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The full text is available to download as pdf at:
/translation/toh437.pdf

འཕགས་མ་སྒྲོལ་མ་ཀུ་རུ་ཀུལླེའི་རྟོག་པ།

The Practice Manual of Noble ​Tārā​ Kurukullā​

Ārya­tārā­kurukullā­kalpa
ཀུ་རུ་ཀུལླེའི་རྟོག་པ།
ku ru kul+le’i rtog pa
The Practice Manual of Kurukullā
Kurukullā­kalpa

Toh 437

Degé Kangyur, vol. 81 (rgyud ’bum, ca), folios 29.b–42.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Kṛṣnapaṇḍita
  • tshul khrims rgyal ba

Imprint

84000 logo

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2011

Current version v 2.42.18 (2024)

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Tantra Text Warning

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
tr. The Translation
+ 5 chapters- 5 chapters
1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
5. Chapter 5
c. Colophon
ap. Sanskrit Text
+ 8 chapters- 8 chapters
app. Prologue to the Sanskrit Text
ap1. Chapter A1
ap2. Chapter A2
ap3. Chapter A3
ap4. Chapter A4
ap5. Chapter A5
ap6. Chapter A6
ap7. Chapter A7
ap8. Chapter A8
ab. Abbreviations
n. Notes
b. Bibliography
+ 1 section- 1 section
· Websites
g. Glossary

s.

Summary

s.­1

The Practice Manual of Noble Tārā Kurukullā is the most comprehensive single work on the female Buddhist deity Kurukullā. It is also the only canonical scripture to focus on this deity. The text’s importance is therefore commensurate with the importance of the goddess herself, who is the chief Buddhist deity of magnetizing, in particular the magnetizing which takes the form of enthrallment.

The text is a treasury of ritual practices connected with enthrallment and similar magical acts‍—practices which range from formal sādhana to traditional homa ritual, and to magical methods involving herbs, minerals, etc. The text’s varied contents are presented as a multi-layered blend of the apotropaic and the soteriological, as well as the practical and the philosophical, where these complementary opposites combine together into a genuinely spiritual Buddhist work.


ac.

Acknowledgments

ac.­1

Translation by the Dharmachakra Translation Committee.

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

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


i.

Introduction

i.­1

The very foundation of all Buddhist paths is the recognition of the unsatisfactory nature of saṃsāra, the cycle of conditioned existence, and the quest for liberation from it. Building upon that basis, the Great Vehicle holds that saṃsāra and nirvāṇa are indeed inseparable and that the goal of all practice must be the liberation from suffering, not only of oneself, but of all other beings. It is a debated point as to whether tantra has its own unique view. Where there is unanimity, however, is that the path of the tantras adds a panoply of methods that enable the practitioner to achieve the goal of the Great Vehicle swiftly and effectively.


Text Body

The Translation
The Practice Manual of Noble Tārā Kurukullā

1.

Chapter 1

[F.29.b]


1.­1
Homage to noble Mañjuśrī, the youthful one.
Homage to the noble goddess, Tārā.
The tantra of The Arising of Tārā is an ocean of yogic practice.
Although its scripture and practice manual had declined and disappeared,
There was The Meditative Absorption of Tārā, chief among tantras.
Once that, too, became lost, this practice manual appeared.
1.­2
For the sake of many beings, and as a compendium of the tantras
That elaborately teach the yogic practices,
Lokeśvāra, Lord of the World, taught this manual of practice.

2.

Chapter 2

2.­1
Through the method of worship in accordance with the Dharma,
One will attain dharmatā
And oneself will become the dharmadhātu.
That shall now be correctly explained.7
2.­2

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

One should visualize, arising from the syllable vṛm,8
A wish-fulfilling tree.
As a transformation of the utpala,
It should be visualized to the left.
2.­3
A rain of various riches
Falls from the middle of the sky,
And so fulfills wishes and desires.
The one who meditates like this becomes the Lord of Wealth.

3.

Chapter 3

3.­1
The progression of the ritual for reciting the mantra
Shall now be explained.
By merely understanding it,
The practitioner will reach success.
3.­2
Coral is used for enthrallment,
Puṣkara removes poison,
And with crystal insight will expand.
These are to be used in three activities.
3.­3

In a pit the shape of an aśvattha tree leaf, which is the pure nature of the place of birth, one should light a fire with wood from the aśoka tree. One must then, in the prescribed way, perform one hundred and eight offerings of red lotus flowers. The fire should be obtained from the home of an actor. The offerings are to be smeared with the three sweets and presented together with the root mantra.


4.

