This rendering does not include the entire published text

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འཇམ་དཔལ་གྱི་རྩ་བའི་རྒྱུད།

The Root Manual of the Rites of Mañjuśrī
Chapter 24

Mañjuśrīmūlakalpa

འཕགས་པ་འཇམ་དཔལ་གྱི་རྩ་བའི་རྒྱུད།

’phags pa ’jam dpal gyi rtsa ba’i rgyud

The Noble Root Manual of the Rites of Mañjuśrī

Āryamañjuśrīmūlakalpa

Toh 543

Degé Kangyur, vol. 88 (rgyud ’bum, na), folios 88.a–334.a (in 1737 par phud printing), 105.a–351.a (in later printings)

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Kumārakalaśa
Śākya Lodrö

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

First published 2020

Current version v 1.21.34 (2025)

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84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

co.

Summary

s.1

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 ᴄᴇ and several centuries thereafter. What makes this text special is that, unlike most other Kriyā tantras, it not only describes the ritual procedures, but also explains them in terms of general Buddhist philosophy, Mahāyāna ethics, and the esoteric principles of the early Mantrayāna (later called Vajrayāna), with an emphasis on their soteriological aims.

ac.

Acknowledgements

ac.1

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.

ac.2

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.

Introduction

i.1

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.”

The Translation

The Root Manual of the Rites of Mañjuśrī

Chapter 1

[F.88.a] [F.105.a]8

1.1

Oṁ, 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 bodhisattvas 9 distributed all around, located in the canopy of the sky. There the Lord addressed the gods of the Pure Abode: {1.1}

1.2

“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}

Chapter 2

2.1

Now Mañjuśrī, the divine youth, gazing at this entire assembly, [F.109.a] [F.126.a] entered the samādhi called the gaze that causes all sentient beings to take up the samaya pledge. As soon as Mañjuśrī, the divine youth, entered this samādhi, a ray of light issued from his navel. Along with many hundreds of thousands of millions of other rays, it entirely illuminated all the realms of sentient beings and, reflecting back onto the realm of the Pure Abode, suffused it with light. {2.1}

Chapter 3

3.1

Mañjuśrī, the divine youth, again looked at the realm of the Pure Abode and, bowing to all the buddhas and bodhisattvas gathered together in that great assembly, pronounced the most secret single-syllable mantra, which removes all poisons and can be employed in all rites the mantra that is effective in the practices of his maṇḍala and which can also be used in all minor ritual activities. What is that mantra? {3.1}

3.2

“Homage to all the buddhas! This mantra is:

Chapter 4

4.1

Homage to the Buddha and all buddhas and bodhisattvas!528

Mañjuśrī then looked at the entire realm of the Pure Abode and again directed his gaze at the great assembly gathered there. Prostrating at the feet of Śākyamuni, he smiled and said this to the Blessed One: {4.1}

4.2

“It is good fortune, O Blessed One, that there is a painting procedure, intended for the benefit of all beings, from the extensive chapters that produce a rain of desired results falling down from the Cloud of Dharma that arises from the accomplishment of sādhana methods of mantra practice. This procedure generates a vast amount of merit and creates the seed of perfect awakening; it also brings complete omniscience.529 {4.2}

Chapter 5

5.1

Now, Lord Śākyamuni, looking at the entire assembly, spoke to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, yet another procedure from your ritual of cloth painting‍—the medium one. I will teach it now, so listen well and duly reflect upon it. {5.1}

5.2

“First, to produce the medium painting, thread should be used as previously described, following the same procedure as before. The work should be done by craftsmen who have been trained beforehand, applying the same measurements as the previous cloth. Just as before, the cloth should be of excellent quality, white, tightly woven, and thoroughly clean604 and have fringe tassels.605 The painting should then be executed using uncontaminated paints free of hairs, dust, or other debris, with everything done just as before, except for the sizes and forms of the painted figures. {5.2}

Chapter 6

6.1

Now, Lord Śākyamuni again addressed Mañjuśrī, the divine youth:

“There is, Mañjuśrī, yet another secret611 cloth-painting procedure,612 a third type, referred to as ‘smallest,’613 by the means of which all beings can effortlessly win accomplishment. {6.1}

6.2

“Following the procedures as previously described, skilled craftsmen should prepare a cloth one width of the Buddha’s hand across that is in the same four-sided shape as before. The painting should then be done with the paints as previously described. {6.2}

Chapter 7

7.1

Now Mañjuśrī, the divine youth, rose from his seat, circumambulated Lord Śākyamuni three times clockwise and, having prostrated at his feet, said this to the Blessed One:

“Good! It is good that you, the blessed one, the tathāgata, the worthy one, the perfectly awakened one, gave this Dharma discourse in such a clear way for the benefit, the welfare, and the happiness of all who observe their vidyā vows and in order to show your compassion for the world. You exemplified the bodhisattvas’ skill in means with this particular method that takes them higher than nirvāṇa 623 [F.140.a] [F.157.a] and, with their continuous dedication to the goal of awakening,624 accomplishes their conduct consistent with all the goals of the mantras. This will promote the spread of this625 secret mantra among all people. {7.1}

Chapter 8

8.1

Now Lord Śākyamuni addressed Mañjuśrī, the divine youth:

“The full topic of the cloth-painting procedure, Mañjuśrī, has now been taught by me for the benefit of those beings you foretold. They will succeed even with little skillful means.664 For their benefit I will now teach a sādhana method classified according to the type of activity, describing at length its different virtues. Listen to it well, [F.143.a] [F.160.a] and reflect upon it thoroughly. I will speak for the benefit of all beings.”665 {8.1}

Chapter 9

9.1

Now Lord Śākyamuni addressed the hosts of gods who were sitting among the entire assembly:

“Esteemed friends! Please listen to my discourse about the method for accomplishing the conduct, maṇḍala, and mantra of Mañjuśrī, the divine youth. Hear this great vidyārāja‍—the supremely secret and sublime heart mantra that was taught by all the tathāgatas for the sake of protecting the practitioner‍—by the uttering of which all mantras are uttered. {9.1}

10.

Chapter 10

10.1

At that time Lord Śākyamuni taught yet another supreme ritual practice:

“Having chosen another mantra from this king of manuals, one should go down to [the bank of] the great river Gaṅgā. Staying in a boat in the middle of the river, one should incant rice gruel mixed with milk three million times on the days of one’s choice. Subsequently, at the end of recitation, one will perceive all the nāgas. One should then start the main practice. For that, one should prepare, in the middle of the boat, a fire pit in the shape of a lotus. One should prepare a big offering of ironwood blossoms to the painting. The painting of the superior type should be positioned facing west, with oneself sitting on a bundle of kuśa grass facing east. One should incant each of the ironwood blossoms seven times and offer it into the blazing fire of cutch tree sticks. One should do this until one has offered thirty thousand such blossoms, each smeared with white sandalwood and saffron paste. One should use nothing else. One should wait for the nāgas to appear.717 They will be enticed by the power substances, but will not take them. {10.1}

11.

Chapter 11

11.1

Now Lord Śākyamuni looked again at the realm of the Pure Abode, and said this to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, in your ritual, a painting procedure of the medium type, a practice procedure serving as the means for accomplishing middling rites. I will teach it in brief, so please listen carefully and reflect upon it well. I will teach it now.” {11.1}

11.2

Mañjuśrī, the divine youth, for his part, said this to the Blessed One:

“May the Blessed One, the teacher, full of compassion for the world and delighting in benefiting all beings, speak! Please speak, if you think that the time is right, out of compassion for us and regard for future generations.” {11.2}

12.

Chapter 12

12.1

Now Lord Śākyamuni again looked at the entire Pure Abode, and said this to Mañjuśrī, the divine youth:

“Listen, Mañjuśrī, to [the instructions] for the followers of your vidyā mantra who strive to benefit all beings‍—what mantras956 they should be made to recite, by whom these mantras are to be recited, and the attendant rosary rites that are methods for accomplishing all the common mantras of all tantras. Listen carefully and reflect on this well. I will teach this [now].” {12.1}

13.

Chapter 13

13.1

Now Lord Śākyamuni again looked at the realm of the Pure Abode, and said this to Mañjuśrī, the divine youth:

“There is, O Mañjuśrī, a ritual sequence for a special worship of [the god of] fire, which is meant for those practitioners of vidyā who engage in the rite of homa according to the special procedure that has been succinctly explained in the chapter on mantras in your manual. Once established in this routine, beings become actively engage in the conduct of all vidyās. What is this sequence? The mantric words of the secret vidyā spell are as follows: {13.1} [F.169.b] [F.186.b]

14.

Chapter 14

14.1

Then Lord Śākyamuni again directed his gaze at the realm of the Pure Abode and said this to Mañjuśrī, the divine youth:

“There is, O Mañjuśrī, a secret vidyā mantra of yours that accomplishes all mantras. It was granted by the tathāgatas, arose from the treasury of their teachings, belongs to the ‘Cloud of Dharma,’ and is of the essence of the sky. This vidyā is the supreme lord of all mundane and supramundane mantras, just like the divine youth is the lord of all beings. This lord is described as a tathāgata, the supreme and the most excellent. Just as Lord Buddha, O divine youth, is the most eminent person among gods and men, so he‍—this supreme vidyārāja‍—is among all the mantras. He has been formerly taught by the blessed buddhas who are equal in number to the grains of sand in the river Gaṅgā and whose merits are ineffable. He has been regarded by them as the supremely secret heart mantra [F.172.b] [F.189.b] of the tathāgata Ratnaketu, auspicious in every respect. He is praised and extolled by all the buddhas, is the relief of all beings, and is the destroyer of every evil. He grants every wish and fulfills every hope. So what is this mantra?”1021 {14.1}

15.

Chapter 15

15.1

At that time, the bodhisattva Vajrapāṇi, the great being, was present in the midst of the same gathering. Seated, he rose from his seat, circumambulated the Blessed One clockwise three times, and, prostrating at the Blessed One’s feet, said this to him: {15.1}

15.2

“Good, O Blessed One! For the sake of those who follow the conduct entailing the ritual divisions of vidyā and homa rites performed at the junctions of the day, you have clearly explained and elucidated with supreme eloquence the path that consists of rites involving vidyā mantras; the path that manifested from the great Cloud of Dharma; the path that comprises the detailed ritual instructions pertaining to the cakravartin, the great vidyārāja who is the heart essence of all the tathāgatas; the path that brings results and fulfills all aims completely; the unsurpassable path that leads to awakening; the path marked with the cause that generates the conditions, actions, and their certain results; the path that is the root of virtue that causes the attainment of the ten miraculous powers, and whose ultimate goal is to ascend to the seat of awakening. That, Blessed One, is excellent! May the teacher please instruct us on the signs that accord with the accomplishment of mantra that appear in dreams, signs indicating the time1123 when the beings who engage in the practice of all vidyā mantras should commence the activities that cause accomplishment, so that all vidyā mantras‍—the causes that fulfill the rites‍—bear results.” {15.2}

16.

Chapter 16

16.1

The blessed Śākyamuni looked again at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

“Mañjuśrī! Requested by the wise king of yakṣas who holds a vajra in his hand, I already taught in detail, in the middle of this assembly, your complete chapter1295 on the ritual activities intended for all purposes.1296 {16.1}

16.2

“I taught about the good and bad aspects of dreams

And how they relate to all the mantra purposes.

I taught all of it at length

For the mantra reciters.”1297 {16.2}

17.

Chapter 17

17.1

Now Lord Śākyamuni entered the samādhi called the magical display of all the tathāgatas. As soon as he entered this samādhi, rays of blue, yellow, dazzling white, red, and crystal-colored light issued from the tuft of hair between his eyebrows. They brightened the entire buddhafield and illuminated the interior of every realm of the universe, while darkening all the planets and constellations and summoning them in an instant. After summoning them, the light assigned them to their respective places and drew them, by the power of the Buddha’s blessing, into the circle of the assembly. It then disappeared into the same tuft of hair between Lord Śākyamuni’s eyebrows. All the planets, constellations, and stars, their light blocked, approached Lord Śākyamuni, pained and frightened. They stood with folded hands, trembling and prostrating themselves on the ground again and again. {17.1}

24.

Chapter 24

24.1

1359The blessed Śākyamuni now addressed all the most important grahas among the constellations, planets, stars, and celestial bodies that exist in all the world spheres‍—the grahas dwelling in all the directions and endowed with great magical powers: {24.1} [F.194.a] [F.211.a]

24.2

“Listen, venerable friends, to my presentation on the respective powers of all the planets and constellations. Show your power, sirs, and accomplish the purpose of all the rituals involving the mantra. Keep your samayas and eagerly pursue an accomplishment in the doctrine contained in this sovereign manual of Mañjughoṣa and later expounded in other manuals as well.” {24.2}

24.3

In the interest of all beings, the blessed Śākyamuni then taught about the action1360 of the grahas. He, the omniscient one, taught everything for the benefit of all mantra reciters and in order to fulfill the aims of the mantra [system]. {24.3}

24.4

“The three nakṣatras,

Aśvinī, Bharaṇī, and Kṛttikā,

Are ruled1361 by the planet Mars. {24.4}

24.5

“They are said to belong to the zodiacal sign of Aries,

And no accomplishment will arise [when the moon is] in them.

Accomplishments are classified into

The highest, medium, and lowest types.

One should not embark on any journey

Whenever one is obstructed by the1362 cruel planet. {24.5}

24.6

“Rohiṇī and Mṛgaśirā, along with Ārdrā,

Are said to be nakṣatras too,

And so are the celebrated

Punarvasus,1363 Puṣya, and Āśleṣā. {24.6}

24.7

“Further, there are Maghā, the two Phalgunī,

As well as Hastā, Citrā,

Svāti, Viśākhā, Anurādhā,

Jyeṣṭhā, and Mūlā. {24.7}

24.8

“The two Āṣāḍhās 1364 are praised as auspicious

And good for mantra reciters.

The nakṣatras of Śravaṇā and Dhaniṣṭhā

Are recommended for cruel rites. {24.8}

24.9

“Both Śatabhiṣā and the two Bhadrapadās

Are conducive to accomplishment.

Revatī brings good fortune

And also competence and fearlessness in battle. {24.9}

24.10

“The main ones among the remaining nakṣatras

Do not occur during the lowest eon.

Abhijit is known to have an auspicious influence

And to bring accomplishments and merit.

Tiṣya is secondary in importance;

It is the last and the least significant.1365 {24.10}

24.11

“Truth and honesty are praised

As the light of the world.1366

[This light] brings happiness and virtue

When unobstructed, but can also be obstructed.

It is a majestic king that grants renown, [F.194.b] [F.211.b]

And it is the king of the world.1367 {24.11}

24.12

“Nakṣatras are said to be many‍—

Sixty-four thousand in all.

However, during this lowest eon

They do not1368 possess this power.1369

They are taught in this king of manuals that brings happiness

Simply for the sake of information. {24.12}

24.13

“During the golden age,

Beings’ powers manifested by themselves.

They all could travel through space

And were free from old age and death. {24.13}

24.14

“At that time there were no nakṣatras,

No sun or moon, and no stars.

During the best of eons at the beginning of time

There were no gods and no asuras. {24.14}

24.15

“There were no names and no clans;

No lunar days and no birth horoscopes;

No fasts, no mantras,

And no karma, whether good or bad. {24.15}

24.16

“Beings could wander as they pleased

Without food or eating.

They were always

Very pure and healthy.1370 {24.16}

24.17

“However, their consciousness became ‘seized,’

Making them into worldly beings.1371

Drawn by their previous karma

They subsequently fell down to earth, {24.17}

24.18

“Where they lived in celestial mansions,

Commingling with gods and asuras.

Then, when the middle eon arrived,

They took on human bodies. {24.18}

24.19

“Being fond of food and drink,

They lost their [physical] luster.

Their bodies became solid,

And their conduct ambivalent‍—good and bad. {24.19}

24.20

“From then on they became bounded by

Days, months, planets, and other celestial bodies.

From that time onward,

Whatever astrological knowledge there was, {24.20}

24.21

“I taught all of it, showing patience

And kindness to sentient beings.

I formerly assumed the appearance of sages,

Such as the sagacious Brahmā. {24.21}

24.22

“I took on the body of Maheśvara

And also assumed the guise of Viṣṇu.

I used a body of a female garuḍa,

And the bodies of yakṣas, rākṣasas, and gandharvas.1372 {24.22}

24.23

“I was born in a body of a female piśāca,

And I was born again and again,

Becoming, in these consecutive births,

A skillful bodhisattva. {24.23}

24.24

“I was a bodhisattva in the past,

During that particular eon,

Because of my power to always choose

A birth suitable for practicing the conduct of awakening. {24.24}

24.25

“I also was, in former times,

A naive person veiled by the darkness of ignorance. [F.195.a] [F.212.a]

In this world, however many disciplines of

Knowledge, crafts, and occupations there are‍—1373 {24.25}

24.26

“Whatever is found in the scientific treatises,

Works on polity, the Purāṇas, the Vedas, works on grammar,

Sacred hymns, or works on astrology or arithmetic‍—

All are regarded as conceptual construct,1374 {24.26}

24.27

“False knowledge, and ignorance,1375

As well as mistaken conduct.

I formerly recited in this world

All the treatises for a long time, {24.27}

24.28

“Yet I found no knowledge whereby

I could become a sage who remains at peace‍—

A knowledge that brings awakening

And also constitutes the cause of liberation. {24.28}

24.29

“My actions confined me in the prison of saṃsāra,

Rather than deliver me into

Stainless1376 buddhahood and peaceful nirvāṇa

From where there is no falling back. {24.29}

24.30

“But now I have attained the perfect awakening

That I had desired for so long.

I attained it solely by myself,

By applying the rituals as prescribed.1377 {24.30}

24.31

“I attained the self-arising1378 knowledge

That was formerly taught by the victorious ones.

I do not see the state attained

By external methods as the same.1379 {24.31}

24.32

“When lost in the wastelands of saṃsāra

Where causes of awakening are difficult to find,

I could not obtain knowledge

Of the kind that arises by itself. {24.32}

24.33

“But now, as I have attained nirvāṇa by employing

The ritual activity and delighting in what is good,1380

I will teach specifically

This collection of topics. {24.33}

24.34

“Without ritual activity,1381

Causes of accomplishment cannot be won.

This yarn of saṃsāric existence is very long;

It is woven and held together by karma. {24.34}

24.35

“This yarn has many destinies [strung along it].

The nakṣatras, grahas, and other astrological entities

Merely indicate the good and bad [results]

That are in the process of ripening. {24.35}

24.36

“For people not attuned to the Dharma

No other signs can be observed [except for the planets and so forth.]

Consequently, the planets and other [astrological entities]

Are said to fall into the categories of either good or bad. {24.36}

24.37

“The four guardians of the world‍—

Water, earth, wind, and light1382‍—

Are known to constitute the celestial luminaries.

These same [four] great elements

Account for [all] the assemblages of elements.1383 {24.37} [F.195.b] [F.212.b]

24.38

“Thus they conglomerate to form living beings

When stirred to do so by karma.1384

The mantras will be successful

Within the limitations of [astrological?] time periods.1385 {24.38}

24.39

“In these births, one should be protected

With great care, in weal and in woe.

For this task, at the time at the end of the eon,

The lords of gods have been assigned.

They are Śakra and so forth,

Distinguished and eminent in the world. {24.39}

24.40

“The mantras, applied with care,

Will produce accomplishments during the lowest eon.

Because of this, the victorious ones

Appointed the divine youth‍— {24.40}

24.41

“Mañjughoṣa of great wisdom,

In the form of a young boy.

He will wander throughout this entire world,

Ready to show kindness to beings. {24.41}

24.42

“At that time achievements pertinent to

Mañjughoṣa will be seen‍—

The science of astrology

Will come into existence at that time. {24.42}

24.43

“At that time, during the lowest eon,

The twenty-seven nakṣatras will become known,

As will the muhūrtas,

And the twelve signs of the zodiac. {24.43}

24.44

“The planets are assigned to the zodiacal constellations

Of the nakṣatras, which they inhabit.

Occupying wide spaces,

They each have a separate location.1386 {24.44}

24.45

“Regarding their horoscope and course of life,

Beings depend upon their birth sign.

They are born ignorant, do things the wrong way,1387

And reap good and bad results. {24.45}

24.46

“For that reason, their birth sign can indicate

Their [particular] karma time and again.

[These signs] determine what course will be successful

For beings to pursue, whether it is virtuous or not. {24.46}

24.47

“If the nakṣatra linked to the birth horoscope

Has been charted out as Rohiṇī,

One will enjoy good fortune,

Have many sons, and live a long life. {24.47}

24.48

“One will always be wealthy

And will do well as the general of an army.

If one’s birth sign is Taurus

And this constellation is traversed

In the nakṣatra of Mṛgaśirā,1388

One will understand people and be virtuous and good looking. {24.48}

24.49

“Similarly, if the Kṛttikā part of Taurus is traversed1389

And ‘King’1390 looks upon Earth,1391

One could become a ruler over the three oceans.

