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འཇམ་དཔལ་གྱི་རྩ་བའི་རྒྱུད།

The Root Manual of the Rites of Mañjuśrī
Notes

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

Imprint

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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)

Generated by 84000 Reading Room v2.26.1

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.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 37 chapters- 37 chapters
1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
5. Chapter 5
6. Chapter 6
7. Chapter 7
8. Chapter 8
9. Chapter 9
10. Chapter 10
11. Chapter 11
12. Chapter 12
13. Chapter 13
14. Chapter 14
15. Chapter 15
16. Chapter 16
17. Chapter 17
24. Chapter 24
25. Chapter 25
26. Chapter 26
27. Chapter 27
28. Chapter 28
29. Chapter 29
30. Chapter 30
31. Chapter 31
32. Chapter 32
33. Chapter 33
34. Chapter 34
35. Chapter 35
36. Chapter 36
37. Chapter 37
38. Chapter 38
50. Chapter 50
51. Chapter 51
52. Chapter 52
53. Chapter 53
54. Chapter 54
c. Colophon
ap. Sanskrit Text
+ 37 chapters- 37 chapters
app. Introduction to the Sanskrit text of the Mañjuśrī­mūla­kalpa
ap1. Chapter A1
ap2. Chapter A2
ap3. Chapter A3
ap4. Chapter A4
ap5. Chapter A5
ap6. Chapter A6
ap7. Chapter A7
ap8. Chapter A8
ap9. Chapter A9
ap10. Chapter A10
ap11. Chapter A11
ap12. Chapter A12
ap13. Chapter A13
ap14. Chapter A14
ap15. Chapter A15
ap16. Chapter A16
ap17. Chapter A17
ap24. Chapter A24
ap25. Chapter A25
ap26. Chapter A26
ap27. Chapter A27
ap28. Chapter A28
ap29. Chapter A29
ap30. Chapter A30
ap31. Chapter A31
ap32. Chapter A32
ap33. Chapter A33
ap34. Chapter A34
ap35. Chapter A35
ap36. Chapter A36
ap37. Chapter A37
ap38. Chapter A38
ap50. Chapter A50
ap51. Chapter A51
ap52. Chapter A52
ap53. Chapter A53
ap54. Chapter A54
ab. Abbreviations
+ 2 sections- 2 sections
· Abbreviations Used in the Introduction and Translation
· Abbreviations Used in the Appendix‍—Sources for the Sanskrit text of the Mañjuśrī­mūla­kalpa (MMK)
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Source Texts (Sanskrit)
· Source Texts (Tibetan)
· Secondary Sources
g. Glossary

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.


i.

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.”


Text Body

The Translation
The Root Manual of the Rites of Mañjuśrī

1.

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 bodhisattvas9 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}


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}


3.

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:


4.

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}


5.

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}


6.

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}


7.

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 nirvāṇa623 [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}


8.

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}


9.

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}


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}


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


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

n.