Chapter 4

4.­1
The mere seeing of the colored powder
Quickly brings about the attainment of buddhahood,
As one progresses through the stages of perception of the maṇḍala.
That shall now be explained correctly.
4.­2
Four-sided and with four doors,
It is adorned with four arches.
In its center one should place the goddess,
In a bhaga form of good color.
4.­3
In the east an arrow should be drawn;
And in the south, a bow;
In the west, a hand of fearlessness,
And in the north, an utpala.
4.­4
All are in the border areas:
The vajra, the wheel, and so forth.
Wearing a red upper garment,
And with his face covered by a red silken cloth,
The disciple should enter there.

5.

Chapter 5

5.­1

Once when young Rāhulabhadra had gone to Rājagṛha to receive alms, he went to the Veṇuvana grove, and there descended into a long pond to wash his alms bowl. While there, he, the son of Yaśodharā, was mistaken for a white ascetic and so was pulled into the pond. At that time the young Rāhulabhadra recited this spell. No sooner had he recited the mantra than‍—just like someone emerging from his house‍—he arrived in the presence of the Blessed One.


c.

Colophon

c.­1

The translation was prepared, edited, and established by the Indian preceptor, Kṛṣnapaṇḍita, and the lotsāwa monk, Tsültrim Gyalwa.


ap.
Appendix

Sanskrit Text

KURUKULLĀKALPA
app.

Prologue to the Sanskrit Text

app.­1

Sources referred to in critical apparatus, listed by the code letter(s):

Manuscripts

• Sanskrit manuscripts of the Kurukullākalpa:

C – Shelfmark “Add. 1691/II”, Cambridge (UK) University Library; see Bendall 1992.

G – Shelfmark “Xc 14/50 no. 4”, Göttingen University Library; see Bandurski 1994.

J – “New 104” (“Old 198”); see Matsunami 1965.

Y4 – “New 105” (“Old 203”); see Matsunami 1965.

R – Running no. 5257, Asha Archives, Kathmandu

• Sanskrit manuscripts containing Kurukullā dhāraṇī (used only for the edition of KK (this document) 5.39):

E1 – Reel E 1774/3 (multi-title), National Archives, Kathmandu

E2 – Reel E 614/3 (multi-title), National Archives, Kathmandu

• Sanskrit manuscripts of the Sādhanamālā (used for the overlapping passages only):

SMB – Reel B 0105-09, National Archives, Kathmandu

Editions

• editions of the Sanskrit text of the Kurukullākalpa:

Es – Pandey (2001) (see Bibliography)

KK – this document

• editions of the Tibetan text of the Kurukullākalpa:

T – Tibetan: Pandey (2001) (see Bibliography)

S – Tibetan: Stok Palace (stog pho brang) Kangyur

• editions of other Sanskrit texts (used for the overlapping passages only)

SM – Bhattacharyya (1968)

ap1.

Chapter A1

ap1.­1
oṁ namo bhagavatyai āryakurukullāyai23
naṣṭe gate24 cāntarhite ca tantre tārodbhave yogamahāsamudre.
tārārṇavo nāma mahādhitantro [naṣṭe ca tasmin punar eṣa kalpaḥ]..
ap1.­2
uddhṛtya tantreṣu ca vistareṣu yogān prayogān bahusattvahetoḥ.
lokeśvaraḥ kalpam idaṃ babhāṣe śṛṇvantu sarve kila bodhi[sattvāḥ..
ap1.­3
imaṃ nayaṃ sarva]janārthakāri lokaṃ vilokyāśaraṇaṃ mayādya.
triduḥkhaduḥkhena25 vidheyam etad grāhyaṃ26 bhavadbhir mahatādareṇa..
ap2.

Chapter A2

ap2.­1
150 athātaḥ saṃpravakṣyāmi151 yena tuṣyanti dharmatāḥ152.
dharmapūjāprayogeṇa dharmadhātuḥ svayaṃ bhavet..
athātaḥ153 kalpavṛkṣasādhanaṃ bhavati..
ap2.­2
vṛṃkārākṣarasaṃbhūtaṃ kalpavṛkṣaṃ vibhāvayet.
utpalasya154 parāvṛttyā155 vṛkṣaṃ vāmena bhāvayet..
ap2.­3
nānādhanamahāvṛṣṭiṃ varṣayantaṃ nabhastalāt.
arthināṃ156 pūrayed āśām iti dhyātvā157 dhaneśvaraḥ..
ap2.­4
caturdvīpagatān sattvān ākṛṣya cittaraśminā.
tebhyo dānaṃ pradātavyaṃ saptaratnamayaṃ sadā..
ap2.­5
pariṇāyakamahāratnaṃ158 ratnaṃ sāmudrikaṃ159 tathā.
strīratnam aśvaratnaṃ160 ca khaḍgaratnaṃ tathaiva ca..
ap3.