This may manifest based on one’s birth horoscope. {24.49}

24.50

“Alternatively, one may become a king in a province,

Or a place difficult to access. [F.196.a] [F.213.a]

If the planet is designated as Jupiter

And one’s horoscope is right, {24.50}

24.51

“One will come to enjoy

The entire earth all around;

One may be appointed to kingship

Within ten or five years. {24.51}

24.52

“One born under the sign of Aries,

Which spans the nakṣatras Aśvinī, Bharaṇī,

And a part of Kṛttikā, is very smart.

He would do well in business and accumulate much wealth. {24.52}

24.53

“If, through one’s birth sign,

One is endowed with power and pleasures,

But, at the time of one’s birth

A red disk of the sun, {24.53}

24.54

“When it is about to set, is in one’s nakṣatra,

Things will go wrong‍—

One will be born cruel, impetuous,

And prone to telling lies. {24.54}

24.55

“One is then observed, in one’s life on earth,

To have delicate skin of reddish hue,

And, it is said, one will open and close

One’s eyes at the time of one’s birth. {24.55}

24.56

“One born at these junctures

Will possess these qualities in abundance.

However, as for those whose delivery at birth

Is said to take the time equal to a finger snap, {24.56}

24.57

“They do not fit their [astrological] stereotype,

As they are deprived of their planetary influences.1392

Beings are born different,

As their birth influences are a combination of many things.1393 {24.57}

24.58

“The modes of existence that manifest for them

Are mixed, and so are their fortunes.

For that reason they are not born

Exactly as their horoscopes describe. {24.58}

24.59

“Astrologically, there are thirty types of birth influences;

They bring results that may be good or bad.

Those who are marked by the planet Mars

Will be of the cruel type (jāti). {24.59}

24.60

“One who is under the influence of Jupiter

Is always born steadfast,

With a prominent belly,1394 lovely appearance,

And elongated eyes, and soft-spoken. {24.60}

24.61

“Similarly, if the deities Sun and Moon have both risen

And the sun is four angular cubits above the horizon,1395

One can definitely expect a birth

That is continually auspicious, day and night. {24.61}

24.62

“Those with other horoscopes that are unfavorable,

Who have been allotted [at birth] the opposite lot,

Ought to gain control of their planetary influences [that govern]

The positive and negative aspects of their inauspicious birth.1396 {24.62}

24.63

“When the unwholesome results manifest, one can thus bring on,

Through correct knowledge, that which is wholesome.

Having taken a particular birth,

One belongs, in this birth, to an astrological house. {24.63}

24.64

“Beings [born] under the influence of the planet Venus [F.196.b] [F.213.b]

Are by nature noble and pure.1397

I will now describe [the influence of] the nakṣatras

Of Ārdrā, the Punarvasus, and a part of Āśleṣā.1398 {24.64}

24.65

“A person born under these nakṣatras is very generous,

But also impetuous and deceitful.

He is always attached to women, lustful,

And full of hatred whether with or without a motive. {24.65}

24.66

“He makes sexual advances on other people’s wives,

And his [skin color] is black or dark.

He is born with a smoky complexion,

Is very fierce, and is fond of sex. {24.66}

24.67

“One may be born under the sign of Gemini

With Saturn, positioned there,

Slowly traversing [the sign]

Day and night, bit by bit. {24.67}

24.68

“If such a person is born at midday,

He will possess great mental faculties.

This is said to be the guiding characteristic

For someone born at this time. {24.68}

24.69

“He will own great wealth

And be distinguished on earth by power and influence.

If one is born in the nakṣatra of Puṣya or Āśleṣā,

One’s zodiac sign is Cancer. {24.69}

24.70

“For such a person, a connection1399

With Jupiter 1400 betokens great magical powers.1401

One’s complexion will be yellowish.

This birth is proclaimed to be the best. {24.70}

24.71

“For a person [of this sign] born at midnight,

The following horoscope is given:

One born at this time

Will generally seek goodness and truth.1402 {24.71}

24.72

“Such a person will accomplish all his tasks,

If he applies the prescribed methods.

He will obtain a kingdom and wealth,

Starting already in childhood. {24.72}

24.73

“His complexion will be yellowish or dark,

And he will appear healthy and strong.

He will delight in pure conduct,

Will have good fortune, and will be fearless. {24.73}

24.74

“When the nakṣatras of Maghā, [the first] Phalgunī,

And a part of the second1403 Phalgunī

Become the sun’s house,

The designated sign is that of Leo. {24.74}

24.75

“Great heroes are born under this sign,

Who are fond of eating meat.

They establish their power and kingdom

In mountainous places difficult to access. {24.75}

24.76

“[Whatever planets] are traversing through

One’s zodiac sign at the time when the sun is rising,

One is said to be born

Under the influence of these [planets].1404 {24.76}

24.77

“If one is born in the nakṣatras of

[The Virgo] part of the second Phalgunī,

Hastā, or the [Virgo part] of Citrā,

One may become a powerful thief.1405 {24.77}

24.78

“One will lack restraint with regard to the wives of others.

One may also become a general of the army. [F.197.a] [F.214.a]

If this is indicated in one’s birth horoscope,

One will obtain a kingdom. {24.78}

24.79

“The house where these stars1406 belong

Is the sign of Virgo.

Their dual regents are [the sun and the moon],

Or another planet, depending on the location.1407 {24.79}

24.80

“The seniormost of these stars1408

Are guarded by either the cruel planet,1409

Or by the gentle planet,1410

Or by the ever joyful and auspicious lord.1411 {24.80}

24.81

“If one is born in the afternoon

And one’s birth [nakṣatras]

Are those of Citrā, Svāti,

Or the greater part of Viśākhā,1412 {24.81}

24.82

“Then the sign of Libra will bring much wealth.

For beings who are under the influence of the moon,

This is a terrible house.

It will not make them unfortunate, though, but grant wealth.1413 {24.82}

24.83

“People who are born

Under the same influences

But at night, at the end of a watch,

Will always be fond of drinking.1414

They are discreet, respected for their modesty,1415

Honored, and venerated. {24.83}

24.84

“They may sometimes obtain a kingdom,

Sometimes pleasures, and sometimes wealth.

Unless determined by their horoscopes to be otherwise,

Women [born under this sign] will be childless.

If, however, their horoscopes are favorable,

They will give birth to many children with ease. {24.84}

24.85

“The [birth] influence of Anurādhā 1416

Brings perfect fulfillment of activities.1417

One will have a loving nature, many friends,

And will always be valiant and daring. {24.85}

24.86

“It is said about Jyeṣṭhā that a person

Born into the world [under its influence] will be fierce.1418

He will experience and will have to put up with much suffering.

People born [in this nakṣatra tend to be] cruel. {24.86}

24.87

“The sign of Scorpio is described as

Always intense and impetuous.

I will now describe the types of birth

And the astrological influences particular to this sign. {24.87}

24.88

“If a person is born

When the sun ‘marks’ noon,

He will certainly become a fierce king

Who wins battles. {24.88}

24.89

“At such times, the planet in the form of a young boy

Will exercise its influence at the precise moment.

This planet is specified as Mars,

Who [shines] his light onto the goddess Earth.1419 {24.89}

24.90

“Because of this, [such a king] rules the earth,

Protected by his own son.1420

If one’s position in life turns out to be different,

It will be a mixture of good and bad things.

One will, however, live long

And be energetic and intelligent. {24.90} [F.197.b] [F.214.b]

24.91

“One born in Anurādhā will possess

Great wisdom and loving friends.

This house belongs to Mars

And always has mixed planetary influences.

When the nakṣatra of Mūlā sets in,1421

Followed by the first Āṣāḍhā and {24.91}

24.92

“The [Sagittarius] part of the second Āṣāḍhā,

[These three] are proclaimed as the sign of Sagittarius.

This sign is the house of Jupiter.

Its horoscope is as follows: {24.92}

24.93

“When the sun ‘marks’ the afternoon,

Or when the moon ‘marks’ the second part of the night,

It is said that birth at this time

Will predestine one to obtain a kingdom. {24.93}

24.94

“[One born] at the onset [of Sagittarius] will destroy one’s family;

[Birth] at the end of it is said to be auspicious.

One born in the middle of it

Will obtain pleasures, there is no doubt. {24.94}

24.95

“When one’s youth has passed,

As illustrious as the orb of the sun,

One may become, in one’s old age,

A king rich in pleasures and wealth. {24.95}

24.96

“As a king, one would become powerful in the lowlands;

This would not be so in other places, so it is told.

But there also other people of different types

For whom these influences are reversed. {24.96}

24.97

“[The next nakṣatras] are said to be

The second Āṣāḍhā, the Śravaṇā,

And the superior nakṣatra of Dhaniṣṭhā;

Together they constitute the sign of the Sea Monster.1422 {24.97}

24.98

“This sign is the house of Saturn

But is influenced also by other planets.

The following horoscope applies on earth

Always to the just mentioned nakṣatras: {24.98}

24.99

“Those born when night has set in,

Either at the end of the first or during the middle watch,

Are observed to enjoy

Great pleasures in all respects. {24.99}

24.100

“Whether born in high or low families,

They become rulers over the earth.

They are fierce, swarthy,

And of dark-bluish1423 complexion. {24.100}

24.101

“They have red eyes and are of delicate constitution;

They always are valiant and daring.

As kings, they may rule countries

Surrounded by water. {24.101}

24.102

“They may live long lives but have no offspring.

Others, for whom the influences are reversed,

May experience a lot of suffering.

They are regarded as deviations from the norm. {24.102}

24.103

“The nakṣatras of Dhaniṣṭhā, Śatabhiṣā,

And the first Bhadrapadā

Are together parts of the sign

That is called Aquarius. {24.103}

24.104

“This sign is always inhabited by

The best of planets‍— [F.198.a] [F.215.a]

Different [aspects] of the moon and Venus,

But not Jupiter. {24.104}

24.105

“If a birth under these nakṣatras

Occurs at night or in the morning,

One’s horoscope will always be excellent;

It indicates pure conduct in the world. {24.105}

24.106

“One may become involved in cruel rites,1424

But will be described as intelligent,

And will enjoy

Various pleasures on earth. {24.106}

24.107

“Others, whose horoscopes are unfavorable,

Will be afflicted by poverty and disease.

Now I will describe the nakṣatras

Of Bhadrapadā and Revatī. {24.107}

24.108

“The sign of Pisces 1425 starts

In the [latter] part of the first Bhadrapadā.

The following horoscope applies

Universally to the [nakṣatras of Pisces]: {24.108}

24.109

“If one is born at night during the middle watch,

Or during the day when the risen sun

Is half a watch above the horizon,

A little behind the midday point, {24.109}

24.110

“Or when it1426 is a short distance from setting,

With [about] one cubit left to go,

Such a birth is unique;

It is very pure

And strongly connected with Venus. {24.110}

24.111

“The gods from the realm of Brahmā know

This sign to be the house of Venus.1427

It is inhabited by yellow

And whitish planets.

This sign is the sign of good fortune,

Righteousness, and supreme virtue. {24.111}

24.112

“People born under these nakṣatras

Are beautiful in every limb.

They are desirous of kingship, very valiant,

And steadfastly loyal to their friends. {24.112}

24.113

“If they live in the lowlands,

They will enjoy long life and great pleasures.

If they live in the east,

They will always reach an old age. {24.113}

24.114

“If they live in an arid country,

They might reach an old age, or not1428‍—

No fish are ever seen

Thriving on dry land.

They instead thrive in water;

The abode of fish1429 is in water. {24.114}

24.115

“Birth under these nakṣatras 1430

Is well known to like that, and so is the sign.

People born under them

Thrive best in the lowlands. {24.115}

24.116

“Rulers of the earth who enjoy great pleasures

Are always established in the east.

The planets considered the best [for them]

Are Jupiter and Saturn. {24.116}

24.117

“They will help establish a dominion in the east [F.198.b] [F.215.b]

For those born under their influence, there is no doubt.

Signs of the zodiac are explained in many different ways,

As there are many nakṣatras. {24.117}

24.118

“The chief planets fall into three categories.1431

Human knowledge of them

Has been accumulated over a long time, not suddenly.

There are also fifteen lunar days [in a fortnight]. {24.118}

24.119

“A month is said

To have thirty days.

Its fortnight has fifteen [units of] day and night;

A month has two such fortnights. {24.119}

24.120

“One year is said to consist

Of twelve months.

This [yearly] measure of time

Is said to delimit the end of the1432 eon. {24.120}

24.121

“When the dark eon sets in,

The following calculations are done:

The human lifespan

Is said to decrease to one hundred years. {24.121}

24.122

“Such years are said

To be comprised of six seasons,

Each subdivided into three parts‍—

The first, the middle, and the last. {24.122}

24.123

“The lifespan of humans

Ranges from long to short in this world,

Where unexpected calamities

Are known to occur.1433 {24.123}

24.124

“[At that time] the nonhuman beings in this world

Run and escape in different directions.

They are frightened and very scared,

And run here and there. {24.124}

24.125

“Whenever a war ensues between

The prominent gods and asuras,

They cause, in the human world,

Outbreaks of disease,

Comets, meteors, earthquakes,1434

And bolts of lightning. {24.125}

24.126

“[At that time] smoke will be seen all around,

As well as smoke-tailed falling stars.

The orbs of the moon and the sun will appear

[At that time] like Kabandha-shaped1435 splinters.1436 {24.126}

24.127

“A hole will be seen in the sun

And also in the majestic moon.

In this way different phenomena will be observed

In abundance, occurring repeatedly. {24.127}

24.128

“There will be famines and the shortening of life,

As well as the breakup of the kingdom.

The king will die and religious devotees

Will be in great danger. {24.128}

24.129

“All the people in that country

Will be struck with terror.

If an earthquake occurs in the nakṣatras

Of Maghā, Aśvinī, or the Punarvasus, {24.129}

24.130

“The central regions will be oppressed

And the thieves, at that time, will be very audacious.

Great kingdoms will be ravished

By the people from the south.1437 {24.130} [F.199.a] [F.216.a]

24.131

“If an earthquake occurs

During the nakṣatras of

Bharaṇī, Kṛttikā, Rohiṇī, or Mṛgaśirā,

A great fear and anxiety will set in. {24.131}

24.132

“At that time, the kings

Who live in the west will die.

The barbarians who inhabit

The borderlands and live by theft, {24.132}

24.133

“And the kings on the Vindhya frontier,

Nestled in the valleys,

Will also suffer at that time,

Weakened by disease {24.133}

24.134

“And having their enemies unite against them.

People will seek dominance over one another.1438

If an earthquake occurs during

The nakṣatras of Ārdrā, {24.134}

24.135

“Puṣya, Āśleṣā, or the Phalgunī,

Whether it is the first Phalgunī or the second,

It will render all the kings volatile, {24.135}

24.136

“And wishing

To drive each other out.

Killings, enslavement,

And famines will proliferate. {24.136}

24.137

“If an earthquake occurs

In this part of the world

During the nakṣatras of Hastā,

Citrā, Svāti, Anurādhā, or Jyeṣṭhā, {24.137}

24.138

“The barbarians from the Himalayas,

The brigands who live everywhere,

The Khasas and the Droṇis 1439

Allegiant to the king of Nepāla, {24.138}

24.139

“As well as all the kings,

Will turn against one another,

All of them eager for battle;

There is no doubt about this. {24.139}

24.140

“If an earthquake occurs during

The nakṣatras of Mūlā or Āṣāḍhā,

Whether it is the first Āṣāḍhā or the second,

And the ground appears to be moving, {24.140}

24.141

“It will affect the eastern people and countries‍—

Pauṇḍra, Oḍra, and Kāmarūpa.

The king of Vaṅga will die;

There is no doubt about this. {24.141}

24.142

“The glorious king of Gauḍa

Will engage in hostilities with other kingdoms;

He will suddenly either become incapacitated

Or die somewhere. {24.142}

24.143

“People living by the ocean

Or on the banks of the Gaṅgā

Will all experience flooding

And will suffer from many diseases. {24.143}

24.144

“If an earthquake occurs in the nakṣatras of

Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, or the Bhadrapadās,

Whether the first Bhadrapadā or the second,

Or during the Revatī, {24.144}

24.145

“If there is a powerful temblor at noon

Causing the inhabited lands to sway; [F.199.b] [F.216.b]

If the entire earth shakes

Along with its mountains and forests; {24.145}

24.146

“If all the celestial bodies, always visible in the sky,

Are altered or obscured,

Then all the most powerful and wealthy kings1440

Who live in the countries {24.146}

24.147

“To the north, the west,

The south, and all around‍—

In all the directions‍—

Will turn against one another. {24.147}

24.148

“Many beings will die due to pestilence,

Starvation, and the dissolution of the kingdom.

If the temblor occurs before dawn,

When beings experience blissful peace, {24.148}

24.149

“And if, a little later,

It is followed by a terrifying aftershock,

And later still, by another one,

It will be deadly for the inhabitants of Magadha. {24.149}

24.150

“The inhabitants of Aṅga will suffer,

And so will the king of Magadha.

[If an earthquake occurs] when the sun

‘Marks’ the afternoon, shortly after midday, {24.150}

24.151

“And extends over the entire

Surface of the earth,

All the religious renunciants

Will certainly contract an array of diseases‍— {24.151}

24.152

“They will be afflicted with illnesses

Such as fever, severe pain, and tumors.

They will suffer for seven days,

After which they will improve. {24.152}

24.153

“If there is [another]1441 temblor

When the sun has moved a short distance,

Then the soma-drinking brahmins,

The best among the four castes, {24.153}

24.154

“Will suffer and perish.

The same will happen, without a doubt,

To the king’s advisers, religious priests,

Ministers, and servants. {24.154}

24.155

“The others, such as the prominent vow holders

Who know the purview of the mantra system,

The brahmins, kṣatriyas,

Vaiśyas, and śūdras, {24.155}

24.156

“And also the clever, learned men who know

The true meaning of sciences and possess the political acumen,

Will be attacked, destroyed,

Or tormented by diseases.1442 {24.156}

24.157

“Those who know the smṛti and the śruti,1443 and thus understand reality,

And also those who are familiar with history,

Will soon be smitten by disease

Just like a tree by lightning. {24.157}

24.158

“If an earthquake occurs

When the sun sets,

And then again after it completely disappears,

Or in the afternoon, at the end of the meridian hour,1444 {24.158}

24.159

“The beings of the animal realm [F.200.a] [F.217.a]

Will all run helter-skelter.

The most prominent people of this world

Will perish in this temblor. {24.159}

24.160

“If the earthquake occurs

During the first watch of the night,

A torrential rain will fall,1445

Causing [landslides with] falling boulders. {24.160}

24.161

“If the earth shakes

Later during the same watch,1446

When this sign is observed

A great, rain-filled hurricane will come. {24.161}

24.162

“If there is a terrifying earthquake

At the end of the [first] watch,1447

It should be known that a hostile army

Of the western king will invade. {24.162}

24.163

“If an earthquake occurs

At the beginning of the second watch,

There will be death, disease, invasions by foreign armies,

And severe stomach disorders. {24.163}

24.164

“Afflicted by the disorders of bile and phlegm,

The people will be prone to anger.1448

Agitated, beings will run

From one place to another. {24.164}

24.165

“If an earthquake occurs

Halfway through the second watch,

A great wind will arise,

Breaking trees and destroying temples {24.165}

24.166

“And the tall mountain ridges and peaks.

There is no doubt.

It will destroy the nice monastery buildings

And the temples adorned with gateways.

It will swiftly knock down the dwellings

Of living beings and animals. {24.166}

24.167

“If an earthquake occurs

At midnight,

The chief and most eminent king

In the eastern countries will die‍—

Either the king himself or his son.

Such an earthquake also portends famine. {24.167}

24.168

“An earthquake that occurs all over the earth

In the last watch of the night,

Shortly1449 after the middle watch,

Portends peace and freedom from disease. {24.168}

24.169

“If an earthquake occurs

Shortly after midnight,

The kings of the swampy central regions

Will be afflicted with disease.

They will die in terrible pain,

Fighting one another. {24.169}

24.170

“If the earth shakes during the third watch,

This portends the well-being of children. [F.200.b] [F.217.b]

Mosquitoes, wasps, and stinging insects,

As well as all robbers, will perish. {24.170}

24.171

“An earthquake that occurs before dawn

Brings long life, good health, and an abundance of food,

[But there will also] be fires

In the cities everywhere. {24.171}

24.172

“If an earthquake occurs

When the sun is rising,

All central regions

Will be infested with bandits.

After seven days

The king will die. {24.172}

24.173

“Whenever and wherever an earthquake

Manifests with great force,

At that time and place

Good and bad behavior will manifest. {24.173}

24.174

“If an earthquake occurs

At the same time as a meteorite bursts,

The white light of the meteorite

Will destroy anything that is crooked or dishonest.1450 {24.174}

24.175

“Thus, white meteorites are always

Auspicious and bring what is good.

