co.

Table of Contents

s.

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.

Text Body

The Translation
The Root Manual of the Rites of Mañjuśrī
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}

35.­2

As soon as they were roused, all the blessed buddhas entered the samādhi of the nature of the sky and positioned themselves in the sky above the Pure Abode. Having greeted all of them reverentially, the blessed Śākyamuni spoke to Mañjuśrī, the divine youth, as follows:

“Listen, Mañjuśrī, about the procedures pertaining to the receptacle of mudrās, blessed by all the buddhas to come.” {35.2}

35.­3

Mañjuśrī, the divine youth, prostrated to the feet of the Blessed One,2023 bowed to all the buddhas, and spoke to blessed Tathāgata Śākyamuni as follows: {35.3}

35.­4

“Very good, O Blessed One! Please teach, if you think that the time is right, the most secret chapter on the receptacle of the mudrās of all the tathāgatas. This will be for the benefit and happiness of many people. Teach it out of kindness for the world, for the welfare and happiness of great numbers of people. This will create happiness and the ripening [of the causes of] happiness for gods, men, and all beings.” {35.4}

35.­5

Being thus supplicated by Blessed Mañjuśrī, the divine youth, the blessed Śākyamuni began to teach, gazing at all the buddhas, directing his attention to all the beings,2024 gladdening all the bodhisattvas, perfectly calming [F.245.b] [F.262.b] all the pratyeka­buddhas and noble śrāvakas, animating all those whose minds were occupied with the meaning of their respective mantras,2025 keeping all the evil beings at bay, restoring confidence in all the frightened ones, and establishing in the ease of the auspicious nirvāṇa all those that were in difficult predicaments. For the happiness of all suffering beings, he taught the procedures from the chapter on the mudrās as follows: {35.5}