Chapter A3

ap3.­1

atha te sarvabodhisattvā284 ātmanaivātmacitta285 parivitarkam286 āpadya vajrapāṇiṃ287 mahābodhisattvam evam āhuḥ. kathaṃ vajrapāṇe288 buddhā bhagavanto vajrakāyā dharmadhātukāyāḥ289 abhedyakāyāḥ290 kasmiṃścit291 pṛthivīpradeśe kālakriyāṃ kurvanti.. atha khalu vajrapāṇis tān bodhisattvān292 evam āha. bodhisattvā mahāsattvā mā evaṃ procuḥ.293 kathaṃ buddhā294 vajrakāyā295 abhedyakāyā dharmadhātukāyāḥ kasmiṃścit296 pṛthivīpradeśe kālakriyāṃ kurvantīti. athāha297 vajrapāṇiḥ298. tatraivaṃ299 śṛṇvata300 bodhisattvā yad bhagavān parinirvṛtaḥ301 sukhāvatyāṃ gataḥ..

ap4.

Chapter A4

ap4.­1
athātaḥ saṃpravakṣyāmi mantrajāpavidhikramam.
yena vijñātamātreṇa sādhakaḥ siddhim āpnuyāt..
ap4.­2
vidrumeṇa363 vaśaṃ364 kuryāt puṣkaro365 viṣanāśane.
sphaṭikena vardhate prajñā triṣu karmasu yojayet..
ap4.­3
yoniviśuddhyā aśvatthapattrākāre366 kuṇḍe aśokakāṣṭhenāgniṃ367 prajvālya vidhinā raktotpalānām aṣṭaśataṃ juhuyāt, naṭaveśmā368 gninā mūlamantreṇa trimadhurāktānām..
ap4.­4

paścād yantraṃ bhavati. rajasvalākarpaṭe trikoṇamaṇḍalaṃ vilikhya madhye sādhyāyāḥ sādhakasya ca nāmagrahaṇena codaka­pada­saman­vitenāmukī369 me vaśībhavatv iti kṛtvā paścān mūlamantreṇa370 vidarbhya lākṣāra­senāvasavyānāmikā­raktasammi­śreṇa371 karpūreṇa kuṅkumena372 kastūrikādibhir373 varṇakair likhet374..

ap5.

Chapter A5

ap5.­1
athātaḥ saṃpravakṣyāmi maṇḍalasya yathā476 kramam.
rajasāṃ477 darśanād yasya kṣipraṃ buddhatvam478 āpnuyāt..
ap5.­2
caturasraṃ caturdvāraṃ catustoraṇabhūṣitaṃ.
tatra madhye likhed devīṃ bhagākārāṃ surañjitām479..
ap5.­3
pūrveṇa [ca]480 likhed bāṇaṃ dakṣiṇe cāpam eva tu481.
paścime abhayapāṇiṃ cottare482 utpalaṃ tathā..
ap5.­4
koṇabhāgeṣu sarveṣu vajracakrādayaś catuḥ.
raktavastrottarīyaṃ ca raktābharaṇam eva ca483..
ap5.­5
raktavastreṇa [ca]484 mukhaṃ baddhvā śiṣyaṃ485 praveśayet..
ap5.­6

anena sattvavajrīmudrāṃ baddhvā cakre puṣpaprakṣepaṇaṃ486 kārayet. pratīccha vajra487 hoḥ muktvā maṇḍalaṃ darśayet. madhye patati varaṃ bhavati. bāṇe patati488 vaśyakarmaṇi yogyo bhavati. abhaye patati

ap6.

Chapter A6

ap6.­1

atha rāhulabhadrakumāro yadā piṇḍapātrāya rājagṛhaṃ praviṣṭaḥ praviśya625 ca veṇuvanaṃ gatavān. tatra ca626 pātraprakṣālanāya dīrghikām avatīrṇo627 yaśodharāsuto nāgena628 śvetabhikṣubhrāntyā ākṛṣṭaḥ. tasminn api629 samaye rāhulabhadreṇa630 kumāreṇa iyaṃ vidyā paṭhitā. paṭhitamātreṇa yathā kaścit svagṛhān niṣkrāntas tathā rāhulabhadrakumāro bhagavato ˈntikaṃ631 gataḥ. upasaṃkramya ca632 bhagavantam evam āha633. tāta tvayā yan mantraṃ prasādīkṛtaṃ634 tasya mantrasyānubhāvo mayā dṛṣṭa iti. bhagavān āha. kutra. nāgānām antikāt. tad bhagavān anyeṣām api prāṇināṃ rakṣārtham idam eva mantraṃ pravartayatu. atha bhagavāṃs tena samayena635 idaṃ mantram asya kalpaṃ [ca]636 vajrapāṇiṃ637 preṣayitvā śrāvakāya bodhisattvāya bhikṣubhikṣuṇyupāsakopāsikābhyaḥ prasādīkṛtavān. tena bhoḥ kulaputrā638 idaṃ mantram asya639 kalpaṃ [ca]640 yaḥ641 paṭhati642 candanena maṇḍalaṃ643 kṛtvā644 tasya śarīre viṣadūṣaṇaṃ viṣanāśanaṃ645 na lūtabhayaṃ na sarpabhayaṃ646 na pāmābhayaṃ647 na nāgabhayaṃ na kuṣṭhabhayaṃ na rogabhayaṃ648 na vyāḍabhayaṃ649 na mṛgabhayaṃ650 na śastrabhayaṃ na śatrubhayaṃ na dāridrya651 bhayaṃ nākālamṛtyubhayaṃ bhaviṣyati. nātikramiṣyati652..

ap7.