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.­10
de nas gnas gtsan ma’i ris kyi lha’i bu de dag gis thal mo sbyar ba btud nas/ bcom ldan ’das la legs so zhes gsol te/ Tib. The Tibetan translates as, “Thereupon, the divine sons of the Pure Abode, folding their hands and bowing, said, ‘Excellent!’ to the Blessed One.” This variant is also reflected in TMK.
n.­11
The last clause starting from “thus makes the speech” belongs with the next sentence in TMK.
n.­12
The translation of the name of this samādhi is unclear in both the Skt. and the Tib. It could also be translated as, one that destroys impairments/bad influences (vikaraṇa) with the light of the pure sphere.
n.­13
me tog kun tu skyed pa zhes bya ba dang / byang chub sems dpa’ yang dag par bskul ba zhes bya ba’i ’od phyung ste/ D. The Tibetan interprets this as two lights, one called me tog kun tu skyes pa zhes bya ba (saṃ­kusumita nāma) and one called byang chub sems dpa’ yang dag par bskul ba zhes bya ba (bodhisattva­saṃcodanī nāma). TMK is closer to the Skt.
n.­14
The Tibetan contains a passage beginning here at D.106a.4 and continuing to D.106b.6 that occurs later in the Skt.
n.­15
The page number 106.b comes later on, as this translation follows the Sanskrit text, where the order of passages differs from the Tibetan.
n.­16
Skt.: namaḥ sarva­tathāgatānām acintyā­pratihata­śāsanānāṃ oṁ ra ra smara | apratihata­śāsana kumāra­rūpa­dhāriṇa hūṁ hūṁ phaṭ phaṭ svāhā ||.
n.­17
de bzhin gshegs pa thams cad kyis gsungs la/ /gsung shing gsung bar ’gyur la/ Tib. The Tibetan translates as, “It was, is, and will be recited by all of the tathāgatas.”
n.­18
Skt.: oṁ vākyedaṃ namaḥ.
n.­19
Skt.: vākye hūṁ.
n.­20
“One Syllable” possibly refers to the syllable maṁ in the mantra that will presently be given. It is capitalized as it refers equally to the mantra and the deity.
n.­21
sngags kyi spyod pa khyad par can bzang po yang dag par sgrub par byed pa D. The translation here is influenced by the Tibetan, which does not use the instrumental case for the phrase “special mantra practice.”
n.­22
TMK seems to equate sangs rgyas kyi dgongs pa (buddānām āśaya for buddhān bhagavataḥ samanvāhṛtavān) with rig sngags (“mantra”): “He uttered the mantra, the intent of the buddhas, with a mind of love.”
n.­23
Skt.: namaḥ sarva­buddhānām oṁ maṁ |.
n.­24
Mantracaryā (mantra conduct) is a recurrent phrase in this text, used about eighty-nine times. Even if “mantra” is not mentioned explicitly, the “conduct” (caryā) implies “mantra conduct” (mantracaryā), especially when talking about its purpose (artha).
n.­25
tshangs par spyod pa Tib. This tanslates as ”chaste conduct.”
n.­26
The phrase “bodhisattva basket” (bodhisattva­piṭaka), which refers to the text and teachings of the MMK, is clearly intended to indicate that the MMK belongs to the Bodhisattva Basket, as opposed to the Śrāvaka Basket (in the binary classification of Buddhist literature by Asaṅga).
n.­27
“Complete … with nothing missing” (anūna­pada­vyañjanaṃ) om. Tib.
n.­28
bcom ldan ’das bsam gyi mi khyab bo Tib. The Tibetan adds this line here which translates as, “The Blessed One is inconceivable.”
n.­29
rnam par ’phrul pa shes par ram/ ’tshal bar ram/ D. The Tibetan translation in D translates as “How could I understand or know the magical feats.”
n.­30
thugs kyi spyad pa spyod pa’i rjes su ’jug pa’i sgrub pa dang / spyod pa ’tshal bar ram D. The translation of this sentence is uncertain.
n.­31
The path of seeing is the third of the five paths of a bodhisattva; it also marks the first of the ten levels of a realized bodhisattva, the Joyous. It leads to the elimination of certain afflictions (kleśa) that include both negative emotions and erroneous views of reality.
n.­32
The name of this samādhi could also be translated as the array of light rays of the blessing power of all the buddhas, the arouser.
n.­33
Om. Tib.
n.­34
phyag na gtsug gi rin chen Tib. The Tibetan translation reflects the Sanskrit *Cūḍāmaṇipāṇi.
n.­35
Om. Tib.
n.­36
gnod pa thams cad rnams par ’jigs pa’i rgyal po Tib. The Tibetan translation corresponds to B. Sarva­vikiraṇa­vidhvaṃsana­rāja.
n.­37
spyod pa thams cad kyi yul shes pa’i rgyal po Tib. The Tibetan translation reflects the Sanskrit *Sarva­caryā­viṣaya­jñāna­rāja.
n.­38
In place of Atiśayendra­rāja, the Tibetan reflects the Sanskrit *Abhigamendra­rāja.
n.­39
Svabhāva­samudgata­rāja om. Tib.
n.­40
The Skt. has Mitābha after Amitābha, which could be a case of dittography.
n.­41
In place of Susambhavābha, the Tibetan reflects the Sanskrit *Asambhavābha.
n.­42
In place of Pati, the Tibetan reflects the Sanskrit *Buddhi.
n.­43
lha dang lha yul na yod pa Tib.
n.­44
Om. Tib.
n.­45
gdul bar dka’ ba dang / bsnyen par dka’ ba dang D. The Tibetan translation includes these two names after Durālabha (rnyed par dka’ ba).
n.­46
mtshan bzang Tib. The Tibetan translation preserves a name that reflects the Sanskrit *Sucihnaḥ and may be a combination of the two names Suci and Cihnaḥ that are attested in the Skt.
n.­47
Dhvajaketu seems to be listed twice.
n.­48
Suketu seems to be listed twice.
n.­49
thos ris byed Tib. The Tibetan translation includes this additional name after the name Divaṃkara (lha byed).
n.­50
ngan spong gi bu Tib. The name recorded in the Tibetan does not match the Skt. name Bhūtamuni. Negi notes that elsewhere in the Mañjuśrī­mūla­kalpa the Tibetan ngan spong gi bu/ngan spong bu translates the Sanskrit Bhārgava.
n.­51
bzang brtsegs Tib. The Tibetan translation supports the variant in B.
n.­52
grags pa dang / drags pa ’dren pa dang / Tib.
n.­53
Om. Tib.
n.­54
Om. Tib.
n.­55
byams pa bzang po’i bu dang / byams pa’i bu ma yin pa dang / Tib. In place of the Skt. Sunetreya, Namantreya, the Tibetan reflects the Sanskrit names *Sumaitreya and *Amaitreya. TMK supports the Skt.
n.­56
Om. Tib.
n.­57
rnga chen dbang phyug Tib. His name is, more likely, *Dundubhisvara (“Sound of a Drum”), rather than *Dundubhīśvara (”Lord of Drums”). The Tibetan supports the latter.
n.­58
Om. Tib.
n.­59
khyab ’jug bdag po Tib. The Tibetan reflects the Sanskrit *Prabhuviṣṇu.
n.­60
bdag po’i ngang tshul Tib. The Tibetan might correspond to the Sanskrit *Śīleśvara.
n.­61
The Tib. is missing all the names from Soma to Sunala.
n.­62
Om. Tib.
n.­63
Om. Tib.
n.­64
phyir mi ldog pa Tib. The Tibetan combines the Skt. Avivartita and Avaivarttika into one name.
n.­65
chos ma yin pa gcod par byed pa Tib. The Tibetan translation may correspond to the Sanskrit *Adharmopaccheda.
n.­66
The Skt. of this sentence is not clear. The translation is based on the Tibetan, inasmuch as it follows the word order as reflected in the Tibetan translation, namely *ananta­loka­caryārtha­nirhāra in place of ananta­caryārtha­loka­nirhāra.
n.­67
The phrase “The Lord dwelt there with uṣṇīṣa kings who” has been added to introduce the next group, the uṣṇīṣa kings, which the text fails to introduce.
n.­68
“Instructions pertaining to vidyārāja” could mean “instructions given by the vidyārāja (the deity),” or “instructions pertaining to [the mantra that is] the vidyārāja.”
n.­69
pad+ma’i ’od dang / me tog pad+ma’i ’od dang Tib. The Tibetan appears to have listed the name Kamalaraśmi twice here.
n.­70
me tog ka ta ka’i ’od Tib.
n.­71
gtsug tor kyi rgyal mo Tib. The Tibetan translates this as “uṣṇīṣa queens” or *uṣṇīṣrājñayaḥ.
n.­72
sgrib pa dang / mchog sbyin thams cad Tib. Instead of the name Dhavalā, the Tibetan has two names that correspond to the Sanskrit *Avaraṇā and *Aarvavaradā. TMK has Cīvarā.
n.­73
In place of “form,” TMK reflects ūrṇā (the tuft of hair between the eyebrows).
n.­74
mgul bzang Tib.
n.­75
mgul dkar D.
n.­76
lta ba Tib. The Tibetan adds this name, which may translate the Sanskrit variant *Lokita, after Vilokita (rnam par lta ba).
n.­77
bskal pa bzang po Tib.
n.­78
byang chub kyi yan lag gi gnas ma D; byang chub kyi lag gi gnas ma Y, K, N, H; This name is added in the Tibetan translations of the text. The name is also included in B.
n.­79
In place of Alūkā, the Tibetan reflects the Sanskrit *Anūlūkā, and TMK has (in transliteration) Ṣalūkā.
n.­80
For Vimalāntakarī, the Tibetan reflects the Sanskrit *Vimalānanta or its equivalent.
n.­81
For Stupaśriyā, the Tibetan reflects the Sanskrit *Pūjāśriyā or its equivalent.
n.­82
chu bo ma Tib. The Tibetan most likely reflects a variant and not a translation of the Skt. Bhāginī.
n.­83
