bhogāvalī, Ākarṣaṇī, Adbhutā, Raśmī, Surasā, Suravatī, Pramodā, Dyutivatī, [F.96.b][F.113.b] Taṭī, Samantataṭī, Jyotsnā, Somā, Somāvatī, Māyūrī, Mahāmāyūrī, Dhanavatī, Dhanandadā, Suravatī,86 Lokavatī, Arciṣmatī, Bṛhannalā,87 Bṛhantā, Sughoṣā, Sunandā, Vasudā, Lakṣmī, Lakṣmīvatī, Rogāntikā, Sarvavyādhicikitsanī, Asamā, Devī, Khyātikarī, Vaśakarī, Kṣiprakarī, Kṣemadā, Maṅgalā, Maṅgalāvahā, Candrā, Sucandrā, and Candrāvatī. {1.50}
These and other vidyārājñīs, headed by Parṇaśavarī, Jāṅgulī, and Mānasī, whose accomplishment is limitless, who have the nature of the space of the sphere of phenomena, and whose mental states arise due to the presence of the bodhisattva conduct and marvels—the dūtas and dūtīs, ceṭas and ceṭīs, kiṃkaras and kiṃkarīs, yakṣas and yakṣiṇīs, rākṣasas and rākṣasīs, and piśācas and piśācīs who have taken the samaya vows of the Lotus family and perform the mantra practice—also dwelt in the gods’ realm of the Pure Abode inhabited by pure beings. Staying there, they remained wholly preoccupied with acts of worship of Lord Śākyamuni. {1.51}
In Lord Śākyamuni’s presence, the bodhisattva Vajrapāṇi then summoned his own retinue of vidyās, saying, “Please gather here, venerable friends—hosts of vidyās of my retinue—krodharājas,88 vidyārājas and vidyārājñīs, and great dūtīs!” Then, merely by the power of thought, all the multitudes of vidyā beings were gathered. The male vidyā beings were: {1.52}
Vidyottama, Suvidya, [F.97.a][F.114.a] Susiddha, Subāhu, Suṣeṇa, Surāntaka, Surada, Supūrṇa, Vajrasena, Vajrāntaka, Vajrākara, Vajrabāhu, Vajrahasta, Vajradhvaja, Vajrapatāka, Vajraśikhara, Vajraśikha,89 Vajradaṃṣṭra, Śuddhavajra, Vajraroman, Vajrasaṃhata, Vajrānana, Vajrakavaca, Vajragrīva, Vajravakṣas, Vajranābhi, Vajrānta, Vajrapañjara, Vajraprākāra, Vajrāstra, Vajradhanuḥ, Vajraśara, Vajranārāca,90 Vajrāṅka, Vajrasphoṭa,91 Vajrapāṭāla, Vajrabhairava, Vajranetra, Vajrakrodha, Jalānantaścara, Bhūtāntaścara, Bandhanānantaścara, Mahāvajrakrodhāntaścara, Maheśvarāntaścara, Dānavendrāntaścara, Sarvavidyāntaścara, Ghora, Sughora, Kṣepa, Upakṣepa, Padavikṣepa, Vināyakāntakṣepa, Suvinyāsakṣepa, Utkṛṣṭakṣepa, Bala, Mahābala, Sumbha,92 Bhramara,93 Bhṛṅgiriṭi, Krodha, Mahākrodha, Sarvakrodha, Ajara, Ajagara, Jvara, Śoṣa, Nāgānta, Daṇḍa, Nīladaṇḍa, Aṅgada, Raktāṅga, Vajradaṇḍa, Megha, Mahāmegha, Kāla, Kālakūṭa, Śvitraroga, Sarvabhūtasaṃkṣayaka, Śūla, Mahāśūla, Ārti, Mahārti, Yama, Vaivasvata, Yugāntakara, Kṛṣṇapakṣa, Ghora,94 Ghorarūpin, Paṭṭisa, Tomara, Gada, Pramathana, [F.97.b][F.114.b] Grasana, Saṃhāra, Arka,95 Yugāntārka, Prāṇahara, Śakraghna, Dveṣa, Āmarṣa, Kuṇḍalin, Sukuṇḍalin, Amṛtakuṇḍalin, Anantakuṇḍalin, Ratnakuṇḍalin, Bāhu, Mahābāhu, Mahoraga, Duṣṭasarpa,96 Visarpa, Kuṣṭha, Upadrava, Vidrava,97 Vidrāpaka, Bhakṣaka, Atṛṣṇa, and Ucchuṣma. {1.53}
These and other vidyārājas and mahākrodhas98 who completely tame all beings; who perform the activities of banishing, dispersing, killing, and destroying; who are generous toward worshipers; and who engage in the awakened activities of pacifying, enrichment, and assault, themselves surrounded by their own retinues of hundreds of thousands of millions of vidyārājas, bowed, in anticipation of orders, to their vidyārāja Vajrapāṇi, who, for his part, was intently observing Lord Śākyamuni and the divine youth Mañjuśrī.99 All these vidyārājas sat down on their seats in the places assigned to them according to their buddha family affiliation. {1.54}
Also the great dūtīs, the messengers of Lord Vajrapāṇi, together with their retinues of thousands of millions of vidyārājñīs, abiding nonconceptually in their own sphere of phenomena that has the nature of the sky, gathered in that place. They were: {1.55}
Mekhalā, Sumekhalā, Śṛṅkhalā, Vajrārṇā,100 Vajrajihvā, Vajrabhrū,101 Vajralocanā, Vajrāṃsā, Vajrabhṛkuṭī, Vajraśravaṇā, Vajralekhā, Vajrasūcī, Vajramuṣṭī, Vajrāṅkuśī, Vajraśāṭī,102 Vajrāsanī,103 Vajraśṛṅkhalā, Vajraśālavatī,104 Śālā,105 [F.98.a][F.115.a] Viraṭī, Kāminī, Vajrakāminī, Kāmavajriṇī, Paśyikā, Paśyinī, Mahāpaśyinī, Śikharavāsinī, Guhilā,106 Guhamatī, Guhavāsī, Dvāravāsinī, Kāmavajriṇī,107 Manojavā, Atijavā, Śīghrajavā, Sulocanā, Surasavatī, Bhramarī, Bhrāmarī, Yātrā, Siddhā, Anilā, Pūrā, Keśinī,108 Sukeśā, Hiṇḍinī, Tarjanī, Dūtī, Sudūtī, Māmakī, Vāmakī, Rūpiṇī, Rūpavatī, Jayā, Vijayā, Ajitā, Aparājitā, Śreyasī, Hāsinī, Hāsavajriṇī, Lokavatī, Yaśavatī, Kuliśavatī, Adāntā, Trailokyavaśaṅkarī, Daṇḍā, Mahādaṇḍā, Priyavādinī, Saubhāgyavatī, Arthavatī, Mahānarthā,109 Tittarī, Dhavalatittarī, Dhavalā, Sunirmitā, Sunirmalā, Ghaṇṭā, Khaḍgapaṭṭiśā,110 Sūcī,111 Jayantī, Ambarā,112 Nirmitā,113 Nāyikā,114 Guhyakī,115 Viśrambhikā, Musalā,116 and Sarvabhūtavaśaṅkarī. {1.56}
These and other great dūtīs, surrounded by retinues of many other dūtīs, were all gathered in that great assembly. There were also many dhāraṇī goddesses who arise in the mind absorbed in samādhi, and who let their chastising sticks fall upon wicked beings to control them. They were: {1.57}
Vajrānalapramohanīdhāraṇī, Meruśikharakūṭāgārādhāraṇī, [F.98.b][F.115.b] Ratnaśikharakūṭāgāradharaṇiṃdharā, Sukūṭā, Bahukūṭā, Puṣpakūṭā, Daṇḍadhāriṇī, Nigrahadhāraṇī, Ākarṣaṇadhāriṇī, Keyūrā, Keyūravatī, Dhvajāgrakeyūrā, Ratnā,117 Ratnāgrakeyūrā, Lokāgrakeyūrā, Patāgrakeyūrā, Triparivartā, Lokāvartā, Sahasrāvartā, Vivasvatāvartā, Sarvabhūtāvartā, Ketuvatī, Ratnavatī, Maṇiratnacūḍā, Bodhyaṅgā, Balavatī,118 Anantaketu, Samantaketu, Ratnaketu, Vikhyātaketu, Sarvabhūtaketu, Ajiravatī,119 Asvarā,120 Sunirmalā,121 Ṣaṇmukhā, Vimalā, and Lokākhyā. {1.58}