Chapter A7

ap7.­1
atha bhagavān khecara681 siddhim uvāca..
gṛhītvā sūtakaṃ682 samyak giridoṣādivarjitam683.
śilāgartagataṃ kṛtvā684 lokanāthena mardayet..
ap7.­2
punar dharmarasaiḥ kṣālya yavatiktikayā685 tathā.
ākhukarṇī686 rasenāpi mardayec ca dinatrayam..
ap7.­3
vandhyākākolikākṣīraiḥ687 kṣīrair bhāskaravajrayoḥ.
aviddhaśravaṇatoyena stanyamiśreṇa mardayet..
ap7.­4
taṃ sūtaṃ kāñjikenāpi saptadhā kṣālya mardayet.
lohapātre samāveśya vṛddhadārakavaṭe pacet..
ap8.

Chapter A8

ap8.­1
atha bhagavān auṣadhiprayogān uvāca.730
putreṇa kāryī731 baka732 vṛkṣapuṣpaṃ kṣīraiḥ samāloḍya733 pibed vratasthaḥ.
tasyāpi nārī ca sapoṣadhena734 pibed bhavet735 putravaraḥ sabhāgyaḥ736..
ap8.­2
mantreṇa cānena vacāphalāni piṣṭāni dugdhena737 pibanti yās tu.
putraṃ labhante nṛpalakṣaṇena738 tā yoṣitaḥ poṣadhikā yadi syuḥ..
ap8.­3
lakṣaṇākṣa739 mūlaṃ payasā pibed yā snānāvaśeṣe labhate suputram.
siddhārthamūrtiṃ paripūrṇadehaṃ śastreṇa śāstreṇa viśāradīkṛtam..
ap8.­4
unmūlayitvā jalaśītalāyā ādāya mūlaṃ nihitaṃ śiroje.
saptābhimantrīkṛtakaṃ tad eva nāśej jvarāṃ vārṣikāṃ740 kṣaṇena..

ab.

Abbreviations

Abbreviations (notes 1–22)
D Degé Kangyur
H Lhasa (zhol) Kangyur
K Kangxi Peking Kangyur
N Narthang Kangyur
Y Yongle Peking Kangyur

See Appendix Prologue for abbreviations in notes 23–900.


n.