35.­6
“Listen, Mañjuśrī, divine youth,
As I teach the chapter on mudrās.
First comes the five-crested
Known as a ‘great mudrā.’2026 {35.6}
35.­7
“One should know the three-crested as the second,
And the single-crested as the third.
The perfect buddhas, best of two-legged beings,
Call the fourth one the utpala.2027 {35.7}
35.­8
“The swastika is regarded as the fifth,
And the banner as the sixth.
Those adorned by the knowledge of mantras
Call the seventh one the complete. {35.8}
35.­9
“The conquering lords of the world2028
Called the eighth the stick,
The ninth, the parasol,
And the tenth, the javelin. {35.9}
35.­10
“The eleventh is called
By the perfect buddhas the hollow space,2029
The twelfth, the shield,
And the thirteenth, the mace. {35.10}
35.­11
“The fourteenth is called the sword,
And the fifteenth, the bell.
The sixteenth is known as the noose,
And the seventeenth as the goad. {35.11}
35.­12
“The auspicious seat is the eighteenth,
And the nineteenth, the seat.
The peacock seat is said to be the twentieth,
And the three-pointed lance, the twenty-first. {35.12}
35.­13
“The one-pointed lance is the twenty-second,
And the two-pointed lance, the twenty-third.
The twenty-fourth mudrā is the rosary,
And the twenty-fifth, the bow. {35.13}
35.­14
“The twenty-sixth is designated as
The iron arrow,
And the twenty-seventh
Is called the even-pointed lance.2030 {35.14}
35.­15
“The twenty-eighth is the spear (śūla),
And the twenty-ninth, the hammer.
The thirtieth is the hatchet,2031
And the thirty-first, the fangs. {35.15}
35.­16
“The thirty-second is the mouth,
And the thirty-third, the cloth. [F.246.a] [F.263.a]
The thirty-fourth is the jar,
And the thirty-fifth, the mendicant’s staff. {35.16}
35.­17
“The pitcher is said to be the thirty-sixth,
And the club, the thirty-seventh.
The thirty-eighth is the cross-legged posture,
And the thirty-ninth, the kettledrum. {35.17}
35.­18
“What they name as the fortieth
Is the Dharma conch.
The chain is proclaimed
To be the forty-first. {35.18}
35.­19
“The forty-second is called the highly esteemed,
And the forty-third, the fulfilled wish.
The forty-fourth is regarded as
The mother Prajñāpāramitā. {35.19}
35.­20
“The perfect buddhas, best of two-legged beings,
Call the forty-fifth the bowl.2032
The forty-sixth is called the archway,
And the forty-seventh, the fine archway. {35.20}
35.­21
“The forty-eighth is known as the voice,
And the forty-ninth, the sound of recitation.2033
The fiftieth is the drum,
And the next after that, the Dharma drum. {35.21}
35.­22
“The fifty-second is the elephant,
And the fifty-third, the supreme hand.
The fifty-fourth mudrā should be known as
The movement in the direction of that.2034 {35.22}
35.­23
“The fifty-fifth is called the comet,
The fifty-sixth, the bow and arrow,2035
The fifty-seventh, the axe,
And the fifty-eighth, the worshiped by the world. {35.23}
35.­24
“The fifty-ninth should be known, briefly,
As the short javelin,
And the sixtieth is designated, briefly,
As the plow. {35.24}
35.­25
“The sixty-first is the padma,2036
And the sixty-second, the vajra.
The sixty-third is said, in this world,
To be the revolving Dharma wheel. {35.25}
35.­26
“The sixty-fourth should be known,
Briefly, as the water lily (puṇḍarīka).
The sixty-fifth one should know
As the supreme boon-granting mudrā. {35.26}
35.­27
“The sixty-sixth is called
By the buddhas the rope.2037
The knowledgeable call
The sixty-seventh the spear (kunta).2038 {35.27}
35.­28
“The sixty-eighth is designated
As the vajra staff,
And the sixty-ninth is known as
The killer of hundreds.2039 {35.28}
35.­29
“The next mudrā, the seventieth,
One should know, briefly, as the boat.2040
The seventy-first, the excellent, auspicious mudrā,
Is called the palace. {35.29} [F.246.b] [F.263.b]
35.­30
“The seventy-second, briefly,
Is called the chariot.
The lords of the world call
The seventy-third the resting place. {35.30}
35.­31
“The two mudrās,
The seventy-fourth and the seventy-fifth,
Are called, respectively,
The lute and the half-moon.2041 {35.31}
35.­32
“The seventy-sixth, in this world,
Is the mudrā abode of lotuses.
The superior seventy-seventh
Is the mudrā birthplace of water lilies.
The seventy-eighth mudrā
Is called the salutation.2042 {35.32}
35.­33
“The seventy-ninth is the drinking water
And the eightieth is the foe destroyer.
The eighty-first is known as the lamp
And the eighty-second is designated as the joined palms. {35.33}
35.­34
“The eighty-third is called the garland
And the eighty-fourth the seat.2043
The eighty-fifth is taught as the place,
And the eighty-sixth is the consecration.
The eighty-seventh is called the initiation,
And the eighty-eighth is designated as the supreme. {35.34}
35.­35
“The2044 mudrās that are counted as the eighty-ninth
And the ninetieth are both supremely auspicious;
They are the hollow space and the couple,
Which brings the count to ninety. {35.35}
35.­36
“The ninety-first mudrā
Is called the flower,
The ninety-second, the bracelet,2045
The ninety-third is always the incense,
The ninety-fourth, the perfume,
And the ninety-fifth, the lamp. {35.36}
35.­37
“The ninety-sixth should be known as the formal practice,
And the ninety-seventh as the sitting posture.2046
The ninety-eighth is the summoning,2047
And the ninety-ninth is the dismissing. {35.37}
35.­38
“The mudrā that completes the count of one hundred
Is the suitable for all rites.
As for the mudrās beyond these one hundred,
They are known as ‘great’ mudrās. {35.38}
35.­39
“Among the uṣṇīṣa lords of the world,
The most senior is always Cakravartin.
His mudrā is said to be the 101st.
The 102nd belongs to Sitātapatra. {35.39}
35.­40
“The 103rd is regarded as
The root mudrā of Mañjughoṣa.
The 104th mudrā, which constitutes the treasury of the Dharma,
Has been designated as the Dharma mudrā. {35.40}
35.­41
“The 105th is called the saṅgha;
This one, too, is a ‘great’ mudrā.
The 106th, the pacifier of beings, [F.247.a] [F.264.a]
Brings on [the state of] a pratyeka­buddha or an arhat. {35.41}
35.­42
“The 107th is the mudrā of the bodhisattvas
Who have entered the tenth level;
The lotus wreath by name,
It is known as a ‘great’ mudrā. {35.42}
35.­43
“Among all the worldly mudrās and mantras,
The boon-granting has the greatest power;
It is the most exalted and excellent
And worshiped throughout the triple universe. {35.43}
35.­44
“Designated as the 108th,
This mudrā is the birthplace of the triple universe.
Among the mudrās enumerated in this tantra,
This one is the most powerful.2048 {35.44}
35.­45
“The count assigned to the mudrās
Is thus one hundred and eight.
This number was formerly taught in song2049
By the perfect buddhas on the earth.
When the teachings of the Teacher have disappeared,
These one hundred and eight mudrās will be circulated among the living. {35.45}
35.­46
“Starting again at the beginning,2050
With the [fingers of] both hands joined at the tips,
One should cross over the opposite fingers
And keep them interlaced.
The two hands [thus] joined
Have the shape of five crests. {35.46}
35.­47
“When the tips of the fingers are thus
In reverse positions,
That mudrā should be known as the five-crested
Or the five locks of hair. {35.47}
35.­48
“It is known as a ‘great’ mudrā,
And also as the head of a bodhisattva.
It possesses great power
And can be employed in all rites. {35.48}
35.­49
“One can optionally employ it
Together with the heart mantra of Mañjuśrī,
And also with the mantra of Keśinī
Or the root mantra [of Mañjuśrī]. {35.49}
35.­50
“Or, following the procedure,
One can employ it with any other mantra.
One will thus accomplish every rite;
The Sage did not teach this in vain.2051 {35.50}
35.­51
“Similarly, one should join the hands together
With a hollow space between them.
Out of this, one should form [the shape of] three crests,
With the fingers interlaced. {35.51}
35.­52
“When the thumbs of both hands
Cling together forming the shape of a needle,2052
And the middle and ring fingers
Are in a reverse position resembling a plait,2053 {35.52}
35.­53
“This is known as the three-crested,
Or, alternatively, as the three locks of hair;
This mudrā is a ‘great’ mudrā
Of the sagacious Mañjughoṣa. {35.53}
35.­54
“One can use it in all the rites
Whereof the procedure is known. [F.247.b] [F.264.b]
One can combine it
With any mantra of Mañjuśrī.
Such reciters will thus swiftly accomplish
Their desired aims in this lifetime. {35.54}
35.­55