Red ones are very frightening,

As they portend conflagrations. {24.175}

24.176

“Smoke-colored or black ones

Portend the death of the king.

Yellow ones, brown ones,

Or those of mixed color {24.176}

24.177

“Portend the rise in activities

Of mixed character.

This will happen in the place indicated

By the bursting meteorite. {24.177}

24.178

“If it [bursts] in the center [of the sky],

The central regions are indicated.

If the sound produced thereby is pleasant,

This indicates prosperity and freedom from disease. {24.178}

24.179

“A terrible sound will bring unpleasant things to the world,

Whereas a sound like a drum will bring what is good.

A sound that is frightening or terrifying

Indicates famine. {24.179}

24.180

“Such are always the applications

Of planetary forecasts whenever they occur.

One should perform rites for success

Whenever the nakṣatras are auspicious. {24.180}

24.181

“The nakṣatras of Aśvinī, Bharaṇī,1451

Puṣya, both Bhadrapadās,

Revatī, and Anurādhā

Are excellent for mantra recitation sessions.

In these nakṣatras, the mantras

Will be accomplished and will fulfill one’s goal. {24.181}

24.182

“The maṇḍala should be drawn

In the same nakṣatras with [the same] stars,1452

When the chief planets of the days of the week

Glow either yellow or white. {24.182}

24.183

“Also, the lunar day should be auspicious,

Such as the fifteenth‍—that is, the day of the full moon.

[On that day] one should not1453 travel abroad, [F.201.a] [F.218.a]

But one may draw the maṇḍala. {24.183}

24.184

“The kings should plan their journeys

For either the first, the third,

The fifth, the tenth, the seventh,

Or the thirteenth lunar day.

Going on a journey on these days is excellent

And brings good fortune to all the people. {24.184}

24.185

“[On these days], one should not draw the maṇḍala

Of any mantra [deities] in the mantra system.1454

The mantras will not succeed on these [days],

And are taught to be the cause of obstacles.1455 {24.185}

24.186

“A pilgrimage for the sake of homa will be successful

When the best planets are joined1456 with the lunar days;

Jupiter, Venus, Moon, and Mercury

Are superior in all rites. {24.186}

24.187

“These four planets are always the best

When dwelling in the [right] lunar day.

A pilgrimage made [at that time]

Here on earth will be successful. {24.187}

24.188

“One should opt for the days

That are free from ill omens‍—

The days that are free

From [the danger of] swift destruction.1457 {24.188}

24.189

“During that period, one should

Choose only the following twelve muhūrtas:

(1) Śveta and (2) Maitra,

Who are said to be red-eyed; {24.189}

24.190

“(3) Raudra, (4) Mahendra, (5) Śuddha,

And the beautiful1458 (6) Abhijit;

(7) Bhramaṇa and (8) Bhrāmaṇa,

Who are famed for granting good fortune; {24.190}

24.191

“(9) Saumya and (10) Varada,

Famed for granting good fortune;

And (11) Soma and (12) Varada 1459‍—

These twelve are auspicious. {24.191}

24.192

“Many of the muhūrtas, which are known to be thirty,

Are said to be auspicious.1460

If rain falls on the tenth lunar day,

Or the fourteenth, at night,1461 {24.192}

24.193

“During the dark fortnight, at night,

One should engage in quick counting,1462

Avoiding the eighth, the twelfth,

And the fourth days. {24.193}

24.194

“On these [days], Vināyaka

In its four emanations will create obstacles.

Using the count as follows,

The following time units are proclaimed. {24.194}

24.195

“Unmeṣanimeṣa,1463

Or acchaṭā, are [the units of time] that pass quickly.

I will now elaborate

On the measure of time further. {24.195}

24.196

“One hundred acchaṭās, or finger snaps,

Are said to be one nāḍikā.

Four nāḍikās are called ghaṭikā;

Four ghaṭikās are known as prahara. {24.196}

24.197

“One day or one night

Are each said to be four praharas long.

Eight of them together

Make one unit of day and night. {24.197} [F.201.b] [F.218.b]

24.198

“Ten unmeṣanimeṣas

Make one kṣaṇa.

The duration of ten tālas

Is said to make one kṣaṇa.1464 {24.198}

24.199

“The duration of ten kṣaṇas

Is said to make one muhūrta.

According to mantra adepts

Four muhūrtas make one prahara. {24.199}

24.200

“One should observe these time measures

At the three junctions of the day,1465

And apply them accordingly at the time of homa,

When seeking accomplishment through recitation {24.200}

24.201

“And during the periods of sleep, wakefulness,

Bathing, or traveling.

The name day (divasa) applies

To the period of a single day and night. {24.201}

24.202

“Fifteen such days are proclaimed

To be one fortnight.

Two fortnights are one month‍—

So say the fearless ones skilled in calculations. {24.202}

24.203

“Then, within six months,

Rāhu swallows the moon.1466

The period of twelve months

Is known as a year. {24.203}

24.204

“Then, the period of twelve years

Is called a great year.

The dānava lords always bring

Unfavorable planetary and stellar influences.

In the twelfth year, they bring a mixture

Of good and bad things in this world. {24.204}

24.205

“If Rāhu, the lord of asuras,

Can be seen during a single fortnight

Completely obscuring both

The moon and the sun,

A great armed conflict

Will be seen on earth. {24.205}

24.206

“This and other such [signs]

Should always be applied on every occasion.

Many different, terrible obstacles

Will be experienced {24.206}

24.207

“By the nonvirtuous beings

When the end of the eon arrives.

If the entire moon is swallowed

While in the nakṣatra of Mūlā {24.207}

24.208

“And sets at night

While [still] eclipsed,

Or if it sets during daytime

While eclipsing the sun;1467 {24.208}

24.209

“If there is an eclipse of the sun

Or the moon at midnight;

Or if they set frightened

By the shadow of the lord of dānavas,1468 {24.209}

24.210

“The evil king who lives in the east

Will be killed without a doubt.1469

He will be at the risk of death by his own men, [F.202.a] [F.219.a]

Or he will be destroyed by others. {24.210}

24.211

“The king of barbarians

And his country in the east will be destroyed.

So, too, will be the entire population of Oḍra

And the king of the Oḍras.1470 {24.211}

24.212

“If the sun or the moon

Are seen eclipsed in the nakṣatras

Of Aśvinī, Rohiṇī,

Bharaṇī, or Kṛttikā, {24.212}

24.213

“There will be a proliferation of diseases

Caused by phlegm, bile, and wind.

Other diseases, caused by combinations of humors,

Will also affect embodied beings. {24.213}

24.214

“If the eclipse happens in the nakṣatras of Maghā

Or the Phalgunī‍—whether the first or the second‍—

A proliferation of various diseases

Will be observed in all the children‍— {24.214}

24.215

“Also, if the eclipse happens in the Hastā,

Citrā, Svāti, or the Viśākhās.

This will happen without a doubt

If the moon or the sun are eclipsed in these nakṣatras. {24.215}

24.216

“If the sun or the moon

Are eclipsed by Rāhu in the east,

The kings of Prācya,

Lāḍa, Vaṅga,1471

Aṅga, and Magadha

Will be seized by pain in the eyes. {24.216}

24.217

“Or perhaps their sons will die,

Or their wives will be in the danger of dying.

Or possibly a war will break out

With wicked-minded enemies. {24.217}

24.218

“If Rāhu is seen eclipsing

The sun or the moon while these planets

Are in the nakṣatras of Mṛgaśirā, Ārdrā,

The Punarvasus, Puṣya, or Āśleṣā, {24.218}

24.219

“The king and the population of Magadha

Will be oppressed,

The ministers will be at risk of falling ill,

And the cities will be held captive with the citizens distressed. {24.219}

24.220

“If a total eclipse by the lord of the dānavas

Is observed in the nakṣatras of Anurādhā or Jyeṣṭhā,

This will affect all the population centers

With pandemic outbreaks of disease. {24.220}

24.221

“This will likewise bring killing, enslavement,

And various afflictions that are hard to bear.

The bondage and confinement imposed upon the population

By prominent people will increase.1472 {24.221}

24.222

“If the disk of the sun is obscured1473

Or the moon becomes red,1474

Invariably indicating the coming of Rāhu (graha),

In the first Āṣāḍhā, Śravaṇā,

Or the second Āṣāḍhā,

A famine will follow. {24.222} [F.202.b] [F.219.b]

24.223

“If the moon or the sun is eclipsed

In the nakṣatras of Śravaṇā, Dhaniṣṭhā,

The first Bhadrapadā,

Or Śatabhiṣā, {24.223}

24.224

“And it has thus darkened over,

One knows that Rāhu (graha) has arrived.

This will result in severe suffering

And famine everywhere.

All human habitations will be

At great risk from the king’s thieves.1475 {24.224}

24.225

“If, in the nakṣatras of Revatī

Or the second Bhadrapadā,

The bright disk of the moon

Is swallowed by Rāhu from the east,1476

Or the disk of the sun, obscured from the west,1477

Is only partially visible, {24.225}

24.226

“Every king and lord of Magadha

Will lose his dominion.1478

These are said to be the manifestations

Of the coming of Rāhu. {24.226}

24.227

“The quarters where the sun

Or the moon disk is eclipsed

Are the ones where, at that time,

Good and bad things will occur. {24.227}

24.228

“The earthquakes that occur on earth

Are said to be indicated by signs.

Based on the color of the eclipse,1479 there will be

The corresponding good and bad occurrences. {24.228}

24.229

“A smoky color is the sign

Of a rain that will last for five days.

Halfway through it, this will become a matter of concern

For the people living in Tīrabhukti.1480 {24.229}

24.230

“All the populated places will be destroyed

And will become centers of disease.

The kings who rule on the northern bank

Of the Gaṅgā will perish, {24.230}

24.231

“And so will the kings who live,

Protected all around, in their forts

In the impenetrable recesses of the Himalayas,

So difficult to access. {24.231}

24.232

“The king of Tīrabhukti,

On the northern bank of the Gaṅgā,

Will also die,1481

Tormented by grief and tribulations of different kinds.

He will perish along with

His wives and sons.1482 {24.232}

24.233

“If the nakṣatras, during which the earthquake occurs,

Can be described as hazy,

Then within five days

All the directions will become filled with smoke.

Without any rain,1483 it will be terrible.

This will continue for many days without interruption. {24.233}

24.234

“People within the range of vision

Will not see one another.1484

Human vision will not penetrate there

To see one another. {24.234}

24.235

“There will be great dangers there

That will destroy kings and states [F.203.a] [F.220.a]

That have the karma for this.1485

There will be shooting stars all around, {24.235}

24.236

“With terrible double or triple

Circles around them.

If rainbows appear at night

And the wings of crows appear white; {24.236}

24.237

“If the color white appears as black

And black as white;

If the colors of birds and their cries,

Particular to the season, are altered; {24.237}

24.238

“And if the birds are acting out of character,

Wherever this occurs, there will be great dangers there.

Also, if the two-legged, four-legged,

Legless, and multi-legged beings act out of character, {24.238}

24.239

“And if the birds and other animals behave in strange ways,

This indicates great danger.

If dogs with distended bellies

Keep howling again and again,

Whether at daytime or nighttime,

This indicates great danger. {24.239}

24.240

“In places where many such omens

Occur in profusion,

There will be a drought

And the king will lose his royal wheel. {24.240}

24.241

“Whatever the birth horoscope of sentient beings,

With its good and bad influences, is said to be,

The corresponding omens will occur,

Bringing, in this life, good and bad results. {24.241}

24.242

“Otherwise, if there is no previous cause,

No signs will be perceived.

Obstacles never happen without a cause,

And they arise according to omens.” {24.242}

24.243

This concludes the detailed twenty-fourth chapter,1486 on the astrological knowledge of signs, from “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.

25.

Chapter 25

25.1

Lord Śākyamuni once again addressed the planets, the nakṣatras, the stars, and other celestial bodies: {25.1}

25.2

“Please listen, all of you, venerable sirs, the planets and the nakṣatras!1487 This sovereign manual of the divine youth Mañjuśrī, which contains ritual instructions on the empowerment and the maṇḍala according to the mantra system,1488 should not be transgressed against. You honored celestial bodies should not obstruct the knowledge holders trained in this supreme manual who engage in the practice of recitation, homa,1489 the observance of rules, and magic. [F.203.b] [F.220.b] Nor should you hinder the insights gained by the calculations of the behavior (carita) of the asterisms and nakṣatras.1490 Instead, you and the hosts of gods should all protect those who engage in the instructions thereof. All the wicked beings should be warded off, restrained,1491 and properly instructed. None of them should be hurt in any way. [Instead,] they should be established in the stages of this doctrine that confers the ten powers.” {25.2}

26.

Chapter 26

26.1

At that time Blessed Śākyamuni, looking again1521 at the realm of the Pure Abode, addressed Mañjuśrī, the divine youth:

“Listen, Mañjuśrī, to my short teaching on the painting procedure of One Syllable‍—the cakravartin of great power. This procedure was previously taught at length, but now only briefly.1522 {26.1}

26.2

“During this lowest eon beings have little diligence or wisdom, and are rather dull. They would be unable to successfully execute the painting in its extensive version.1523 {26.2}

27.

Chapter 27

27.1

At that time, the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and the hosts of gods dwelling there, as well as all the buddhas, bodhisattvas, pratyekabuddhas, and the noble śrāvakas, and once again addressed Mañjuśrī the divine youth: {27.1}

27.2

“This complete basket of teachings of all the tathāgatas, O Mañjuśrī, is as illustrious as a wish-fulfilling gem. It is taught in order to make beings into receptacles wherein results will be born.1616 During the lowest eon, at the time when the buddhafield is empty, [F.215.a] [F.232.a] the tathāgatas are in the state of nirvāṇa and the genuine Dharma tools have disappeared. At such a time, in order to preserve the mantra basket of all the tathāgatas’ teachings, this One Syllable, O Mañjuśrī, taught in this king of manuals of your mantra methods, the manual of the divine youth, will become a shared treasure, which, when recited according to procedure, will fulfill the wishes of all beings.1617 This cakravartin, One Syllable, taught in your king of manuals, constitutes the essential core of the mantra systems of all the tathāgatas and is the most prominent [part of] them. When one recites him, all the tathāgata-vidyārājas1618 are being recited. {27.2}

28.

Chapter 28

28.1

Now the blessed Śākyamuni looked again at the realm of the Pure Abode and said this to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, in your ritual a painting procedure‍—a sādhana aid that accomplishes all activities. The ritual performed in front of this painting1685 should employ the aforementioned one-syllable heart mantra, or the six-syllable mantra that ends with ma, or your six-syllable root mantra that starts with oṁ, or the one-syllable mantra.1686 This king of rites will become the means of protection in the future time, when I, the Tathāgata, am in parinirvāṇa and the buddhafield is empty‍—at the time when the lowest eon has arrived, and the world is without protection or refuge, and with nothing to resort to. This king of rites will then become the refuge, the succor, the place of rest, and the final resort. What is this rite? {28.1}

29.

Chapter 29

29.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {29.1}

29.2

“There is, Mañjuśrī, in this division of your ritual prescriptions, a seventh [set of] rites involving a painting that will be effective at the end of the [dark] eon and will without fail lead to accomplishment. This accomplishment will include the arising and maturing of happiness, the knowledge of the physical world, and the forestalling of all painful destinies, and it will certainly lead to awakening.” {29.2}

30.

Chapter 30

30.1

At that time, the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {30.1} [F.231.a] [F.248.a]

30.2

“There is, Mañjuśrī, in your mantra treatise, a list of places for accomplishing any vidyārāja mantra, starting with the mantra of Cakravartin‍—the foremost among all tathāgata-uṣṇīṣas.1804 In brief, everywhere in the northern regions, the mantras of tathāgata-1805vidyārājas will become accomplished. {30.2}

31.

Chapter 31

31.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and said to Mañjuśrī, the divine youth:

“Listen Mañjuśrī, divine youth, as I teach about the ways of spirits who possess other beings, and the accompanying auspicious and inauspicious signs.” {31.1}

31.2

Mañjuśrī, the divine youth, rose from his seat, prostrated at the feet of the Blessed One, folded his hands, and said to the Blessed One:

32.

Chapter 32

32.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth: {32.1}

32.2

“Your mantras, Mañjuśrī, hold the key to the complete understanding of all the tantras; they possess the secrets of all the vidyās,1877 and, in consequence, they can also cause the ripening of all the results of good qualities accumulated over a long period of time. I will now authoritatively teach the factors of accomplishment, which are as follows: {32.2}

33.

Chapter 33

33.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {33.1}

33.2

“Your king of manuals, Mañjuśrī, styled as a nirdeśa,1899 is a treasury of the sphere of phenomena, as it proceeds from the sphere of phenomena, which is the essence of the tathāgatas. This great sūtra, precious as a jewel, is divided into detailed sections. It is sanctioned [to teach] the greatest secrets of the tathāgatas and brings accomplishment of the supreme mantras. It contains auxiliary practices pertaining to the knowledge of signs and the rules for ascertaining the right time.1900 [It also explains] the voices of all the [different] beings, differentiating the sounds made by sentient and insentient entities. {33.2}

34.

Chapter 34

34.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to the divine youth Mañjuśrī as follows: {34.1}

34.2

“Listen, Mañjuśrī, to your most esoteric and secret teaching on your mudrās and mantras. No followers of your mantra path should ever disclose this teaching to people who have no trust and no faith in the doctrine of the Tathāgata; to people who do not have the authorizing samaya or do not maintain the continuity of the lineage of the Three Jewels; to people who are in bad company; to people who do not desire religious merit; to people who interact and mix with evil companions or are surrounded by bad friends; to people who distance themselves from the Buddha’s teaching; to people who have not been instructed by their master and so this manual would bring no results for them; to people, divine youth, who have not been initiated into your supreme and most secret maṇḍala; or to people who do not observe their samaya or who have no connection to the family of the Tathāgata. {34.2}

35.

Chapter 35

35.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode [F.245.a] [F.262.a] and entered the samādhi called that which animates the great receptacle of mudrās of the tathāgatas. As soon as he entered this samādhi, a great light issued from the tuft of hair between his eyebrows. This mass of light, surrounded by innumerable billions of light rays, illuminated many buddhafields, arousing all the buddhas [dwelling there], and entered back into Lord Śākyamuni’s tuft of hair. {35.1}

36.

Chapter 36

36.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, a most secret mudrā presentation that includes your root2238 mudrā and its assorted mudrās. [These mudrās] may be employed in all rites. In short, they bring every kind of good fortune and produce results; they supplement every mantra and accomplish the aim of every activity. {36.1}

37.

Chapter 37

37.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {37.1}

37.2

“There is, Mañjuśrī, in your root manual, another most secret mudrā. Its ritual procedure [represents] the entire mudrā system. [F.259.b] [F.276.b] It is recommended for all the mantras and can be employed with any of them. It accomplishes all rites and purifies the path to perfect awakening.2254 It destroys all the paths that lead to saṃsāric existence. It sustains all beings and grants long life, freedom from disease, and powerful sense faculties. It fulfills all wishes and gives rise to all the factors of awakening. It gives joy to all beings and produces the results they all wish and hope for. It fulfills all activities and makes all mantras efficacious. It comprises all the other mudrās and mantras. Listen, Mañjuśrī, divine youth! {37.2}

38.

Chapter 38

38.1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

“Listen, Mañjuśrī!

“Briefly, there are detailed [teachings on] the characteristics of the mudrās and the mantras, the procedures of the maṇḍalas and the association-based2456 distribution of mudrās therein, and the secret maṇḍala of all the mantra [deities] in all the tantras.2457 {38.1}

38.2

“All of them were taught before

By every buddha of great majesty.

The exalted function of the mantras

Was explained for each of the families2458

By the former buddhas from the earliest time

To bring benefit to sentient beings. {38.2}

50.

Chapter 50

50.1

2485At that time Blessed Vajrapāṇi, the general of the yakṣas who was in the assembly, got up from his seat, draped his upper robe over the left shoulder, placed his right knee on the ground, bowed2486 to the Blessed One with his palms pressed together, and made the following request: {50.1}

50.2

“O Blessed One! You have not fully explained2487 the ritual of the lord of wrath called Yamāntaka that was taught by Mañjuśrī, the divine youth. Nor has Mañjuśrī, the divine youth, explained it. I request you, Blessed One, to teach this ritual, out of regard for human beings during the final age, so that, at the time when you are in the state of complete nirvāṇa, when the teachings have disappeared, during the dreadful time of the worst age when the buddhafield is completely devoid of śrāvakas and pratyekabuddhas, the teachings of the tathāgatas may be preserved, the domain of the Dharma may remain for a long time, all wicked kings may be subdued, those who harm the Three Jewels may be suppressed, the inconceivable bodhisattva conduct may bring the virtues of beings who require guidance to completion, and innumerable sentient beings may be brought to complete maturity. {50.2}

51.