Notes

n.­1
Ārya­tārā­kurukullā­kalpa is the title in the Sanskrit manuscripts. D reads Ārya­tāre­kurukulle­kalpa.
n.­2
Wieslaw Mical, whose annotated English translation from the Sanskrit is forthcoming.
n.­3
Based on Sanskrit manuscripts and N and H. D reads sna rtser.
n.­4
Based on Sanskrit manuscripts. D here reads ’dod pa’i lha las dga’ ba’i bu la sogs pa ri ’khrod ma.
n.­5
Based on Sanskrit manuscripts and N and H. D here reads sgron ma rather than sgrol ma.
n.­6
Based on N and H. D here reads sgron ma rather than sgrol ma.
n.­7
The translation of these last two lines departs from the Sanskrit text, which reads athātaḥ saṃpravakṣyāmi yena tuṣyanti dharmatāḥ. dharma­pūjā­prayogeṇa dharma­dhātuḥ svayaṃ bhavet. The word dharma­dhātu is used here in its meaning of a “buddha” (multiple sources attest to this usage), and so is the word dharmatāḥ (in the plural, indicating that “the buddhas” is meant). The stanza could therefore be translated: “I will presently explain / The method of Dharma worship / Whereby the buddhas are pleased / And oneself becomes a buddha.” [W.M.]
n.­8
Based on Sanskrit manuscripts. The Tibetan versions read brag rather than vṛm.
n.­23
oṁ namo bhagavatyai āryakurukullāyai] C; oṁ namastārāyai Es, G
n.­24
naṣṭe gate] C, G; naṣṭaṃ gate Es
n.­25
triduḥkhaduḥkhena] C; triduṣṭaduṣṭena Es
n.­26
grāhyaṃ] C, G; grāhyo Es
n.­150
As this chapter overlaps to a large extent with SM.171 (the correspondence starting from verse 15 and ending with the first half-stanza of verse 39), SM readings have been included in the critical apparatus.
n.­151
saṃpravakṣyāmi] Es; pravakhyāmi C
n.­152
tuṣyanti dharmatāḥ] C; tuṣyati dharmatā Es.
n.­153
athātaḥ] C; atha G, Es
n.­154
utpalasya] Es; utpanasya C
n.­155
parāvṛttyā] C; parāvṛttaṃ Es
n.­156
arthināṃ] C; arthānāṃ Es
n.­157
dhyātvā] C; jñātvā Es
n.­158
pariṇāyakamahāratnaṃ] C; pariṅāyakaṃ mahāratnaṃ Es
n.­159
sāmudrikaṃ] C; samudrajaṃ G, Es
n.­160
strīratnam aśvaratnaṃ] C; strīratnāśvaratnañ (hypometrical) Es
n.­284
atha te sarvabodhisattvā] Sac; atha bhavantas sarvabodhisattvā G; atha bhagavantaḥ sarvatathāgatā C; atha te sarva[tathāgata]bodhisattvā° Es pc (text in square brackets reconstructed from T by the editor)
n.­285
°citta°] Es; °cittaṃ C
n.­286
parivitarkam] C; parivitarkān Es
n.­287
vajrapāṇiṃ] Es; vajrapāṇir C
n.­288
vajrapāṇe] C, G; vajrapāṇiṃ(ṇe) Es
n.­289
dharmadhātukāyāḥ] G, Es; dharmakāyāḥ C
n.­290
abhedyakāyāḥ] G; om. C, Es
n.­291
kasmiṃścit] C, G; kasmin Es
n.­292
bodhisattvān] C; sarvān bodhisattvān G; sarva[buddha]bodhisattvān Es (text in square brackets reconstructed from T by the editor)
n.­293
bodhisattvā mahāsattvā mā evaṃ procuḥ] C; bodhisattvā mahāsattvā mā evam ūcuḥ G; om. Es
n.­294
kathaṃ buddhā] C; yad bodhisattvāḥ buddhā bhagavanto Es
n.­295
vajrakāyā] (corroborated by T) C; vajrakāyā dharmakāyā Es
n.­296
kasmiṃścit] C; kasmiṃścit [dapi] Es
n.­297
athāha] C; tata āha Es; om. G
n.­298
vajrapāṇiḥ] om. G
n.­299
tatraivaṃ] G; evaṃ C; tatraiva Es
n.­300
śṛṇvata] C, G; śṛṇvantu Es
n.­301
parinirvṛtaḥ] Es, G; parinivṛtaḥ C
n.­363
vidrumeṇa] G; vidrumeṇa tu (hypermetrical) Es; vidrumeṇa tad (hypermetrical) C
n.­364
vaśam] C, G; vaśyaṃ (unmetrical) Es
n.­365
puṣkaro] emend.; pulakā C; pulakā ca G; purukā Es; puṣkara (transliterated from Sanskrit) T
n.­366
°kāre] C, G; °kāra° Es