“To form the single-crested mudrā,
One should join the hands as before,
With the middle fingers touching along their sides;
This is definitely the single-crested.
This mudrā is a ‘great’ mudrā
Taught by the fully realized buddhas. {35.55}
35.­56
“The mantras associated with Mañjuśrī,
As well as the others associated with the world,
Will be mastered when combined with this mudrā,
And swiftly accomplish all activities. {35.56}
35.­57
“Likewise, the supreme mantras taught by the victorious ones
Will be accomplished when used in combination with it.
Performing the rite according to procedure,
One will swiftly accomplish one’s aims. {35.57}
35.­58
“With the hands joined together as before,
The fingertips ‘piled up,’2054
And the two index fingers bent in,
One should form a shape resembling the añjali.2055 {35.58}
35.­59
“When the two thumbs are then crossed over,2056
The middle fingers outstretched,
And the ring fingers folded in,2057
This mudrā is called the utpala.2058 {35.59}
35.­60
“This mudrā is indicated for use
With the root mantra of the bodhisattva [Mañjuśrī].
Every rite that is sanctioned for the five-crested,
Can also be accomplished with this mudrā. {35.60}
35.­61
“Any rite performed with the utpala2059
Will bring swift success.
This mudrā grants the boons
And swiftly brings enjoyments.
When combined with the root mantra,
It will swiftly accomplish one’s aims.2060 {35.61}
35.­62
“Similarly, one should join the hands,
Stretching them upward
And forming a hollow space in between
With the fingers surrounding it.
One should then form the auspicious symbol
That has the shape of a swastika: {35.62}
35.­63
“One should keep the little fingers
On the level with the middle [joints] of the middle fingers,
And the thumbs crossed over2061‍—
This mudrā is called the swastika. {35.63}
35.­64
“This mudrā can accomplish every purpose,
And should be employed in the rites of pacifying.
When combined with the six heart syllables,2062
This mudrā will fulfill every activity. {35.64}
35.­65
“When the hands are placed as before,
With the opposite fingers interlaced, [F.248.a] [F.265.a]
This mudrā is referred to by the experts
In the knowledge of destinies as the complete. {35.65}
35.­66
“When the palms are joined to form an open flower bud
With the fingers kept apart in a circle,
This mudrā has been specified by the perfect buddhas
To the reciters as the complete.2063 {35.66}
35.­67
“It pacifies every calamity of those
Suffering from poverty or other afflictions.
It swiftly brings prosperity
When activated by the root mantra. {35.67}
35.­68
“Those with excellent conduct and knowledge of the world
Also taught another mudrā:
One should hold both hands as before,
With the left index finger touching [the right hand].2064 {35.68}
35.­69
“Putting the right hand into position,
One should bend its fingers2065
And extend the index and the middle fingers.
This is referred to as the banner. {35.69}
35.­70
“Called the banner, this mudrā, when raised,
Can hold back enemies.2066
This mudrā should be used to perform
The rites of bali, homa, and so forth.
If activated by the root mantra,
It will accomplish every activity. {35.70}
35.­71
“One should join the hands as before,
With the fingers enclosing an empty space.
This is the mudrā hollow space;2067
It pacifies all the vighnas.2068 {35.71}
35.­72
“Used with the understanding of the mantra,
It will, in due course, accomplish the intended activity.
The mantras swiftly bring success
If used according to procedure. {35.72}
35.­73
“When combined with the mantras of Mañjughoṣa
That originate from his very essence,
[The hollow space] will cause the intended activity
To fully manifest in the world. {35.73}
35.­74
“One should put the hands together as before
With the right hand above the left.
Holding the right index finger,
One should raise the left index finger.
This mudrā, called the stick,
Is capable of warding off enemies.2069 {35.74}
35.­75
“It pacifies all the terrible
And very frightening vighnas.
It has been recommended to the reciters2070
As the means of destroying all evil beings.
When used in combination with the root mantra,
It will swiftly accomplish one’s aims. {35.75}
35.­76
“One should position the hands as before,
Forming the shape of a raised stick
And stretching out the right hand‍—
This mudrā is called the parasol.
With it one can perform the protection for the body, [F.248.b] [F.265.b]
If one places it on the head. {35.76}
35.­77
“It may be used with any mantra
In a rite designated as protective.
One can cover or paralyze, as desired,
The mouths of one’s enemies.2071 {35.77}
35.­78
“One may do to evil beings,
Including humans,2072 whatever one wishes to.
All the vighnas will perish
Through merely seeing the parasol mudrā. {35.78}
35.­79
“Positioning the hands as before,
One should form the auspicious symbol.
The tips of the thumbs should touch,
And the middle fingers should be extended.2073 {35.79}
35.­80
“The tip of the folded ring finger
[Should touch] the middle joint of the middle finger.
This [mudrā], designated as the javelin,
Wards off all evil beings. {35.80}
35.­81
“According to the lords of the world
It destroys the rākṣasas and the grahas.
It is displayed by Yamāntaka,
The furious Lord of Wrath. {35.81}
35.­82
“This mudrā could swiftly bring
The rise of terrible evils in this world.
Any activities, though, that destroy life
Are shunned by every buddha.
One should never perform activities
Forbidden by the most eminent of men. {35.82}
35.­83
“One can use the supreme javelin
With any mantras of general application.
In combination with this mudrā
One can use any worldly mantras that have been
Taught by the victorious ones,
Focusing as much as one is able to.2074 {35.83}
35.­84
“When they see this excellent mudrā,
All the nairṛtas will perish,
And so will the piśācas, the tārakas,
The pūtanas along with the mātṛs, {35.84}
35.­85
“And the child-stealing virūpākṣas2075
Who oppress children‍—
All these miscreants will perish,
Along with other evildoers. {35.85}
35.­86
“Positioning the hands as before
To form the shape of a javelin,
One should form an ‘inverted enclosure’
By interlacing one’s fingers.2076 {35.86}
35.­87
“This mudrā is called by the perfect buddhas,
Who are free from hatred, the hollow space;
One should use it in the performance of activities.
When this mudrā is used with the mantra One Syllable [F.249.a] [F.266.a]
To seal off all the directions,
This is called the ‘binding of the directions.’ {35.87}
35.­88
“This mudrā affords great protection
While it remains enclosing the hollow space‍—
All the miscreants perish,
And so do any others who bring harm. {35.88}
35.­89
“It protects the entire body,
As well as one’s retinue within the area.
It always protects the entire environment
Where the reciter resides. {35.89}
35.­90
“Such a reciter will not experience downfalls
And nothing untoward will happen to him,
Only comfort, abundant provisions, and good health.
Would he have to fear even a hostile army? {35.90}
35.­91
“Pressing the hands together,
One should put them in the reverse position,2077
With the right hand below
And the left one above, turned upward.
When the hands are thus placed in relation to each other,
The supreme victors call this mudrā the shield.2078 {35.91}
35.­92
“This mudrā stops the malice
Of wicked enemies from arising.
When used in combination with the syllables of a mantra‍—
One, two, or three2079‍—it possesses magical power. {35.92}
35.­93
“When used in combination with one-syllable2080 mantras,
This mudrā will swiftly accomplish one’s aims.
It will turn the evil activities of one’s enemies
Into different kinds of advantages. {35.93}
35.­94
“If combined with the root mantra,
It neutralizes the poison of snakes
And removes from living beings
Other accidental mishaps.
This excellent mudrā has been taught
By the perfect buddhas, supreme among two-legged beings. {35.94}
35.­95
“One should join the hands as before,
So that they touch along the fingers
And form the shape of a mace
That is covered at the base‍—
It should be well covered with the small fingers
Placed between the two thumbs. {35.95}
35.­96
“Using six fingers, one should then form
A nicely pointed shape.2081
This mudrā is called the mace;
It destroys all the dānavas. {35.96}
35.­97
“When they see the mace mudrā,
The daityas and other malevolent beings become gentle.
When this highly honored mudrā is raised upward,