These and other dhāraṇī goddesses, surrounded by retinues of many hundreds of thousands of millions of such dhāraṇīs, all gathered in this great assembly. Through the infinite blessing of the buddhas, and the great blessing of the samādhi of the bodhisattvas, there assembled in this great gathering also venerable pratyekabuddhas from other buddhafields where there are no tathāgatas122 present. Among them were both the solitary, rhinoceros-like ones and those who move among people, working for the benefit of beings. They demonstrate the way of the Dharma that involves habituation to silence. However, as their mindstreams are devoid of great compassion, they circle in saṃsāra with their minds ever weary. Their minds brim over with habitual thought patterns, and thus their previously generated bodhicitta is also tainted by habitual thinking. Their minds thus stall in progress when they reach the first, second, third … or any bodhisattva level up to the eighth, and they are fearful of saṃsāra, with minds ever weary. [F.99.a][F.116.a] They were: {1.59}
Gandhamādana, Samantāyatana, Samantaprabha, Candana,123 Kāla, Upakāla, Nemi, Upanemi, Riṣṭa,124 Upariṣṭa,125 Upāriṣṭa,126 Pārśva,127 Supārśva, Dundubhi, Upadundubhi,128 Lokākhya,129 Lokaprabha,130 Jayanta,131 Areṇu, Reṇu, Upareṇu, Aṃśa, Upāṃśa, Cihna, Sucihna, Dinakara, Sukara, Prabhāvanta,132 Prabhākara, Lokakara, Viśruta, Suśruta,133 Sukānta, Sudhānta,134 Sudānta, Anantānta, Bhavānta, Sitaketu, Cihnaketu, Ketu, Upaketu, Tiṣya, Padmottara,135 Padmasambhava, Svayambhu, Adbhuta, Manojña, Manasa, Mahendra, Kūṭākhya, Kumbhaka,136 Saṃlākṣa, Śaṅkara, Upakara, Śānta, Śāntamānasa, Dharma, Upadharma, Vairocana, Kusuma, Sunīla, Śreyasa, Svabandhudūrāntaka, Duḥprasaha, Kanaka, Vimalaketu, Soma, Susoma, Suṣeṇa, Sucīrṇa, Śukra, Kratu, Iṣṭa, Upendra, and Vasu.137 {1.60}
Lord Śākyamuni dwelt with these and other hundreds of thousands of millions of pratyekabuddhas who had entered and were established in what is taught as the “middling vehicle,”138 which, unconditioned and free from mental elaboration, corresponds in nature to the sky-like sphere of phenomena, which is inconceivable, unmatched, and free of aim139—the pratyekabuddhas who are basically free from attachment and anger. There was also a great congregation of śrāvakas who, in turn, [F.99.b][F.116.b] were accompanied by many hundreds of thousands of millions of śrāvakas. They were: {1.61}
Kāśyapa,140 Mahākāśyapa, Nadīkāśyapa, Gayākāśyapa,141 Urubilvākāśyapa,142 Bharadvāja, Piṇḍola,143 Maudgalyāyana, Mahāmaudgalyāyana, Śāriputra, Mahāśāriputra, Subhūti, Mahāsubhūti, Gavāmpati, Kātyāyana, Mahākātyāyana, Upāli, Bhadrika, Kaphiṇa, Nanda, Ānanda, Sunanda,144 Upananda, Sundarananda,145 Lokabhūta, Anantabhūta,146 Varṇaka, Upavarṇaka, Nandika, Upanandika, Aniruddha, Pūrṇa, Saṃpūrṇa, Upapūrṇa, Tiṣya, Punarvasu, Aruru,147 Raudraka, Raurava, Kuru, Pañcika, Upapañcika, Kāla, Sukāla, Devala, Rāhula, Harita, Upaharita, Dhyāyanandi, Dhyāyika, Udāyin, Upodāyika, Śreyasaka, Dravya, Mallaputra, Upadravya, Upeta,148 Khaṇḍa, Tiṣya,149 Mahātiṣya, Samantatiṣya, Āhvayana, Yaśoda, Yaśika, Dhanika, Dhanārṇava,150 Upadhanika, Pilindavatsa,151 Pippala, Kimphala,152 Upaphala, Anantaphala, Saphala, Kumāra, Kumārakāśyapa, Mahodaya,153 Ṣoḍaśavargika, Nandana,154 Upanandana, Jihva, Jihma, Jitapāśa, Maheśvāsa, Vātsīka, Kurukulla, Upakurukulla, Śroṇakoṭīkarṇa, Śravaṇa,155 Śroṇaparāntaka,156 Gāṅgeyaka, Girikarṇika, Koṭikarṇika,157 Vārṣika, Jeta,158 Sujeta,159 Śrīgupta, Lokagupta, [F.100.a][F.117.a] Gurugupta, Guruka, Dyotīrasa, Śamaka, Ḍimbhaka, Upaḍimbhaka, Viṃśachoṭika,160 Anāthada, Upavartana, Nivartana, Unmattaka, Dyota, Samanta, Bhaddāli,161 Suprabuddha, Svāgata,162 Upāgata, Lokāgata, Duḥkhānta, Bhadrakalpika, Mahābhadrika, Arthacara, Pitāmaha, Gatika, Puṣpa, Pālaka, Puṣpapālaka, Puṣpakāśika, Upakāśika, Mahauṣadha, Mahojaska, Mahojas, Anurādha, Rādhaka, Rāśika, Subrahma, Suśobhana, Suloka, Samāta, and Susmita.163 {1.62}
Lord Śākyamuni dwelt with these and many other śrāvakas who knew the taste of infinite freedom in the sphere of phenomena. Out of the collection of the three vehicles, they had reached the lesser one. Fleeing saṃsāra,164 they had immersed themselves in the contemplation of the triple liberation. They were endowed with the deportment of the four immeasurable thoughts. They focused single-mindedly, became properly ordained, and followed the correct conduct. Having adopted the right system (sunaya),165 they attained the state of nirvāṇa with its mental tranquility and freedom from mental elaboration. They too were seated in this great assembly along with Lord Śākyamuni and the others, established on the tenth level, who constitute the Three Jewels. {1.63}
Together with them there were many female śrāvakas. Relying on the path of the unconditioned, they abided in the state of nirvāṇa—the attainment of śrāvakas. Pure and free from desire, they developed halos of light. They were all objects worthy of veneration, being repositories of good qualities who facilitate purification. The best among the multitude of beings, they were the foremost leaders of the world. [F.100.b][F.117.b] They were objects of worship of gods and humans and were their fields of merit. They were the supreme leaders of two-legged, four-legged, multi-legged, and legless beings. They were: {1.64}