n.­367
°kāṣṭhenāgniṃ] C, G: °kāṣṭhair agniṃ Es
n.­368
naṭaveśmā°] C, G; naṭanāgaphaṇivaiśyā° Es
n.­369
°samanvitenāmukī] C; °samanvitena amukī G; °samantritena amukī Es
n.­370
mūlamantreṇa] C, G; mūlamantraṃ Es
n.­371
°raktasammiśreṇa] G; °raktena C, Es
n.­372
karpūreṇa kuṅkumena] C, G; kuṅkumena karpūreṇa Es
n.­373
kastūrikādibhir] C, G; kastūrikābhir Es
n.­374
likhet] (reconstructed by the editor from T) Es; om. C, G
n.­476
In C there are markings above thā as if this syllable was crossed out.
n.­477
Because of smudging, it is not possible to tell whether the reading in C is rajasā or rajasāṃ.
n.­478
kṣipraṃ buddhatvam] C; buddhatvaṃ śīghram G, Es
n.­479
surañjitām] G, Es; surañjitā C
n.­480
ca] conj.; om. C, G; [tu] Es
n.­481
tu] C; ca G, Es
n.­482
cottare] C; ca uttare (unmetrical) G, Es
n.­483
raktābharaṇam eva ca] Es; om. C, G (also, not accounted for in T)
n.­484
ca] conj. (m.c.); om. C, G, Es
n.­485
śiṣyaṃ] C, G; śiṣyaṃ tatra (hypermetrical) Es
n.­486
puṣpaprakṣepaṇaṃ] Es; puṣpaprakṣepaṃ G; puṣpābhiṣekaṃ C
n.­487
vajra] Es, T; om. C; jaḥ G
n.­488
varaṃ bhavati. bāṇe patati] (reconstructed from T by the editor) Es; om. C, G
n.­625
paviśya] Es, G; praviṣṭaś C
n.­626
ca] C, G; om. Es.
n.­627
avatīrṇo] em.; avatīrṇaḥ C, Es; avatīṇḍa tato G
n.­628
°suto nāgena] conj.; °sutena C, G, Es
n.­629
api] C; om. G, Es
n.­630
rāhulabhadreṇa] C; rāhula° G; rāhulabhadra° Es
n.­631
ˈntikaṃ] C; ˈntike G, Es
n.­632
ca] C; om. G, Es
n.­633
evam āha] C, G; etad avocat Es
n.­634
tvayā yan mantraṃ prasādīkṛtaṃ] C; yat tvayāyaṃ mantraḥ prasādīkṛtas Es
n.­635
tena samayena] C; tasmin samaye G, Es
n.­636
ca] Espc (om. Esac); om. C, G
n.­637
vajrapāṇiṃ] C, G; vajrapāṇinaṃ Es
n.­638
kulaputrā] C; kulaputrāḥ G; kulaputra Es
n.­639
mantram asya] Es, G; mantrasya C
n.­640
ca] Espc (om. Esac); om. C, G
n.­641
yaḥ] G; ya C; ye Es
n.­642
paṭhati] C, G; paṭhanti Es
n.­643
maṇḍalaṃ] Es; maṇḍalakaṃ C, G
n.­644
Single daṇḍa in Es.
n.­645
viṣadūṣaṇaṃ viṣanāśanaṃ] G; viṣanāśanaṃ viṣadūṣaṇa C; na viṣadūṣaṇaṃ na viṣanāśanaṃ Es
n.­646
na sarpabhayaṃ] C; om. Es, G
n.­647
na pāmābhayaṃ] Es, G; om. C
n.­648
na nāgabhayaṃ na kuṣṭhabhayaṃ na rogabhayaṃ] G; na rogabhayaṃ na nāgabhayaṃ Espc; na rogabhayaṃ C; na nāgabhayaṃ Esac
n.­649
vyāḍabhayaṃ] C; vyālabhayaṃ Es
n.­650
na mṛgabhayaṃ] Es; na vyāḍamṛgabhayaṃ C, G
n.­651
dāridrya°] C; dāridra° Es, G
n.­652
nātikramiṣyati] C; om. Es, G
n.­681
khecara°] C; khecararasa° Es
n.­682
sūtakaṃ] C, G, Espc; sūtrakaṃ Esac
n.­683
°varjitam] C, G; °varjite Es
n.­684
kṛtvā] G, Es; bhūtvā C
n.­685
yavatiktikayā] C, G (the sign over °kta° in C is probably a sign for i – cf. sarpiṣā in C.8.15); yavatiktakayā Es; jābatikitika (a rendering of Sanskrit yāvatiktikā?) T
n.­686
ākhukarṇī°] C, G; ākhupūrṇā° Es
n.­687
°kṣīraiḥ] Es, G; °kṣīrai C
n.­730
atha bhagavān auṣadhiprayogān uvāca] Es; om. C, G
n.­731
kāryī] G; kāyī C; kāryo Espc; kāryā Esac
n.­732
baka°] C, G; vaṭa° Es
n.­733
samāloḍya] Es, G; samālodya C
n.­734
sapoṣadhena] Es, G; sahapoṣadhena (hypermetrical) C
n.­735
bhavet] C, G; sa Es
n.­736
sabhāgyaḥ] C (on the authority of T); subhāgya G; subhāgyaḥ Es
n.­737
piṣṭāni dugdhena] C; dugdhena piṣṭvā tu Es
n.­738
nṛpalakṣaṇena] Es, G; sanṛpalakṣaṇena (hypermetrical) C
n.­739
lakṣaṇākṣa°] C, Es; lakṣaṇākhyaṃ G
n.­740
jvarāṃ vārṣikāṃ] C; jvarān varṣikakān Es, G