They perish.2082 {35.97}
35.­98
“When used in combination with the root mantra,
This auspicious mudrā will swiftly accomplish one’s purpose.
When the tips2083 of the ring fingers are folded in, [F.249.b] [F.266.b]
The same mudrā is designated as the sword. {35.98}
35.­99
“Placing the hands exactly as before
And stretching them while folding in the fingertips,
One should form the shape of a round vessel
With the fingers placed all around.
The buddhas know this mudrā as the bell,
And they taught it as such to beings. {35.99}
35.­100
“One should join the hands together as before,
Forming the hollow space mudrā.2084
Then, one should interlace the opposite fingers
While forming, with the middle fingers,
The shape of a circle,
That is, the shape of a noose. {35.100}
35.­101
“Then, when the index fingers
Are crossed at the middle joint,2085
This is called the noose‍—
This mudrā is the magical creation of the buddhas
Intended to guide beings
And release them from their terrible bondage. {35.101}
35.­102
“If there are evil grahas,
Or any cruel rākṣasas,2086
This mudrā, even if activated only slightly,
Will bind them, along with the mātṛs. {35.102}
35.­103
“If one utters, ‘Bind, bind!’ and so forth,
This mudrā will bind even Śakra,
Let alone beings in the human world
That feed on carrion and pieces of flesh. {35.103}
35.­104
“One should position the hands as before,
Aligning them together.
The right hand should be
Placed above the left. {35.104}
35.­105
“Keeping this position, the shape of a hook should be formed
With the middle and index fingers‍—
That is, the index finger should form a hook
While clinging to the joint of the middle finger. {35.105}
35.­106
“Used in combination with the root mantra,
This activated goad mudrā
Will swiftly accomplish the activities
Intended by the reciters. {35.106}
35.­107
“One will swiftly summon the lords of gods‍—
The Brahmās, the Śakras, and so forth.
This excellent mudrā, when employed,
Becomes an excellent goad for drawing beings. {35.107}
35.­108
“Using both hands as before, one should join them
In a reverse position, forming a round shape.
One should bend the middle and ring fingers
Of the left hand, {35.108}
35.­109
“And make a threatening gesture
With both the index and small fingers of the right hand.
It is instructed that the middle and ring fingers
Of the right hand should be bent.2087 {35.109}
35.­110
“The hands, being in reverse position,
Should press against each other with their thumbs. [F.250.a] [F.267.a]
This, the auspicious seat,
Is said to be an excellent and auspicious mudrā. {35.110}
35.­111
“It is the seat of all the buddhas;
It can ward off angry beings.2088
It may be used in combination with any mantra
That belongs to a family of the chief victors. {35.111}
35.­112
“[This seat,] fixed by all the buddhas
And the bodhisattvas of great power,2089
Stabilizes everything‍—all the worlds,
Including those inhabited by gods. {35.112}
35.­113
“One should form the same auspicious seat.
It should, however, rest2090 on the middle fingers‍—
These fingers2091 should be extended
And the hands raised up.
This mudrā has been designated by the lion-like sages,
Who have defeated their enemies, as the seat. {35.113}
35.­114
“One should join the hands together
By interlacing the fingers.
Then, with the little fingers, one should form below
A pointed shape like a braid.2092 {35.114}
35.­115
“The middle fingers should be bent,2093
Forming the oblong shape of a lotus leaf.
One should join the thumbs together,
Always positioning them upright.2094
The perfect buddhas who are free from hatred
Call this mudrā the peacock seat. {35.115}
35.­116
“According to the eminent sages,
This is the seat of the sagacious
Bodhisattva Mañjughoṣa,
Ever for his childlike enjoyment. {35.116}
35.­117
“Formerly taught by the self-arisen [buddhas],
This mudrā has great power.
When activated with the mantra of Mañjughoṣa,
It can accomplish a variety of activities,
Such as destroying evil beings‍—
Kravyādas and piśitāśas. {35.117}
35.­118
“This completes the first twenty2095 mudrās;
More [mudrās] beyond these2096
Were taught by the world leaders‍—
The perfect buddhas, supreme among two-legged beings. {35.118}
35.­119
“Next I will teach the procedures
Specific to the mudrās.
One’s hands should be pure and clean,
Washed with unsullied water. {35.119}
35.­120
“They should be sprinkled with water
Suffused with white sandalwood, camphor, saffron,
And many types of perfume,
And then dried in the breeze.2097 {35.120}
35.­121
“With the hands, which are clean, unimpaired,
Perfect, and free of blisters2098‍—only with such hands‍—
One should form a mudrā for saluting, and so forth,
The most eminent of two-legged beings, such as {35.121}
35.­123
“Kṣema, and the lords of the world
Sunetra, Dharmaketu, and Prabhāmālin‍—
These are the names of the seniormost [tathāgatas]
Who transcend this [world]. {35.123}
35.­124
“One should salute any buddha from among the above
Who are superior among two-legged beings.
Purified, in a clean place,
One should form a mudrā during recitation. {35.124}
35.­125
“Once having examined2099 the master,
One should relinquish one’s doubts about him.
Adhering to the right conduct,
One should form a mudrā at ease. {35.125}
35.­126
“One should clean a [suitable] place, set it up as separate,
And incant it with the mantra.
One must not get angry, leave rubbish behind,
Or be an object of the others’ rebukes.2100 {35.126}
35.­127
“One should never form a mudrā
Near smoldering embers or ashes.
Nor should one hanker after the wives
Or the possessions of others. {35.127}
35.­128
“For a mudrā to bring happiness, one should form it
Neither standing up nor lying down.
One should not be facing south
Or west. {35.128}
35.­129
“Nor should one form a mudrā
Facing upward or downward,
But only facing north or east,
Or the intermediate directions in between. {35.129}
35.­130
“An adept of mantras should form a mudrā
Knowing that the mantra [deity] is the lord of the maṇḍala.2101
When forming any mudrās,
This procedure is regarded as supreme. {35.130}
35.­131
“Next, I will teach the mudrās
Enumerated after the twentieth.
One should join the hands, evenly aligned,
And bring the fingers together,
Pointing them toward the tips
Of the middle fingers.2102 {35.131}
35.­132
“The tips of the index and small fingers
Should be placed on the joint of the index finger.2103
The mantra2104 adept should always do [this]
With the thumbs folded and drawn in.
When the hands thus form the shape of three spikes,
The learned ones know this mudrā as the three-pointed lance. {35.132}
35.­133
“This excellent mudrā will quickly
Break the mantras
Or the mudrās of one’s adversaries.
It can be used only against wicked beings. {35.133}
35.­134
“It will frighten all the spirits‍—
The grahas, the mātṛs, and the pūtanas‍—
And will accomplish a variety of activities. [F.251.a] [F.268.a]
It can swiftly summon Śiva. {35.134}
35.­135
“The mantra adept can break
The mantras recited by Rudra,
Viṣṇu, or even Brahmā himself,
If he performs the rite according to procedure. {35.135}
35.­136
“If one keeps using this mudrā‍—
The mighty three-pointed lance‍—
Along with a mantra that originated
From the mouths of the victorious ones, {35.136}
35.­137
“One will accomplish a variety of activities.
By performing the rites of crushing and destroying,
One will completely destroy
Any negativity created by hostile beings. {35.137}
35.­138
“One should clasp the hands together,
Raising up the middle and ring fingers.
The two hands should be joined,
Forming the shape of a liṅga.
This mudrā, known as the liṅga,2105
Is formed using four fingers. {35.138}
35.­139
“The god Maheśvara himself
Taught this mudrā and his personal mantra
In a tantra that was formerly
Adopted by the Sage. {35.139}
35.­140
“He also taught at length his other
Personal mantras2106 and mudrās,
Which were, at that time,
Adopted in this supreme manual,
But this excellent mudrā
Was proclaimed the best among worldly mudrās. {35.140}
35.­141
“However many mudrās there are
That were taught by Rudra on earth,
This mudrā, the single liṅga,2107
Is their lord, best of them [all]. {35.141}
35.­142
“Brought into the maṇḍala
Through the bodhisattva power
Of the sagacious Mañjughoṣa,
[This lord of mudrās2108] accomplishes the rites of homa. {35.142}
35.­143
“Whatever evil beings
Roam the earth‍—
Grahas, kravyādas, piśitāśas,
Mātṛs, kaṭapūtanas‍— {35.143}
35.­144