shing rta bzang mo Tib. The Tibetan only contains one name here, and it could reflect a translation of either *Bhāgīrathī or *Surathī.
n.­84
glang po’i ’dul byed ma Tib.
n.­85
dpal byed ma Tib.
n.­86
Suravatī seems to be listed twice.
n.­87
Om. Tib. The Negi dictionary lists me chen ma as the equivalent of Bṛhannalā when me chen ma is in fact the translation for Arciṣmatī. The Tibetan does include a translation for the next name, Bṛhantā (chen mo nyid). It is also possible that the Tibetan has recorded both Bṛhannalā and Bṛhantā as a single name.
n.­88
Krodharāja, a term applied to wrathful vidyārājas, has been left here in Sanskrit as it appears to be used as a generic term. Otherwise, in much of the text, it is used as an epithet-name of Yamāntaka or applies specifically to Yamāntaka, and in such cases it was translated as “Lord of Wrath.”
n.­89
rdo rje rtse mo Tib. The Tibetan records the name of a single krodharāja here instead of translations for the Skt. names of the two krodharājas Vajraśikhara and Vajraśikha. The Tibetan rdo rje rtse mo could translate either of these two Skt. names.
n.­90
rdo rje sa mtshon pa D; rdo rje mtshon pa J, K, C. The Tibetan translation adds this name after Vajranārāca (rdo rje lcags mda’).
n.­91
Om. Tib.
n.­92
ne tso D; ne tsho Y.
n.­93
TMK combines Śumbha and Bhramara into one, translating it as “Killer of the Well-Arisen.”
n.­94
Ghora appears to be listed twice.
n.­95
TMK takes Grasana, Saṃhāra, and Arka to be one name, with Arka somehow interpreted as “Hero” (reflecting the reading araha from manuscript B?).
n.­96
ma rungs pa dang / sbrul dang / Tib. The Tibetan breaks the Skt. Duṣṭasarpa into two separate names.
n.­97
The last several names seem rather strange. The Tibetan has “Victorious Chariot” for Upadrava, and “Fearsome Chariot” for Vidrava. TMK interprets Visarpa, Kuṣṭha, and Upadrava as one entry meaning “Victorious over All Leprosy.”
n.­98
Mahākrodha, “great wrath,” seems to be a synonym of krodharāja or a wrathful vidyārāja.
n.­99
bcom ldan ’das shAkya thub pa dang ’jam dpal gzhon nur gyur pa la nges par sems shing bdag nyid kyi rig pa’i rgyal po phyag na rdo rje la phyag ’tshal zhing bka’ rab tu sdod cing ’dug ste Tib. The Tibetan translates as, “fixed their minds upon Blessed Śākyamuni and Mañjuśrī, the divine youth, bowed to their own vidyārāja Vajrapāṇi, and sat and waited for a command.”
n.­100
For Vajrārṇā, the Tib. reflects the Sanskrit Vajrābhā or its equivalent.
n.­101
rdo rje sbyin ma Tib. This is likely an error for rdo rje smin ma.
n.­102
rdo rje ral gri ma Tib. The Tibetan reflects the Sanskrit *Vajraśastrī or *Vajraśakti.
n.­103
rdo rje thog ’bab Tib. The Tibetan reflects the Sanskrit *Vajrāśani.
n.­104
gnas dang ldan ma dang / Tib. The Tibetan reflects the Sanskrit *Śālavatī.
n.­105
rnam par brjod ma Tib. The Tibetan adds this name after Śālā (gnas ma).
n.­106
stug po ma Tib.
n.­107
Om. Tib. Kāmavajriṇī appears to be listed twice in the Skt. She is only listed once in the Tibetan.
n.­108
TMK combines Pūrā and Keśinī into Pūrakeśinī.
n.­109
theg chen ma Tib. For Mahānarthā, the Tibetan reflects the Sanskrit *Mahānayā or *Mahāyāninī. TMK reflects the Sanskrit *Mahārthavatī.
n.­110
ral gri ma dang paT+Ti sa Tib. The Tibetan breaks the Skt. Khaḍgapaṭṭiśā into two names.
n.­111
Om. Tib.
n.­112
Om. Tib.
n.­113
Om. Tib.
n.­114
Om. Tib.
n.­115
sgra med ma dang / ’dud ma dang / Tib. The Tibetan includes these two name between Jayantī and Guhyakī.
n.­116
gtum ma Tib.
n.­117
Om. Tib.
n.­118
TMK combines Bodhyaṅgā and Balavatī into one, *Bodhyaṅga­bala­vatī.
n.­119
TMK has *Ajitavatī for Ajiravatī.
n.­120
sgra snyan ma Tib. The Tibetan reflects the Sanskrit *Susvarā.
n.­121
TMK combines Asvarā and Sunirmalā into one, with asvara meaning “clothes.” This variant could be supported by the (revised) reading ambaranirmalā in ms. B.
n.­122
The text just says “buddhas,” but the context requires “tathāgatas” to distinguish them from pratyeka­buddhas.
n.­123
dga’ bo Tib. The Tibetan reflects the Sanskrit *Nanda for Candana. TMK matches the Skt.
n.­124
Om. Tib.
n.­125
’dod pa Tib. The Tibetan reflects the Sanskrit *Iṣṭa.
n.­126
nye ba’i ’dod pa Tib. The Tibetan reflects the Sanskrit *Upeṣṭa.
n.­127
Om. TMK.
n.­128
’jig rten rnam par ’jigs par byed pa D. This name does not appear in the Skt. but is included in the Tibetan between Upadundubhi and Areṇu.
n.­129
Om. Tib.
n.­130
Om. Tib.
n.­131
Om. Tib.
n.­132
TMK combines Sukara and Prabhāvanta into one, *Sukara­prabhāvanta.
n.­133
thos med Tib.
n.­134
dbyangs mdzes Tib. The Tibetan reflects the Sanskrit *Susvara.
n.­135
pad+ma Tib.
n.­136
ru rta Tib. The Tibetan reflects the Sanskrit *Kuṣṭha.
n.­137
nye dbang nor lha Tib. The Tibetan appears to treat these last two names as a single name that reflects the Sanskrit *Vasudeva. TMK reflects the Skt.
n.­138
“Middling vehicle” (madhyayāna) refers here to the vehicle of pratyeka­buddhas, which is between the śrāvaka and bodhisattva vehicles.
n.­139
“Free of aim” (apraṇihita) is one of the “three doors of liberation,” the other two being signlessness (animitta) and emptiness (śūnyatā).
n.­140
Om. Tib.
n.­141
Om. Tib.
n.­142
ba ra dwa dza’i bu Tib. The Tibetan includes this name after Uru­bilvā­kāśyapa (lteng rgyas ’od srung gi bu).
n.­143
ba ra dwa dza bsod snyoms len Tib. The Tibetan treats Bharadvāja and Piṇḍola as a single name. It is not clear in the Skt. if Bharadvāja and Piṇḍola are meant to be two persons or one, as these two names reversed (Piṇḍola­bhara­dvāja) usually refers to one person.
n.­144
Om. Tib. Here the Tibetan reads mdzes dga’ bo (Skt. sundarananda), the name that appears two positions later in the sequence given in the Sanskrit edition.
n.­145
TMK has *Koṭikarṇa.
n.­146
mtha’ yas ’jig rten gyur pa Tib.
n.­147
ru ru Tib.
n.­148
Om. Tib.
n.­149
nye rgyal Tib. The Tibetan adds this name, which reflects the Sanskrit *Upatiṣya, between Tiṣya and Mahātiṣya.
n.­150
Om. Tib.
n.­151
pi lin da la Tib. The Tibetan also adds the name ’dun pa before Pippala.
n.­152
TMK reflects *Pippalaka and *Phala for Pippala and Kimphala.
n.­153
chos sbyin Tib.
n.­154
bcu drug sde pa’i dga’ byed Tib. Tibetan appears to combine Ṣoḍaśavargika and Nandana into a single name.
n.­155
Om. Tib.
n.­156
rgyun gyi pha rol mthar byed Tib. The Tibetan reflects the Sanskrit variant *Śrotaparāntaka.
n.­157
bye ba’i ze ba Tib.
n.­158
gzi brjid ldan Tib. The Tibetan reflects the Sanskrit *Tejasvin.
n.­159
gzi brjid bzang po Tib. The Tibetan reflects the Sanskrit *Sutejas.
n.­160
so gol nyi shu pa Tib. The Tibetan reflects the Skt. Viṃśachoṭika (“Twenty Finger Snaps”). TMK, however, reflects the reading °koṭika.
n.­161
me tog ka dam li Tib.
n.­162
Om. Tib.
n.­163
mnyam bcas Tib.
n.­164
’khor ba las ’jigs pa dag Tib.
n.­165
theg pa chung ngu Tib. TMK takes sunaya to mean the “right conduct,” whereas the Tibetan interprets it as the “small vehicle,” perhaps reading *kunaya.
n.­166
Om. Tib.
n.­167
sa ga ma D.
n.­168
gtsug phud ma Tib.
n.­169
nye ba’i gtsug phud ma Tib.
n.­170
Om. D.
n.­171
don ’byung ma Tib.
n.­172
’od ma Tib.
n.­173
nor bdag ma Tib.
n.­174
sdug bsngal ston par byed ma Tib.
n.­175
dka’ zlog rkang spyod ldan ma Tib. The Tibetan appears to combine the Skt. names Padumā and Padumāvatī into this single name.
n.­176
mthong bar ’dod Tib. TMK.
n.­177
chos kyi dbyings Tib.
n.­178
sarba kArya ma D.
n.­179
Skt.: oṁ kha kha khāhi khāhi duṣṭa­sattva­damaka asimusala­paraśupāśa­hasta catur­bhuja catur­mukha ṣaṭ­caraṇa gaccha gaccha mahā­vighna­ghātaka vi­kṛtānana sarva­bhūta­bhayaṅkara aṭṭahāsa­nādine vyāghra­carma­nivasana kuru kuru sarva­karmāṃ | chinda chinda sarva­mantrān | bhinda bhinda para­mudrām | ākarṣaya ākarṣaya sarva­bhūtānām | nirmatha nirmatha sarva­duṣṭān | praveśaya praveśaya maṇḍala­madhye | vaivasvata­jīvitāntakara kuru kuru mama kāryam | daha daha paca paca mā vilamba mā vilamba samayam anusmara hūṁ hūṁ phaṭ phaṭ | sphoṭaya sphoṭaya sarvāśā­pāripūraka he he bhagavan kiṃ cirāyasi mama sarvārthān sādhaya svāhā ||.
n.­180
rnam par ’phel bar bya ba Tib. The translation here follows the Tibetan. In place of “increase,” the Skt. has “overpower” (abhibhavana).
n.­181
yang dag par sdom pa la gnas pa Tib.
n.­182
ma mo dang ma mo chen mo Tib.
n.­183
Om. Tib.
n.­184
Om. Tib.
n.­185
Om. Tib.
n.­186
Om. Tib.
n.­187
gcong chen po Tib.
n.­188
Om. Tib.
n.­189
Om. Tib.
n.­190