b.

Bibliography

The bibliography contains the publications that we have referred to as well as background reading on Kurukullā and Tārā in India and Tibet. Information on the Sanskrit manuscripts consulted is given at the beginning of the critical edition.


’phags ma sgrol ma ku ru kulle’i rtog pa (Ārya­tārā­kurukullā­kalpa). Toh. 437, Degé Kangyur, vol. 81 (rgyud ’bum, ca), folios 29.b–42.b.

’phags ma sgrol ma ku ru kulle’i rtog pa. Toh. 437, bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 81, pp. 127–69.

’phags ma sgrol ma ku ru kulle’i rtog pa. Stok 403. Stok Palace Kangyur (stog pho brang bris ma). Leh: smanrtsis shesrig dpemzod, 1975–80, vol. 95 (rgyud ’bum, nga), folios 316.b–435.a.

Bandurski, Frank (1994). Übersicht über die Göttinger Sammlung der von Rahula Sankrtyayana in Tibet aufgefundenen buddhistischen Sanskrit-Texte (Funde buddhistischer Sanskrit-Handschriften, III). (Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden: Beiheft ; 5). Göttingen: Vandenhoeck & Ruprecht, 1994.

Bendall, Cecil. Catalogue of the Buddhist Sanskrit Manuscripts in the University Library, Cambridge, p. 178, 1992.

Beyer, Stephan. The Cult of Tārā: Magic and Ritual in Tibet. Berkeley: University of California Press, 1973.

Bhattacharyya, Benoytosh. The Indian Buddhist Iconography: mainly based on the Sādhanamālā and cognate Tāntric texts of rituals. 2nd edition. Calcutta: K.L. Mukhopadhyay, 1958.

Bhattacharyya, Benoytosh, ed. The Sādhanamālā. 2nd edition. Baroda: Oriental Institute, 1968.

Matsunami, Seiren (1965). A Catalogue of the Sanskrit Manuscripts in the Tokyo University Library. Tokyo: Suzuki Research Foundation, 1965.

Mehta, R. N. “Kurukullā, Tārā and Vajreśī in Śrīpura.” In Tantric Buddhism: Centennial Tribute to Dr. Benoytosh Bhattacharyya, edited by N.N. Bhattacharyya. Reprint. New Delhi: Manohar, 2005.

Pandey, Janardan Shastri, ed. Kurukullā­kalpaḥ. Rare Buddhist Texts Series, 24. Sarnath, Varanasi: Central Institute of Higher Tibetan Studies, 2001.

Shaw, Miranda Eberle. Buddhist Goddesses of India, ch. 22. Princeton: Princeton University Press, 2006.

Snellgrove, David. The Hevajra Tantra: a critical study. London, New York: Oxford University Press, 1959.

Willson, Martin. In Praise of Tārā: Songs to the Saviouress: source texts from India and Tibet on Buddhism’s great goddess, selected, translated, and introduced by Martin Willson. Boston, MA.: Wisdom Publications, 1996.

Websites

FRLHT Encyclopedia on Indian Medicinal Plants


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

Ākhaṇḍala

Wylie:
  • mi phyed pa
Tibetan:
  • མི་ཕྱེད་པ།
Sanskrit:
  • ākhaṇḍala

(Indra)

Located in 1 passage in the translation:

  • 1.­25
g.­2

Amitābha

Wylie:
  • ’od dpag med
Tibetan:
  • འོད་དཔག་མེད།
Sanskrit:
  • amitābha

Definition from the 84000 Glossary of Terms:

The buddha of the western buddhafield of Sukhāvatī, where fortunate beings are reborn to make further progress toward spiritual maturity. Amitābha made his great vows to create such a realm when he was a bodhisattva called Dharmākara. In the Pure Land Buddhist tradition, popular in East Asia, aspiring to be reborn in his buddha realm is the main emphasis; in other Mahāyāna traditions, too, it is a widespread practice. For a detailed description of the realm, see The Display of the Pure Land of Sukhāvatī, Toh 115. In some tantras that make reference to the five families he is the tathāgata associated with the lotus family.

Amitābha, “Infinite Light,” is also known in many Indian Buddhist works as Amitāyus, “Infinite Life.” In both East Asian and Tibetan Buddhist traditions he is often conflated with another buddha named “Infinite Life,” Aparimitāyus, or “Infinite Life and Wisdom,”Aparimitāyurjñāna, the shorter version of whose name has also been back-translated from Tibetan into Sanskrit as Amitāyus but who presides over a realm in the zenith. For details on the relation between these buddhas and their names, see The Aparimitāyurjñāna Sūtra (1) Toh 674, i.9.

Located in 1 passage in the translation:

  • 1.­21
g.­3

amorous sentiment

Wylie:
  • sgeg byed
Tibetan:
  • སྒེག་བྱེད།
Sanskrit:
  • śṛṅgāra

Located in 1 passage in the translation:

  • 1.­20
g.­8

blessed one

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavat

Definition from the 84000 Glossary of Terms:

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

Located in 10 passages in the translation:

  • 1.­13
  • 2.­54
  • 2.­65
  • 2.­70
  • 5.­1-4
  • 5.­59
  • 5.­61
g.­19

knowledge

Wylie:
  • rig pa
Tibetan:
  • རིག་པ།
Sanskrit:
  • vidyā

In different contexts in this text, also translated as “spell.”