Yaśodharā, Yaśodā, Mahāprajāpatī, Prajāpatī,166 Sujātā, Nandā, Sthūlanandā, Sunandā, Dhyāyinī, Sundarī, Anantā, Viśākhā,167 Manorathā, Jayavatī, Vīrā,168 Upavīrā,169 Devatā, Sudevatā, Āśritā, Śriyā, Pravarā, Pramuditā, Priyaṃvadā, Rohiṇī, Dhṛtarāṣṭrā, Dhṛtā,170 Svāmikā, Sampadā, Vapuṣā, Śrāddhā, Premā, Jaṭā, Upajaṭā, Samantajaṭā, Bhavāntikā,171 Bhāvatī,172 Manojavā, Keśavā, Viṣṇulā, Viṣṇuvatī, Sumanā, Bahumatā, Śreyasī, Duḥkhāntā, Karmadā, Karmaphalā, Vijayavatī, Jayavatī, Vāsavā,173 Vasudā, Dharmadā, Narmadā, Nāmrā, Sunāmrā, Kīrtivatī, Manovatī, Prahasitā, Tribhavāntā, Trimalāntā, Duḥkhaśāmikā,174 Nirviṇṇā, Trivarṇā, Padmavarṇā, Padmāvatī, Padmaprabhā, Padumā, Padumāvatī,175 Triparṇā, Saptaparṇā, and Utpalaparṇā. {1.65}
These and other of the most senior of the great female śrāvakas approached in order to salute the Lord’s feet. Desiring to swell the ranks176 of this great gathering, which was a great miraculous feat of the bodhisattvas, they congregated and took their seats. They were eager to hear the Lord’s teaching and to become a shining example to demonstrate the accomplishment of mantra practice. {1.66} [F.101.a][F.118.a]
Lord Śākyamuni then looked at this entire gathering and, knowing with his pure heart that the realm of beings177 extends beyond the three times and is sky-like in nature, without independent existence, he addressed Mañjuśrī, the divine youth, as follows: {1.67}
“Please focus your attention, Mañjuśrī, on the acts that serve the interests of beings! Enter now the bodhisattva samādhi that will delight them according to their wishes, that is accompanied by faith in karmic results, and that will fulfill the purpose of their mantra practice; the samādhi that is the seat of the Dharma, the seat of right action, and the seat of tranquility and liberation; the samādhi that accomplishes ritual procedures and brings a state of equipoise free of all conceptuality; the bodhisattva samādhi that is endowed with the complete power of the ten powers of the tathāgatas and overwhelms the power of Māra.” {1.68}
Mañjuśrī, the divine youth, then entered the samādhi that was just described by the Lord. As soon as he entered it, he illuminated with a great light and caused to shake great trichiliocosms equal in number to the minute dust particles in many hundreds of thousands of world spheres, similar to this trichiliocosm of ours. He also displayed the use of magical powers, and then pronounced the words of his own mantra: {1.69}
“Homage to all the buddhas who arise out of the nature of nonexistence of individual entities! Homage to the pratyekabuddhas and the noble śrāvakas! Homage to the bodhisattvas, the lords established on the ten levels, the great beings! This is the mantra proper: {1.70}
“Oṁ, kha kha! Devour, devour! O tamer of evil beings, with a sword, a club, an axe, and a noose in your hands! One with four arms, four faces, and six feet, go, go! O great destroyer of obstacles with contorted face, inspiring fear in all nonhuman beings! One who roars with wild laughter and wears a tiger skin, perform, perform all tasks!178 [F.101.b][F.118.b] Cut, cut all the mantras [of non-believers]! Break, break all the mudrās of non-believers! Draw here, draw here all nonhuman beings! Grind, grind all the wicked ones! Cause them to enter into the center of the maṇḍala! O terminator of the life of Vaivasvata, perform, perform tasks for me! Burn, burn! Cook, cook! Do not delay, do not delay! Remember your samaya pledge! Hūṁ hūṁ! Phaṭ phaṭ! Split, split! Fulfiller of all wishes! Hey, hey, blessed one! Why do you tarry? Accomplish all my aims! Svāhā!179 {1.71}
This mantra of Lord Mañjuśrī, called Yamāntaka, Great Lord of Wrath, will crush or summon even the king Yama, not to mention ordinary beings. As soon as the Great Lord of Wrath is pronounced, all beings will come into Lord Mañjuśrī’s presence, unhappy, frightened, and terrified, their minds disturbed and their spirits broken, without any other refuge, no other protection or recourse apart from Lord Buddha and the divine youth Mañjuśrī. {1.72}
Any beings that live on dry land, or in water, or fly in the sky, the mobile and the immobile, those enumerated as born from a womb, from an egg, from moisture, or as born spontaneously, those that are situated in the infinite world spheres up to their farthest reaches, and those that are hidden in the cardinal and intermediate directions, above, across, and below will be removed at that very moment from those places by the Great Lord of Wrath himself and brought into the presence of Mañjuśrī. The Lord of Wrath must not be pronounced in the presence of those whose desires have not been extinguished, for they also would wither and die. It should be recited by those who keep their samaya pledges, in front of a buddha image, or a caitya containing relics, or a book containing a genuine Dharma teaching, or in front of Mañjuśrī, the divine youth. It must not be recited for the sake of performing other acts in just any place, otherwise terrible omens and great ruin will come to the reciter. {1.73} [F.102.a][F.119.a]