’phags skyes po Tib. Both the Tibetan and TMK insert this name, which reflects the Sanskrit *Virūḍhaka (the fourth guardian king of the directions) between Dhṛtarāṣṭra and Virūpākṣa.
n.­191
kum b+ha la Tib. TMK transliterates kuṣma, followed by the Tibetan word ’dzin=*grāhaka or *dhara.
n.­192
Om. Tib.
n.­193
sdig ldan Tib.
n.­194
Om. Tib.
n.­195
Om. Tib.
n.­196
Om. Tib.
n.­197
TMK reflects the Sanskrit *Sumanoratha for Amanoratha.
n.­198
gzi brjid bzang po Tib.
n.­199
’dus pa skyong Tib. The Tibetan adds this name between Mahāpadma and Śaṅkha.
n.­200
a ma ti D.; a ma sti Y, K.
n.­201
ri byi D. D adds this name, which corresponds to the Sanskrit *Agastya, between Pulasti and Vyāsa.
n.­202
Om. Tib.
n.­203
mo mtshan gnyis las skyes Tib. The Tibetan adds this name between Parāśara and Paraśu.
n.­204
e raN+Da Tib.
n.­205
te raN+Da Tib.
n.­206
Om. Tib.
n.­207
TMK has Bheraṇḍa, Bhuruṇḍa, Muruṇḍa/Maruṇḍa, Dīpa, and Pradīpa.
n.­208
’od bzang Tib.
n.­209
Om. Tib., TMK.
n.­210
The Tib. has Pakṣigaṇa or its equivalent for Pakṣirāja.
n.­211
bzi brjid chen po Tib. The Tibetan lists this one name for both Mahojaska and Mahoja. The Tibetan name could translate either of these two Sanskrit names.
n.­212
yid du ’ong ba’i sems skyed par byed pa Tib. Both the Tibetan and TMK appear to combine Manojña and Citton­mādakara into a single name.
n.­213
rigs mtho ba Tib.
n.­214
mtho sgra Tib.
n.­215
chu lha Tib. The Tibetan reflects Sanskrit *Varuṇa. TMK reflects the Sanskrit *Akaruṇa.
n.­216
The names of these heavens usually occur in the plural, as they also denote the classes of gods dwelling there.
n.­217
Om. Tib.
n.­218
Om. Tib.
n.­219
Om. Tib.
n.­220
rig byed bkra D; rigs byed bkra Y, K. The name *Vedacitri, which only appears in the Tibetan translation of the MMK, might reflect a case of scribal dislexia in the Sanskrit source for the Tibetan translation (or on the part of the Tibetan translator) that reverses the first two syllables of the name Devacitri.
n.­221
Rāhu appears twice in the Skt.
n.­222
TMK has *Ṛṣi for Ṛkṣa.
n.­223
nor ’dzin D.
n.­224
rting bar ldan Tib.
n.­225
’dod pa Tib. The Tibetan reflects the Sanskrit *Iṣṭi for Ṛṣṭi.
n.­226
Om. Tib.
n.­227
kun du ltung byed Tib.
n.­228
sha drag ldan Tib. The Tib combines Piśita and Raudra into one, translating it as “one with fierce flesh.”
n.­229
gseng phrom Tib.
n.­230
’chi ltas min Tib.
n.­231
sems par byed pa Tib.
n.­232
Om. Tib. The Tib. omits the second and third line in this section.
n.­233
nab so Tib.
n.­234
gre dang / dbo dang / Tib.
n.­235
chu stod dang / chu smad dang / Tib.
n.­236
khrums stod dang / khrums smad dang / Tib.
n.­237
TMK has Punarbhavā for Punarnavā.
n.­238
Both Tib. and TMK have Lokanātha for Lokamātā.
n.­239
chang ldan Tib.
n.­240
rgya byed Tib.
n.­241
Om. Tib.
n.­242
mi’u thung Tib. *Vāmana.
n.­243
g.yung drung rgyal D. *svastijita.
n.­244
Om. Tib.
n.­245
Om. Tib.
n.­246
TMK combines Mokṣa and Bodhi into Mokṣabodhi.
n.­247
dmyal ba’i rig pa ’dzin pa dang / Tib. The Tibetan reflects a combination of the Skt. names Naraka and Vidyādhara.
n.­248
phyogs kyi glang po Tib., TMK.
n.­249
rnal ’byor ’gro dang / rab tu gnas dang / Tib. TMK is missing yoga[ga] (rnal ’byor ’gro).
n.­250
bzang po ma Tib.
n.­251
Om. Tib.
n.­252
’jigs byed ma Tib.
n.­253
Om. Tib.
n.­254
phyogs mtshams ma Tib.
n.­255
stug ma D.; sdug ma J, C.
n.­256
du ba la gnas ma Tib.
n.­257
Om. Tib.
n.­258
“Adorned with miraculous displays” is missing from the Tibetan. This reading seems plausible, as it avoids the repetition found in the Skt. of the phrase vyūhālaṅkāraṃ.
n.­259
khro bo chen po’i gzugs kyis Tib.
n.­260
gzhan gyi sngags rjes su spyod pa med pa nyid dang / D. The Tibetan translates as, “not following the mantra practices of others.”
n.­261
The actual number in this list seems to be not six but eight. Some of the items could perhaps be combined together to get the correct number, for example numbers 1 and 2, and 6 and 7. The Tib. has seven items on the list by combining numbers 5 and 6 into one. TMK lists only four items.
n.­262
dus dang / phyogs dang / nges par sdom pa dang / bzlas pa dang / sbyin sreg dang / mi smra ba dang / dka’ thub la gzhol ba nyid dang / rtogs pa dang blo dang dran pa dang / shes rab dang / bstan pa la gsnyen pa nyid dang / D; brtan pa la gsnyen pa nyid dang / Y, J, K, N, C. The translation of this “quality” is based on the interpretation found in TMK. The Tibetan splits this “quality” into two. The reading from D, with the last “quality” (brtan pa la bsnyen nyid dag) taken from the variants in Y, J, K, N, and C translates as, “complete reliance on the time, place, ritual injunctions, mantra recitation, offering of oblations, vows of silence, and the practice of austerities” and “applying oneself toward the stabilization of realization, intellect, mindfulness, and wisdom.” In the Skt. this item is rendered in the form of a long compound that can be interpreted in many different ways.
n.­263
The Skt. svatantra can mean “one’s lineage/school/tradition,” but it can also mean “sovereign/independent” or be translated adverbially as “of one’s own free will.” It is not clear which of these applies here.
n.­264
rakṣaṇasādhana om. Tib., TMK.
n.­265
pāramitā om. Tib.
n.­266
Again, the numbers do not tally. We have nine items on the list instead of the expected seven. Possibly numbers 8 and 9 were originally a single item as they are logically connected, and the same could also be true for other pairs of numbers. The Tibetan falls even further away from the mark, with ten items listed.
n.­267
chos brgyad dang ldan na rig pa dang sngags kyi spyod pa’i don ’grub cing lam du ’gro bar ’gyur te/ Tib. “There are eight qualities they possess that accomplish the goal of vidyā and mantra practice and bring progress on the path.”
n.­268
mthong ba dang ma mthong ba’i ’bras bu dag la blta ba dang sems par ’dod pa nyid dang / Tib. The Tibetan and TMK combine the first two items into one, rendering them as “the desire to observe and imagine both visible and invisible karmic results.”
n.­269
byang chub sems dpa’i ’bras bu dang bcas pa’i rdzu ’phrul dang rnam par ’phrul pa nyid la the tshom med cing dang ba nyid dang / D. The Tibetan following D translates as, “not doubting and having clarity regarding the magical abilities and powers that accompany the result of being a bodhisattva.”
n.­270
phyin ci ma log pa’i sngags gzung ba dang bla ma la gus pa nyid dang / D. The Tibetan following D translates as, “devotion to a guru who maintains an authentic mantra practice.” TMK seems to treat this as two items and translates as, “upholding the true mantras and respecting the gurus.”
n.­271
sangs rgyas dang byang chub sems dpa’ nyid kyi sngags dang / rgyud dang spyod pa bstan pa mi slu ba bzung zhing / D. The Tibetan and TMK combine the last two items into one, and also seem to reflect a slightly different reading of the Sanskrit that translates as, “upholding the mantras, tantras, conduct, and the undeceiving teachings of the buddhas and bodhisattvas.”
n.­272
sangs rgyas kyi zhing Tib. In place of “places for gaining accomplishment,” the Tibetan has “buddhafields.” TMK supports the Skt.
n.­273
The number is again different from the expected, which is largely due to corruptions and the resulting ambiguities as to how to separate individual items.
n.­274
sems dpa’ chen po Tib.
n.­275
rig pa’i rgyal po Tib.
n.­276
Om. Tib.
n.­277
chu la mi nub par ’gro ba Tib. The Tibetan translates as “not drowning.”
n.­278
khro bo’i rgyal po’i sngags smras pa de gang zhe na Tib. The Tibetan translates as, “One pronounces the mantra of the Lord of Wrath as follows.”
n.­279
Skt.: namaḥ samanta­buddhānām | oṁ ra ra smara apratihata­śāsana kumāra­rūpa­dhāriṇa hūṁ hūṁ phaṭ phaṭ svāhā ||.
n.­280
Skt.: oṁ vākye da namaḥ.
n.­281
Skt.: vākye hūṁ.
n.­282
maM Tib.
n.­283
sarva­buddhānaṃ hṛdayaṃ om. Tib.
n.­284
gzhan yang phyag rgya thams cad kyi snying po dpa’ bo chen po zhes bya ba yi ge brgyas yod de Tib. The Tibetan translates as, “There is another eight-syllable mantra called, The Great Hero that is the Heart Mantra for all Mudrās.”
n.­285
srid pa gsum gyi chos nye bar gcod par byed pa Tib.
n.­286
Om. Tib.
n.­287
byang chub sems dpa’ ’jam dpal gzhon nur gyur pa nyid bzhin du nye bar gnas pa Tib. This line, which appears only in the Tibetan, translates as “It is as if the bodhisattva Mañjuśrī, the divine youth, himself is present.”