“This mudrā is for restraining them.
Further, this excellent mudrā is recommended
For the rites of bali performed at nighttime
And intended to ward off the obstacles created by Rudra.2109
This mudrā will accomplish every activity
By the power of the Buddha’s blessing. {35.144}
35.­145
“Having done this exactly the same way, but with two points,2110
The mudrā is called the two-pointed lance.
Formed in the same way, but with the fingers
Arranged rosary-wise, the mudrā is called the rosary. {35.145}
35.­146
“If the [shape of] the rosary
Is contracted to enclose a hollow space, [F.251.b] [F.268.b]
With the index fingers touching
And forming the shape of a bow,
And the thumbs squeezed in a fist,
That mudrā is designated as the bow. {35.146}
35.­147
“One should position the fingers the same way,
Extend the right index finger,
And also extend the left index finger.
The thumb joints should be squeezed in a fist.2111
This mudrā is called the iron arrow.
The next mudrā is the even-pointed lance. {35.147}
35.­148
“[Here,] both hands should be extended
With the opposite fingers clenched together.
The thumb of the right hand
Should be raised to resemble the penis.
Those proficient in this instruction
Know this mudrā as the even-pointed lance.2112 {35.148}
35.­149
“One should position the hands in the same way,
With the opposite fingers contracted.
Then, joining the two index fingers,
One should form the shape of a spear.
This mudrā is called the spear;
It disciplines the wicked beings. {35.149}
35.­150
“Positioning the hands as before,
One should make both of them into a fist,
While keeping the thumbs upright.
This mudrā is called the hammer. {35.150}
35.­151
“If one shifts this hammer2113 slightly
Into the space between the hands,
This excellent mudrā is called the hatchet;
It destroys one’s enemies.2114 {35.151}
35.­152
“One should form the shape of a lotus
With one’s ring fingers2115
And position it between the thumbs below,
So that it is not invisible.2116
This [mudrā] is called the fangs;
When [the lotus] is exposed, it is called the mouth. {35.152}
35.­153
“When the fingers of each hand
Are evenly placed around2117
And the right hand is placed on the thigh,
[That mudrā] is called the cloth.2118 {35.153}
35.­154
“One should gracefully join the hands together,
Leaving a hollow space in between.
The fingertips should be
Mutually touching,
And the ring fingers raised and folded;
This mudrā is called the jar. {35.154}
35.­155
“One should join the hands forming a fist as before
And raise the index fingers,
Forming the shape
Of a twisted mendicant’s staff.
This mudrā is called the mendicant’s staff;
It is the destroyer of foes. {35.155}
35.­156
“If this mendicant’s staff is slightly tilted
In a graceful manner,
And the two thumbs are touching,
The mudrā is called the pitcher. {35.156}
35.­157
“One should raise
The index and ring fingers
And form, with these four fingers,
The shape of a club. [F.252.a] [F.269.a]
Those who know about mantras
Call this mudrā the club. {35.157}
35.­158
“One should position the hands as before,
With the middle and ring fingers [placed] below.
Above them, one should always place…,2119
With the right hand covering the one below.2120 {35.158}
35.­159
“One should join the small and index fingers
And wrap the thumbs around them,2121
Forming the shape of a cross-legged posture.
The tathāgatas call this mudrā
The cross-legged posture,
By which name it is known all over the world. {35.159}
35.­160
“Again, one should use this mudrā
In combination with a mantra.
It can be combined with the mantras
Taught by any victorious one
From the Vajra or Lotus families.
This mudrā accomplishes all the peaceful activities. {35.160}
35.­161
“But the mudrās taught here, such as the club and so forth,
Including the mudrās of the ‘spear’ type,
All belong to the instructions
Of the krodharāja Yamāntaka. {35.161}
35.­162
“These [mudrās] are fierce weapons
Created to guide sentient beings.
Through the bodhisattva’s power
They can accomplish magical feats;
The mudrās such as the jar
Were taught for all the miscreants who need guidance. {35.162}
35.­163
“One should join the hands as before,
Forming the shape of a kettledrum.
One should then fasten the hands together
By interlacing all the fingers like a plait. {35.163}
35.­164
“One should also entwine the thumbs,
Placing [each] in [the opposite] hand.
One should stick the index finger in the center
And raise its tip.2122
This mudrā is designated as the kettledrum;
It wards off evil beings. {35.164}
35.­165
“One should join the hands as before,
Forming a neat añjali gesture.
Both index fingers should be drawn in,
Forming a fine shape of a coil. {35.165}
35.­166
“The thumbs, bent down,
Should be moved downward.
When both are inside the central space,2123
This [resembles] an auspicious conch.
This excellent mudrā
Is designated as the Dharma conch. {35.166}
35.­167
“It may be used in combination with the mantras
Taught by the eminent sages, and is suitable for all activities.
When employed together with the root mantra,
It will accomplish a variety of activities‍—
It will completely destroy the tooth venom of snakes
And any beings with fangs and poison. {35.167} [F.252.b] [F.269.b]
35.­168
“One should make this conch complete
By incanting it with the vidyārāja mantras of great power.2124
The person fallen unconscious because of the poison
Will soon become detoxified. {35.168}
35.­169
“This supreme mudrā of great power
Is counted as the fortieth.2125
Moving on, I will teach further about
The mudrās and their characteristics. {35.169}
35.­170
“One should join the hands as before,
Interlocking the fingertips.
Further, one should snap the fingers with care
And position the right hand below.
When all this is done;
This mudrā is called the chain.2126 {35.170}
35.­171
“This excellent, supreme mudrā
Will bind all those who harbor ill will.
When used in combination
With the mantras taught by the supreme sages,
It will bind all the spirits,
Such as the grahas, the mātṛs, and the kaśmalas. {35.171}
35.­172
“One should close the hands, open them,
And raise them one after the other.2127
Starting with this procedure, one should ‘fasten’ the hands,
With the opposite thumbs and middle fingers
Clinging at the middle joint,
And both hands moved forward.2128 {35.172}
35.­173
“With this mudrā, facing the fire
And employing the mantra of fire,
One will summon Agni during a homa rite,
Or any rite that involves fire in whatever way. {35.173}
35.­174
“[The god of] fire will be promptly summoned
When this mudrā is employed.
One should dismiss him with the same mantra,
While bringing together the tips of the index fingers. {35.174}
35.­175
“When one is dismissing the fire deity,
The thumbs must be joined together.
This mudrā, the highly esteemed,
Accomplishes the rites involving fire. {35.175}
35.­176
“It will summon the deities
As required by the reciters
Who highly esteem this mudrā,
Praising it as endowed with the buddhas’ blessing.
When combined with the supreme mantras,
This mudrā will accomplish a variety of activities. {35.176}
35.­177
“With the hands joined together
And the fingers touching,
One should form, with an añjali gesture,
A complete bud that is loose and round in shape. {35.177}
35.­178
“When it is completely full
Like a bud born of a lotus plant,
One should know this as the fulfilled wish2129‍—
The mudrā that accomplishes all aims. {35.178}
35.­179
“This excellent, supreme mudrā,
Formerly taught in song by the tathāgatas, [F.253.a] [F.270.a]
Is employed in [the rites of] Mañjughoṣa
To fulfill beings’ good wishes. {35.179}
35.­180
“Whatever wish a being may have in mind
That aims for something beneficial
Will soon be fulfilled [by this mudrā],
If it is combined with powerful mantras.
This excellent, supreme mudrā
Is named the fulfilled wish.2130 {35.180}
35.­181
“This excellent, supreme mudrā
Accomplishes all activities.
It magically empowers (sādhayate)
A wide range of mantras and substances. {35.181}
35.­182
“This mudrā was spread [in the world]
Like moonlight by the moon-like Sage.
It has been auspiciously linked up by him
To the moon-like mantras in the Lotus family.
This mudrā will accomplish a variety of activities,
[Such as] producing the white ambrosia.2131 {35.182}
35.­183
“One should join one’s well-washed hands
At the fingers, in such a way
That the six fingers2132 that are in contact
Form the shape of a book.