For the lord buddhas are indeed filled with utmost compassion, and the bodhisattvas, the great beings, exclusively strive to establish beings in the practice of the insight of omniscient knowledge; enthralling all beings, they establish them in the way of the Dharma. They deliver into nirvāṇa the entire realm of sentient beings; they give instructions and establish beings on the triple path; they prevent breaks in the lineages of the Three Jewels; they illuminate the mantra practice. With minds born of the power of great compassion, they obliterate the power of Māra. They destroy obstacle makers and keep the lords of evil in check. They increase180 their own power and hold back the power of opponents. They perform the acts of paralyzing, killing, destroying, chastising, burning, and gratifying. They teach the practice of their own mantra. They cause the lifespan, health, and power of beings to increase. They swiftly accomplish all tasks. They readily assume the modes of181 great love, great compassion, great equanimity, and great sympathetic joy. That is why the Yamāntaka mantra was now recited with a mind free from all doubt and deliberation. Summoned by the mantra were: {1.74}
Nāgas, great nāgas, yakṣas, great yakṣas, rākṣasas, great rākṣasas, piśācas, great piśācas, pūtanas, great pūtanas, kaṭapūtanas, great kaṭapūtanas, mārutas, great mārutas,182 kuṣmāṇḍas, great kuṣmāṇḍas, vyāḍas, great vyāḍas, vetāḍas, great vetāḍas, kambojas, great kambojas, bhaginīs, great bhaginīs, ḍākinīs, great ḍākinīs, cūṣakas, great cūṣakas, utsārakas, great utsārakas, ḍimphikas, great ḍimphikas, kimpakas, great kimpakas, rogas, [F.102.b][F.119.b] great rogas, apasmāras, great apasmāras, grahas, great grahas, ākāśamātṛs, great ākāśamātṛs, rūpiṇīs, great rūpiṇīs, virūpiṇīs,183 great virūpiṇīs,184 krandanās, great krandanās, chāyās, great chāyās, preṣakās, great preṣakās, kiṅkarās,185 great kiṅkarās,186 yakṣiṇīs, great yakṣiṇīs, piśācīs, great piśācīs, jvarās, great jvarās, cāturthakās, great cāturthakās, nityajvarās, viṣamajvarās, sātatikās, mauhūrtikās, vātikās, paittikās, śleṣmikās, sānnipātikās,187 vidyās,188 great vidyās,189 siddhas, great siddhas, yogins, great yogins, ṛṣis, great ṛṣis, kinnaras, great kinnaras, mahoragas, great mahoragas, gandharvas, great gandharvas, gods, great gods, humans, great humans, country people, great country people, oceans, great oceans, rivers, great rivers, mountains, great mountains, treasures, great treasures, lands, great lands, trees, great trees, birds, great birds, kings, great kings, Śakras, Mahendras, Vāsavas, Kratis, Īśāna the Lord of Beings, Yama, Brahmā, Great Brahmā, Vaivasvata, Dhanada, Dhṛtarāṣṭra,190 Virūpākṣa, Kubera, Pūrṇabhadra, Maṇibhadra, Pañcika, Jambhala, Stambhala, Kūṣmala,191 Hārīta, Harikeśa, Hari, Hārīti, Piṅgalā, Priyaṅkara, Arthaṅkara, [F.103.a][F.120.a] Jalendra, Lokendra, Upendra, Guhyaka, Great Guhyaka, Cala, Capala, Jalacara, Sātatagiri, Hemagiri, Mahāgiri, Kūtākṣa, and Triśiras. {1.75}
These and other great yakṣa generals, surrounded by many hundreds of thousands of millions of yakṣas, gathered together through the blessing and magical power of the bodhisattva, in that great assembly in the realm of the Pure Abode. Having assembled, they took their seats in order to listen to the Dharma. Also, the great kings of the rākṣasas, with retinues of many hundreds of thousands of millions of rākṣasas, had been brought by the Great Lord of Wrath. They were: {1.76}
Rāvaṇa, Draviṇa, Vidrāvaṇa, Śaṅkukarṇa, Kumbha,192 Kumbhakarṇa, Samantakarṇa, Yama, Vibhīṣaṇa, Bhīṣaṇa, Ghora, Sughora,193 Akṣayamati,194 Saṃghaṭṭa,195 Indrajit, Lokajit,196 Yodhana, Suyodhana, Śūla, Triśūla, Triśiras, and Anantaśiras. {1.77}
They all gathered to hear the Dharma. Also the great piśācas with retinues of many hundreds of thousands of millions of piśācas gathered there. They were: {1.78}
Pīlu, Upapīlu, Supīlu, Anantapīlu, Manoratha, Amanoratha,197 Sutāpa, Grasana, Supāna,198 Ghora, and Ghorarūpin. {1.79}
They all gathered to hear the Dharma. Also, the great nāga kings, with retinues of many hundreds of thousands of millions of nāgas, were brought by the Lord of Wrath through his display of the power of the bodhisattva. They were: {1.80}
Nanda, Upananda, Kambala, Upakambala, Vāsuki, Ananta, Takṣaka, Padma, Mahāpadma,199 Śaṅkha, Śaṅkhapāla, Karkoṭaka, Kulika, [F.103.b][F.120.b] Akulika, Māṇa, Kalaśoda, Kuliśika, Cāṃpeya, Maṇināga, Mānabhañja, Dukura, Upadukura, Lakuṭa, Mahālakuṭa, Śveta, Śvetabhadra, Nīla, Nīlāmbuda, Kṣīroda, Apalāla, Sāgara, and Upasāgara. {1.81}
These and other nāgas, with retinues of many hundreds of thousands of millions of nāgas, gathered together in this great assembly and took their seats to hear the Dharma. Also, the sages and the great sages gathered there. They were: {1.82}
Ātreya, Vasiṣṭha, Gautama, Bhagīratha, Jahnu, Aṅgirasa, Agasti,200 Pulasti,201 Vyāsa, Kṛṣṇa, Kṛṣṇagautama, Agni, Agnirasa, Jāmadagni, Āstika, Muni,202 Munivara, Ambara, Vaiśampāyana, Parāśara,203 Paraśu, Yogeśvara, Pippala, Pippalāda, Vālmīki, and Mārkaṇḍa. {1.83}
These along with other great sages, with retinues of many hundreds of thousands of other great sages, entered this great gathering. Having saluted Lord Śākyamuni, they sat down in order to hear and rejoice at this basket of bodhisattva teachings explaining the purpose of mantra practice. Also, the great kings of the mahoragas entered this great gathering and took their seats. They were: {1.84}
Bheraṇḍa,204 Bheruṇḍa,205 Maruṇḍa,206 Marīca, Mārīca, Dīpta, and Sudīpta.207 {1.85}
Also, the garuḍa kings came together in this great assembly, with retinues of many of hundreds of thousands of garuḍas. They were: {1.86}