n.­288
mchog tu gsang ba’i ngo bos Tib.
n.­289
bI ra Tib. The Tibetan transliteration of the Skt. here translates as “hero.”
n.­290
Skt.: oṁ āḥ dhīra hūṁ khecaraḥ.
n.­291
sangs rgyas nyid bzhin du rab tu nye bar gnas pa yin no Tib. The Tibetan includes the Skt. term pratyupasthitaṃ from the next line here and translates as, “and it is as if the Buddha himself were present before you.”
n.­292
e hye hi ku maA ra Tib. The Tibetan transliteration of the Skt. pairs the second occurrence of the Skt. invocation ehy ehi in this line with the vocative for the Skt. term kumāra and translates as “Approach, approach divine youth.”
n.­293
Skt.: oṁ he he kumāra viśva­rūpiṇe sarva­bāla­bhāṣita­prabodhane | āyāhi bhagavann āyāhi | kumāra­krīḍotpala­dhāriṇe maṇḍala­madhye tiṣṭha tiṣṭha | samayam anusmara | apratihata­śāsana hūṁ | mā vilamba | kuru | phaṭ svāhā ||.
n.­294
’jig rten dang ’jig rten las ’das pa thams cad dang / sngags dang Tib. The Tibetan treats sarva­laukika­lokottarāḥ and mantrāḥ as two different referents and then continues the list bhūtagaṇāḥ, etc.
n.­295
Skt.: oṁ dhu dhura dhura dhūpa­vāsini dhūpārciṣi hūṁ tiṣṭha samayam anusmara svāhā ||.
n.­296
bzhugs par ’gyur Tib.
n.­297
bya ba’i phyag rgya ’di nyid do Tib. The translation “This is the mudrā of ritual activity” is based on the Tibetan. The Skt. translates as, “The mantras of summoning and this mudrā.”
n.­298
Skt.: he he mahā­kāruṇika viśva­rūpa­dhāriṇe arghaṃ pratīccha pratīcchāpaya samayam anusmara tiṣṭha tiṣṭha maṇḍala­madhye praveśaya praviśa sarva­bhūtānukampaka gṛhṇa gṛhṇa hūṁ | ambara­vicāriṇe svāhā ||.
n.­299
“Take this perfume” is perhaps addressed not to Gandhā, but to the tathāgata that was just mentioned.
n.­300
Skt.: namaḥ sarva­buddhānāṃ namaḥ samanta­gandhāvabhāsa­śriyāya tathāgatāya | tadyathā | gandhe gandhe gandhāḍhye gandha­manorame pratīccha pratīccheyaṃ gandhaṃ samatānucāriṇe svāhā ||.
n.­301
Skt.: namaḥ sarva­buddhānām apratihata­śāsanānām | namaḥ saṃkusumita­rājasya tathāgatasya | tadyathā | kusume kusume kusumāḍhye kusuma­puravāsini kusumāvati svāhā ||.
n.­302
Skt.: namaḥ sarva­buddha­bodhisattvānām apratihata­śāsanānāṃ | tadyathā | he he bhagavan mahā­sattva buddhāvalokita mā vilamba | idaṃ baliṃ gṛhṇāpaya gṛhṇa hūṁ hūṁ sarva­viśva ra ra ṭa ṭa phaṭ svāhā ||.
n.­303
Skt.: namaḥ sarva­buddhānām apratihata­śāsanānāṃ sarva­tamo'ndhakāra­vidhvaṃsināṃ | namaḥ samanta­jyoti­gandhāvabhāsa­śriyāya tathāgatāya | tadyathā | he he bhagavan jyoti­raśmi­śatasahasra­pratimaṇḍita­śarīra vikurva vikurva | mahā­bodhisattva­samanta­jvāloddyotita­mūrti khurda khurda | ava­lokaya ava­lokaya sarva­sattvānāṃ svāhā ||.
n.­304
Skt.: namaḥ samanta­buddhānām apratihata­śāsanānām | tadyathā | jvala jvala jvālaya jvālaya | huṁ | vi­bodhaka hari­kṛṣṇa­piṅgala svāhā ||.
n.­305
In the Tib., the passage from “The mudrā” to “Dhīmat” is rendered in verse. “Dhīmat” is an epithet of Mañjuśrī.
n.­306
khyod bu ’jig rten rnams grags pa’i/ D.
n.­307
da ha da ha sarba badz+ra bi nA ya kaM D. There seems to be some textual or redactional corruption here, as vajravināyakas are normally Buddhist deities. The Tibetan, however, confirms this reading.
n.­308
Skt.: namaḥ sarva­buddha­bodhisattvānām apratihata­śāsanānām | oṁ kara kara | kuru kuru mama kāryam | bhañja bhañja sarva­vighnāṃ | daha daha sarva­vajra­vināyakān | mūrdhaṭaka jīvitāntakara mahā­vikṛta­rūpiṇe paca paca sarva­duṣṭān | mahā­gaṇapati jīvitāntakara bandha bandha sarva­grahān | ṣaṇ­mukha ṣaḍ­bhuja ṣaṭ­caraṇa | rudram ānaya | viṣṇum ānaya | brahmādyān devān ānaya | mā vilamba mā vilamba | rakṣa rakṣa | maṇḍala­madhye praveśaya | samayam anusmara | hūṁ hūṁ phaṭ phaṭ svāhā ||.
n.­309
sngags pa chen po Tib.
n.­310
nag po chen po Tib.
n.­311
Skt.: oṁ hrīṁḥ jñīḥ vi­kṛtānana huṁ | sarva­śatrūn nāśaya stambhaya phaṭ phaṭ svāhā ||.
n.­312
gra thams cad zug gzer chen po dang / nad chen po dang nyin bzhi pa’i rims kyis Tib.
n.­313
It is unclear whether the loving kindness and compassion arise in the practitioner or the target. The Skt. grammar indicates that it is the practitioner rather than the target.
n.­314
rtag tu dga’ ba med pa dang / byams pa med pa dang / snying rje’i sems thob par mi ’gyur te/ bzlas pa zin gyi bar du grol bar mi ’gyur zhing ’chi bar ’gyur ro/ Tib. The meaning and interpretation of this sentence is not very clear in the Skt. The Tibetan translates as, “They will not know happiness, they will not be loved, they will not have a compassionate thought; for as long as one recites it they will not attain liberation, and they will die.”
n.­315
rtse gsum chen po Tib. The Tibetan translates as “the great trident.” The Skt. term śūla can mean “severe pain,” and also “spear,” suggesting a sharp, stabbing pain.
n.­316
Skt.: oṁ hrīṁḥ kālarūpa huṁ khaṁ svāhā ||.
n.­317
Skt.: jayaṃ jaya sujaya mahā­kāruṇika viśva­rūpiṇe gaccha gaccha svabha­vanaṃ sarva­buddhāṃś ca visarjaya saparivārān svabha­vanaṃ cānupraveśaya | samayam anusmara | sarvārthāś ca me siddhyantu mantra­padāḥ | manorathaṃ ca me pari­pūraya svāhā ||.
n.­318
It seems strange that a seat should be provided at the time of dismissing, unless, perhaps, the seat is meant to be a vehicle to ride on.
n.­319
’jig rten dang ’jig rten las ’das pa thams cad kyi dkyil ’khor dang sngags dang sngags grub pa dag dang / dam tshig dang/ bzlas pa dang / dus dang nges par sdom pa dag la yang sbyar bar bya’o/ D. The meaning of this sentence is unclear in the Skt. The Tibetan reflects a different syntax and translates as, “It can be used for all mundane and supramundane maṇḍalas, mantras, mantra accomplishments, samayas, mantra recitations, times, and vows.”
n.­320
It is unclear if these rites are meant to exorcise demons, or cause demonic possession, or both.
n.­321
laM ni D.
n.­322
oM Sh+Tai Sh+Tai swA hA D; oM Sh+Trai Sh+Trai swA hA N.
n.­323
thams cad bzugs can Tib.
n.­324
Skt.: oṁ varade svāhā ||.
n.­325
oM b+hu ru swA hA D; oM b+hU ri swA hA Y, K; oM b+hu ri swA hA N.
n.­326
phug ron Tib.
n.­327
Skt.: oṁ vilokini svāhā ||.
n.­328
Skt.: oṁ viśve viśva­sambhave viśva­rūpiṇi kaha kaha āviśāviśa | samayam anusmara | ru ru tiṣṭha svāhā ||.
n.­329
Om. Tib.
n.­330
Skt.: oṁ śvete śrīvapuḥ svāhā ||.
n.­331
Skt.: oṁ khi khiri khi riri bhaṅguri sarva­śatruṃ stambhaya jambhaya mohaya vaśam ānaya svāhā ||.
n.­332
gdong gsum Tib. The Tibetan translates as “three faces.”
n.­333
Skt.: oṁ śrīḥ ||.
n.­334
Skt.: oṁ ajite kumāra­rūpiṇi ehi āgaccha. mama kāryaṃ kuru svāhā ||.
n.­335
Skt.: oṁ jaye svāhā | vijaye svāhā | ajite svāhā | aparājite svāhā ||.
n.­336
It is not clear which of the fist mudrās the text is referring to. There is a mudrā called fist described in chapter 36, and another one in chapter 45. Neither of these chapters is included in the translation here.
n.­337
The iconography of the deity described in this mantra indicates that it is Kārttikeya, this name being used further down, where he is also, on one occasion, equated with Mañjuśrī.
n.­338
Skt.: oṁ kumāra mahā­kumāra krīḍa krīḍa | ṣaṇ­mukha bodhisattvānu­jñāta mayūrāsana saṅghodyata­pāṇi raktāṅga rakta­gandhānulepana­priya kha kha khāhi khāhi khāhi huṁ | nṛtya nṛtya | raktāpuṣpārcita­mūrti samayam anusmara | bhrama bhrama bhrāmaya bhrāmaya bhrāmaya | lahu lahu mā vilamba | sarva­kāryāṇi me kuru kuru | vicitra­rūpa­dhāriṇe tiṣṭha tiṣṭha huṁ | sarva­buddhānujñāta svāhā ||.
n.­339
It is not clear where exactly the direct speech by Mañjuśrī resumes. It may resume here.
n.­340
gzhon nu’i sems su mtha dag ni / bsdus nas yongs su bzhad par bya Tib. The first two lines of the Tibetan verse differ markedly from the extant Skt. and translate as, “In short, everything is explained to be / The mind of the youthful one.”
n.­341
Skt.: oṁ vikṛtagraha huṁ phaṭ svāhā ||.
n.­342
skrag par byed pa dang / Tib. The Tibetan adds this phrase, which translates as, “make it panic.”
n.­343
Skt.: oṁ brahma su­brahma brahma­varcase śāntiṃ kuru svāhā ||.
n.­344
Skt.: oṁ garuḍa­vāhana cakra­pāṇi catur­bhuja huṁ huṁ samayam anusmara | bodhisattva ājñāpayati svāhā ||.
n.­345
zhi ba’i don ni myur byed yin/ Tib. The Tibetan translates as, “He will promptly accomplish peaceful aims.”
n.­346
’byung po rnams ni rnam ’jig cing / /khyab ’jug gzugs kyi lus can yin/ Tib. The precise meaning of this line is unclear in both the Skt. The Tibetan translates as, “He frightens off all spirits and / Takes the embodied form of Viṣṇu.”