The folded small finger and a thumb
Should form a raised circle.2133 {35.183}
35.­184
“This excellent mudrā is said
To pertain to Prajñāpāramitā.
As her, this mudrā is the mother of all the buddhas
Employed for the sake of liberation.
She will accomplish every activity‍—
Pacifying and nourishing in particular. {35.184}
35.­185
“One should join the hands
With the right one above the left
And position them at the navel,
In one’s lap.
When the hands thus cling to each other,
This mudrā is called the bowl. {35.185}
35.­186
“The mudrās the bowl and the mother [Prajñāpāramitā]2134
Are best employed with the mantras of the victorious ones.
They will accomplish a variety of activities,
Whatever may be desired by the mantra adepts. {35.186}
35.­187
“When both hands are upraised,2135
With the index finger raised
And the tip of the middle finger slightly bent,
This is the archway. {35.187}
35.­188
“If both2136 [fingers] are raised,
That mudrā is called the fine archway.
When they2137 are mutually interlaced,
This is the [forty-]eighth mudrā, the voice.
When the thumbs are raised,
The wise ones know this as the supreme sound of recitation.2138 {35.188}
35.­189
“One should raise the hands as before,
Folding the fingertips in
And expanding the fingers
As splayed hair.2139
The wise ones2140 know this mudrā as the drum,
And when [the fingers] are raised,
As the Dharma drum. {35.189}
35.­190
“With the right palm pointing up
And laying on top of the left
One should create below
The nice form of an elephant. {35.190}
35.­191
“With the right middle finger
One should form the shape of an [elephant’s] trunk;
Those who have transcended saṃsāra
Designate this mudrā as the elephant. {35.191}
35.­192
“This mudrā is proclaimed
By the perfect buddhas as a ‘great’ mudrā.
It accomplishes all activities, each and every one completely,
And is worshiped throughout the world. {35.192}
35.­193
“Raising up the right hand,2141
One should display the mudrā of fearlessness
And grasp it, at the wrist,
With an upraised left hand. {35.193}
35.­194
“The middle and index fingers should touch each other,
With the thumb stuck in between. [F.253.b] [F.270.b]
When it is joined with the middle joint,2142
This mudrā is called the supreme hand.2143 {35.194}
35.­195
“This excellent, supreme mudrā
Was taught by the buddhas from the earliest times.
Having formed this mudrā,
The reciter grants fearlessness to all beings.
When combined with the mantras approved by the sages,
This mudrā will swiftly accomplish one’s aims.2144 {35.195}
35.­196
“When the hands are joined together,
Gracefully enclosing an empty space in between,
And the middle fingers are raised,
That mudrā is the moving in the direction of that. {35.196}
35.­197
“If one entwines the same fingers,
With the thumbs placed above,
And places the joints against the palms of the hands,2145
That mudrā is called the comet.
The same mudrā, but with the fingertips2146 raised,
Is called the bow and arrow.2147 {35.197}
35.­198
“One should join together the index fingers,
Entwining their fingertips.
The thumbs should be contracted at their joints2148
And the small fingers outstretched.
This mudrā is designated as the axe;
It accomplishes all activities. {35.198}
35.­199
“If one then folds in all [the fingers],
That mudrā is the worshiped by the world.
If one raises this [mudrā] up,
Forming a ‘needle point’ with the tip of the index finger,
The mudrā becomes the short javelin;
If [this mudrā] assumes a circular form, it becomes the plow.2149 {35.199}
35.­200
“The plow is a supreme mudrā
Formed by bending the index fingers;
It completes the first sixty mudrās
Repeated here along with instructions.2150 {35.200}
35.­201
“All these mudrās are weapons
Used along with and activated2151 by mantras.
They remove the problems created by vighnas
And destroy grahas, kuṣmāṇḍas, mātṛs, {35.201}
35.­202
“All the chief rākṣasas,
And all those who terrorize children.2152
These mudrās, serving as weapons,
Destroy all of them. {35.202}
35.­203
“I have now taught the characteristics
Of the [first] sixty mudrās.
Now I will give the instructions
For the [next] mudrās. {35.203}
35.­204
“Putting the hands together as before,
One should raise them, forming the shape of a lotus
With all the fingers outstretched;2153
This mudrā is known as the padma.2154 {35.204}
35.­205
“This excellent mudrā is said
To belong to the Lotus family.
Used in combination with any mantras of the same family,
It will produce auspicious results. {35.205}
35.­206
“Being a source of the buddhas’ blessing,
It is said to accomplish activities swiftly.
It will make effective any mantra
That belongs to the Lotus family.
Among the mudrās, this mudrā, the padma,2155
Is taught for the middling [rites].2156 {35.206}
35.­207
“One should join the two hands together,
Stretching out the index fingers
And joining the middle fingers,
Thus forming the vinyasta2157 shape. {35.207} [F.254.a] [F.271.a]
35.­208
“When, in the same [mudrā], the thumbs are placed
Against the joints of the middle fingers,2158
That mudrā is called the vajra;
It is the supreme mudrā for minor [rites].2159 {35.208}
35.­209
“Whatever mantras belong to the Vajra family,
They will be rendered efficacious if sealed [with this mudrā].
If used according to procedure,
They are known to bring success swiftly. {35.209}
35.­210
“By employing them, the practitioner will always accomplish
Whatever activity he has set out to perform;
He will always obtain accomplishment,
Whether a supreme, medium, or minor one.
All the worldly mantras
Will be successful without any doubt. {35.210}
35.­211
“One should join the hands together,
Stretching out the middle fingers.
The ring fingers and the thumbs should be folded in
And the small fingers should form a ‘needle.’ {35.211}
35.­212
“The two index fingers should be touching lengthwise,
Their tips folded in at the middle joint.
The middle fingers, aligned to form a ‘needle,’
Should form the shape of a circle. {35.212}
35.­213
“This mudrā, the Dharma wheel,
Is here taught as the king of mudrās.
It was taught by the Dharma kings
For the Dharma wheel to turn. {35.213}
35.­214
“The seventh moon-like sage2160 designated it,
At that time, as the ‘wheel’ for pacifying.
Mantra recitation combined with this king of mudrās
Destroys the three types of impurity.2161 {35.214}
35.­215
“[The mantras of] the sovereign uṣṇīṣa goddesses,
Such as the supreme vidyā Locanā;
The mantras of Bhṛkuṭī and Tārā of the Lotus family;
And those of Māmakī of the Vajra family
Will be effective if employed together with
This king of mudrās, the Dharma wheel.2162 {35.215}
35.­216
“All the worldly mantras
Taught by Viṣṇu or Śiva
Can be annihilated by reciters
Who employ this mudrā, through merely seeing it.2163 {35.216}
35.­217
“This excellent, supreme mudrā
Originates from the sphere of phenomena;
It accomplishes all activities
As desired by sentient beings. {35.217}
35.­218
“It has been taught by the king of Dharma
To [accomplish the activity] of pacifying.
It will also accomplish all the rites taught
In this excellent, supreme manual of rites.
This mudrā is called the Dharma wheel,
And belongs to the teachings of Mañjughoṣa. {35.218}
35.­219
“Among all the mudrās,2164 this one should be employed
As the one best suited for the rites of pacifying.
The mantra practitioners always view this mudrā
As an auspicious wheel.2165 {35.219}
35.­220
“One should join the hands as before,
Leaving an empty space in between.
Then, loosening up2166 the fingers that form the sheath,
One should cup the hands gracefully.2167
This mudrā is known as the water lily;
It accomplishes all aims. {35.220} [F.254.b] [F.271.b]
35.­221
“One should put the [right] hand down,
Opening the fist and extending the fingers.
When the hand is thus fully outstretched,
This mudrā is called the boon-granting. {35.221}
35.­222
“Using both hands again,
One should position the fingers
To form the pattern of a plait on all sides;
This mudrā is called the rope.2168 {35.222}
35.­223
“Extending again the same hand‍—
The superior right hand‍—
One should form the shape of a ‘needle’
With the middle and index fingers.2169 {35.223}
35.­224
“The fingertips of the other2170 fingers
Should be slightly bent.
One should prop up the index finger,
Positioning it appropriately. {35.224}
35.­225
“The two fingers that touch alongside
Should lean against the joint of the ring finger.2171
The guides of the world