Suparṇa,208 Śvetaparṇa, Pannaga, Parṇaga, [F.104.a][F.121.a] Sujātapakṣa, Ajātapakṣa, Manojava, Pannaganāśana, Dhenateya,209 Vainateya, Bharadvāja, Śakuna, Mahāśakuna, and Pakṣirāja.210 {1.87}
They too joined this great assembly. Also, the kinnara kings, with retinues of many hundreds of thousands of kinnaras, came to this great gathering. They were: {1.88}
Druma, Upadruma, Sudruma, Anantadruma, Lokadruma, Ledruma, Ghanoraska, Mahoraska, Mahojaska, Mahoja,211 Maharddhika, Viruta, Susvara, Manojña, Cittonmādakara,212 Unmāda,213 Unnata,214 Upekṣaka, Karuṇa, and Aruṇa.215 {1.89}
These and other great kinnara kings, with retinues of many hundreds of thousands of kinnaras, came all together for the purpose of hearing the Dharma. So did come: {1.90}
The Sahāmpati Brahmās, the Great Brahmās, the gods from the heavens of Ābhāsvara,216 Prabhāsvara, Śuddhābha, Puṇyābha, Avṛha, Atapas, Akaniṣṭha, Sukaniṣṭha, Lokaniṣṭha,217 Ākiñcanya, Naivakiñcanya, Ākāśānantya, Naivākāśānantya,218 Sudṛśa, Sudarśana, Sunirmita, Paranirmita, Śuddhāvāsa, Tuṣita, and Yāma; the gods from the realm of the Thirty-Three and from the realm of the four great kings; the gods from the heavens of Sadāmatta, Mālādhāra, Karoṭapāṇi, and Vīṇātṛtīyaka; the gods who dwell in mountains, on mountaintops, and on mountain peaks; those dwelling in Alaka, those who dwell in palaces and mansions, those who dwell in the sky, those who dwell on the earth, those who dwell in trees, and those who dwell in houses. {1.91}
Also came the kings of the dānavas, headed by Prahlāda, Balin, Rāhu,219 Vemacitri, Sucitri, Kṣemacitri, Devacitri,220 Rāhu,221 and Bāhu. {1.92}
They had retinues of many hundreds of thousands of asuras—titans with [F.104.b][F.121.b] extravagant habits, great and varied wealth, and a predilection to engage the gods in battle. Because of the bodhisattva’s blessing, they also joined this great assembly in order to witness, pay respect to, and attend this miraculous bodhisattvic event. In addition, there were also the grahas and the great grahas who work for the benefit of mankind and who dwell in the sky. They were: {1.93}
Āditya, Soma, Aṅgāraka, Budha, Bṛhaspati, Śukra, Śanaiścara, Rāhu, Kampa, Ketu, Aśani, Nirghāta, Tāra, Dhvaja, Ghora, Dhūmra, Dhūma, Vajra, Ṛkṣa,222 Vṛṣṭi, Upavṛṣṭi, Naṣṭārka,223 Nirnaṣṭa, Hasānta, Yāṣṭi,224 Ṛṣṭi,225 Duṣṭi, Lokānta, Kṣaya,226 Vinipāta, Āpāta,227 Tarka, Mastaka, Yugānta, Śmaśāna, Piśita, Raudra,228 Śveta, Abhija, Abhijata, Maitra, Śaṅku, Triśaṅku, Lubdha, Raudraka,229 Dhruva, Nāśana, Balavān, Ghora, Aruṇa, Vihasita, Mārṣṭi,230 Skanda, Sanat, Upasanat, Kumāra, Krīḍana, Hasana, Prahasana, Nartāpaka,231 Nartaka, Khaja, and Virūpa. {1.94}
These great grahas too, along with retinues of many of hundreds of thousands of grahas, were in this great assembly. They gathered together in the great assembly in the realm of the Pure Abode by the blessing of the Buddha and took their seats. Also, the nakṣatras, who move across the sky in the manner of birds, along with retinues of many hundreds of thousands of nakṣatras, were present there.232 They were: {1.95}
Aśvinī, Bharaṇī, Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, both Punarvasus,233 Puṣya, Āśleṣā, Maghā, both Phalgunī,234 Hastā, Citrā, Svāti, Viśākhā, Anurādhā, Jyeṣṭhā, Mūlā, both Āṣāḍhās,235 Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, both Bhadrapadās,236 Revatī, Devatī, Abhijā, Punarnavā,237 Jyotī, Aṅgirasī, Nakṣatrikā, both Phalgu and Phalguvatī, Lokapravarā, Pravarāṇikā, Śreyasī, [F.105.a][F.122.a] Lokamātā,238 Īrā,239 Ūhā,240 Vahā,241 Arthavatī, and Surārthā. {1.96}
These nakṣatra queens, with retinues of many hundreds of thousands of nakṣatras, gathered together in this great assembly in the realm of the Pure Abode through the blessing of the Buddha and took their seats. Present were also the following thirty-six signs of the zodiac: {1.97}
Cf. Wallis 2002, pp. 9–10. The canonical Chinese translation, done in at least two stages, dates to the 11th century (ib., p. 10).
Jean Przyluski (Przyluski 1923, p. 301) wrote, “C’est une sorte d’encyclopédie qui traite, sous forme de sermons, des sujets les plus variés: iconographie, rituel, astrologie, etc…”
The accumulations are mentioned, e.g., in the passage: “There is, in the extensive manual of rites of Bodhisattva Mañjuśrī, the divine youth, an ocean-like chapter on useful practices whereby beings who have undertaken the complete practice of the mantra system [can perfect] the accumulations [required for the attainment of] awakening” (asti mañjuśriyaḥ kumārabhūtasya bodhisattvasya mahāsattvasya kalpavisare samudrāpaṭalasādhanopayikaṃ sarvamantratantracaryānupraviṣṭānāṃ sattvānāṃ bodhisambhārakāraṇam). The chapter that this quotation is taken from is not included in our translation, but is appended to chapter 36 in Śāstrī’s edition (Śāstrī 1920-25, vol. 2, p. 384, lines 8–10).
Comment left by Harunaga Isaacson at http://tibetica.blogspot.com/2008/11/in-window-of-sweet-shop.html.
The number 55 is arbitrary inasmuch as this count includes only one of the two chapters, each specified in its colophon in the Trivendrum manuscript as “the thirty-fourth.” These two chapters are placed together in Śāstrī’s edition where they form chapter 36. Only the first of them is included in our translation. Also, another couple of chapters seem to have been created artificially, such as, e.g., “chapter” 55, appended in Śāstrī’s edition after the final chapter 54, where it clearly does not belong.