Chapter 51

51.1

At that time Vajrapāṇi, the lord of guhyakas, looked at the entire great assembly and addressed all the hosts of beings seated [in the space] above the realm of the Pure Abode: {51.1}

51.2

“Listen, honorable friends! For a start I will teach the painting procedure of Lord of Wrath Yamāntaka‍—one of infinite power and courage, the tamer of those difficult to tame, one who terminates the life of Vaivasvata,2540 a great bodhisattva devoted to restraining wicked beings‍—the procedure that was taught by Mañjuśrī.2541 {51.2}

52.

Chapter 52

52.1

At that time the great being, Bodhisattva Śāntamati, who was sitting in the midst of that great gathering, got up from his seat, bowed to each of the buddhas, and stood in the middle of the assembly. Having circumambulated the blessed Śākyamuni three times clockwise, he bowed at his feet and, looking in the direction of Vajrapāṇi, the great general of the yakṣa army, said: {52.1}

52.2

“You are exceedingly cruel,2605 Vajrapāṇi, in that you teach mantra methods that are harmful to all sentient beings, or serve to obtain sensual pleasures. It is not proper, O son of the victorious ones, for the bodhisattvas, the great beings, to act like this because bodhisattvas, great beings, are endowed with great compassion and practice bodhisattva conduct. Practicing benevolence for the sake of all beings, they do not cast off the fetters of existence.2606 {52.2}

53.

Chapter 53

53.1

Blessed Śākyamuni, having now emerged from his samādhi,2758 continued to teach the Dharma to the assembly that resembled a great ocean. There, sitting in front of all the [assembled] beings and hosts of spirits, were uncountable thousands of bodhisattvas, headed by Vajrapāṇi; uncountable thousands of arhats, headed by Śāriputra; innumerable gods devoted to the four great kings, headed by Vaiśravaṇa; innumerable gods from the realm of the Thirty-Three, headed by Śakra; as well as innumerable gods from the realms of Suyāma, Tuṣita, Nirmāṇarati, Paranirmita, Vaśavartin, Brahmakāyika, Brahmapurohita, Mahābrahmā, Parīttābha, Apramāṇa, Ābhāsvara, and so forth, until Puṇyaprasava, Bṛhatphala, Avṛha, Atapas, and Akaniṣṭha. The Blessed One addressed them as follows: {53.1}

54.

Chapter 54

54.1

Directing his gaze again at the realm of the Pure Abode, the blessed Śākyamuni said this to Mañjuśrī, the divine youth: {54.1}

54.2

“Wherever, Mañjuśrī, this Dharma discourse is disseminated, you should know that I am present there myself, surrounded by the hosts of all the bodhisattvas, taking the place of honor among the congregation of śrāvakas, and attended upon by a retinue of all the gods, nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, siddhas, vidyādharas, and other nonhuman and human beings. The Tathāgata resides there for the sake of protecting, sheltering, and defending. {54.2}

Colophon

c.1

By order of the glorious ruler and renunciant king Jangchub O, this text was translated, edited, and finalized by the great Indian preceptor and spiritual teacher Kumārakalaśa and the translator Lotsawa and monk Śākya Lodrö.3397

ap.

Appendix

Sanskrit Text

app.

Introduction to the Sanskrit text of the Mañjuśrīmūlakalpa

app.1

The Sanskrit text presented here is meant to accompany the English translation. It is based on five manuscripts as detailed in the list of abbreviations for this appendix. The default source for the text presented here was Śāstrī’s (Śāstrī 1920–25)3398 published transcript of manuscript T. Variant readings are reported only when they replace Śāstrī’s readings or when deemed relevant. The notes in the critical apparatus list the variants in the order of relevance, departing from the usual practice of listing them in the alphabetical order of the sigla. It is incomplete; it leaves out three blocks of chapters not included in the Tibetan canonical translation.

ap1.

Chapter A1

ap1.1

{S1} {V1} {B1v} oṁ3399 namaḥ sarvabuddhabodhisattvebhyaḥ ||

evaṃ mayā śrutam ekasmin samaye | bhagavāñ śuddhāvāsopari gaganatalapratiṣṭhite 'cintyāścaryādbhutapravibhaktabodhisattvasannipātamaṇḍalamāḍe3400 viharati sma | tatra bhagavāñ śuddhāvāsakāyikān devaputrān āmantrayate sma || 1.1 ||

ap1.2

śṛṇvantu bhavanto3401 devaputrāḥ mañjuśriyaḥ3402 kumārabhūtasya bodhisattvasya mahāsattvasyācintyādbhutaprātihāryacaryāsamādhirddhi3403viśeṣavimokṣamaṇḍalabodhisattvavikurvaṇaṃ sarvasattvopajīvyam āyur ārogyaiśvaryam3404 | manorathaparipūrakāṇi3405 mantrapadāni sarvasattvānāṃ hitāya bhāṣiṣye | taṃ śṛṇu sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye 'haṃ te3406 || 1.2 ||

ap2.

Chapter A2

ap2.1

atha khalu mañjuśrīḥ kumarabhūtaḥ sarvāvantaṃ parṣanmaṇḍalam avalokya sarvasattvasamayānupraveśāvalokinīṃ nāma samādhiṃ samāpadyate sma | samanantarasamāpannasya ca mañjuśriyaḥ kumarabhūtasya nābhimaṇḍalapradeśād raśmir niścaranti sma | {B25r} anekaraśmikoṭīniyutaśatasahasraparivāritā samantāt sarvasattvadhātum avabhāsya punar eva taṃ śuddhāvāsabhavanaṃ avabhāsya sthitābhūt || 2.1 ||

ap2.2

atha khalu vajrapāṇir bodhisattvo mahāsattvo mañjuśriyaṃ kumarabhūtam āmantrayate sma |

ap3.

Chapter A3

ap3.1

atha tṛtīyaḥ parivartaḥ ||

atha khalu mañjuśrīḥ kumarabhūtaḥ punar api taṃ śuddhāvāsabhavanam avalokya tān mahāparṣanmaṇḍalasannipatitān sarvabuddhabodhisattvān praṇamya • ekākṣaraṃ paramaguhyaṃ sarvaviṣaghātasarvakarmikaṃ ca mantraṃ svamaṇḍalasādhanaupayikaṃ sarvakṣudrakarmeṣu copayojyaṃ bhāṣate sma | katamaṃ ca tat || 3.1 ||

ap3.2

namaḥ samantabuddhānām | tadyathā jaḥ | eṣa sa mārṣāḥ sārvabhūtagaṇāś ca asyaiva mantram ekākṣarasya dvitīyaṃ maṇḍalavidhānaṃ saṃkṣepato yojyam || 3.2 ||

ap4.

Chapter A4

ap4.1

namo buddhāya sarvabuddhabodhisattvebhyaḥ ||

atha khalu mañjuśrīḥ sarvāvantaṃ śuddhāvāsabhavanam avalokya punar api tan mahāparṣanmaṇḍalasannipātam avalokya śākyamuneś caraṇayor nipatya prahasitavadano bhūtvā bhagavantam etad avocat || 4.1 ||

ap4.2

tat sādhu bhagavān sarvasattvānāṃ hitāya mantracaryāsādhanavidhānanirhāraniṣyandadharmameghapravarṣaṇayathepsitaphalaniṣpādanapaṭalavisarāt4349 paṭavidhānam anuttarapuṇyaprasavaḥ samyaksambodhibīja4350•abhinirvartakaṃ sarvajñajñānāśeṣa•abhinirvartakam || 4.2 ||

ap5.

Chapter A5

ap5.1

atha khalu bhagavāñ śākyamuniḥ sarvaṃ tatparṣanmaṇḍalam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate4427 sma |

asti mañjuśrīr aparam api tvadīyaṃ madhyamaṃ paṭavidhānam | tad bhāṣiṣye 'ham | śṛṇu sādhu ca suṣṭhu ca manasi kuru || 5.1 ||

ap5.2

ādau tāvat pūrvanirdiṣṭenaiva sūtrakeṇa pūrvoktenaiva vidhinā pūrvaparikalpitaiḥ śilpibhiḥ pūrvapramāṇaiva madhyamapaṭaḥ suśobhanena śuklena suvratena sadaśena • aśleṣakai raṅgair apagatakeśasaṃkārādibhir yathaiva prathamaṃ tathaiva tat kuryād varjayitvā tu pramāṇarūpakāt tat paṭaṃ paścād abhilikhāpayitavyam || 5.2 ||

ap6.

Chapter A6

ap6.1

atha khalu bhagavāñ śākyamuniḥ punar api mañjuśriyaṃ kumarabhūtam āmantrayate sma | asti mañjuśrīr aparam api paṭavidhānarahasyaṃ tṛtīyaṃ kanyasaṃ nāma yaḥ sarvasattvānām ayatnenaiva siddhiṃ gaccheyuḥ || 6.1 ||

ap6.2

pūrvanirdiṣṭenaiva vidhinā śilpibhiḥ sugatavitastipramāṇaṃ tiryak tathaiva samaṃ caturasraṃ pūrvavat paṭaś citrāpayitavyaḥ pūrvanirdiṣṭai raṅgaiḥ || 6.2 ||

ap6.3

ādau tāvad āryamañjuśrīḥ siṃhāsanopaniṣaṇṇo bāladārakarūpī pūrvavad dharmaṃ deśayamānaḥ samantaprabhā•arciṣo nirgacchamānaś cārurūpī citrāpayitavyaḥ | vāmapārśve āryasamantabhadro ratnopalasthitaś camaravyagrahastaś cintāmaṇivāmavinyastakaraḥ priyaṅguśyāmavarṇaḥ pūrvavac citrāpayitavyaḥ | dakṣiṇapārśve • āryamañjuśriyasya ratnopalasthita āryāvalokiteśvaraḥ | pūrvavac camaravyagrahasto vāmahastāravindavinyastaḥ samantadyotitamūrtir abhilekhyaḥ || 6.3 ||

ap7.

Chapter A7

ap7.1

atha khalu mañjuśrīḥ kumarabhūta utthāyāsanād bhagavantaṃ śākyamuniṃ triḥ pradakṣiṇīkṛtya bhagavataś caraṇayor nipatya bhagavantam evam āha ||

sādhu sādhu bhagavatā yas tathāgatenārhatā samyaksambuddhena subhāṣito 'yaṃ dharmaparyāyaḥ sarvavidyāvratacāriṇām arthāya hitāya sukhāya lokānukampāyai | bodhisattvānām upāyakauśalyatā darśitā nirvāṇoparigāminī vartmopaviśeṣā niyataṃ bodhiparāyaṇā saṃtatir bodhisattvānāṃ sarvamantrārthacaryā sādhanīyam | etanmantrarahasyasarvajanavistāraṇakarī bhaviṣyati || 7.1 ||

ap8.

Chapter A8

ap8.1

atha khalu bhagavāñ śākyamunir mañjuśriyaṃ kumarabhūtam āmantrayate sma |

ye te mañjuśrīs tvayā nirdiṣṭā sattvā teṣām arthāya • idaṃ paṭavidhānaṃ visaram ākhyātam | te svalpenaivopāyena sādhayiṣyante | teṣām arthāya sādhanopayikaṃ4498 guṇavistāraprabhedavibhāgaśaḥ karmavibhāgaṃ samanubhāṣiṣyāmi | taṃ śṛṇu sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye sarvasattvānām arthāya || 8.1 ||

ap8.2

atha khalu mañjuśrīḥ kumarabhūto bhagavantam etad avocat |

ap9.

Chapter A9

ap9.1

atha khalu bhagavāñ śākyamuniḥ sarvāvatīparṣanmaṇḍalopaniṣaṇṇān devasaṅghān āmantrayate sma |

śṛṇvantu bhavanto mārṣā mañjuśriyasya kumarabhūtasya caryāmaṇḍalamantrasādhanopāyikaṃ4509 rakṣārthaṃ sādhakasya paramaguhyatamaṃ paramaguhyahṛdayaṃ sarvatathāgatabhāṣitaṃ mahāvidyārājaṃ yena japtena sarvamantrā japtā bhavanti || 9.1 ||

ap9.2

anatikramaṇīyo 'yaṃ bho devasaṅghā ayaṃ vidyārājā | mañjuśriyo 'pi kumarabhūto 'nena vidyārājñā • ākṛṣṭo vaśam ānīto sammatībhūtaḥ | kaḥ punarvādaḥ | tadanye bodhisattvā laukikalokottarāś ca mantrāḥ | sarvavighnāṃś ca nāśayaty eṣa mahāvīryaḥ prabhāva ekavīrya eka • eva sarvamantrāṇām agram ākhyāyate | eka • eva • ekākṣarāṇām akṣaram ākhyāyate | katamaṃ ca tat || 9.2 ||

ap10.

Chapter A10

ap10.1

atha khalu bhagavāñ śākyamuniḥ punar api karmasādhanottamaṃ bhāṣate sma |

iha kalparāje anyatamaṃ mantraṃ gṛhītvā gaṅgāmahānadīm avatīrya nauyānasaṃsthitaḥ gaṅgāyā madhye kṣīrodanāhāras triṃśallakṣāṇi japet yatheṣṭadivasaiḥ | tato japānte sarvān nāgān paśyati | tataḥ sādhanam ārabhet4521 | tatraiva naumadhye agnikuṇḍaṃ kārayet padmākāram | tato nāgakesarapuṣpaiḥ paṭasya mahatīṃ pūjāṃ kṛtvā jyeṣṭhaṃ paṭaṃ paścānmukhaṃ pratiṣṭhāpya ātmanaś ca pūrvābhimukhaṃ kuśaviṇḍakopaviṣṭo nāgakesarapuṣpam ekaikaṃ saptābhimantritaṃ kṛtvā khadirakāṣṭhendhanāgniprajvālite juhuyād yāvat triṃśasahasrāṇi śvetacandanakuṅkumapūtānāṃ nāgakesarapuṣpānāṃ4522 nānyeṣām | nāgānāṃ darśanam avekṣyam | siddhadravyaiś ca pralobhayanti | na grahītavyāni || 10.1 ||

ap11.

Chapter A11

ap11.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma |

asti mañjuśrīs tvadīyaṃ madhyamaṃ paṭavidhānaṃ madhyamakarmopayikasādhanavidhiḥ | samāsatas tāṃ bhāṣiṣye | taṃ śṛṇu sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye || 11.1 ||

ap11.2

atha khalu mañjuśrīḥ kumarabhūto bhagavantam evam āhuḥ |

tad vadatu bhagavān lokānukampakaḥ śāstā sarvasattvahite rato yasyedānīṃ kālaṃ manyase | asmākam anukampārtham anāgatānāṃ ca janatām avekṣya || 11.2 ||

ap12.

Chapter A12

ap12.1

atha khalu bhagavāñ śākyamuniḥ punar api sarvāvantaṃ śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma ||

śṛṇu tvaṃ mañjuśrīs tvadīyaṃ vidyāmantrānusāriṇāṃ sakalasattvārthasamprayuktānāṃ sattvānāṃ yena jāpyante mantrā yena vā jāpyante • akṣasūtravidhiṃ sarvatantreṣu sāmānyasādhanopayikasarvamantrāṇām | taṃ śṛṇu sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye || 12.1 ||

ap12.2

evam ukte mañjuśrīḥ kumarabhūto bhagavantam etad avocat |

ap13.

Chapter A13

ap13.1

atha khalu bhagavāñ śākyamuniḥ punar api4723 śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma | asti mañjuśrīḥ tvadīya4724mantrapaṭalasamastavinyastaviśeṣavidhinā homakarmaṇi prayuktasya vidyāsādhakasya • agnyupacaryā4725viśeṣavidhānato yatra pratiṣṭhitā sarvavidyācaryāniyuktāḥ sattvāḥ prayujyante | katamaṃ ca tat | rahasyavidyāmantrapadāni | tadyathā ||4726 13.1 ||

ap13.2

{A27v3}4727 oṁ uttiṣṭha4728 haripiṅgala lohitākṣa dehi dadāpaya hūṃ phaṭ phaṭ sarvavighnān vināśaya svāhā ||

ap14.

Chapter A14

ap14.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma |

asti mañjuśrīs tvadīyavidyārahasyasādhanopayikasarvamantrāṇāṃ samanujñas tathāgatadharmakośavisṛta dharmameghānupraviṣṭa gaganasvabhāva sarvamantrāṇāṃ laukikalokottarāṇāṃ prabhur jyeṣṭhatamo yathā kumāraḥ sarvasattvānām | tathāgato 'tra •ākhyāyate jyeṣṭhatamaḥ śreṣṭhaḥ | devamanuṣyāṇāṃ puruṣaṛṣabho buddho bhagavān evaṃ hi kumāra sarvamantrāṇām ayaṃ vidyārājā • agram ākhyāyate śreṣṭhatamaḥ | pūrvanirdiṣṭaṃ tathāgatair anabhilāpyair gaṅgānadīsikatapuṇyair buddhair bhagavadbhī ratnaketos tathāgatasya paramahṛdayaṃ paramaguhyaṃ sarvamaṅgalasammatasarvabuddhasaṃstutapraśastaṃ sarvabuddha sattvasamāśvāsakaṃ sarvapāpapraṇāśakaṃ sarvakāmadaṃ sarvāśāparipūrakam | katamaṃ ca tat || 14.1 ||

ap15.

Chapter A15

ap15.1

atha khalu vajrapāṇir bodhisattvo mahāsattvas tatraiva parṣanmadhye saṃnipatito 'bhūt | saṃniṣaṇṇaḥ sa utthāyāsanād bhagavantaṃ triḥ pradakṣiṇīkṛtya bhagavataś caraṇayor nipatya bhagavantam etad avocat || 15.1 ||

ap15.2

sādhu sādhu bhagavan | sudeśitaṃ suprakāśitaṃ paramasubhāṣitaṃ vidyāmantraprayogamahādharmameghavinisṛtaṃ sarvatathāgatahṛdayaṃ mahāvidyārājacakravartinamahākalpavistarasarvārtha4832pāripūrakaṃ saphalaṃ sampādakabodhimārganiruttaraṃ kriyābhedasaṃdhyajapahomavidyacaryānuvartināṃ mārgaṃ dṛṣṭaphalakarmapratyayajanitahetunimittamahādbhutadaśabalākramaṇakuśalabodhimaṇḍa-m-ākramaṇaniyataparāyaṇam | tat sādhu bhagavān vadatu śāstā mantrasādhanānukūlāni svapnasaṃdarśanakālanimittam yena vidyāsādhakānuvartinaḥ sattvāḥ siddhinimittaṃ karma • ārabheyuḥ saphalāś ca sarvavidyāḥ karmanimittāni bhavanti-r-iti || 15.2 ||

ap16.

Chapter A16

ap16.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya4907 mañjuśriyaṃ kumarabhūtam āmantrayate sma |

śṛṇu mañjuśrīḥ | tvadīye sarvārthakriyākarmapaṭalavisaraṃ pūrvanirdiṣṭaṃ parṣanmaṇḍalamadhye savistaraṃ vakṣye 'ham | pṛṣṭo 'yaṃ yakṣarājena vajrahastena dhīmatā || 16.1 ||

ap16.2

sarvamantrārthayuktānāṃ svapnānāṃ ca śubhāśubham |

ata prasaṅgena sarvedaṃ kathitaṃ mantrajāpinām || 16.2 ||

ap16.3

yakṣarāṭ tuṣṭamanaso mūrdhni kṛtvā tu • añjalim |

praṇamya śirasā śāstur abhyuvāca girāṃ tadā4908 || 16.3 ||

ap17.

Chapter A17

ap17.1

atha khalu bhagavāñ śākyamuniḥ sarvatathāgatavikurvitaṃ nāma samādhiṃ samāpadyate sma | samanantarasamāpannasya bhagavataḥ śākyamuner ūrṇākośād raśmayo niścarati sma | nīlapītāvadātamāñjiṣṭhasphaṭikavarṇaḥ | sarvaṃ cedaṃ budhakṣetram avabhāsya sarvalokadhātvantarāṇi cālokayitvā sarvagrahanakṣatrāṃś ca muhūrtamātreṇa jihmīkṛtyākṛṣṭavān4928 | ākṛṣṭā ca svakasvakā sthānāni saṃniyojya tat parṣanmaṇḍalaṃ buddhādhiṣṭhānenākṛṣya ca tatraiva bhagavataḥ śākyamuner ūrṇākośāntardhīyate sma | sarvaṃ ca grahanakṣatratārakāḥ • jyotiṣo-r-uparudhyamānā ārtā bhītā bhagavantaṃ śākyamuniṃ prajagmuḥ | kṛtāñjalayaś ca tasthure prakampayamānā muhur muhuś ca dharaṇitale prapatanamānāḥ || 17.1 ||

ap24.