Most often refer to this mudrā as the spear.2172 {35.225}
35.­226
“One should join the hands as before,
With each index finger forming a ‘needle.’2173
Each hand should form an identical fist
With the fingers arranged the same way.
The wise call this mudrā
The vajra staff. {35.226}
35.­227
“One should join the hands as before,
Enclosing an empty space in between.
The fingers, arranged as in the añjali gesture,
Should tightly press against each other.
When the two thumbs are tucked in,
This mudrā is called the killer of hundreds.2174 {35.227}
35.­228
“If one then positions both hands
In such a way that there is a complete concavity,
And forms the añjali gesture
Resembling a sailing vessel, {35.228}
35.­229
“The benefactors of the threefold universe
Call this mudrā the boat;2175
It delivers beings from
The great ocean of saṃsāra. {35.229}
35.­230
“If one subsequently releases the añjali2176
And forms the citrahasta2177 gesture,
Those who cause beings to move upward
Call this mudrā the palace. {35.230}
35.­231
“When the hands thus positioned are contracted,
This is called the chariot;
[This mudrā] is the supreme threefold vehicle
Called by the world protectors the chariot.2178 {35.231}
35.­232
“It brings all beings onto
The mantra path of the reciters;
Having resorted to this supreme vehicle,
They travel the path to buddhahood. {35.232}
35.­233
“One should shake the hands loose,
Repeating this [a few times],
And then form the citratala2179 gesture [F.255.a] [F.272.a]
In the shape of a bench.2180 {35.233}
35.­234
“This excellent, supreme mudrā
Is venerated by the lords of the world.
The sons of the victorious ones2181
Call it the resting place of all the buddhas.2182 {35.234}
35.­235
“The fully realized buddhas of the past
Attained peace by relying on this mudrā.2183
They have been delivered into the sphere of nirvāṇa
Wherein they found their resting place.
This mudrā is therefore called
By the guides of the world the resting place. {35.235}
35.­236
“One should place the hands as before,
With the fingers touching at the same level
And forming a sheath around an empty space.
The index finger of the right hand
Should be bent at the tip.2184
This mudrā is called the crescent moon.2185 {35.236}
35.­237
“Using both hands again,
One should enclose the right thumb in a fist.
The fist should be formed
With all the fingers of the left hand
Evenly aligned and bent at the tip,
Thus embracing the right thumb.2186 {35.237}
35.­238
“The fingers of the right hand, joined together,
Should enclose an empty space,
And the small finger should be extended;
This mudrā is called the lute.2187 {35.238}
35.­239
“Using both hands again,
One should splay the fingers in space.
Each index finger should be touching
The middle of the thumb.
The perfect buddhas disseminated this mudrā
To the world as the abode of lotuses.2188 {35.239}
35.­240
“When the thumbs are subsequently raised up,
The mudrā becomes the birthplace of water lilies;2189
It was taught in the world
By the perfect buddhas, supreme among two-legged beings. {35.240}
35.­241
“One should make the añjali gesture
In salutation to the teacher of the world.
This mudrā is known all over the world
As the salutation. {35.241}
35.­242
“The same mudrā, when the two hands
Are propped up to form a pair,
Is known throughout the three worlds
As the couple.2190 {35.242}
35.­243
“When the hands are slightly lowered,
With the thumbs tightly squeezed,2191
That mudrā is the hollow space;
It destroys sorrow and weariness. {35.243}
35.­244
“All these mudrās that are described here‍—
Those that constitute weapons,
Those that have the names of flowers,
Or furniture for resting, or instruments, and so forth‍— [F.255.b] [F.272.b]
All of them collectively can accomplish anything,
If combined with the mantras as has been taught.2192 {35.244}
35.­245
“There is no need to observe the right lunar days,
Planetary configurations, or fasts;
If the mudrās and the mantras are used in combination,
They will swiftly accomplish any activity. {35.245}
35.­246
“For an experienced reciter who has developed the energy (tapas),
It is enough merely to recite the mantra.
When the mudrā and mantra are combined, though,
There is nothing that cannot be accomplished. {35.246}
35.­247
“Using both hands again,
One should join them in the añjali gesture
And extend sideways the small and the ring fingers and the thumb;
This mudrā is called the incense.2193 {35.247}
35.­248
“One should join the bent index finger
With the three joints of the middle finger.
The three pairs of the opposite fingers
Should be interlaced.2194 {35.248}
35.­249
“The tips of the index fingers should touch,
Inclined toward the thumbs.
The añjali shape thus formed
Is designated as the flower mudrā. {35.249}
35.­250
“The palms of the hands should face upward,
With the small fingers interlaced.
The ring fingers should be intertwined behind [the palms],
And the middle fingers should be joined behind them. {35.250}
35.­251
“The two index fingers should also be interlaced,
Touching the ground with the palm.
When the two thumbs are placed close together,
This is taught to be the Dharma mudrā. {35.251}
35.­252
“Using as the basis the añjali gesture,
One should slightly bend the index fingers.
This mudrā is the common bali mudrā2195
Passed down by the protectors of the world. {35.252}
35.­253
“Inside [this mudrā] one should place flowers
Of various kinds, as available,2196
And offer them while reciting mantras
In all bali rites. {35.253}
35.­254
“One should display with the right hand
The mudrā of granting fearlessness;
With the left, one should grasp
The right hand around the wrist.2197
This mudrā is called the perfume;
It may be used with any mantra. {35.254}
35.­255
“One should make the right [and left] hands into fists.
Always [joining] the thumbs and the middle fingers,
One should form [with the thumb] the shape of a needle;
This mudrā is called the lamp.2198 {35.255}
35.­256
“The ring finger and the thumb should be positioned
As if for turning rosary beads.
The small finger should always be extended [F.256.a] [F.273.a]
With the middle finger lying on top of it,
And the index finger should be folded in;
This mudrā is called the bead.2199 {35.256}
35.­257
“The mantra adept should place
A rosary of beads between the palms joined in añjali
And recite the mantra according to their wish‍—
This will swiftly effect the fulfillment of wishes.2200
Always employed according to procedure,
This mudrā is effective [in combination] with any mantra. {35.257}
35.­258
“[In the rites involving] fire, one should display,
With the right hand in front, the mudrā of fearlessness.
Positioning it to face the fire,
One should always fold in the index finger. {35.258}
35.­259
“The thumb should be placed against the hand,
Curled in the center [of the palm].
This mudrā has been designated
For summoning Jātavedas.2201 {35.259}
35.­260
“When the tips of the index fingers are bent
And the thumbs joined together as one,2202
This is the dismissing mudrā;
It is recommended for the all the rites involving fire. {35.260}
35.­261
“The wise practitioner should perform
The rite of homa for every mantra [deity].
The mantra, appropriate for the rites involving fire,
Should be used in combination with these [two] mudrās. {35.261}
35.­262
“One should form the gesture of salutation, añjali,
With all the fingers folded in.
One should do this in reverse,2203
With the thumbs crossed over. {35.262}
35.­263
“The folded index fingers, projecting outwardly,
Should rest on the middle fingers.
This mudrā, described as the most excellent,
Can be employed in all acts of making offerings. {35.263}
35.­264
“One should salute every mantra[-deity]
And the mantra-lord of the sons of the victorious ones,
And offer, to every such deity,
A fine seat. {35.264}
35.­265
“If flowers are unavailable,
One should form and use2204 this mudrā.
The mantra[-deities], worshiped according to procedure,
Will fulfill all aims. {35.265}
35.­266
“When this mudrā is employed,
The aim of worship is accomplished better.2205
As for the second, the mental offering,
One can offer any type of flowers. {35.266}
35.­267
“This worship procedure was taught
By the fully realized buddhas, supreme among two-legged beings.
The worship may be of two kinds,
[Either with or] without the flowers. {35.267}
35.­268
“To make all the mantras fully effective in all rites,
One should employ this mudrā‍— [F.256.b] [F.273.b]