n.­347
Skt.: oṁ mahā­maheśvara bhūtādhipati vṛṣa­dhvaja pralamba­jaṭā­makuṭa­dhāriṇe sita­bhasma­dhūsarita­mūrti huṁ phaṭ phaṭ | bodhi­sattva ājñāpayati svāhā ||.
n.­348
mdung rtse gsum Tib.
n.­349
Skt., oṁ śakuna mahā­śakuna padma­vitata­pakṣa sarva­pannaga­nāśaka kha kha khāhi khāhi | samayam anusmara huṁ | tiṣṭha | bodhi­sattva ājñāpayati svāhā ||.
n.­350
It is not clear if this is a mudrā called the great, or perhaps the “great five-crested mudrā” that can also be called, as the text specifies later, the “great mudrā.”
n.­351
There is a play on words in the Skt., as the name of this garuḍa, Vainateya, is derived from the word which means “to guide” (vi + nī). This play on words is lost in the Tibetan translation, which uses the common translation for garuḍa, nam mkha’ lding.
n.­352
nga yis chos ga rab ’byam pa dang / mdo dag kyang ni bstan pa yin/ D. The Tibetan following D translates as, “I have taught these in the extensive manuals / As well as in the sūtras.”
n.­353
srung ba Tib.
n.­354
bshad Tib.
n.­355
Those “of the ten powers” are the buddhas.
n.­356
sarvasattvāḥ om. Tib.
n.­357
’phags pa’i dkyil ’khor bzang po de grub pa’i gnas skabs la gnas pa ’jam dpal gzhon nur gyur pas gzigs nas Tib. In the Tibetan, Mañjuśrī is the subject who beholds the gathered assembly. The Tibetan translates as, “After being surveyed by Mañjuśrī, the divine youth, who was present on the occasion for practicing this noble, excellent maṇḍala.” The word “samaya” seems to be translated as “occasion.”
n.­358
samayam om. Tib.
n.­359
samayaḥ om. Tib.
n.­360
dkyil ’khor dam pa Tib.
n.­361
dkyil ’khor Tib.
n.­362
mi rnam kyi dkyil ’khor bstan par bya ste / de bzhin gshegs pa rnams yongs su mya ngan las ’das na’ang / sems can rnams gang du yang dag par zhugs na / ’jig rten dang ’jig rten las ’das pa’i sngags thams cad ’grub par ’gyur ro/ D. The Tibetan differs significantly from the Sanskrit and translates as, “I will teach a maṇḍala suitable for humans. Even though the tathāgatas are liberated, it is that [maṇḍala] wherein beings enter and become accomplished in all worldly and transcendent mantras.”
n.­363
mgon po Tib.
n.­364
sa steng khyod kyi dkyil ’khor byed/ Tib. The word “created” (byed) was supplied from the Tibetan.
n.­365
sngags la dad pa med par ni/ Tib.
n.­366
This line is omitted in the Tib.
n.­367
ma rungs dam tshig mi bstan to/ Tib. Immediately following this line the Tibetan includes a line not present in the Skt. that translates as, “Thus the samaya should not be taught to those who are unsuitable.”
n.­368
rab ’byam D.
n.­369
mi rnams smos kyang ci zhig dgos/ Tib.
n.­370
It is not clear whether the subject here is the hypothetical practitioner or the “maṇḍala master” mentioned in the next paragraph. Some actions in the maṇḍala procedure described here are clearly attributed to the master, and some, later on, to his assistant (anusādhaka) or other people. The text also mentions the master’s helpers (sahāyaka) as recipients of protection ensuing from the performance of the ritual.
n.­371
rgya mtsho’i ngogs dang nye ba’i gring khyer chen po’i byang shar phyogs du D. Here the Tibetan translators seem to have read or interpreted a slightly different syntax than is apparent in the Skt. The Tibetan translates as, “or to the northeast of a city that lies close to the shore of the sea.”
n.­372
Tib. omits this reference to the measurements of the ritual ground.
n.­373
Om. Tib.
n.­374
The five products of the cow are cow dung, urine, milk, curd, and ghee.
n.­375
The word “safeguards” (srung) has been supplied from D.
n.­376
It is not completely clear whether this should be one of the three types of maṇḍala described earlier, or a maṇḍala that is a combination of all three. However, the context further on seems to indicate that we are dealing here with the latter.
n.­377
As above, Lord of Wrath is Yamāntaka, here equated with his mantra.
n.­378
de bzhin du dbus kyi gnas su nang du yang zung bzhir bya’o / Tib. The Skt. suggests that one draws two concentric squares, one larger than the other, to delimit the intermediate and inner parts of the maṇḍala. The Tibetan translates as, “In this way one should create a square within the central space.”
n.­379
rang gi rig pa rtsa ba’i sngags Tib. The translation “the root mantra of his own vidyā” is based on the Tibetan, as the Skt. grammar is unclear.
n.­380
The details and sequence of this procedure are unclear. The Skt. seems to say that he sits on a bundle of kuśa grass, but the context would rather suggest that he takes this bundle and surrounds the maṇḍala with the grass.
n.­381
ku shas Tib. The phrase “with kuśa grass” has been supplied from the Tibetan.
n.­382
The last sentence hardly makes any sense; however, the reading gār (accusative plural of go (“cow”)) is corroborated by the Tibetan ba rnams.
n.­383
Possibly the six-syllable heart mantra of Mañjuśrī (oṁ vākye da namaḥ) is meant.
n.­384
The translation follows the Tibetan here because the Skt. grammar is unclear and could be corrupt. The Skt. grammar suggests that the powder is incanted twice, first with the “six-syllable mantra” (whichever one is meant), and then with the heart mantra (again, without specifying which heart mantra).
n.­385
“In the four quarters” possibly suggests that each group of the fourfold assembly has its own quarter.
n.­386
Also known as the Samādhi­rāja­sūtra. See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Toh 127), 2018.
n.­387
See Peter Alan Roberts, trans., The Stem Array (Toh 44-45), 2021a.
n.­388
See Peter Alan Roberts, trans., The Sūtra of the Sublime Golden Light (1) (Toh 555), 2023.
n.­389
“In order to listen to the Dharma” om. Tib.
n.­390
zangs Tib. The Tibetan adds “copper” (zangs) to this list of materials.
n.­391
The maṇḍala is not exactly “drawn,” but rather traced on the ground with lines of colored powders.
n.­392
“One which has awakening as its goal and invariably leads to such,” om. Tib.
n.­393
nyung zhing dkyil bsdud dkyil ’khor ni / /mdor bsdus nas ni bstan pa yin D. The Tibetan reflects the Sanskrit *alpa (“minor”) in place of kalpa (“ritual”).
n.­394
This passage, versified in Skt., is rendered as prose in the Tibetan.
n.­395
The word “seal” (verb) is being used, as the word mudrā itself means “seal” (noun).
n.­396
’khor bar pad+ma’i ze ba ’dra ba/ Tib. The translation of the last clause (“its rim…”) was informed by the Tibetan where puṣkara seems to be translated as “anther.”
n.­397
mtho gang tsam Tib. The Tibetan mtho gang tsam refers to the length from the tip of the index finger to the tip of the thumb.
n.­398
me lha Tib. “The fire deity” has been supplied from the Tibetan.
n.­399
In place of “the root mantra or the six-syllable heart mantra,” the Tibetan has “the six-syllable root mantra or the heart mantra.”
n.­400
rtsa ba’i sngags ’bru drug pa’am snying pos Tib. The Tibetan translates as, “root mantra or the single-syllable heart mantra.”
n.­401
bdag nyid dang ri mo mkhan yang rtse gcig par byas nas sbyin sreg byed du gzhug go/ Tib. In the Tibetan the maṇḍala master and the skilled painters “one-pointedly perform ritual oblations.”
n.­402
sngar bstan pa’i bdug pas bdugs nas Tib. The Tibetan does not mention any mantra and instead translates as, “make an incense offering as described above.”
n.­403
Om. Tib.
n.­404
tshon gyi phye ma blangs nas sku’i gzugs kyis bcad pa la/ ri mo mkhan gyis yongs su rdzogs par bya’o/ D. The Tibetan for this passage translates as, “He should pick up the colored powders, outline the image, and have the painters complete it.”
n.­405
One probably places the seeds in a bowl and covers them with another bowl. The phrase used here, śarāvasampuṭa (“the space between [two] bowls”), seems to be used interchangeably with śarāvadvaya (“two bowls”), or śarāvadvayena sampuṭī­kṛtya (“enclosing [it] with two bowls”).
n.­406
khros pas yungs kar kham phor nas phyung la chang par bcangs te lan bdun spyin sreg byas pa D. The Tibetan adds an additional detail that translates as, “[he] should wrathfully take the mustard seed from the earthen vessel, place it in alcohol, and perform seven oblations.”
n.­407
lan lnga chang pa nas sbyin sreg byas Tib. Here again the Tibetan adds that this is an oblation of alcohol.
n.­408
bgegs tha mal pa Tib. The Tibetan calls them “ordinary obstacle makers.”
n.­409