Chapter A24

ap24.1

4945atha bhagavāñ śākyamuniḥ sarvanakṣatragrahatārakajyotiṣāṃ sarvalokadhātuparyāpannānāṃ sarvadigvyavasthitān sarvamaharddhikotkṛṣṭatarāṅ grahān4946 āmantrayate sma || 24.1 ||

ap24.2

śṛṇvantu bhavanto mārṣāḥ sarvagrahanakṣatraprabhāvasvavākyaṃ4947 | prabhāvaṃ nirdeśayituṃ4948 bhavantaḥ | sarvamantrakriyārthāṃ sādhayantu4949 bhavantaḥ | samaye ca tiṣṭhantu bhavantaḥ4950 | iha kalparāje mañjughoṣasya śāsane siddhiṃ parataś cānyāṃ kalparājāṃsi • autsukyamānā bhavantu bhavanta iti || 24.2 ||

ap25.

Chapter A25

ap25.1

atha bhagavāñ śākyamuniḥ punar api grahanakṣatratārakajyotiṣagaṇān āmantrayate sma || 25.1 ||

ap25.2

+ + + + śṛṇvantu bhavantaḥ sarve | anatikramaṇīyo 'yaṃ kalparājā mañjuśriyaḥ kumarabhūtasya mantratantrābhiṣekamaṇḍalavidhānaṃ | na ca5305 japahomaniyamavidyāsādhanapravṛttānām asmiṃ kalpavare vidyādharāṇāṃ tithinakṣatracaritagaṇitām abhijñānāṃ nakṣatrabhavadbhiḥ vighnaṃ kartavyam | pravṛttānāṃ śāsane 'smin sarvaiś ca devasaṅghais tatra rakṣā kāryā | sarve ca duṣṭasattvāni niṣeddhavyāni roddhavyāni śāsayitavyāni | sarve sarvaṃ na ghātayitavyāni | vyavasthāsu ca sthāpayitavyāni śāsane 'smin daśabalānām || 25.2 ||

ap26.

Chapter A26

ap26.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma | śṛṇu mañjuśrīr ekākṣaracakravartinasya mahānubhāvasya saṃkṣepeṇa paṭavidhānaṃ bhavati | vistaraśaḥ pūrvam udīritam adhunā saṃkṣepeṇa || 26.1 ||

ap26.2

yugādhame sattvā alpavīryā bhavanti • alpaprajñā mandacetasaḥ | na śakyante vistaraśaḥ paṭapramāṇaprayogaṃ sādhayitum || 26.2 ||

ap26.3

saṃkṣepeṇa vakṣye 'haṃ sattvānāṃ hitakāmyayā |

uttamārthaṃ tu yathā siddhiṃ5321 prāpnuvanti sa jāpinaḥ || 26.3 ||

ap27.

Chapter A27

ap27.1

atha bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya tatrasthāṃś ca devasaṅghān sarvāṃś ca buddhabodhisattvā pratyekabuddhāryaśrāvakān punar api mañjuśriyaṃ kumarabhūtam āmantrayate sma || 27.1 ||

ap27.2

nirdiṣṭo 'yaṃ mañjuśrīḥ sarvatathāgatānāṃ sarvasvabhūtaṃ dharmakośaṃ cintāmaṇipratiprakhyaṃ lokānām āśayasaphalīkaraṇārthaṃ tasmin kāle yugādhame śūnye buddhakṣetre parinirvṛtānāṃ tathāgatānāṃ saddharmanetrī•antardhānakālasamaye tasmin kāle tasmin samaye sarvatathāgatānāṃ mantrakośasaṃrakṣanārthaṃ tvadīyakumāramantratantrāṇāṃ kalparāje 'smin nidhānabhūto bhaviṣyati japyamāno vidhinā sārabhūto 'yaṃ mañjuśrīḥ | sarvatathāgatamantratantrāṇāṃ tvadīye ca kumārakalparāje 'grabhūto bhaviṣyaty ayam ekākṣaracakravartī | anena japyamānena sarve tāthāgatā vidyārājānaḥ japtā bhavanti || 27.2 ||

ap28.

Chapter A28

ap28.1

atha bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma |

asti mañjuśrīr aparam api tvadīyapaṭavidhānaṃ sādhanaupayikaṃ sarvakarmārthasādhakam | etenaiva tu • ekākṣareṇa hṛdayamantreṇa ṣaḍakṣareṇa5366 vā makarāntena tvadīyena mūlamantreṇa vā ṣaḍakṣarahṛdayena • oṁkārādyena • ekākṣareṇa vā paṭasyāgrataḥ • asyaiva kalpaṃ bhavati | paścime kāle paścime samaye mayi tathāgate parinirvṛte śūnye buddhakṣetre yugādhame prāpte • atrāṇe loke • aśaraṇe • aparāyaṇe idam eva kalparājā trāṇabhūtaṃ bhaviṣyati | śaraṇabhūtaṃ layanabhūtaṃ parāyaṇabhūtam | katamaṃ ca tat || 28.1 ||

ap29.

Chapter A29

ap29.1

atha bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma || 29.1 ||

ap29.2

asti mañjuśrīs tvadīye kalpavidhānaparivarte saptamaṃ5397 paṭakarmavidhānaṃ yo5398 tasmin kāle tasmin samaye yugānte sādhayiṣyati5399 • amoghā tasya siddhir bhaviṣyati | saphalā sukhodayā sukhavipākā5400 dṛṣṭadharmavedanīyā sarvadurgatinivāraṇīyā5401 niyataṃ tasya bodhiparāyaṇīyā5402 siddhir bhaviṣyati || 29.2 ||

ap30.

Chapter A30

ap30.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma || 30.1 ||

ap30.2

asti mañjuśrīs tvadīyamantratantre vidyārājñāṃ cakravartiprabhṛtīnāṃ sarvatathāgatoṣṇīṣapramukhānāṃ sarvamantrāṇāṃ siddhisthānāni bhavanti | tatrottarāpathe sarvatra tāthāgatīvidyārājñaḥ siddhiṃ gacchanti saṃkṣepataḥ || 30.2 ||

ap30.3

cīne caiva mahācīne mañjughoṣaḥ sedhiṣyate5436 |

ye ca tasya mantrā vai siddhiṃ yāsyanti tatra vai || 30.3 ||

ap31.

Chapter A31

ap31.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma |

śṛṇu mañjuśrīḥ kumāra pūrvanirdiṣṭaṃ padaṃ sattvāviṣṭānāṃ caritaṃ śubhāśubhaṃ nimittaṃ ca vakṣye || 31.1 ||

ap31.2

atha khalu mañjuśrīḥ kumarabhūtaḥ • utthāyāsanād bhagavataś caraṇayor nipatya murdhnim añjaliṃ kṛtvā bhagavantam etad avocat ||

tat sādhu bhagavān vadatu sattvānāṃ parasattvadehasaṅkrāntānām āryadivya †eti† siddhagandharvayakṣarākṣasapiśācamahoragaprabhṛtīnāṃ vicitrakarmakṛtaśarīrāṇāṃ vicitragatiniśritānāṃ vividhākārānekacihnānāṃ manuṣyāmanuṣyabhūtānāṃ cittacaritāni | samayo bhagavān samayaḥ sugataḥ | yasyedānīṃ5450 kālaṃ manyase || 31.2 ||

ap32.

Chapter A32

ap32.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma || 32.1 ||

ap32.2

asti mañjuśrīs tvadīyamantrāṇāṃ sarvatantreṣu samanupraveśaṃ5477 sarvavidyārahasyam anekakālaguṇasakalaphalodayam apy anubandhanimittam | pramāṇato vakṣye siddhikāraṇāni | tadyathā || 32.2 ||

ap32.3

janmāntaritā siddhir na siddhiḥ kālahetutaḥ |

tatpramāṇaprayogas tu pūrvasambaddham udbhavā || 32.3 ||

ap32.4

ahitāvahito siddhir bhaved yuktivicāraṇam |

tvatkumārāśrayayuktir dṛśyate sarvadehinām || 32.4 ||

ap33.

Chapter A33

ap33.1

atha khalu bhagavāñ śākyamuniḥ sarvāvantaṃ śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma || 33.1 ||

ap33.2

tvadīye mañjuśrī kalparāje nirdeśa5487samākhyāte dharmadhātukośatathāgatagarbhadharmadhātuniṣpandānucarite mahāsūtravararatnapaṭalavisare tathāgataguhyavara-m-anujñāte mantravara5488sādhyamāne nimittajñānacihnakālapramāṇāntaritasādhanaupayikāni sarvabhūtarutavitāni • asattvasattvasaṃjñānirghoṣāni bhavanti || 33.2 ||

ap34.

Chapter A34

ap34.1

atha khalu bhagavāñ śākyamuniḥ punar api taṃ śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma || 34.1 ||

ap34.2

śṛṇu mañjuśrīḥ tvadīyamudrāmantraṃ5527 sarahasyaṃ paramaguhyatamam | aprakāśya-m-aśrāddhasattvatathāgataśāsane 'nabhiprasannam asamayānujñātatriratnavaṃśānucchedanakare • akalyāṇamitraparigṛhīte puṇyākāme5528 duṣṭajanasamparkavyatimiśrite pāpamitraparigṛhīte dūrībhūte buddhadharmāṇāṃ niṣphalībhūte kalpe 'smin nācāryānupadeśe • anabhiṣikte5529 tava kumāra paramaguhyatame maṇḍale • adṛṣṭasamaye tathāgatakule • asamante jane • aprakāśya sarvabhūtānāṃ tvanmantrānuvartināṃ || 34.2 ||

ap35.

Chapter A35

ap35.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya tathāgatamahāmudrākośasañcodanī nāma samādhiṃ samāpadyate sma | samanantarasamāpannasya bhagavataḥ śākyamune • ūrṇākośān mahāraśmir niścacāra | anekaraśmikoṭīnayutaśatasahasrasaṅkhyeyaparivārāḥ sā raśmijālā anekān buddhakṣetrān avabhāsayitvā sarvabuddhān sañcodya punar api bhagavataḥ śākyamuner ūrṇākośe 'ntarhitā || 35.1 ||

ap35.2

samanantarasañcoditāś ca sarve buddhā bhagavanto gaganasvabhāvāṃ samādhiṃ samāpadya śuddhāvāsopari gaganatale pratyaṣṭhāt | atha bhagavāñ śākyamuniḥ sarvabuddhān abhyarcya mañjuśriyaṃ kumarabhūtam āmantrayate sma |

ap36.

Chapter A36

ap36.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma |

asti mañjuśrīḥ paramaguhyatamaṃ tvadīyaṃ mūlamudrāsameta saparivāraṃ mudrālakṣaṇaṃ sarvakarmeṣu copayojyaṃ sarvasampattidāyakaṃ saphalaṃ sarvamantrānuvartanaṃ sarvakarmārthasādhakaṃ saṃkṣepataḥ | śṛṇu mañjuśrīḥ || 36.1 ||

ap36.2

ādau tāvat prasṛtāñjalis tarjanyānāmikāmadhyaparvatānupraviṣṭā pṛthak pṛthak | sā eṣā mañjuśrīs tvadīyā mūlamudrā vikhyātā sarvakarmikā bhavati || 36.2 ||

ap37.

Chapter A37

ap37.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma || 37.1 ||

ap37.2

asti mañjuśrīs tvadīye mūlakalpe • aparam api mudrā paramaguhyatamam | sarveṣāṃ mudrātantravidhānaṃ sarvamantrāṇāṃ sammataṃ sarvamantraiś ca saha saṃyojyaṃ5619 sarvakarmaprasādhakaṃ samyaksambodhimārgaviśodhakaṃ sarvabhavamārgavināśakaṃ sarvasattvopajīvyam āyurārogyaiśvaryasarvāśāpāripūrakaṃ sarvabodhipakṣadharmaparipūrakaṃ sarvasattvasantoṣaṇakaraṃ sarvasattvamanāśābhirucitasaphalābhikaraṇaṃ sarvakarmakaraṃ sarvamantrānuprasādhakaṃ sarvamudrāmantrasametam | śṛṇu kumāra mañjuśrīḥ || 37.2 ||

ap38.

Chapter A38

ap38.1

atha khalu bhagavāñ śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma | śṛṇu mañjuśrīḥ |

saṃkṣepato mudrāṇāṃ lakṣaṇaṃ mantrāṇāṃ ca savistaram | saṃkṣepataś ca maṇḍalānāṃ vidhiḥ samayānuvartanaṃ5670 mudrāsthānaṃ ca teṣu vai | sarahasyaṃ sarvamantrāṇāṃ sarvatantreṣu5671 maṇḍalam || 38.1 ||

ap38.2

etat sarvaṃ purā proktaṃ sarvabuddhair maharddhikaiḥ |

mantrāṇāṃ gatimāhātmyaṃ kathitaṃ sarvakuleṣv api |

ādimadbhiḥ purābuddhaiḥ sattvānāṃ hitakāraṇāt || 38.2 ||

ap50.

Chapter A50

ap50.1

5679atha khalu bhagavān vajrapāṇir yakṣasenāpatis tasyāṃ parṣadi sannipatito 'bhūt | sanniṣaṇṇaḥ • utthāyāsanād ekāṃśam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya sa yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat || 50.1 ||

ap50.2

yo hi bhagavan mañjuśriyā kumarabhūtena krodharājā yamāntako nāma bhāṣitaḥ tasya kalpaṃ vistaraśo bhagavatā na prakāśitam | nāpi mañjuśriyā kumarabhūtena | ahaṃ bhagavan paścimatā janatām avekṣya bhagavatā parinirvṛte śāsanāntardhānakālasamaye vartamāne mahābhairavakāle yugādhame sarvaśrāvakapratyekabuddhavinirmukte buddhakṣetre tathāgataśāsanasaṃrakṣaṇārthaṃ dharmadhātucirasthityarthaṃ sarvaduṣṭarājñāṃ nivāraṇārthaṃ ratnatrayāpakāriṇāṃ nigrahārthaṃ vaineyasattvakauśalācintyabodhisattvacaryāparipūraṇārtham acintyasattvapāka-m-abhinirharaṇārthaṃ ca || 50.2 ||

ap51.

Chapter A51

ap51.1

atha khalu vajrapāṇir guhyakādhipatiḥ sarvāvantaṃ mahāparṣanmaṇḍalam avalokya sarvāṃs tān śuddhāvāsopariniṣaṇṇān bhūtasaṅghān āmantrayate sma || 51.1 ||

ap51.2

śṛṇvantu bhavanto mārṣā yamāntakasya krodharājasyāparimitabalaparākramasya durdāntadamakasya vaivasvatajīvitāntakarasya duṣṭasattvanigrahatatparasya mahābodhisattvasya mañjuśriyabhāṣitasya • ādau5691 tāvat paṭavidhānaṃ bhavati || 51.2 ||

ap51.3

na tithir na ca nakṣatraṃ nopavāso vidhīyate |

arīṇāṃ bhaya5692 utpanne paṭam etaṃ likhāpayet || 51.3 ||

ap52.

Chapter A52

ap52.1

atha khalu śāntamatir bodhisattvo mahāsattvas tasminn eva parṣatsannipāte sannipatitaḥ sanniṣaṇṇo 'bhūt | utthāyāsanāt sarvabuddhaṃ praṇamya parṣanmaṇḍalamadhye sthitvā bhagavantaṃ śākyamuniṃ triḥ pradakṣiṇīkṛtya caraṇayor nipatya sa yena vajrapāṇir mahāyakṣasenāpatis tena vyavalokya vācam udīrayati sma || 52.1 ||

ap52.2

atikrūras tvaṃ vajrapāṇe5790 yas tvaṃ sarvasattvānāṃ sattvopaghātikaṃ kāmopasaṃhitaṃ ca mantratantrāṃ bhāṣayase | na khalu bho jinaputra bodhisattvānāṃ mahāsattvānām eṣa dharmaḥ | mahākaruṇāprabhāvitā hi mahābodhisattvā bodhisattvacārikāṃ carante | sarvasattvānām arthāya hitādhyāśayena pratipannā bhavabandhanān na mucyante || 52.2 ||

ap53.

Chapter A53

ap53.1

atha khalu bhagavāñ śākyamunis tasmāt samādher vyutthāya mahāsāgaropamāyāṃ parṣanmaṇḍalaṃ dharmaṃ deśayamānaḥ sarvasattvānāṃ sarvabhūtagaṇānām agrataḥ sanniṣaṇṇās tatra vajrapāṇipramukhānām anekabodhisattvā6072sṅkhyeyasahasrāṃ śāriputrapramukhām anekāsaṅkheyārhatsahasrāṃ vaiśravaṇapramukhām asaṅkhyeyārcacāturmahārājikadevaputrāṃ śakrapramukhāṃ trāyastriṃśām asaṅkhyeyadevaputrāṃ suyāmasantuṣitanirmāṇaratiparanirmitavaśavartibrahmakāyikabrahmapurohitamahābrahmaparīttābhāpramāṇābhāsvarair yāvat puṇyaprasavā bṛhatphalāvṛhā6073tapākaniṣṭhā devān āmantrayate sma || 53.1 ||

ap54.

Chapter A54

ap54.1

atha bhagavān śākyamuniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumarabhūtam āmantrayate sma || 54.1 ||

ap54.2

ayaṃ mañjuśrīḥ • dharmaparyāyaḥ • asmin sthāne pracariṣyati tatrāhaṃ6782 svayam evaṃ veditavyaḥ | sarvabodhisattvagaṇaparivṛtaḥ śrāvakasaṅghapuraskṛtaḥ sarvadevanāgayakṣagaruḍagandharvakinnaramahoragasiddhavidyādhara6783mānuṣāmānuṣaiḥ parivṛto vihare 'haṃ veditavyaḥ | tathāgato 'tra rakṣāvaraṇaguptaye tiṣṭhatīti || 54.2 ||

ap54.3

daśānuśaṃsā mañjuśrīḥ kumāra veditavyāḥ6784 • yatra sthāne6785 'yaṃ dharmakośas tathāgatānāṃ pustakagato vā lekhayiṣyati6786 vācayiṣyati dhārayiṣyati satkṛtya manasikṛtya vividhaiś cāmaracūrṇa6787cchatradhvajapatākāghaṇṭābhir vādyamālyavilepanair dhūpagandhaiś ca sugandhibhiḥ pūjayiṣyati mānayiṣyati satkariṣyaty ekāgramanaso vā cittaṃ dhatse | katame daśa || 54.3 ||

ab.