The suitable for all rites2206‍—
Taught by the fully realized buddhas. {35.268}
35.­269
“[It can be used] when sitting,
Lying down,2207 bathing, drinking, eating,
Decorating, lighting lamps, reciting mantras,
Or creating a maṇḍala at a specific location.2208 {35.269}
35.­270
“It activates the bond with all the mantra[-deities],
Thus conferring blessings on the mantra practitioner.
This mudrā, the suitable for all rites,
Was taught by the lords of the world. {35.270}
35.­271
“The first one hundred mudrās have now been taught,
Following the required order.2209
Now I will teach the eight mudrās
That come next. {35.271}
35.­272
“One should use both hands,
Starting from the same position.
The index fingers should be placed exactly as before,
Joined with the ‘needle’ of the middle fingers.2210 {35.272}
35.­273
“The two fingers should touch
At the third knuckle below the nail [of the middle finger].
One should thus display the shape of a needle,
While forming a sheath [with one’s hands].2211
This is the mudrā of the mantra-lord,
The great Cakravartin.2212 {35.273}
35.­274
“If the same index fingers are brought into contact
With the middle finger sidelong,
And the ring fingers touch
At the tips of the fingernails,2213
That mudrā is the uṣṇīṣa;
It was taught by the victorious lords. {35.274}
35.­275
“One should place the hands as before,
With the middle fingers entwined2214
And the small fingers joined together;
This mudrā is called the arising of Sitātapatra. {35.275}
35.­276
“One should align the tips of the middle fingers
So that their fingernails touch.2215
When the shape of a bracelet is formed,
The mudrā is said to be the great mudrā.2216 {35.276}
35.­277
“One should place the tips of the index fingers
… with the three …2217
The middle fingers should form a ‘needle,’
With the hands firmly joined below.2218 {35.277}
35.­278
“The thumbs should reach [to the middle fingers],
With their nails2219 squeezed [under the third joint thereof].
This mudrā is taught as the most excellent mudrā
Of the sagacious Mañjughoṣa.2220 {35.278}
35.­279
“One should place the hands as before,
Forming the añjali gesture.
The tips of the middle fingers
Should remain bent.2221
The thumbs should touch the joints
Of the middle and three other fingers.2222 {35.279}
35.­280
“One should then form a ‘needle’ with the small fingers,
Straightening them and raising them up.
This excellent supreme mudrā
Constitutes the treasury of the Dharma.2223 {35.280}
35.­281
“One should position the hands as before
Following the same basic instructions,
And then arrange all the fingers
To form the complete [shape of] a basket. {35.281}
35.­282
“Both hands should be splayed,
With the eight fingers forming an enclosure.2224
These eight, divided into four pairs,
Represent the eight personages who know reality. [F.257.a] [F.274.a]
The perfect buddhas, supreme among two-legged beings,
Call this mudrā the saṅgha. {35.282}
35.­283
“This mudrā is known
In the realm of existence as the saṅgha.
It is supreme and excellent,
As it accomplishes the aims of all activities.2225 {35.283}
35.­284
“One should cup the hands,
Joining them together in an añjali gesture,
And then extend the index finger
Of the right hand. {35.284}
35.­285
“This mudrā, the pacifier of beings,
Was taught by the teachers who see reality;
It is described as excellent,
As it fulfills the aims of all activities. {35.285}
35.­286
“One should place the hands as before,
Their fingertips ‘piled up’ in a line.
The hands should form a lump, hollow within,
With the thumbs raised up and bent.
This mudrā, the lotus wreath,
Was taught by the buddhas from the earliest times. {35.286}
35.­287
“The palms of the hands should face upward,
With the fingers splayed around.
The hands should form the shape of a fully open bud,
With the thumbs and three other fingers fully extended.2226 {35.287}
35.­288
“The thumbs and the index fingers
Should touch at the second joint.
The fully realized buddhas call this excellent mudrā
The abode of the Thirty[-Three].2227 {35.288}
35.­289
“These [last] eight mudrās, designated as
‘Great’ mudrās, are suitable for peaceful rites.2228
Taught by the fully realized buddhas,
They are of equal splendor and great efficacy. {35.289}
35.­290
“The spontaneously arisen
Eminent sages of the past,
Who are beyond counting,
Taught sixty quadrillions and eighty mudrās.
The practical instructions
Were given for 108 mudrās. {35.290}
35.­291
“With all of them available,
One can accomplish all the mantra-rites;
One will accomplish the rites
Of all the mantra [deities].2229 {35.291}
35.­292
“These one hundred [and eight] mudrās were taught
By all the buddhas of great power.2230
If employed according to procedure,
They will swiftly accomplish all aims.” {35.292}
35.­293
Having thus spoken, the most eminent of sages,
The Lion of the Śākyas, supreme among men,
Then specifically addressed Mañjughoṣa,
The bodhisattva of great power: {35.293} [F.257.b] [F.274.b]
35.­294
“This collection of the different sets of mudrās
Found in your manual
Was handed down by yourself, Mañjuśrī,
To protect [the Buddha’s] instructions on earth
At the time when the final period has arrived
And I have departed into nirvāṇa. {35.294}
35.­295
“I have now taught all of it
In order to protect my doctrine‍—
I taught the defining characteristics
Of the mudrās and the mantras at length.
This esoteric and secret lore
Has now been taught for all of the world. {35.295}
35.­296
“It has been taught in this sūtra‍—the lord of manuals
That is replete with excellent qualities
That arise in multiple ways
Based on the letters of the mantras. {35.296}
35.­297
“Many applications of mantra and tantra
Have been explained in it.
[This sūtra] constitutes for the reciters the cause
Of a definitive accomplishment of glorious qualities. {35.297}
35.­298
“It is said that auspicious results will arise
For beings, whatever destinies they follow,
If they apply themselves to the cause
Of accomplishing your mantras, O divine youth!” {35.298}
35.­299
Thus addressed, the divine youth Mañjuśrī,
Resting in space,
Bowed his head to the perfect Buddha,
The sun-like lord of the world. {35.299}
35.­300
He sighed deeply, tender with compassion,
And then began to weep piteously.
He moved close to the Buddha
And asked about the supreme boon:2231 {35.300}
35.­301
“When the mantra basket [of teachings]
Has disappeared in the world and on earth,
How will beings be able to ensure
An auspicious course of rebirth?”2232 {35.301}
35.­302
Being thus asked, the perfect buddha
Spoke to Mañjughoṣa as follows:
“Listen, dear Mañjuśrī, divine youth,
If you are asking.
When I have passed from this world into final nirvāṇa
And the earth is devoid of a buddha,
When the basket of the Dharma has disappeared
And [all] the śrāvakas have long ago entered nirvāṇa, {35.302}
35.­303
“At that time, [beings] should make
An image of the Teacher,2233 best of two-legged beings,2234
And offer to it, respectfully,
Incense, fragrances, scented oils, {35.303}
35.­304
“Different types of high-quality clothes,
And other things, such as jeweled earrings, adornments,
And sacrificial food consisting of
Different types of solid and liquid articles
That come in different forms, [F.258.a] [F.275.a]
According to the maker’s choice. {35.304}
35.­305
“The destiny of beings who repeat the mantra
While doing these things will be auspicious.
They will reach exalted abodes
And the highest birth.
They will eventually attain awakening
And obtain the subsequent peace.” {35.305}
35.­306
Buoyed up by the perfect Buddha,
Mañjuśrī rejoiced at his words.
The sagacious bodhisattva of great power
Remained very joyful afterward.2235 {35.306}
35.­307
All that was taught in former times
Was now set to continue above the realm of the Pure Abode.
The Buddha, turner of the wheel of Dharma,
Turned, in the presence of the buddhas,
The wheel of the mantra [path],
Letting it roll for a long time.2236 {35.307}
35.­308

This concludes the detailed chapter on mudrā procedures, thirty-fifth2237 in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.

c.

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

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
b.

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.

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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.

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