ston ka’i ’dam bu Tib. The Tibetan variant for the Skt. śaratkāṇḍa translates as, “autumn reeds.”
n.­410
gser gyi cod pan Tib. The Tibetan translates as, “golden crest.”
n.­411
Om. Tib.
n.­412
Om. Tib.
n.­413
This detail is obscure.
n.­414
gtsug tor gyi rgyal mo Tib. “Uṣṇīṣarājñī” is confirmed by the Tibetan. The Skt. reads uṣṇīṣarājā, which seems to be a feminine BHS derivation from uṣṇīṣarāja. A derivation of this kind is attested also in the Amogha­pāśa­kalpa­rāja, where we have the form vidyārājā (feminine), derived from vidyārāja (masculine). The feminine form is required by the context and is made plausible by 35.­215, where the female form uṣṇīṣā (“uṣṇīṣa [queen/goddess]”) is used as an epithet for Locanā and other goddesses.
n.­415
nor bzang dang / Tib. The Tibetan here seems to be translating *Maṇibhadra, which could simply be a translation choice, as maṇibhadra is close in meaning to sudhana.
n.­416
blo bzang po Tib. The Tibetan reflects the Sanskrit *Sumati.
n.­417
“Passed down by the tradition” om. Tib.
n.­418
de bzhin du lho phyogs su bcom ldan ’das shAkya thub pa dang rang sangs rgyas gnyis ni/ ri spos kyi ngad ldang ba la bzhugs pa bri bar bya’o/ Tib. The Tibetan translates as, “Blessed Śākyamuni and two pratekabuddhas should also be depicted in the southern quarter seated on Gandhamādana mountain.” This is likely a misreading of the Skt. source for the Tibetan translation.
n.­419
bzla ba Tib. In place of “forms” (rūpa), the Tibetan reflects the reading “recitations” (japa) found in one of the two Skt. manuscripts.
n.­420
Depending on which manuscript is followed, this invocation could also be translated as, “Whatever hosts of vidyā beings are known to [belong] in this [area of the maṇḍala], may they all be gathered here.”
n.­421
bcom ldan ’das yum mA ma kI Tib.
n.­422
“Image” om. Tib.
n.­423
Usually known as Cakravartin, here he is called Cakravartyuṣṇīṣa for the sake of consistency with the other names ending in -uṣṇīṣa in this list.
n.­424
ral pa’i cod pan ’chang ba Tib. The Tibetan interprets the compound jaṭā­makuṭa­dhārī not as “wearing a diadem on his topknotted hair,” but as “wearing a crown of matted hair,” which is also grammatically possible in the Skt.
n.­425
The five locks of hair are a distinguishing feature of Mañjuśrī.
n.­426
This refers to the lotus on which Mañjuśrī sits.
n.­427
Four of the colors are probably assigned to the four directions respectively, with the fifth shining in the center.
n.­428
It is not clear what an “earth vajra” (bhūvajra) is.
n.­429
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).
n.­430
dkyil ’khor kun nas sgo bri bar bya’o/ /sgo dag ni rgyab kyis lta na dang / ’jug na ni mdun gyis blta bar bya’o/ Tib. The Tibetan translates as, “Depict gates on each side of the maṇḍala. Depict the gates as if viewed from behind but / Depict the gate at the entrance as if viewed from the front.”
n.­431
The Skt. translates literally as, “slightly broken.” The meaning is not clear.
n.­432
de bzhin du mthar gyis gnod sbyin ma chen mo ’phrog ma yang bri’o/ Tib. The Tibetan omits the majority of detail that we get in this line in the Skt. and simply translates as, “Next in the sequence, draw the great yakṣiṇī Hārītī.”
n.­433
dka’ zlog ma kha dog D. The Tibetan omits the specific color of Umā’s complexion.
n.­434
In this context, Viṣṇu should perhaps be taken to be one of the eight vasus, as he is regarded as the chief among them.
n.­435
The text doesn’t make it clear which deities in particular should be represented by their mudrās‍—possibly the ones from the previous list, starting from the grahas.
n.­436
slob dpon bdag nyid phyi rol du byung nas dkyil ’khor de la g.yas phyogs su bskor ba byas te/ D. The Tibetan adds this line that translates as, “Then the master, who is outside of the maṇḍala, gets up and circles the maṇḍala to the right.”
n.­437
This paragraph is very unclear both in the Skt. and Tibetan. It is not clear whether the Skt. saṃkṣepatas, translated here as “in short,” means that the previous section about the three maṇḍalas is now being summed up (this is made implausible by the fact that the pantheon of deities described next differs somewhat in composition), or whether saṃkṣepatas is meant to introduce a shorter variant of the same maṇḍala rite (it doesn’t really seem to be shorter), or perhaps two different maṇḍala rites are mixed together because of redactional confusion.
n.­438
“To the right” om. Tib.
n.­439
“To the left” om. Tib.
n.­440
’jam dpal gyi sgo gnyis pa’i sgo’i drung du ni smin drug gi bu D. The Tibetan reduces the name Kārttikeya-Mañjuśrī to just Kārttikeya, and says that Kārttikeya stands “near the second gate, Mañjuśrī’s gate.”
n.­441
The Tibetan locates Vibhīṣaṇa in the neem tree, though that association makes little sense, both in terms of the Skt. syntax and because it is yakṣas, rather than rākṣasas, that traditionally dwell in trees.
n.­442
“Arranged in the proper order” om. Tib.
n.­443
g.yas dang g.yon gyi phyogs su D. It is unclear whether this is meant to be from right to left, or perhaps alternating between right and left. The Tibetan translates as “to the left and the right,” which suggests that each mudrā is painted on both sides of each gate.
n.­444
spyi blugs dang / D.
n.­445
All these symbols have their corresponding hand gestures; here, however, they are the symbols drawn in the maṇḍala.
n.­446
While the maṇḍalas described so far were concentric, with each successive one extending beyond the preceding one and forming a new maṇḍala zone, this maṇḍala and the seven that follow seem to be depicted outside of the central series of concentric maṇḍalas.
n.­447
shar phyogs su ni dkyil ’khor gzhu’i dbyibs can byas te bzhag la kun nas ’bar ba’i pad+ma’i phyag rgyas mtshan pa’o/ /lho phyogs su ni dkyil ’khor zur gsum pa byas te kun nas ’bar ba’i lhung bzed kyis mtshan pa’o/ D. The Tibetan reverses the mudrās in these two directions and translates, “Draw a bow-shaped maṇḍala in the east that is marked with the symbol of a lotus radiating a blazing light. Draw a triangular-shaped maṇḍala in the south that is marked with a bowl radiating a blazing light.”
n.­448
nub phyogs su ni dkyil ’khor kun nas zlum por byas te/ Tib. The Tibetan translates as “Draw a circular maṇḍala in the west,” with no mention of it being “made entirely of light.”
n.­449
lho nub mtshams su ni dkyil ’khor gzhu ’dra ba bya ste Tib. The Tibetan translates as, “Draw a maṇḍala shaped like a bow in the southeast.”
n.­450
It is not clear what kind of kingship is meant.
n.­451
tshul khrims dang ldan pa’i dge slong dang dge slong ma dang / D. The Tibetan associates the modifier “disciplined” (śīlavantaḥ, tshul khrims dang ldan pa) with the next group and translates as, “disciplined monks or nuns.”
n.­452
ga pur dang gur gum dang li shi la wang ga’i dri zhim pos dri zhim par byas pa/ D. The Tibetan makes no reference to the mouth or face and translates as, “they should perfume themselves with the sweet fragrance of camphor, safron, and clove.”
n.­453
dus mtshams las rgyal ba’i dkyil ’khor gyi phyi rol de nyid du ha cang yang mi nye ha cang mi ring bar gzhag par bya’o/ D. The line that translates as, “outside the maṇḍala Victorious over the Divisions of Time, not too far…” was reconstructed partially based on the Tibetan and remains very unclear.
n.­454
rgyab kyis phyogs pa ma yin pas D. The Tibetan translates as “so that his back does not face them.”
n.­455
chu legs par gtsang sbra byas pa dang / srog chags med pa Tib. The Tibetan translates as, “with water that is exceedingly clean and free of living creatures.”
n.­456
This passage is rendered in prose in the Tibetan.
n.­457
de bas na sngar bshad pa’i cho gas spyan drang bar bya’o/ Tib. The entire passage from “Then” until “divine youth” is omitted in the Tibetan, which translates as “Then he should summon [the deities] using the previously described rite.”
n.­458
’bras sA lu’i chan zho dang bcas pa dang sbrang rtsi dang ldan pa’i ’o thug khyad par can gyis nye bar sbyar ba’i mar la btsos pa’i snum khur gyi ’breng bu la sogs pa dang / kaN+Da la sogs pa’i bza’ ba thams cad ni de bzhin gshegs pa rnams la dbul bar bya’o/. Some of the Skt. terms in this list of articles, such as aśoka (“free from sorrow,” omitted in the translation here), are problematic. The Tibetan translates as, “He should offer all kinds of foods such as rice porridge with yogurt, braided cakes fried in butter that have been prepared with a special milk porridge containing honey and the like, as well as candied sugar and the like to the tathāgatas.”