Two sets of folio references have been included in this translation due to a discrepancy in volume 88 (rgyud ’bum, na) of the Degé Kangyur between the 1737 par phud printings and the late (post par phud) printings. In the latter case, an extra work, Bodhimaṇḍasyālaṃkāralakṣadhāraṇī (Toh 508, byang chub snying po’i rgyan ’bum gyi gzungs), was added as the second text in the volume, thereby displacing the pagination of all the following texts in the same volume by 17 folios. Since the eKangyur follows the later printing, both references have been provided, with the highlighted one linking to the eKangyur viewer.
byang chub sems dpa’ ’dus pa’i ’khor gyi tshogs Tib. The word “pavilion” is missing from the Tibetan. The Sanskrit word maṇḍala, taken here to describe “pavilion” (cf. Edgerton 1970, maṇḍalamāḍa, p. 416), is translated in the Tibetan as tshogs (“assembly”) and refers to the “congregation of bodhisattvas.”
de nas gnas gtsan ma’i ris kyi lha’i bu de dag gis thal mo sbyar ba btud nas/ bcom ldan ’das la legs so zhes gsol te/ Tib. The Tibetan translates as, “Thereupon, the divine sons of the Pure Abode, folding their hands and bowing, said, ‘Excellent!’ to the Blessed One.” This variant is also reflected in TMK.
The translation of the name of this samādhi is unclear in both the Skt. and the Tib. It could also be translated as, one that destroys impairments/bad influences (vikaraṇa) with the light of the pure sphere.
me tog kun tu skyed pa zhes bya ba dang / byang chub sems dpa’ yang dag par bskul ba zhes bya ba’i ’od phyung ste/ D. The Tibetan interprets this as two lights, one called me tog kun tu skyes pa zhes bya ba (saṃkusumita nāma) and one called byang chub sems dpa’ yang dag par bskul ba zhes bya ba (bodhisattvasaṃcodanī nāma). TMK is closer to the Skt.
The Tibetan contains a passage beginning here at D.106a.4 and continuing to D.106b.6 that occurs later in the Skt.
The page number 106.b comes later on, as this translation follows the Sanskrit text, where the order of passages differs from the Tibetan.
Skt.: namaḥ sarvatathāgatānām acintyāpratihataśāsanānāṃ oṁ ra ra smara | apratihataśāsana kumārarūpadhāriṇa hūṁ hūṁ phaṭ phaṭ svāhā ||.
de bzhin gshegs pa thams cad kyis gsungs la/ /gsung shing gsung bar ’gyur la/ Tib. The Tibetan translates as, “It was, is, and will be recited by all of the tathāgatas.”
“One Syllable” possibly refers to the syllable maṁ in the mantra that will presently be given. It is capitalized as it refers equally to the mantra and the deity.
sngags kyi spyod pa khyad par can bzang po yang dag par sgrub par byed pa D. The translation here is influenced by the Tibetan, which does not use the instrumental case for the phrase “special mantra practice.”
TMK seems to equate sangs rgyas kyi dgongs pa (buddānām āśaya for buddhān bhagavataḥ samanvāhṛtavān) with rig sngags (“mantra”): “He uttered the mantra, the intent of the buddhas, with a mind of love.”
Mantracaryā (mantra conduct) is a recurrent phrase in this text, used about eighty-nine times. Even if “mantra” is not mentioned explicitly, the “conduct” (caryā) implies “mantra conduct” (mantracaryā), especially when talking about its purpose (artha).
The phrase “bodhisattva basket” (bodhisattvapiṭaka), which refers to the text and teachings of the MMK, is clearly intended to indicate that the MMK belongs to the Bodhisattva Basket, as opposed to the Śrāvaka Basket (in the binary classification of Buddhist literature by Asaṅga).
bcom ldan ’das bsam gyi mi khyab bo Tib. The Tibetan adds this line here which translates as, “The Blessed One is inconceivable.”
rnam par ’phrul pa shes par ram/ ’tshal bar ram/ D. The Tibetan translation in D translates as “How could I understand or know the magical feats.”
thugs kyi spyad pa spyod pa’i rjes su ’jug pa’i sgrub pa dang / spyod pa ’tshal bar ram D. The translation of this sentence is uncertain.
The path of seeing is the third of the five paths of a bodhisattva; it also marks the first of the ten levels of a realized bodhisattva, the Joyous. It leads to the elimination of certain afflictions (kleśa) that include both negative emotions and erroneous views of reality.
The name of this samādhi could also be translated as the array of light rays of the blessing power of all the buddhas, the arouser.
phyag na gtsug gi rin chen Tib. The Tibetan translation reflects the Sanskrit *Cūḍāmaṇipāṇi.
gnod pa thams cad rnams par ’jigs pa’i rgyal po Tib. The Tibetan translation corresponds to B. Sarvavikiraṇavidhvaṃsanarāja.
spyod pa thams cad kyi yul shes pa’i rgyal po Tib. The Tibetan translation reflects the Sanskrit *Sarvacaryāviṣayajñānarāja.
gdul bar dka’ ba dang / bsnyen par dka’ ba dang D. The Tibetan translation includes these two names after Durālabha (rnyed par dka’ ba).
mtshan bzang Tib. The Tibetan translation preserves a name that reflects the Sanskrit *Sucihnaḥ and may be a combination of the two names Suci and Cihnaḥ that are attested in the Skt.
thos ris byed Tib. The Tibetan translation includes this additional name after the name Divaṃkara (lha byed).
ngan spong gi bu Tib. The name recorded in the Tibetan does not match the Skt. name Bhūtamuni. Negi notes that elsewhere in the Mañjuśrīmūlakalpa the Tibetan ngan spong gi bu/ngan spong bu translates the Sanskrit Bhārgava.
byams pa bzang po’i bu dang / byams pa’i bu ma yin pa dang / Tib. In place of the Skt. Sunetreya, Namantreya, the Tibetan reflects the Sanskrit names *Sumaitreya and *Amaitreya. TMK supports the Skt.
rnga chen dbang phyug Tib. His name is, more likely, *Dundubhisvara (“Sound of a Drum”), rather than *Dundubhīśvara (”Lord of Drums”). The Tibetan supports the latter.
phyir mi ldog pa Tib. The Tibetan combines the Skt. Avivartita and Avaivarttika into one name.
chos ma yin pa gcod par byed pa Tib. The Tibetan translation may correspond to the Sanskrit *Adharmopaccheda.
The Skt. of this sentence is not clear. The translation is based on the Tibetan, inasmuch as it follows the word order as reflected in the Tibetan translation, namely *anantalokacaryārthanirhāra in place of anantacaryārthalokanirhāra.
The phrase “The Lord dwelt there with uṣṇīṣa kings who” has been added to introduce the next group, the uṣṇīṣa kings, which the text fails to introduce.
“Instructions pertaining to vidyārāja” could mean “instructions given by the vidyārāja (the deity),” or “instructions pertaining to [the mantra that is] the vidyārāja.”
pad+ma’i ’od dang / me tog pad+ma’i ’od dang Tib. The Tibetan appears to have listed the name Kamalaraśmi twice here.
gtsug tor kyi rgyal mo Tib. The Tibetan translates this as “uṣṇīṣa queens” or *uṣṇīṣrājñayaḥ.
sgrib pa dang / mchog sbyin thams cad Tib. Instead of the name Dhavalā, the Tibetan has two names that correspond to the Sanskrit *Avaraṇā and *Aarvavaradā. TMK has Cīvarā.
lta ba Tib. The Tibetan adds this name, which may translate the Sanskrit variant *Lokita, after Vilokita (rnam par lta ba).
byang chub kyi yan lag gi gnas ma D; byang chub kyi lag gi gnas ma Y, K, N, H; This name is added in the Tibetan translations of the text. The name is also included in B.