Abbreviations

Abbreviations Used in the Introduction and Translation

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

Abbreviations Used in the Appendix‍—Sources for the Sanskrit text of the Mañjuśrīmūlakalpa (MMK)

Published editions

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)

Manuscripts

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)

Tibetan sources

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

Critical apparatus

*	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

Notes

n.1

Not to be confused with the division of the Buddhist canon of the same name.

n.2

Cf. Wallis 2002, pp. 9–10. The canonical Chinese translation, done in at least two stages, dates to the 11th century (ib., p. 10).

n.3

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…”

n.4

In the MMK as a whole, there are more than 1,600 proper names, excluding place names.

n.5

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).

n.6

Comment left by Harunaga Isaacson at http://tibetica.blogspot.com/2008/11/in-window-of-sweet-shop.html.

n.7

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.

n.8

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.

n.9

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.”

n.528

Om. Tib.

n.529

“It also brings complete omniscience” om. Tib.

n.604

shin tu bkrus pa D. The phrase “Tightly woven, thoroughly clean” has been supplied from the Tibetan. The Skt. has in this position “keeping the vow well.”

n.605

kha tshar dang bcas pa dang / Tib. The phrase “fringe tassels” in the Tibetan or “fringe” (sadaśa) in the Skt. probably refers to the threads extending beyond the rectangle of the woven cloth on each of the four sides.

n.611

rab tu gsang ba Y, K, N, H; rab tu gsungs pa D. Y, K, N, and H agree with the Sanskrit ºrahasya.

n.612

khyod kyi N, H; khyod kyis D; N and H indicate that the “cloth-painting procedure” pertains specifically to Mañjuśrī.

n.613

“Smallest” om. Tib.

n.623

phung po lhag ma dang bcas pa’i mya ngan las ’das pa’i grong khyer du ’gro bar byed pa/ Tib. The Tibetan translates as, “that takes [them] to the citadel of nirvāṇa in which the aggregates remain.”

n.624

byang chub sems dpa’ rnams kyi rgyud nges par byang chub sgrub par byed pa/ Tib. The Tibetan translates as, “that continuously causes them to always accomplish the awakening of all bodhisattvas.”

n.625

bdag gi gsang sngags ’di Tib. The Tibetan translates as, “This secret mantra of mine.”

n.664

’jam dpal gzhon nu gang khyod kyis bstan pa’i sems can de dag gi phyir/ le’u’i cho ga rab ’byam ’di thabs sla bas ’grub par ’gyur ba ngas kyang bstan te/ D. The Tibetan translates as, “Mañjuśrī, I have taught the extensive chapter on the rite, a method that is easy to master, for the sake of those beings whom you foretold.”

n.665

“I will speak for the benefit of all beings” om. Tib.

n.717

klu rnams mthong ba yang don yod pa yin te/ Tib. The Tibetan translates as, “this is effective in making the nāgas appear.”

n.956

“Mantras” om. Tib.

n.1021

The translation of this paragraph is partially based on the Tibetan and partially based on the Skt.

n.1123

“Time” om. Tib.

n.1295

The reference is made here to the immediately preceding chapter.

n.1296

blo dang ldan pa gnod sbyin gyi bdag po lag na rdo rjes nga la dris nas/ ’jam dpal khyod kyi don thams cad bya ba’i las kyi le’u rab ’byam ’khor gyi dkyil ’khor gyi nang du rgya cher sngar bstan pa yin no/ D. This paragraph has been translated mainly from the Tibetan. In the Skt. it begins with “Listen, Mañjuśrī!” The clause “Requested by … in his hand” comes at the end of the paragraph and possibly serves to introduce the verse that follows. The Skt. also includes the phrase “I will [now] teach…” (future tense) which seems to clash with the past tense (“I taught”) of the immediately following section that sums up the previous chapter.

n.1297

sngags kyi zlos pa bstan pa yin/ D. The Tibetan corresponding to the Skt. kathitaṃ mantrajāpinām (“[all this] was taught for/with reference to the mantra reciters”) translates as, “the recitation of mantras has been taught.”

n.1359

From this chapter onward, the chapter numbers are out of step with those in the Tibetan translation. Chapters 18 to 23 in the Sanskrit text are not included in the Tibetan translation of the text and are not translated here.

n.1360

“Action” refers here to their astrological influences.

n.1361

The technical Skt. term for “ruled” is cihnita, which literally means “marked [by the planet…].”

n.1362

It is not clear whether “cruel planet” refers to Mars (“the…”), or any inauspicious graha (“a…”).

n.1363

Punarvasu is a dual nakṣatra, hence the plural ending.

n.1364

These are the 20th and 21st nakṣatras.

n.1365

nye rgyal dang ni tha chung dang / /’dod pa dag ni nyid yin no/ H. The Tibetan translates as, “Tiṣya should be considered / As secondary in importance.”

n.1366

yang dag bden dang ’jig rten dang / /snang bar yang ni brjod pa yin/ D. The meaning of the first two pādas is unclear. The Tibetan translates as, “The authentic truth and the world / Are said to exist as light.”

n.1367

de bzhin rgyal po ’jig rten dang / Tib. The last pāda has been supplied from the Tibetan, as some text appears to be missing in the Skt.

n.1368

’di dag gi ni nus pa yod/ Tib. The Tibetan omits “not” and translates as, “They possess these powers.”

n.1369

It is not clear what power is meant by “this power” (ayaṃ prabhāvaḥ), possibly the power to spread happiness and virtue with their light.

n.1370

’di dag nad med dag pa ste/ /rtag tu sems can rnam mang po/ D. The Tibetan translates as, “They were pure and healthy and / There were always many beings.”

n.1371

de nas dus ni bri ba na/ /’jig rten snod min rab tu ’jug D. The meaning of this half-stanza is a bit unclear. The Tibetan translates as, “Then, the time started to deteriorate / And beings entered a more unsuitable world.”

n.1372

gnod sbyin srin po dri za dang / Tib. “Gandharvas” has been supplied from the Tibetan. The Skt. cāriṇa translates as, “wanderers.”

n.1373

khyab ’jug gis byas gzo spyad dang / D. The Tibetan translates as, “Crafts manufactured by Viṣṇu.”

n.1374

rtsis dang sgyu rtsal ’dod pa dang / D. The Tibetan translates as “Astrology, and what is considered the fine arts,” which reflects the Sanskrit *kalāsammatam instead of the extant Skt. kalpasammatam.

n.1375

log shes de bzin shes pa dang / D. The meaning “ignorance” was derived by reading the Skt. tathājñānam as tathā-ajñānam. The Tibetan translation reflects the Sanskrit *jñānam instead of ajñānam, i.e., “knowledge” in place of “ignorance.”

n.1376

rnam rgyal Tib. The Tibetan translates as, “victorious,” reflecting the Sanskrit *vijayam instead of the extant Skt. virajam.

n.1377

tshegs chung bya bas thob pa yin/ D. The Tibetan translates as, “By engaging in activities with little difficulty.”

n.1378

rang byung ye shes Tib. In the Tibetan translation, this is “self-arisen [knowledge].” The Skt. form svayambhū, however, does not imply the perfective aspect.

n.1379

de ’dra’i gnas ni rab mthong ba/ /phyi rol lam gyis thob ma yin/ D. The Tibetan translates as, “Experiences of such states / Cannot be attained through the external paths.” Here “external” probably means “non-Buddhist.”

n.1380

rigs pa bzang po’i las dga’ bas/ Y, K; rig pa bzang po’i las dga’ bas/ D. Both readings in the Tibetan are obscure. The reading in Y and K might translate as, “By pursuing logic and the correct ritual action,” reflecting the Sanskrit *yukti instead of the extant Skt. yuktā. The reading in D, which most likely reflects a scribal error that renders the term rigs pa as rig pa, might translate as, “By pursuing knowledge and the correct ritual action. /”

n.1381

las las grol ba med par ni/ Tib. The Tibetan translates as, “Without being liberated from karma.”

n.1382

me Tib.

n.1383

’jig rten skyong ba bzhi dag dang / /khams ni bzhi po dag dang ni/ /chu dang sa dang rlung dang me/ /nam mkha’i yongs su bstan pa yin/ /’byung ba yang dag bsdu ba’i phyir/ /’di dag ’byung ba chen po yin/ D. The Tibetan translates as, “The four guardians of the world / And the four elements are / Water, earth, wind, and fire. / Space is referred to as such / Because it contains the elements. / These are the primary elements.”

n.1384

bag med las kyis byas pa yin/ D. The Tibetan translates as, “When produced by the karma of negligence.”

n.1385

The meaning of this half-stanza is unclear. The form ajāyate (ajāyatas in manuscript R) seems defective because of the short a at the beginning (this a is not reflected in the Tibetan translation). If, however, the form ajāyatas (in manuscript R) were emended to ajāpataḥ, it could be translated as “without recitation,” which would alter the meaning of the entire statement.

n.1386

thams cad so sor gyur pa ni/ /’jam dpal gyis ni so sor mdzad/ Tib. This half-stanza is very obscure in the Skt. It is not clear in the Skt. who “they” are, but the neuter gender seems to indicate the nakṣatras. The Tibetan varies significantly and translates as, “Mañjugoṣa can effect all of them, / Each and every one, individually.”

n.1387

khyab ’gyur D. The Skt. viparīta (“wrong,” ”inverted,” ”contrary”) seems to be translated into the Tibetan as “spread.”

n.1388

Part of the constellation of Taurus is in the nakṣatra of Mṛgaśirā. Being “traversed” probably means being traversed by the moon at the time of one’s birth.

n.1389

In the Indian zodiac, the house of Taurus is shared between the three nakṣatras of Kṛttikā, Rohiṇī, and Mṛgaśirā. This verse treats the Kṛttikā part of Taurus. It should be noted that, although the Indian system has the corresponding twelve zodiac signs, they do not correspond exactly in terms of their position in the sky.

n.1390

“King” is another name for the moon.

n.1391

“Looks upon” is a technical expression indicating that the astrological aspect of the planet that “looks” is exercising influence on the planet it looks at and, indirectly, on the affected person.

n.1392

This passage is very unclear. The translation of the last three pādas may be incorrect.

n.1393

skye ba rnam par ’dres gyur pa’o/ /sems can rnam pa sna tshogs skye/ Y, K, N, H; skye ba rnam par ’dris gyur pa’i/ /sems can rnam pa sna tshogs skye/ D, Y, K, N, and H seem to support this translation.

n.1394

In the Indian context, a prominent belly could be an indication of well-being and prosperity.

n.1395

chu tshod zung tsam nyi ma dang / /zla ba’i lha ni rab bshad pa/ Tib. The Skt. yugamātre is interpreted in the Tib. as “two o’clock,” and udita (“risen”) is mistranslated as “explained” (udita is the past passive participle of both ud + √i (“to rise”) and √vad (“to speak”), thus leading to the confusion).

n.1396

gza’ ni mi dge mthong ba dang / /mi dge’i skye ba dge mi dge/ D. The exact meaning of this verse is unclear. The Tibetan translation of Skt. 24.62cd might translate as, “Will be influenced by inauspicious planets and / Good and bad factors of such an inauspicious birth.”

n.1397

sbyin byed sems dpa’ che ba ste/ Tib. In place of “noble and pure,” the Tib. translates as, “generous and courageous.”

n.1398

There seems to be some confusion here, as the Indian sign of Gemini possibly implied here spans only the first two of the three nakṣatras mentioned.

n.1399

It is not clear what kind of connection is meant‍—possibly that the planet is traversing the sign at the time of birth.

n.1400

There is no mention of a “connection with Jupiter” in the Tibetan.

n.1401

The Skt. maharddhika, apart from its standard interpretation of “great magical powers,” could simply mean “great presence” or “great majesty.”

n.1402

This pāda is omitted in the Tib.

n.1403

Phalgunī is divided into two nakṣatras.

n.1404

gal te der skyes thob gyur na/ /zhing la gnas shing des sdom rten/ /de bzhin nyi ma mchar ba na/ /skyes pa ’di la brjod pa yin/ D. The translation of this verse, even though it seems to be supported by the Tibetan text, is far from certain.

n.1405

mi ni yongs su dpa’ bar ’gyur/ Tib. The Tibetan text does not account for the Skt. caura (“thief”) and translates as, “One may become a very heroic person.”

n.1406

I.e., the stars of the three nakṣatras mentioned above. Every nakṣatra has its “senior” (śreṣṭha) star or stars; in this case these stars are Denebola (in the second Phalgunī), α, β, γ, δ, and ε Corvi (in Hastā), and Spica (in Citrā).

n.1407

“Another planet” could be Mars, who rules the nakṣatra of Citrā. “Depending on the location” probably means if one is born in the Citrā part of Virgo.

n.1408

I.e., the “senior” stars of the three nakṣatras mentioned next that are distributed through the Indian sign of Libra.

n.1409

The “cruel” planet is Mars. He is the regent of the Citrā part of Libra.

n.1410

The “gentle” planet is the moon, which is also corroborated by the Tib. This probably refers to the northern lunar node (Rāhu), who is the regent of the Svāti part of Libra.

n.1411

yang na zla ba’i bu bdag yin/ Tib. The “ever joyful and auspicious lord” is probably Jupiter, who rules the Viśākhā part of Libra. The Tibetan doesn’t seem to make any reference to Jupiter and translates as, “Or the Lord who is the moon’s son.”

n.1412

These three nakṣatras (though only a part of the last one) are distributed through the Indian sign of Libra.

n.1413

srang gi khyim ste zang po’i don/ /zla ba la spyod sems can gyi/ /’di ni mi bzad zhing yin te/ /skal med ma yin nor gyi gnas/ D. The meaning of this verse is very unclear, and the translation was informed by the Tibetan. The last pāda has been supplied from the Tibetan entirely, as the Skt., which mentions Bhārgava (Venus?) and Saturn, is corrupt and difficult to interpret. It seems to be saying that Saturn and Venus have their abode (ālaya) in Libra, which is true about Venus, as Libra is its house. Saturn too has a connection with Libra, in which it is “exalted.”

n.1414

Possibly, the reading bahupānaratāḥ (“fond of drinking”) should be emended to bahumānaratāḥ (“taking pleasure in showing respect/being respectable”), which would fit the context better.

n.1415

spyi mtshan ma yin ngo tsha med/ Tib. The Tibetan has a negation after “modesty,” perhaps reading the Skt. tathā hrījyā as tathāhrījyā (= tathā-ahrījyā).

n.1416

Anurādha is the first nakṣatra of the Indian sign of Scorpio.

n.1417

bzo yi las ni sgrub pa dang / Tib. It is unclear if ordinary activities are meant, or perhaps the rituals. The Tibetan translates as, “activities of craftsmanship.”

n.1418

mi ni rab gtum brtan pa yin/ D. The Tibetan translates as, “fierce and steadfast.”

n.1419

byis pa gzhon nu’i gzugs yod pa’i/ /de yi skad cig gzas mthong ’gyur/ /sa yi lha mo’i bur gyur pa/ /gang yin de ni mig dmar gsungs/ D. The meaning of the last pāda is unclear. The Tibetan translates as, “One who has the youthful body of a child / Will be immediately influenced by the planet, / Becoming a son of the earth deity. / That [planet] is called Mars.”

n.1420

rang bu nyid kyis gsod par byed/ Tib. The Tibetan translates as, “Killed by his own son.”

n.1421

“When the nakṣatra … sets in,” i.e., when the sun enters the nakṣatra.

n.1422

This Indian sign is divided between Capricorn and Aquarius.

n.1423

sngo bzangs mdog tu de dag ’gyur/ D. The Tibetan translation suggests a pale-bluish complexion.

n.1424

It is not clear if “karma” here means ritual activity (where cruel rites are allowed under certain circumstances), or ordinary activity. The latter would contradict the previous line.

n.1425

Again, it is the Indian sign of Pisces, whose position in the sky does not correspond exactly to the Pisces in the Western zodiac.

n.1426

Because of the missing text, it is not clear what “it” refers to; it could be the sun, or perhaps the setting planet Venus, as the following lines seem to indicate.

n.1427

This is not clear, as Venus is normally regarded as “exalted” in Pisces, rather than having its house there.

n.1428

rtag tu skye bar mi ’gyur te/ Tib. The Tibetan translates as, “They will never reach old age.”

n.1429

drang srong rnams kyi chu gnas dang / Tib. The reading “of fish” was obtained by emending the Skt. ṛṣīṇām (“of the sages”) to jhaṣāṇām (“of the fish”). The Skt. letters ṛ and jha being almost identical, the reading ṛṣīṇām was likely a corruption of jhaṣāṇām. The Tibetan supports the incorrect reading ṛṣīṇām, but as ṛṣi can also mean a species of fish, one could perhaps obtain the same meaning even without the emendation.

n.1430

I.e., the nakṣatras of Pisces.

n.1431

rnam pa sna tshogs gza’ mchog kyang / Tib. The Tibetan translates as, “There are many significant planets.”

n.1432

This is “the” eon, rather than “an” eon, as probably the current eon is meant.

n.1433

lha mtshams la ni sa ’gul na/ /mi rmans ’dir ni tshe ring ’gyur/ /de dag mi yi ’jig rten ’dir/ /phan tshun du ni ’byer bar ’gyur/ D. The Tibetan translates as, “People born under Anurādhā when there is / An earthquake will have a long lifespan. / They are born in the human world / And also thrive in it.” The printed edition of the Sanskrit text includes two additional pādas after this verse that translate as, “Accordingly, the life of humans / Is said to be one hundred years.”

n.1434

’jug rings las dang skar mda’ dang / D. “Earthquakes” is omitted in the Tibetan.

n.1435

Kabandha can be the name of a class of comets or of Rāhu. It can also mean “a cloud.”

n.1436

zla ba nyi ma’i dkyil ’khor la/ /mun nag gis ni khebs par gnas/ D. The Tibetan translates as, “The orbs of the moon and the sun / Will be obscured by darkness.”

n.1437

lho phyogs la gnas pa yi/ /rgyal po chen po rnam par ’jig D. The translation of this half-stanza is uncertain. The Tibetan translates as, “The great king who resides in the south / Will be destroyed.”

n.1438

In the Tib., this pāda translates as, “And they will plunder each other’s lands.”

n.1439

kha sha’i lung par gnas pa yi/ Tib. “The Droṇis” is omitted in the Tibetan.

n.1440

mi mchog sa ni mang spyod pa/ Tib. In place of “the most … wealthy” (bhūtibhūyiṣṭhāḥ), the Tibetan translates as, “who greatly enjoy the earth,” which reflects the Sanskrit *bhūmi instead of the extant Skt. bhūti.

n.1441

It is not clear if this is “another” temblor, but the timing of it (“when the sun has moved a short distance”) suggests that it is an aftershock.

n.1442

“Or tormented by diseases” om. Tib.

n.1443

dran ldan thos dang de nyid shes/ D. If transplanted into the Buddhist context, the śruti would perhaps correspond to the revealed (“heard”) part of the canon that is authorless, and the smṛti (“remembered”) would correspond to the authored part.

n.1444

de nas nyi ma nub pa na/ /de nas yang ni song ba na/ /phyi dro dus kyi mtha’ la ni/ /gal te sa ni rab tu ’gal/ Tib. This verse is tentatively translated here based on the Tibetan. The Skt. verse remains obscure.

n.1445

At this point the Tibetan repeats the first three pādas of the previous verse.

n.1446

cung zad thun de bri gyur la/ Tib. The Skt. translates literally as, “short watch” (hrāsiyāma), which seems to be a technical term. The term could also imply a watch that is getting shorter or is running out. The position of this phrase in the text indicates that this is a period between the first and the second watch, possibly at the end of the first watch.

n.1447

de nas thun de zad pa’i mthar/ Tib. The Skt. translates literally as “at the end of the short watch (hrāsiyāma).”

n.1448

Anger is related to or caused by a bile disorder.

n.1449

bar ma’i thun ni bri gyur nas/ Tib. It is not clear in what sense the word hrāsi (“short”) is used here. The Tibetan translates as, “When the middle watch is decreasing.”

n.1450

des ni sngar bstan sel bar byed/ Tib. Tibetan translates as, “It will destroy the aforementioned.” The Tibetan reflects the Sanskrit *pūrvoktaṃ instead of the extant Skt. yad vakraṃ. The Tibetan renders this verse in only three lines and does not contain any equivalent of Skt. 24.174b.

n.1451

tha skar snar ma nyid dang ni/ Tib. In place of “Aśvinī, Bharaṇī,” the Tibetan translates as, “Rohiṇī.”

n.1452

skar ma dag ni ’di dag la/ /dkyil ’khor nyid kyang bri bar bya/ D. The phrase “with [the same] stars” (tārakaiḥ) is absent in the Tibetan. Its meaning is unclear.

n.1453

yul gzhan dag tu ’gro byed dang / D. “Not” is missing from the Tibetan. The Skt. version is probably correct, as the fifteenth day is not included in the list of days that are auspicious for travel/pilgrimage given in the next verse.

n.1454

dkyil ’khor gyi ni sngags rgyud dag /sngags rnams thams cad mi bri’o/ D. The translation of this half-stanza is uncertain. The Tibetan translates as, “Do not draw any of the mantra deities / Or maṇḍala mantra systems.”

n.1455

The Skt. of this half-stanza could also be translated as “The mantras pronounced on these [days] / For the sake of removing obstacles will not succeed.”

n.1456

The next verse suggests that “joined” (śliṣṭa) means “dwelling in,” i.e., traversing through.

n.1457

The translation of the second half-stanza (pādas b and c in the Skt.) has been half guessed, as the Sanskrit is very obscure. These lines are omitted in the Tibetan translation.

n.1458

bya bzhin nyid dang legs mdzes dang / Tib. The Tibetan interprets the word for “beautiful” (suśobhana) as the name of another muhūrta.

n.1459

Numbers 9 and 10 are repeated in the Skt. for the second time (with Saumya changed to Soma), which probably was an attempt, on the part of one of the redactors, to get the number 12. The Tib. omits pādas b and c altogether.

n.1460

yud tsam dag tu bstan pa ni/ /nyin zhag sum cu nyid la’o/ Tib. The Tibetan translates as, “Referred to as the muhūrtas, / There are said to be thirty in a single day.”

n.1461

bcu pa char ni ’bab ’gyur te/ /bcu bzhi pa ni yul ’khor ’jig D. The Tibetan translates as, “A rain that falls on the tenth / Means the kingdom will be destroyed on the fourteenth. /” The Tibetan reflects the Sanskrit variant *rāṣṭra (“kingdom”) instead of the extant Skt. rātrau (“at night”).

n.1462

It is not clear what kind of counting is meant. Possibly one is supposed to go over, as part of a sādhana, the time units listed below.

n.1463

Unmeṣanimeṣa means opening and closing the eyes, i.e. the time it takes to blink.

n.1464

Skt. 24.198cd, which seems to define one kṣaṇa for the second time, is omitted in the Tib.

n.1465

’di tsam dus kyi tshad la ni/ /gsum gyi grangs su yongs su brtags/ D. The Tibetan translates as, “This time measure / Is designated as the three saṁkhyās,” which reflects the Sanskrit *saṁkhya instead of the extant the Skt. sandhye.

n.1466

de bzhin zla ba zla drug gis/ /sgra gcan gyis kyang ’dzin pa yin/ D. These two pādas refer to a lunar eclipse. The meaning is not clear, as one would perhaps expect these lines to delineate half of a year as a six-month time unit in this position on the list. The reading in the Skt., however, is confirmed by the Tibetan.

n.1467

gal te nyi ma nyin par ni/ /nub bzhin du ni ’dzin ’gyur dang / D. The last pāda is unclear, but the translation here is supported by the Tibetan.