Located in 7 passages in the translation:

  • 1.­8
  • 1.­21
  • 2.­7
  • 3.­3
  • 4.­28
  • 5.­35
  • g.­45
g.­20

Kurukullā

Wylie:
  • ku ru kul le
Tibetan:
  • ཀུ་རུ་ཀུལ་ལེ།
Sanskrit:
  • kurukullā

Located in 23 passages in the translation:

  • s.­1
  • i.­3-4
  • i.­7-8
  • i.­12-17
  • i.­20-21
  • i.­23
  • 1.­12-13
  • 1.­21
  • 2.­16
  • 3.­27
  • 5.­3
  • 5.­14
  • app.­1
  • n.­282
g.­24

Mañjuśrī

Wylie:
  • ’jam dpal
Tibetan:
  • འཇམ་དཔལ།
Sanskrit:
  • mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

Located in 2 passages in the translation:

  • 1.­1
  • 1.­4
g.­26

oblation

Wylie:
  • sbyin sreg
Tibetan:
  • སྦྱིན་སྲེག
Sanskrit:
  • homa

Located in 3 passages in the translation:

  • 3.­3
  • 3.­6
  • 4.­10
g.­27

one to be won

Wylie:
  • bsgrub bya
Tibetan:
  • བསྒྲུབ་བྱ།
Sanskrit:
  • sādhya

Located in 1 passage in the translation:

  • 3.­3
g.­32

practice manual

Wylie:
  • rtog pa
Tibetan:
  • རྟོག་པ།
Sanskrit:
  • kalpa

Located in 1 passage in the translation:

  • 1.­1
g.­33

practitioner

Wylie:
  • sgrub pa po
Tibetan:
  • སྒྲུབ་པ་པོ།
Sanskrit:
  • sādhaka

Located in 18 passages in the translation:

  • i.­1-4
  • i.­6
  • i.­8
  • i.­10
  • i.­15
  • 1.­14
  • 1.­21-22
  • 2.­49
  • 3.­1
  • 3.­3
  • 4.­15
  • 4.­20
  • 4.­30
  • 5.­3
g.­34

Rāhulabhadra

Wylie:
  • sgra can ’dzin bzang po
Tibetan:
  • སྒྲ་ཅན་འཛིན་བཟང་པོ།
Sanskrit:
  • rāhulabhadra

Located in 1 passage in the translation:

  • 5.­1
g.­35

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 1 passage in the translation:

  • 5.­1
g.­45

spell

Wylie:
  • rig pa
Tibetan:
  • རིག་པ།
Sanskrit:
  • vidyā

In different contexts in this text, also translated as “knowledge.”

Located in 5 passages in the translation:

  • 1.­23
  • 3.­11
  • 5.­1
  • 5.­48
  • g.­19
g.­49

Tārā

Wylie:
  • sgrol ma
Tibetan:
  • སྒྲོལ་མ།
Sanskrit:
  • tārā

Lit. “the Saviouress.”

Located in 18 passages in the translation:

  • i.­3
  • i.­8
  • 1.­1
  • 1.­17
  • 1.­21
  • 1.­30-32
  • 2.­17
  • 2.­28
  • 2.­38
  • 2.­43
  • 3.­13
  • 4.­15-16
  • 4.­18
  • 5.­18
  • n.­711
g.­50

The Arising of Tārā

Wylie:
  • sgrol ma ’byung ba
Tibetan:
  • སྒྲོལ་མ་འབྱུང་བ།
Sanskrit:
  • tārodbhava

Located in 2 passages in the translation:

  • 1.­1
  • 1.­15
g.­52

The Meditative Absorption of Tārā

Wylie:
  • sgrol ma ’byung ba’i ting nge ’dzin
Tibetan:
  • སྒྲོལ་མ་འབྱུང་བའི་ཏིང་ངེ་འཛིན།
Sanskrit:
  • tārāsamādhi

Located in 1 passage in the translation:

  • 1.­1
g.­53

Tsültrim Gyalwa

Wylie:
  • tshul khrims rgyal ba
Tibetan:
  • ཚུལ་ཁྲིམས་རྒྱལ་བ།
Sanskrit:
  • —

Prolific eleventh century Tibetan translator also known as Naktso Lotsawa (nag tsho lo tsā ba). He was sent to India by Lhalama Yeshe-Ö (lha bla ma ye shes ’od), the king of Western Tibet, and his grand-nephew Changchub-Ö (byang chub ’od) to invite Atiśa to Tibet.

Located in 2 passages in the translation:

  • i.­22
  • c.­1
g.­60

Veṇuvana grove

Wylie:
  • ’od ma’i tshal
Tibetan:
  • འོད་མའི་ཚལ།
Sanskrit:
  • veṇuvana

Located in 1 passage in the translation:

  • 5.­1
g.­62

Yaśodharā

Wylie:
  • sgrags ’dzin ma
Tibetan:
  • སྒྲགས་འཛིན་མ།
Sanskrit:
  • yaśodharā

Definition from the 84000 Glossary of Terms:

Daughter of Śākya Daṇḍadhara (more commonly Daṇḍapāṇi), sister of Iṣudhara and Aniruddha, she was the wife of Prince Siddhārtha and mother of his only child, Rāhula. After Prince Siddhārtha left his kingdom and attained awakening as the Buddha, she became his disciple and one of the first women to be ordained as a bhikṣunī. She attained the level of an arhat, a worthy one, endowed with the six superknowledges.

Located in 1 passage in the translation:

  • 5.­1
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