In place of Alūkā, the Tibetan reflects the Sanskrit *Anūlūkā, and TMK has (in transliteration) Ṣalūkā.
chu bo ma Tib. The Tibetan most likely reflects a variant and not a translation of the Skt. Bhāginī.
shing rta bzang mo Tib. The Tibetan only contains one name here, and it could reflect a translation of either *Bhāgīrathī or *Surathī.
Om. Tib. The Negi dictionary lists me chen ma as the equivalent of Bṛhannalā when me chen ma is in fact the translation for Arciṣmatī. The Tibetan does include a translation for the next name, Bṛhantā (chen mo nyid). It is also possible that the Tibetan has recorded both Bṛhannalā and Bṛhantā as a single name.
Krodharāja, a term applied to wrathful vidyārājas, has been left here in Sanskrit as it appears to be used as a generic term. Otherwise, in much of the text, it is used as an epithet-name of Yamāntaka or applies specifically to Yamāntaka, and in such cases it was translated as “Lord of Wrath.”
rdo rje rtse mo Tib. The Tibetan records the name of a single krodharāja here instead of translations for the Skt. names of the two krodharājas Vajraśikhara and Vajraśikha. The Tibetan rdo rje rtse mo could translate either of these two Skt. names.
rdo rje sa mtshon pa D; rdo rje mtshon pa J, K, C. The Tibetan translation adds this name after Vajranārāca (rdo rje lcags mda’).
TMK takes Grasana, Saṃhāra, and Arka to be one name, with Arka somehow interpreted as “Hero” (reflecting the reading araha from manuscript B?).
ma rungs pa dang / sbrul dang / Tib. The Tibetan breaks the Skt. Duṣṭasarpa into two separate names.
The last several names seem rather strange. The Tibetan has “Victorious Chariot” for Upadrava, and “Fearsome Chariot” for Vidrava. TMK interprets Visarpa, Kuṣṭha, and Upadrava as one entry meaning “Victorious over All Leprosy.”
bcom ldan ’das shAkya thub pa dang ’jam dpal gzhon nur gyur pa la nges par sems shing bdag nyid kyi rig pa’i rgyal po phyag na rdo rje la phyag ’tshal zhing bka’ rab tu sdod cing ’dug ste Tib. The Tibetan translates as, “fixed their minds upon Blessed Śākyamuni and Mañjuśrī, the divine youth, bowed to their own vidyārāja Vajrapāṇi, and sat and waited for a command.”
One of the tathāgatas attending the delivery of the MMK.
One of the gods’ realms; also used as the name of the gods living there.
A class of gods.
One of the tathāgatas attending the delivery of the MMK.
One of the uṣṇīṣa kings attending the delivery of the MMK.
One of the tathāgatas attending the delivery of the MMK.
One of the bodhisattvas attending the delivery of the MMK.
One of the great yakṣiṇīs.
One of the vidyārājñīs attending the delivery of the MMK.
One of the great yakṣiṇīs.
One of the grahas.
The name of a nakṣatra. In one instance the name is given as Abhijit, which is the same as the name of one of the muhūrtas..
One of the grahas.
One of the muhūrtas.
The paradise of Akṣobhya.
One of the eight uṣṇīṣa kings. Elsewhere his name is given as “Udgatoṣṇīṣa.”
One of the mantra deities, possibly Agni, the god of fire.
One of the vidyārājñīs dwelling with Śākyamuni in the realm of the Pure Abode.
The leader of the vidyārājas.
See “master.”
A unit of time measuring the time it takes to snap one’s fingers.
Accomplishment or success in general, as well as any particular magical power or ability. In the latter sense, eight are traditionally enumerated, namely the siddhi of the magical sword, of an eye ointment that renders invisible, etc. The content of the list may vary from source to source.
One of the tathāgatas attending the delivery of the MMK.
One of the tathāgatas attending the delivery of the MMK.
A ritual activity (such as pacifying, nourishing, etc.). This term is also translated in other instances as “rite,” “karma,” “karman,” or “karmic accumulation.” In the latter three cases the term refers to karmic accumulation, positive or negative, that will produce results in the future, unless it is purified.
One of the great dūtīs attending upon Lord Vajrapāṇi.
The name, possibly corrupt, of a country in ancient India.
One of the vidyārājñīs dwelling with Śākyamuni in the realm of the Pure Abode.
One of the pratyekabuddhas attending the delivery of the MMK.
See “vidyādhara.”
One of the rāśis.
One of the tathāgatas attending the delivery of the MMK.
The sun; the god of the sun; the king identified as Ādityavardhana of the Śrīkaṇṭha-Sthāṇvīśvara dynasty who ruled in Madhyadeśa in the sixth century ᴄᴇ.
One of the bodhisattvas attending the delivery of the MMK.
One of the tathāgatas attending the delivery of the MMK.
One of the tathāgatas attending the delivery of the MMK.
The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (moha). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.
Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,” “to afflict”). Both meanings are noted by Buddhist commentators.
One of the sages (ṛṣi).
One of the great mātṛs.
One of the sages (ṛṣi); also the name of the god of fire.
The name of the country or the people where the Buddha descended to Earth.
One of the sages (ṛṣi).
One of the śrāvakas attending the delivery of the MMK.
One of the great mātṛs. Elsewhere her name is given as “Indrāṇī.”
The king of the elephants.
One of the great mātṛs.
A vidyārāja from the personal retinue of Vajrapāṇi.
A vidyārāja from the personal retinue of Vajrapāṇi.
One of the garuḍa kings.
The king of Magadha contemporary of the historical Buddha.
Mañjuśrīmūlakalpa. Manuscript in the National Archives, Kathmandu (Bir 157), accession no. 3/303. Microfilmed by NGMPP, reel A 136/11. Bears the title Mañjuśrījñānatantra.
Mañjuśrīmūlakalpa. Manuscript in the National Archives, Kathmandu, accession no. 5/814. Microfilmed by NGMPP, reel A 39/04.
Mañjuśrīmūlakalpa. Manuscript in the National Archives, Kathmandu (Bir 45), accession no. 3/645. Microfilmed by NGMPP, reel A 124/14.
Mañjuśrīmūlakalpa. Manuscript in the Oriental Research Institute and Manuscripts Library, Thiruvananthapuram, accession no. C-2388.
Mañjuśrīmūlakalpa. Manuscript in Tokyo University Library, no. 275 in Matsunami’s catalog (Matsunami 1965).
Śāstrī, T. Gaṇapati, ed. The Āryamañjuśrīmūlakalpa. Vols 1–3. Trivandrum Sanskrit Series 70, 76, and 84. Trivandrum: Superintendent Government Press, 1920–25.