n.1468

The “lord of dānavas” is Rāhu.

n.1469

shar phyogs gnas pa’i rgyal po ni/ /sdang bas gsod par the tshom med/ D. The Tibetn translates as, “The king who lives in the east / Will be killed with animosity, without a doubt.”

n.1470

de tshe rdo rhe zhes bdag kyang / D. The Tibetan translates as, “And then the lord named Vajra.”

n.1471

Vaṅga om. Tib.

n.1472

’ching dag gzhan gyi dmag tshogs ni/ /skye bo’i gtso la de dag skye/ D. The Tibetan translates as, “Bondage and external military invasions / Will occur for the prominent people.”

n.1473

nyi ma’i dkyil ’khor dbus gnas dang / Tib. It is not clear what vyasta (literally “cut off/divided”) actually means here, possibly it is “obscured” as this seems to be about a solar eclipse. The Tibetan translates as “stays in the center.”

n.1474

The “redness” of the moon indicates a total lunar eclipse; it is called a “blood moon.”

n.1475

rgyal po rkun ma’i ’jigs chen ’byung/ Tib. It is not clear who the “king’s thieves” are; perhaps they are tax collectors. The Tibetan translates as, “There will be a great emergency concerning the king and thieves.”

n.1476

“Swallowed … from the east,” because the lunar eclipse always starts on the left (eastern) side of the moon’s disk.

n.1477

The solar eclipse always begins on the right (western) side of the sun’s disk.

n.1478

ma ga d+hAr ni mi yi bdag /sems can rgyal po’i thabs nyams par/ Tib. The meaning of this half-stanza is not clear, because of the variant readings sarvaḥ/satvaḥ/satva. The Tibetan, which seems to reflect the reading sattva, translates as, “The rulers in Magadhā / Will lose their dominion over beings.”

n.1479

It is not clear whether the compound grahoparāga means the “color (uparāga) of the eclipse (graha)” or is meant to be a repetition of two synonyms (“eclipse-eclipse”), as uparāga can mean both “color” and “eclipse.” The next verse suggests that it could be “color.”

n.1480

khug rna ser ba mjug rings ni/ /nyi ma lnga yi bar du yod/ /de ’og ’jig rten sems las ’byung/ /ngogs la spyod cing gnas pa yi/ D. The Tibetan translates as, “The haze, hail, and comets / Will persist for five days. / Thereafter the people living in Tīrabhukti / Will become concerned.”

n.1481

skye bo’i bdag po de ’ching ’gyur/ In place of “will die,” the Tibetan translates as, “will be imprisoned.”

n.1482

Skt. 24.232ef om. Tib.

n.1483

’od ni spangs pa Tib. In place of “rain,” the Tib. translates as, “light.”

n.1484

phan tshun chos ni mi mthong dang / /mi yi spyod yul mthong ba min/ Tib. The Tibetan translates as, “Humans will not see each other’s qualities. / They will not be perceptible to them.”

n.1485

gang dag las kyis byung gyur pa/ D. The translation of this pāda has been informed by the Tibetan, which reflects the Sanskrit *karma instead of the extant Skt. kampaḥ (“shaking”).

n.1486

bcwa brgyad pa D. The Tibetan translations of the text record this as chapter 18.

n.1487

kye kye gza’ dang rgyu skar kyi tshogs rnams khyed cag thams cad nyon cig Tib. “The planets and the nakṣatras” has been supplied from the Tibetan (Skt.: lacunae).

n.1488

sngags dang / rgyud dang / dbang bskur ba dang / dkyil ’khor dang / D. The Tibetan reads the compound mantratantrābhiṣekamaṇḍala as a dvandva that translates as, “the mantra, the tantra, the empowerment, and the maṇḍala.”

n.1489

“Homa” om. Tib.

n.1490

The grammar of this part, starting from “This sovereign,” is not very clear.

n.1491

sems can ma rungs pa thams cad kyang dgag par gyis shig /bstan par gyis shig D. “Restrained/stopped” (roddhavyāni) is omitted in the Tibetan.

n.1521

“Again” om. Tib.

n.1522

“But now only briefly” om. Tib.

n.1523

ras ris kyi tshad rgya che ba’i sbyor ba sgrub pa nyams par ’gyur bas/ D. The Tibetan translates as, “The practice of executing the painting in its extended version has degenerated.”

n.1616

’jam dpal bstan pa ’di ni de bzhin gshegs pa thams cad kyi nor du gyur pa/ chos kyi mdzod ’jig rten pa rnams kyi bsam pa ’bras bu dang bcas pa byed pa’i phyir nor bu rin po che lta bur gyur pa’o/ D. The Tibetan translates as, “This teaching, Mañjuśrī, is the jewel of all the tathāgatas. This treasure chest of Dharma is like a wish fulfilling jewel because it brings the wishes of worldly beings to fruition.”

n.1617

sems can thams cad kyi bsams pa yongs su rdzogs par bya ba’i phyir cho ga bzhin du bzas pa byas na thob pa yin no/ D. The phrase, “will fulfill the wishes of all beings” is based on the Tibetan, which translates as, “Since it can fulfill the wishes of all beings, if one has recited the mantra following the proper procedure, one will attain the result.” Sections of this line are not found in the Skt.

n.1618

“Tathāgata-vidyārājas” must refer to other uṣṇīṣa kings‍—Sitātapatra, Tejorāśi, and so forth.

n.1685

ras ris dang po Tib. In place of “in front of this painting,” the Tibetan has “this first painting.”

n.1686

’di nyid kyi yi ge gcig pa’i snying po’i sngags sam yi ge drug po ma’i mtha’ can khyod kyi sngar bstan pa’i yi ge drug pa’i snying po’am dang po na oM yod pa’i yi ge gcig pa’i ras ris dang po ’di nyid kyi cho gar ’gyur ba ni phyi ma’i dus phyi ma’i tshe na D. It is not clear in the Skt. why the “one-syllable mantra” is mentioned twice and whether it is the same one-syllable mantra or not. The Tibetan translates as, “It will be the ritual of this first painting‍—whether it be this one’s single-syllable heart mantra, the six-syllable mantra ending with ma, your aforementioned six-syllable heart mantra, or the single-syllable mantra with oṃ first‍—that, at a later time in the future … /”

n.1804

’jam dpal khyod kyi sngags dang rgyud dang rig pa’i rgyal po dang ’khor los sgyur ba la sogs pa dang de bzhin gshegs pa thams cad kyi gtsug tor la sogs pa dang sngags thams cad kyi grub pa’i gnas yod de/ Tib. “Tathāgata-uṣṇīṣas,” here and elsewhere in the MMK, refers to the deities called uṣṇīṣa kings. The Tibetan translates as, “Mañjuśrī, there are places where one can accomplish your mantra system, the vidyādhara and cakravartin and the like, all of the tathāgata-uṣṇīṣas and the like, and all mantras.”

n.1805

The word tathāgata has a feminine ending in the Skt. This could be either a corruption or could reflect the gender of vidyā (feminine).

n.1877

rig pa thams cad la ’os pa/ Tib. The Tibetan translates as, “they are applicable to all vidyās.”

n.1899

A nirdeśa is a type of an explanatory text, usually on religious or philosophical matters.

n.1900

’jam dpal khyod kyi cho ga’i rgyal po chos kyi dbyings kyi mdzod/ de bzhin gshegs pa’i snying po/ chos kyi dbyings kyi rgyu mthun pa’i rjes su spyod pa/ mdo chen po’i mchog /rin po che’i le’u de bzhin gshegs pa’i gsang ba’i mchog rjes su gnang ba/ sngags kyi mchog sgrub pa la rgyu mtshan shes pa dang rtags dang dus gzhan shes pa’i sgrub pa’i thabs rnams nges par bstan cing yang dag par bstan no/ D. The Tibetan translates as, “Mañjuśrī, your king of manuals is a treasury of the sphere of phenomena, the essence of the tathāgatas that proceeds in harmony with the sphere of phenomena and is supreme among the great sūtras. This precious chapter definitively and accurately teaches the authorization that is the supreme secret of the tathāgatas, understanding the reason for accomplishing the supreme mantra, and other methods for accomplishing knowledge of signs and times.”

n.2238

khyod kyi phyag rgya D. “Root” is omitted in the Tibetan.

n.2254

sems can thams cad kyi lam du gyur pa yin no/ D. The Tibetan includes an additional line here that translates as, “It has become the path of all beings.” The Tibetan and Skt. diverge at this point (Skt. 37.2.2, D. 276.b.1). The following is a list of the correspondences in material between the Tibetan and Skt. texts following the folio enumeration in the Rockwell Degé Kangyur:

D. 276.b.1–277.a.2 = Skt. 37.10–37.16.
D. 277.a.2–277.a.7 = Skt. 37.2.2–37.4.3 (Skt. 37.4.4–37.5.2 om. Tib.).
D. 277.a.7–277.b.2 = Skt. 37.5.3.4–37.9 (Skt. 37.8 om. Tib.).

The Tibetan text then begins to align again with the Skt. at D. 277.b.2, which corresponds to the material in Skt. 37.17.

n.2456

As becomes clear later in this chapter, the association of the mudrā with whatever deity determines its position in the maṇḍala.

n.2457

’jam dpal mdor na nyon cig phyag rgya’i mtshan nyid dang sngags rnams kyi rgya che ba dang dkyil ’khor gyi cho ga’i mdor bsdus pa dang dam tshig la rjes su ’jug cing phyag rgya’i gnas dang sngags thams cad dang rgyud de dag thams cad la gsang ba dang bcas pa’i dkyil ’khor ni/. The syntax and clause divisions in this paragraph are difficult to ascertain in the Skt., which makes the translation proposed here unreliable. The Tibetan translates as, “Mañjuśrī, listen to this brief explanation. The following is a summary of the features of the mudrās, the extensive mantras, and the maṇḍala procedure, acting in accord with the samaya and the arrangement of the mudrās, all of the mantras, and the maṇḍala that contains what is concealed in all of the tantras.”

n.2458

sngags shes bdag nyid chen po dang / /yon tan kun kyang bstan pa yin/ Tib. The Tibetan syntax is obscure. One possible translation might be, “They also taught about great beings / Who are versed in mantra and all the good qualities.”

n.2485

The chapter number jumps from 38 to 50 here because the chapters from 39 to 49 have been left out as they are missing from the Tibetan translation.

n.2486

“Bowed” om. Tib.

n.2487

de’i cho ga rgya che ba bcom ldan ’das kyi bka’ ma stsal la/ J, K; de’i cho ga rgya che ba bcom ldan ’das kyi bka’ stsal pa/ D. Following J and K, the Tibetan translates as, “the Blessed One has not explained the extensive ritual.”

n.2540

gshin rje’i ’tsho ba mthar byed pa/ Tib. Here the Tibetan translates Vaivasvata following the standard Tibetan translation for Yama.

n.2541

gtsor byed pa byang chub sems dpa’ ’jam dpal gyis smras pa/ Tib. The Tibetan translates as, “That was taught by the preeminent bodhisattva Mañjuśrī.”

n.2605

“You are exceedingly cruel” om. Tib.

n.2606

’khor ba’i ’ching ba las grol bar ’gyur ro/ Tib. The Tibetan translates as, “they liberate them from the bonds of cyclic existence.”

n.2758

“From his samādhi” (literally, “from that samādhi”) is probably a reference to the samādhi called the buddha’s blessing through miraculous transformation that the Buddha had entered in 50.4 above, i.e., at the beginning of the Yamāntaka section. This section ended at the conclusion of the previous chapter.

n.3397

dpal lha btsan po lha btsun pa byang chub ’od kyi bkas/ rgya gar gyi mkhan po dge bsnyen chen po ku mA ra ka la sha dang / sgra sgyur gyi lo ts+tsha ba dge slong shAkya blo gros kyis bsgyur cing zhus te gtan la phab pa’o// //.

Cf. bibliography.

oṁ] B; om. S

māḍe] S; māṇḍe B

bhavanto] B; om. S

mañjuśriyaḥ] B; mañjuśriyasya S

n.3403

°rddhi°] em.; °riddhi° B; °śuddhi° S

n.3404

ārogyaiśvaryaṃ] B; ārogyaiś carya° S

n.3405

°paripūrakāṇi] B; °pāpāripūrakāṇi S

n.3406

te] S; śṛṇu ca sādhu bhagavān iti B

n.4349

paṭalavisarāt] em. (on the authority of the Tib.); paṭalavisaraḥ S

n.4350

°bīja°] em.; °bījam S

n.4427

āmantrayate] em.; āmantrayeta S

n.4498

The MMK text seems to favor the spelling sādhanopayika rather than sādhanopāyika.

n.4509

sādhanopāyikaṃ] em.; sādhakamopayikaṃ S

n.4521

ārabhet] em.; ārabhe S

n.4522

°puṣpānāṃ] conj.; °puṣpāṃ S

n.4723

punar api] em. (supported by D); punar api punar api S

n.4724

tvadīya°] conj. M; tvadīyaṃ S

n.4725

°upacaryā°] em. (M); °opacaryā° S

n.4726

This entire paragraph is missing from A.

n.4727

Here resumes the correspondence with manuscript A.

n.4728

uttiṣṭha] S; tiṣṭha tiṣṭha A

n.4832

°sarvārtha] em. (on the authority of the Tib.); °sarvathā S

n.4907

avalokya] em.; alokya S

n.4908

tadā] em. (on the authority of the Tib.); mudā S

n.4928

°ākṛṣṭavān] em.; °ākṛṣṭavā S

n.4945

From this chapter onward, the chapter numbers here are out of step with those in the Tibetan version. Chapters 18 to 23 are missing from the Tibetan text and have been left out of the Sanskrit edition here.

n.4946

grahān] em.; grahāṇ R; grahaṇ° S

n.4947

°svavākyaṃ] S; °svākṣaṃ R

n.4948

nirdeśayituṃ] S; vavidarśayituṃ R

n.4949

sādhayantu] S; sādhitu R

n.4950

samaye ca tiṣṭhantu bhavantaḥ] R; om. S

n.5305

°vidhānaṃ | na ca] em.; °vidhāna nica S

n.5321

siddhiṃ] em.; siddhiḥ S

n.5366

°akṣareṇa] em.; °ākṣareṇa S

n.5397

saptamaṃ] A; saptamaḥ S

n.5398

yo] S; ye A

n.5399

sādhayiṣyati] A; sādhayiṣyanti S

n.5400

saphalā sukhodayā sukhavipākā] A; saphalāḥ sukhodayāḥ sukhavipākāḥ S

n.5401

°nivāraṇīyā] S; °nivāraṇi A

n.5402

tasya bodhiparāyaṇīyā] S; tasyā vādhiparāyaṇi A

n.5436

sedhiṣyate] conj. (on the authority of the Tib.); 'sya trasyati (unmetrical) S

n.5450

yasyedānīṃ] em.; yasyedānī S

n.5477

samanupraveśaṃ] em.; samanupraveśa° S

n.5487

nirdeśa°] em.; nirdiśa° S

n.5488

°vara°] em. (on the authority of the Tib.); °vadha° S

n.5527

°mantraṃ] em. (on the authority of the Tib.); °tantraṃ S

n.5528

puṇyākāme] em. (on the authority of the Tib.); puṇyakāme S

n.5529

anabhiṣikte] em. (on the authority of the Tib.); avabhiṣikta S

n.5619

saṃyojyaṃ] em.; saṃyojya S

n.5670

Śāstrī, who rendered this paragraph in verse, indicates a missing pāda at this point. The passage, however, seems to be in prose, as corroborated by the Tibetan, with no text missing.

n.5671

sarvatantreṣu] conj. (based on the Tib.); sarvamantreṣu S

n.5679

The number here jumps from 38 to 50 because chapters from 39 to 49 have been left out as they are missing from the Tibetan translation.

n.5691

ādau] A; mahābodhisattvasyādau S

n.5692

bhaya] A; bhayam S

n.5790

vajrapāṇe] em.; vajrapāṇeḥ S

n.6072

°bodhisattvā°] Y; °bodhisattva° S

n.6073

°āvṛhā°] em.; °ātṛhā° S

n.6782

tatrāhaṃ] em.; tatrāha S

n.6783

°vidyādhara°] em.; °vidyādharaḥ S

n.6784

veditavyāḥ] em.; veditavyaḥ S

n.6785

sthāne] em.; sthāno S

n.6786

lekhayiṣyati] em.; likhyati S

n.6787

°cūrṇa°] em. (on the authority of the Tib.); °pūrṇa°

Bibliography

Source Texts (Sanskrit)

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.

Source Texts (Tibetan)

’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.

Secondary Sources

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.

Wallis, G. Mediating the Power of Buddhas: Ritual in the Mañjuśrīmūlakalpa. Albany: State University of New York Press, 2002.

Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

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.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

Ābha

kun nas ’od

ཀུན་ནས་འོད།

ābha

g.2

Ābhāsvara

ābhāsvara

g.3

Ābhāsvara

’od gsal

འོད་གསལ།

ābhāsvara

g.12

Abhijā

byi bzhin

བྱི་བཞིན།

abhijā

g.14

Abhijit

byi bzhin nyid

བྱི་བཞིན་ཉིད།

abhijit

g.20

ācārya

slob dpon

སློབ་དཔོན།

ācārya

g.21

acchaṭā

se gol gtogs

སེ་གོལ་གཏོགས།

acchaṭā

g.22

accomplishment

dngos grub

དངོས་གྲུབ།

siddhi

g.25

activity

ལས།

karman

g.30

adept of vidyās

rig ’dzin

རིག་འཛིན།

vidyādhara

g.37

affliction

nyon mongs

ཉོན་མོངས།

kleśa

Definition from the 84000 Glossary of Terms:

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 (avidyā). 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.

g.57

Akaniṣṭha

’og min

འོག་མིན།

akaniṣṭha

g.126

Aṅga

ang+ga

ཨངྒ།

aṅga

g.128

Aṅgāraka

mig dmar

མིག་དམར།

aṅgāraka

g.131

angular cubit

khru gang

ཁྲུ་གང་།

hasta

g.138

Anurādha

lha mtshams

ལྷ་མཚམས།

anurādha

g.139

Anurādhā

lha mtshams

ལྷ་མཚམས།

anurādhā

g.146

Apramāṇa

apramāṇa

g.148

Aquarius

bum pa

བུམ་པ།

kumbha

g.151

Ārdrā

ལག

ārdrā

g.153

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

g.154

Aries

ལུག

meṣa

g.166

Āṣāḍhā

aṣāḍhā

g.169

Asaṅga

thogs med

ཐོགས་མེད།

asaṅga

g.174

Āśleṣā

skag

སྐག

āśleṣā

g.177

aspect

mthong ba

མཐོང་བ།

dṛṣṭi

g.180

asura

lha min

ལྷ་མིན།

asura

g.186

Aśvinī

tha skar

ཐ་སྐར།

aśvinī

g.187

Atapas

mi gdung ba

མི་གདུང་བ།

atapas

g.207

Avṛha

mi che ba

མི་ཆེ་བ།

avṛha

g.208

awakening

byang chub

བྱང་ཆུབ།

bodhi

g.227

barbarian

kla klo

ཀླ་ཀློ།

mleccha

g.231

Bhadrapadā

bhadrapadā

g.249

Bharaṇī

bra nye

བྲ་ཉེ།

bharaṇī

g.267

Bhramaṇa

’khor

འཁོར།

bhramaṇa

g.268

Bhrāmaṇa

’khor bar byed pa nyid

འཁོར་བར་བྱེད་པ་ཉིད།

bhrāmaṇa

g.293

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva

g.296

Brahmā

tshangs pa

ཚངས་པ།

brahmā

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

g.299

Brahmakāyika

brahmakāyika

g.301

Brahmapurohita

brahmapurohita

g.305

brahmin

bram ze

བྲམ་ཟེ།

brāhmaṇa

g.308

Bṛhaspati

phur bu

ཕུར་བུ།

bṛhaspati

g.309

Bṛhatphala

bṛhatphala

g.311

buddha

sangs rgyas

སངས་རྒྱས།

buddha

g.315

Budha

gza’ lhag pa

གཟའ་ལྷག་པ།

budha

g.319

cakravartin

’khor los sgyur ba
’khor los sgyur ba’ rgyal po

འཁོར་ལོས་སྒྱུར་བ།
འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།

cakravartin

g.320

Cakravartin

’khor los sgyur ba

འཁོར་ལོས་སྒྱུར་བ།

cakravartin

g.325

Cancer

sbal ba

སྦལ་བ།

karkaṭaka

g.338

Capricorn

chu srin

ཆུ་སྲིན།

makara

g.351

Citrā

nag pa

ནག་པ།

citrā

g.356

Cloud of Dharma

dharmamegha

g.358

consecration

dbang

དབང་།

abhiṣeka

g.360

cubit

khru gang

ཁྲུ་གང་།

hasta

g.368

dānava

lha ma yin

ལྷ་མ་ཡིན།

dānava

g.374

dark eon

rtsod pa’i dus

རྩོད་པའི་དུས།

kaliyuga

g.381

destiny

’gro ba

འགྲོ་བ།

gati

g.396

Dhaniṣṭhā

mon gru

མོན་གྲུ།

dhaniṣṭhā

g.397

Dhanus

gzhu

གཞུ།

dhanus

g.404

dharmadhātu

chos kyi dbying

ཆོས་ཀྱི་དབྱིང་།

dharmadhātu

g.443

divine youth

gzhon nu

གཞོན་ནུ།

kumāra

g.449

Droṇi

droṇi

g.486

emblem

phyag rgya

ཕྱག་རྒྱ།

mudrā

g.487

empowerment

dbang

དབང་།

abhiṣeka

g.488

eon

bskal pa

བསྐལ་པ།

kalpa

Definition from the 84000 Glossary of Terms:

A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.

g.497

four great kings

rgyal po chen po bzhi

རྒྱལ་པོ་ཆེན་པོ་བཞི།

caturmahārāja

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahārājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

g.515

gandharva

dri za

དྲི་ཟ།

gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

g.518

Gaṅgā

sI ta
gang gA

སཱི་ཏ།
གང་གཱ།

gaṅgā

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

g.522

garuḍa

nam mkha’ lding

ནམ་མཁའ་ལྡིང་།

garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

g.526

Gauḍa

go DA
gau TA

གོ་ཌཱ།
གཽ་ཊཱ།

gauḍa

g.527

Gautama

gau ta ma

གཽ་ཏ་མ།

gautama

g.530

Gemini

sbyor ba

སྦྱོར་བ།

mithuna

g.533

ghaṭikā

chu tshod

ཆུ་ཚོད།

ghaṭikā
ghaṭī

g.540

golden age

rdzogs ldan

རྫོགས་ལྡན།

kṛtayuga

g.548

graha

gdon
gza’

གདོན།
གཟའ།

graha

g.563

guhyaka

gsang ba pa

གསང་བ་པ།

guhyaka

g.591

Hastā

me bzhi

མེ་བཞི།

hastā

g.594

Himalayas

kha ba can

ཁ་བ་ཅན།

himavat

g.598

homa

sbyin sreg

སྦྱིན་སྲེག

homa

g.602

Indra

dbang po

དབང་པོ།

indra

g.607

initiation

dbang

དབང་།

abhiṣeka

g.623

Jangchub O

byang chub ’od

བྱང་ཆུབ་འོད།

(not in the skt. source of the mmk)

g.641

Jupiter

bṛhaspati

g.647

Jyeṣṭhā

smron

སྨྲོན།

jyeṣṭhā

g.665

kaliyuga

rtsod pa’i dus

རྩོད་པའི་དུས།

kaliyuga

g.671

Kāmarūpa

ka ma ru

ཀ་མ་རུ།

kāmarūpa

g.686

Kanyā

bu mo

བུ་མོ།

kanyā

g.693

Karkaṭaka

sbal ba

སྦལ་བ།

karkaṭaka

g.695

karma

ལས།

karman

g.709

Kāśī

ga sha
ka shi

ག་ཤ།
ཀ་ཤི།

kāśī

g.738

Khasa

kha sha

ཁ་ཤ།

khasa

g.747

kinnara

mi’am ci

མིའམ་ཅི།

kinnara

g.752

knowledge holder

rig ’dzin

རིག་འཛིན།

vidyādhara

g.762

kriyā

mdzad pa

མཛད་པ།

kriyā

g.765

krodharāja

khro rgyal
khro rgyal chen po

ཁྲོ་རྒྱལ།
ཁྲོ་རྒྱལ་ཆེན་པོ།

krodharāja

g.770

Kṛttikā

smin drug

སྨིན་དྲུག

kṛttikā

g.771

kṣaṇa

skad cig

སྐད་ཅིག

kṣaṇa

g.773

kṣatriya

rgyal rigs

རྒྱལ་རིགས།

kṣatriya

g.786

Kubera

lus ngan po

ལུས་ངན་པོ།

kubera

g.791

kumāra

gzhon nu

གཞོན་ནུ།

kumāra

g.793

Kumārakalaśa

ku mA ra ka la sha

ཀུ་མཱ་ར་ཀ་ལ་ཤ།

kumārakalaśa

g.796

Kumbha

bum pa

བུམ་པ།

kumbha

g.805

kuśa grass

ku sha

ཀུ་ཤ།

kuśa

g.820

Lāḍa

lA dA
la da

ལཱ་དཱ།
ལ་ད།

lāḍa

g.826

Leo

seng ge

སེང་གེ

siṃha

g.827

Libra

srang

སྲང་།

tula

g.828

Licchavi

lits+tsha vI

ལིཙྪ་བཱི༹།

licchavi

g.872

looks upon

spyan

སྤྱན།

paśyati

g.874

lord of wrath

khro rgyal
khro rgyal chen po

ཁྲོ་རྒྱལ།
ཁྲོ་རྒྱལ་ཆེན་པོ།

krodharāja

g.875

Lord of Wrath

khro bo’i rgyal po

ཁྲོ་བོའི་རྒྱལ་པོ།

krodharāja

g.877

lowest eon

dus kyi tha mar

དུས་ཀྱི་ཐ་མར།

yugādhama

g.883

Madhyadeśa

dbus kyi yul

དབུས་ཀྱི་ཡུལ།

madhyadeśa

g.885

Magadha

ma ga dhA

མ་ག་དྷཱ།

magadha

Definition from the 84000 Glossary of Terms:

An ancient Indian kingdom that lay to the south of the Ganges River in what today is the state of Bihar. Magadha was the largest of the sixteen “great states” (mahājanapada) that flourished between the sixth and third centuries ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled by King Bimbisāra and later by Bimbisāra's son, Ajātaśatru. Its capital was initially Rājagṛha (modern-day Rajgir) but was later moved to Pāṭaliputra (modern-day Patna). Over the centuries, with the expansion of the Magadha’s might, it became the capital of the vast Mauryan empire and seat of the great King Aśoka.

This region is home to many of the most important Buddhist sites, including Bodh Gayā, where the Buddha attained awakening; Vulture Peak (Gṛdhrakūṭa), where the Buddha bestowed many well-known Mahāyāna sūtras; and the Buddhist university of Nālandā that flourished between the fifth and twelfth centuries ᴄᴇ, among many others.

g.886

Maghā

mchu

མཆུ།

maghā

g.893

Mahābrahmā

mahābrahmā

g.920

Maharddhika

rdzu ’phrul chen po

རྫུ་འཕྲུལ་ཆེན་པོ།

maharddhika

g.940

Mahendra

dbang chen

དབང་ཆེན།

mahendra

g.942

Mahendra

dbang chen

དབང་ཆེན།

mahendra

g.946

Maheśvara

maheśvara

g.958

mahoraga

brang ’gro chen po

བྲང་འགྲོ་ཆེན་པོ།

mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

g.962

Maitra

byams ldan

བྱམས་ལྡན།

maitra

g.966

Makara

chu srin

ཆུ་སྲིན།

makara

g.984

maṇḍala

dkyil ’khor

དཀྱིལ་འཁོར།

maṇḍala

g.997

Mañjughoṣa

’jam pa’i dbyangs

འཇམ་པའི་དབྱངས།

mañjughoṣa
mañjusvara

g.998

Mañjuśrī

’jam dpal

འཇམ་དཔལ།

mañjuśrī
mañju

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.

g.999

Mañjusvara

’jam pa’i dbyangs

འཇམ་པའི་དབྱངས།

mañjughoṣa
mañjusvara

g.1018

Mars

mig dmar

མིག་དམར།

aṅgāraka

g.1023

master

slob dpon

སློབ་དཔོན།

ācārya

g.1038

Mercury

gza’ lhag pa

གཟའ་ལྷག་པ།

budha

g.1042

Meṣa

ལུག

meṣa

g.1043

Mīna

ཉ།

mīna

g.1045

Mithuna

sbyor ba

སྦྱོར་བ།

mithuna

g.1046

mleccha

kla klo

ཀླ་ཀློ།

mleccha

g.1051

Mṛgaśirā

མགོ

mṛgaśirā

g.1052

mudrā

phyag rgya

ཕྱག་རྒྱ།

mudrā

g.1053

muhūrta

yud tsam

ཡུད་ཙམ།

muhūrta

g.1055

Mūlā

snrubs

སྣྲུབས།

mūlā

g.1056

Muni

thub pa

ཐུབ་པ།

muni

g.1061

nāḍikā

rtsa rgyun

རྩ་རྒྱུན།

nāḍikā
nāḍī

g.1063

nāga

ཀླུ།

nāga

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

g.1078

nakṣatra

rgyu skar

རྒྱུ་སྐར།

nakṣatra

g.1110

Nepāla

bal po

བལ་པོ།

nepāla

g.1124

Nirmāṇarati

nirmāṇarati

g.1127

nirvāṇa

mya ngan las ’das pa

མྱ་ངན་ལས་འདས་པ།

nirvāṇa

g.1134

oblation

sbyin sreg

སྦྱིན་སྲེག

homa

g.1135

Oḍra

o Ta
o Da

ཨོ་ཊ།
ཨོ་ཌ།

oḍra

g.1136

One Syllable

yig gcig pa

ཡིག་གཅིག་པ།

ekākṣara

g.1139

pāda

tshig rkang

ཚིག་རྐང་།

pāda

g.1169

Paranirmita

yongs su sprul pa

ཡོངས་སུ་སྤྲུལ་པ།

paranirmita

g.1173

Parīttābha

’od chung
dge chung

འོད་ཆུང་།
དགེ་ཆུང་།

parīttābha

g.1186

Pauṇḍra

pon dra

པོན་དྲ།

pauṇḍra

g.1191

Phalgunī

gre dang dbo

གྲེ་དང་དབོ།

phalgunī

g.1203

piśāca

sha za

ཤ་ཟ།

piśāca

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that, like several other classes of nonhuman beings, take spontaneous birth. Ranking below rākṣasas, they are less powerful and more akin to pretas. They are said to dwell in impure and perilous places, where they feed on impure things, including flesh. This could account for the name piśāca, which possibly derives from √piś, to carve or chop meat, as reflected also in the Tibetan sha za, “meat eater.” They are often described as having an unpleasant appearance, and at times they appear with animal bodies. Some possess the ability to enter the dead bodies of humans, thereby becoming so-called vetāla, to touch whom is fatal.

g.1206

Pisces

ཉ།

mīna

g.1214

planet

gdon
gza’

གདོན།
གཟའ།

graha

g.1215

pledge

dam tshig

དམ་ཚིག

samaya

g.1228

Prācya

shar phyogs

ཤར་ཕྱོགས།

prācya
prācī

g.1231

prahara

thun

ཐུན།

prahara

g.1240

Prakaṭāditya

prakaṭāditya

g.1251

pratyekabuddha

rang sangs rgyas

རང་སངས་རྒྱས།

pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyekabuddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

g.1256

preta

yi dags
yi dwags

ཡི་དགས།
ཡི་དྭགས།

preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.1281– 2.1482.

g.1266

Punarvasu

nab so

ནབ་སོ།

punarvasu

g.1270

Puṇyaprasava

bsod nams skyes

བསོད་ནམས་སྐྱེས།

puṇyaprasava

g.1274

Pure Abode

gnas gtsang ma

གནས་གཙང་མ།

śuddhāvāsa

g.1278

Pūrvāṣāḍhā

chu stod

ཆུ་སྟོད།

(not in the skt. source of the mmk)

g.1287

Puṣya

rgyal

རྒྱལ།

puṣyā
puṣya

g.1293

Rāhu

sgra gcan

སྒྲ་གཅན།

rāhu

g.1298

Rājyavardhana

rājyavardhana

g.1299

rākṣasa

srin po

སྲིན་པོ།

rākṣasa
rakṣas

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

g.1316

Ratnaketu

rin po che’i tog
rin chen tog

རིན་པོ་ཆེའི་ཏོག
རིན་ཆེན་ཏོག

ratnaketu

g.1322

Ratnaśikhin

rin chen gtsug tor can

རིན་ཆེན་གཙུག་ཏོར་ཅན།

ratnaśikhin

g.1327

Raudra

drag bu

དྲག་བུ།

raudra

g.1335

Realm of the Pure Abode

gnas gtsang ma

གནས་གཙང་མ།

śuddhāvāsa

g.1336

realm of the Thirty-Three

sum cu rtsa gsum

སུམ་ཅུ་རྩ་གསུམ།

tṛdaśa

g.1338

Revatī

nam gru

ནམ་གྲུ།

revatī

g.1341

rite

ལས།

karman

g.1345

Rohiṇī

snar ma

སྣར་མ།

rohiṇī

g.1349

ṛṣi

drang srong

དྲང་སྲོང་།

ṛṣi

g.1351

Rudra

drag po

དྲག་པོ།

rudra

g.1363

sādhana

sgrub thabs

སྒྲུབ་ཐབས།

sādhana

g.1367

sage

drang srong

དྲང་སྲོང་།

ṛṣi

g.1368

Sagittarius

gzhu

གཞུ།

dhanus

g.1380

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

g.1385

Śākya Lodrö

shAkya blo gros

ཤཱཀྱ་བློ་གྲོས།

(not in the skt. source of the mmk)

g.1386

Śākyamuni

shAkya thub pa

ཤཱཀྱ་ཐུབ་པ།

śākyamuni

g.1393

Samādhi

ting ’dzin
ting nge ’dzin

ཏིང་འཛིན།
ཏིང་ངེ་འཛིན།

samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

g.1418

samaya

dam tshig

དམ་ཚིག

samaya

g.1433

saṃsāra

’khor ba

འཁོར་བ།

saṃsāra

g.1436

Śanaiścara

spen pa

སྤེན་པ།

śanaiścara

g.1438

saṅgha

dge ’dun

དགེ་འདུན།

saṅgha

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

g.1440

Śaṅkara

bde byed

བདེ་བྱེད།

śaṅkara

g.1452

Śāntamati

blo gros zhi ba

བློ་གྲོས་ཞི་བ།

śāntamati

g.1459

Śāriputra

shA ri’i bu

ཤཱ་རིའི་བུ།

śāriputra

g.1485

Śatabhiṣā

mon gre

མོན་གྲེ།

śatabhiṣā

g.1492

Saturn

spen pa

སྤེན་པ།

śanaiścara

g.1496

Saumya

zla ba mchog

ཟླ་བ་མཆོག

saumya

g.1498

Scorpio

sdig pa

སྡིག་པ།

vṛścika

g.1502

siddha

grub pa

གྲུབ་པ།

siddha

g.1508

siddhi

dngos grub

དངོས་གྲུབ།

siddhi

g.1514

Siṃha

seng ge

སེང་གེ

siṃha

g.1525

Sitātapatra

gtsug tor gdugs dkar po

གཙུག་ཏོར་གདུགས་དཀར་པོ།

sitātapatra

g.1527

Śiva

zhi ba
lha chen
dbang ldan

ཞི་བ།
ལྷ་ཆེན།
དབང་ལྡན།

śiva

g.1535

Soma

zla ba

ཟླ་བ།

soma

g.1540

sphere of phenomena

chos kyi dbyings

ཆོས་ཀྱི་དབྱིངས།

dharmadhātu

g.1543

śrāvaka

nyan thos

ཉན་ཐོས།

śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

g.1546

Śravaṇā

gro bzhin

གྲོ་བཞིན།

śravaṇā

g.1598

Śuddha

dag pa

དག་པ།

śuddha

g.1602

Śuddhāvāsa

gnas gtsang ma

གནས་གཙང་མ།

śuddhāvāsa

g.1612

śūdra

dmangs rigs

དམངས་རིགས།

śūdra

g.1616

Sugata

bde bar gshegs pa

བདེ་བར་གཤེགས་པ།

sugata

g.1642

Śukra

śukra

g.1714

Suśobhana

dge bzang

དགེ་བཟང་།

suśobhana

g.1733

Suyāma

rab ’thab bral

རབ་འཐབ་བྲལ།

suyāma

g.1740

Svāti

sa ri

ས་རི།

svāti

g.1743

Śveta

dkar po

དཀར་པོ།

śveta

g.1753

tāla

tāla

g.1763

tathāgata

de bzhin gshegs pa

དེ་བཞིན་གཤེགས་པ།

tathāgata

g.1778

Taurus

glang

གླང་།

vṛṣabha

g.1780

Tejorāśi

gzi brjid phung po’i gtsug tor

གཟི་བརྗིད་ཕུང་པོའི་གཙུག་ཏོར།

tejorāśi

g.1781

ten powers

stobs bcu

སྟོབས་བཅུ།

daśabala

g.1782

Three Jewels

dkon mchog gsum

དཀོན་མཆོག་གསུམ།

ratnatraya
triratna

g.1784

thus-gone

de bzhin gshegs pa

དེ་བཞིན་གཤེགས་པ།

tathāgata

g.1785

Tibet

rgya yul

རྒྱ་ཡུལ།

cīnadeśa
cīna

g.1787

Tīrabhukti

ngogs la spyod

ངོགས་ལ་སྤྱོད།

tīrabhukti

g.1792

Tiṣya

tiṣya

g.1810

tuft of hair

mdzod spu

མཛོད་སྤུ།

ūrṇā

g.1811

Tula

srang

སྲང་།

tula

g.1814

Tuṣita

dga’ ldan

དགའ་ལྡན།

tuṣita
santuṣita

Definition from the 84000 Glossary of Terms:

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

g.1835

universal emperor

’khor los sgyur ba
’khor los sgyur ba’ rgyal po

འཁོར་ལོས་སྒྱུར་བ།
འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།

cakravartin

g.1838

unmeṣanimeṣa

mig ’byed mi ’dzum

མིག་འབྱེད་མི་འཛུམ།

unmeṣanimeṣa

g.1895

uṣṇīṣa

gtsug tor

གཙུག་ཏོར།

uṣṇīṣa

g.1897

uṣṇīṣa king

gtsug tor rgyal po

གཙུག་ཏོར་རྒྱལ་པོ།

uṣṇīṣarāja

g.1905

Uttārāṣāḍhā

chu smad

ཆུ་སྨད།

(not in the skt. source of the mmk)

g.1910

vaipulya

shin tu rgyas pa

ཤིན་ཏུ་རྒྱས་པ།

vaipulya

g.1919

Vaiśravaṇa

rnam thos

རྣམ་ཐོས།

vaiśravaṇa

g.1920

vaiśya

rje’u rigs

རྗེའུ་རིགས།

vaiśya

g.1921

Vaivasvata

nyi ma’i bu

ཉི་མའི་བུ།

vaivasvata

g.1923

Vajra

vajra

g.1961

Vajrapāṇi

phyag na rdo rje

ཕྱག་ན་རྡོ་རྗེ།

vajrapāṇi
kuliśapāṇi

g.1993

Vaṅga

bang ga

བང་ག

vaṅgāla
vaṅga

g.1995

Varada

sbyin pa nyid

སྦྱིན་པ་ཉིད།

varada

g.1999

Vārāṇasī

ga sha
ka shi

ག་ཤ།
ཀ་ཤི།

kāśī

g.2013

Vaśavartin

vaśavartin

g.2028

Venus

pa bsangs

པ་བསངས།

śukra

g.2037

vidyā

rig pa

རིག་པ།

vidyā

g.2039

vidyādhara

rig ’dzin

རིག་འཛིན།

vidyādhara

g.2042

vidyārāja

rig pa’i rgyal po

རིག་པའི་རྒྱལ་པོ།

vidyārāja

g.2079

Vināyaka

log ’dren

ལོག་འདྲེན།

vināyaka

g.2081

Vindhya

’bigs byed

འབིགས་བྱེད།

vindhya

g.2088

Virgo

bu mo

བུ་མོ།

kanyā

g.2095

Viśākhā

sa ga

ས་ག

viśākhā

g.2099

Viṣṇu

khyab ’jug

ཁྱབ་འཇུག

viṣṇu

g.2113

Vṛṣabha

glang

གླང་།

vṛṣabha

g.2115

Vṛścika

sdig pa

སྡིག་པ།

vṛścika

g.2125

wheel-turning monarch

’khor los sgyur ba
’khor los sgyur ba’ rgyal po

འཁོར་ལོས་སྒྱུར་བ།
འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།

cakravartin

g.2128

Yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

g.2132

yakṣiṇī

gnod sbyin mo

གནོད་སྦྱིན་མོ།

yakṣiṇī

g.2133

Yama

gshin rje

གཤིན་རྗེ།

yama

g.2136

Yamāntaka

gshin rje’i gshed

གཤིན་རྗེའི་གཤེད།

yamāntaka

The Root Manual of the Rites of Mañjuśrī Chapter 24

Toh 543

Imprint

Text Body

Published editions

Manuscripts

Tibetan sources

Critical apparatus

The Root Manual of the Rites of Mañjuśrī
Chapter 24