Vaidya, P. L., ed. Mañjuśrīmūlakalpa. Mahāyānasūtrasaṃgraha, Part II. Buddhist Sanskrit Texts 18. Darbhanga: The Mithila Institute of Postgraduate Studies and Research in Sanskrit Learning, 1964.
’jam dpal gyi rtsa ba’i rgyud (Mañjuśrīmūlatantra). Toh. 543, Degé Kangyur vol. 88 (rgyud ’bum, na), folios 105.a–351.a.
’jam dpal gyi rtsa ba’i rgyud (Mañjuśrīmūlatantra). 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. 88, pp. 354–1051.
ral pa gyen brdzes kyi rtog pa chen po (Tārāmūlakalpa). Toh. 724, Degé Kangyur vol. 93 (rgyud ’bum, tsa), folios 205.b–311.a, continued in vol. 94 (rgyud ’bum, tsha), folios 1.b–200.a.
Agrawala, V. S. “The meaning of Kumārī Dvīpa.” Sārdha-Śatābdī: Special Volume of Journal of the Asiatic Society of Bombay (June 1959): 1–5.
Bunce, Fredrick W. Mudrās in Buddhist and Hindu Practices: An Iconographic Consideration. New Delhi: D. K. Printworld, 2005.
Delhey, Martin. (forthcoming). Early Buddhist Tantra: New Light on the Mañjuśrīmūlakalpa from Manuscript Evidence. (forthcoming).
Delhey, Martin. (2008). Three unpublished handouts made for the First International Workshop on Early Tantra, Kathmandu, 2008, containing editions of chapters 12, 13, and 51 of the MMK, based on the NAK manuscript accession no. 5/814, reel A 39/04.
Delhey, Martin. (2012). “The Textual Sources of the Mañjuśriyamūlakalpa (Mañjuśrīmūlakalpa), With Special Reference to Its Early Nepalese Witness NGMPP A39/4.” Journal of the Nepal Research Centre Vol. XIV (2012): 55–75.
Dharmachakra Translation Committee, trans. The Ratnaketu Dhāraṇī (Ratnaketudhāraṇī, Toh 138). 84000: Translating the Words of the Buddha, 2020.
Dharmachakra Translation Committee, trans. (2023). The Queen of Incantations: The Great Peahen (Toh 559). 84000: Translating the Words of the Buddha, 2023.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1970.
Gray, David B. The Cakrasaṃvara Tantra (The Discourse of Śrī Heruka). A Study and Annotated Translation. New York: American Institute of Buddhist Studies, Columbia University, 2007.
Hartzell, James F. “The Buddhist Sanskrit Tantras: ‘The Samādhi of the Plowed Row.’ ” Pacific World: Journal of the Institute of Buddhist Studies 14 (Fall 2012): 63–178.
Jayaswal, K. P. An Imperial History of India in a Sanskrit Text (c. 700 B.C.–c. 770 A.D.) with a Special Commentary on Later Gupta Period. Lahore: Motilal Banarsidass, 1934.
Matsunaga, Yūkei. “On the date of the Mañjuśrīmūlakalpa.” In Tantric and Taoist Studies in Honour of R. A. Stein, edited by M. Strickmann. Vol. 3: Mélanges chinois et bouddhiques 22, 882–894. Brussels: Institut belge des hautes études chinoises, 1985.
Matsunami, Seiren. A Catalogue of the Sanskrit Manuscripts in the Tokyo University Library. Tokyo: Suzuki Research Foundation, 1965.
Mical, Wiesiek, and Paul Thomas. “Do Kriyā Tantras Have a Doctrine? — The Case of the Mañjuśrīmūlakalpa.” Unpublished manuscipt, 2017. https://ku-np.academia.edu/wiesiekmical.
Przyluski, Jean. “Les Vidyārāja, contribution à l’histoire de la magie dans les sectes Mahāyānistes.” Bulletin de l’École Française d’Extrême-Orient 23 (1923): 301–18.
Roberts, Peter Alan (2018), trans. The King of Samādhis Sūtra (Samādhirājasūtra, Toh 127). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan (2021a), trans. The Stem Array (Gaṇḍavyūha, chapter 45 of the Avataṃsakasūtra, Toh 44). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan (2021b), trans. The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha.
Roberts, Peter Alan (2023), trans. The Sūtra of the Sublime Golden Light (1) (Suvarṇaprabhāsottamasūtra, Toh 555). 84000: Translating the Words of the Buddha, 2023.
Saṅkṛtyāyana, Rāhula. “The text of the Mañjuśrīmūlakalpa, corrected with the help of the Tibetan text.” In An Imperial History of India in a Sanskrit Text (c. 700 B.C.–c. 770 A.D.) with a Special Commentary on Later Gupta Period by K. P. Jayasawal, addendum 1–75. Lahore: Motilal Banarsidass, 1934.
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C Choné Kangyur
D Degé Kangyur
H Lhasa Kangyur
J Lithang Kangyur
K Kangxi Kangyur
L Shelkar Kangyur
MMK Mañjuśrīmūlakalpa
N Narthang Kangyur
Skt. Sanskrit text of the Mañjuśrīmūlakalpa as it is represented in the appendix
TMK Tārāmūlakalpa
Tib. Tibetan text of the Mañjuśrīmūlakalpa as witnessed in the Pedurma Kangyur
Y Yongle Kangyur
M Martin Delhey 2008
S Śāstrī 1920–25
V Vaidya 1964
Y Jayaswal 1934 (the section containing chapter 53 from Śāstrī’s edition of the MMK corrected by Rāhula Saṅkṛtyāyana)
A NAK (National Archives, Kathmandu) accession no. 5/814
B NAK accession no. 3/303
MSS all manuscripts (as used for any given section of text)
R NAK accession no. 3/645
T manuscript accession no. C-2388 (Thiruvananthapuram)
C Choné (co ne) Kangyur
D Degé (sde dge) Kangyur
H Lhasa (lha sa/zhol) Kangyur
J Lithang (li thang) Kangyur
K Kangxi (khang shi) Kangyur
N Narthang (snar thang) Kangyur
TMK Tibetan translation of the Tārāmūlakalpa (Toh 724)
Tib. Tibetan translation (supported by all recensions in the Pedurma Kangyur)
U Urga (phyi sog khu re) Kangyur
Y Yongle (g.yung lo) Kangyur
* text illegible (in a manuscript)
+ text reported as illegible in S, or in Delhey’s transcript of manuscript A
? text illegible (in a printed edition)
[] (square brackets) text hard to decipher (in a manuscript)
] right square bracket marks the lemma quoted from the root text
a.c. ante correctionem
conj. conjectured
em. emended
lac. lacunae in the text (physical damage to the manuscript)
m.c. metri causa
om. omitted
p.c. post correctionem
r recto
v verso
† (dagger) text unintelligible
• (middle dot) lack of sandhi or partial sandhi