n.­459
mar gyis gang ba dang tsan+dana gyi thang chu sbrang rtsi’i snying po dang ’o mar btsos pa’ bza’ ba ni Tib. The Tibetan translates as, “dishes that are filled with butter as well as sandalwood resin and concentrated honey cooked in milk.”
n.­460
“The gods” om. Tib.
n.­461
The Skt. term garbhoktāraka in this list could not be identified. The Tibetan transliterates the term, which does not help to identify it.
n.­462
’phags pa dang ’phags pa ma yin pa’i lha thams cad la Tib. The Tibetan translates as, “to all the noble and ordinary gods.”
n.­463
The Skt. translates as, “mantras,” and the Tibetan translates as, “deities.” Both seem doctrinally correct, as a deity is equated and identified with its mantra.
n.­464
The Skt. translates as, “mantras,” and the Tibetan translates as, “deities.” A deity is normally equated and identified with its mantra.
n.­465
Again, the Skt. translates as, “mantras,” and the Tibetan translates as, “deities.”
n.­466
It is not clear which procedure this verse refers to.
n.­467
spyan ras gzigs la gang gsungs dang / /gang gsungs phyag na rdo rje la/ /rang rang gi ni sngags dag gis/ /sngags spyod don du bsgrub pa’o/ /cho ga gcig pu blta bya ste/ /rtag tu rjes su mthun par bya/ D. The Tibetan translation of this verse translates as, “One can accomplish the goal of mantra practice / That was taught for Avalokiteśvara / And that was taught for Vajrapāṇi / Using their respective mantras. / This ritual is considered unique, / So one should always follow it.”
n.­468
gtsor mthun pa’i bya ba byas te Tib. The Tibetan translates as, “performing the rite with the best.” The Tibetan does not include an equivalent of the Skt. term for “food” (nivedya) and it appears to read the Skt. term “best” (*pramukha) here in place of the extant Skt. pradāna.
n.­469
’byung po thams cad pa’i gtor ma rgya cher gtong bar bya’o/ Tib. “Extensive” is recovered from the Tibetan because of the Skt. lacunae.
n.­470
It is not clear whether it is their own accomplishments, or those of ordinary beings.
n.­471
dge ba’i rtsa ba bla na med pa’i byang chub kyi snying po gnon par bya ba dang / Tib. The Tibetan translates as “who possess the root of virtue and will ascend the seat of unsurpassed awakening.”
n.­472
It seems that the initiands spoken of here are not the same as the ones in the previous paragraph. It is also possible that the order of contents has been altered because of redactional corruptions.
n.­473
“Wish to enter the maṇḍala” om. Tib.
n.­474
Skt. tantra. It is unclear what kind of threads. Tantra basically means “warp,” but if all the warp was pulled out, the cloth would disintegrate.
n.­475
“Hairs removed” probably refers to the shearing off of the fine fibers from the surface of the cloth, which would have been the regular practice with handloomed cloth.
n.­476
rtsa ba’i sngags kyis lan gzum bzlas te/ Tib. The Tibetan translates as, “incanted with the root mantra three times.”
n.­477
lo gsum gnas lo bcu drug pa’i bar Tib. In the Tibetan this sequence is reversed. It states that the procedure should begin with those three years of age and conclude with those who are sixteen.
n.­478
The five locks of hair worn at the forehead are a distinguishing feature of Mañjuśrī.
n.­479
gtsug phud gcog gis nye bar mdzes pa’am/ gtsug phud gsum gyis nye bar mdzes pa skra dang ldan pa/ D. The Tibetan translates as, “adorned with either a fivefold topknot of hair, a single topknot, or a threefold topknot.”
n.­480
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).
n.­481
lhag ma ni spang bar bya’o/ Tib. The phrase “the remaining ones should be omitted” is a translation of the Skt. that has been emended based on the Tibetan. The Skt. variant, “should be served and discarded,” doesn’t seem to fit into the context of the passage. The Skt. sevyā varjyā was therefore emended to śeṣā varjyā.
n.­482
“Bow their heads to the master” om. Tib.
n.­483
The lacunae in the Skt. indicate that there should be another term or group of terms before the word “master.”
n.­484
dkyil ’khor la blta zhing / dang por re zhig rig pa’i dbang bskur ba byin te phyag rgya chen po gtsug phud lnga ’ching du gzhug par bya’o/ D. Because of the lacunae in the Skt., this line has been supplied from the Tibetan.
n.­485
One of the two bowls is used as the lid.
n.­486
dkyil ’khor gyi nang du Tib. Because of the lacunae in the Skt., the phrase “inside the maṇḍala” has been supplied from the Tibetan.
n.­487
It was earlier mentioned that this vase was placed in the second maṇḍala, i.e., “outside the [inner] maṇḍala.”
n.­488
He should presumably sprinkle upon him some of the contents of the jar, which include, as described before, precious substances, grains, and rice.
n.­489
Both the Skt. and the Tibetan (which is missing the word “mantra”) are ambiguous. It is not clear what mantra is being referred to as “the same.” Possibly the mantra stored in the earthenware container.
n.­490
gal te de nyid yin na ni rim gyis ’bad pas ’grub par ’gyur ro/ /yang na ci ste gzhan na ni sngags bzlas pa kho nas ’grub par ’gyur ro/ Tib. The translation of the last two sentences follows TMK, which reflects a syntax different from the extant Skt. and probably makes more sense. The extant Skt., which is also supported by the Tibetan, translates as, “If it is the same mantra, they will succeed gradually, after applying effort. If it is another mantra, they will be successful after merely reciting it.”
n.­491
sangs rgyas bcom ldan ’das thams cad kyis gnang zhing / sangs rgyas dang byang chub sems dpa’ thams cad kyis ’jig rten las ’das pa thams cad kyi dam tshig dang / dkyil ’khor dang sngags dang phyag rgya thams cad sgrub pa la byin gyis brlabs par ’gyur zhing Tib. The Tibetan translates as, “He will be authorized by all the blessed buddhas and empowered by all buddhas and bodhisattvas into the practices of the worldly and transcendent samayas, maṇḍalas, mantras, and mudrās.”
n.­492
The ācārya empowerment is an empowerment to the position of a spiritual master (ācārya).
n.­493
sangs rgyas dang byang chub sems dpa’ rdzu ’phrul chen po dang ldan pa thams cad kyis ’jig rten dang ’jig rten las ’das pa thams cad kyi sngags rgyud dag ’don pa dang / dkyil ’khor bri ba dang ston pa dang phyag rgya dang spyod pa ston pa dang rang nyid spyod cing ston par khyod la rjes su gnang zhing brjod par bya ba yang tshe nyid la yin la/ phyi nas skye ba brgyud pa dag la ni sangs rgyas nyid thob par ’gyur ba yin no/ Tib. The Tibetan translates as, “All of the extremely powerful buddhas and bodhisattvas have now authorized you as a teacher who can recite the mantra systems of all mundane and supramundane deities, draw their maṇḍalas, display them, teach their mudrās and conduct, and perform them yourself. You shall attain buddhahood in this lifetime and throughout the succession of your future births.”
n.­494
This verse and the next are rendered in prose in the Tib.
n.­495
lha thams cad yid la byas Tib. The Tibetan translates as “focus on all of the gods.”
n.­496
In the Skt., “yakṣas” is repeated for the second time at this location.
n.­497
me tog gtor te/ tsan+da na dang kur kum gyis bsangs la sngar bstan pa’i cho gas slar gshegs su gsol bar bya ste/ sems kyi thams cad btang ba yin no/ D. The Tibetan translates as, “Strew flowers over them, perform an incense offering of sandalwood and saffron, dismiss them following the aforementioned procedure, and imagine that they have departed.”
n.­498
Since in this case it is listed as one of the three items, the “bali” could be a sacrificial cake similar to a Tibetan gtor ma.
n.­499
These offerings are probably placed upon a float of cupped leaves and allowed to float downstream.
n.­500
sa phyogs de legs par byugs shing ’jam par byas te/ legs par phyag pa byas nas ba lang gi lci bas byug tu gzhug pa’am/ D. The Tibetan translates as, “He should sweep that patch of ground, smooth it over, clean it well, and smear it with cow dung.”
n.­501
’o ma dang / ’bras chan Tib. The Tibetan translates this as two items.
n.­502
“Garland-like” om. Tib.
n.­503
oM dza Tib.
n.­504
grogs po dag ’di ni ’byung po thams cad nyon cig /sngags ’di nyid ni yi ge gcig gi dkyil ’khor gnyis pa’i cho ga thams cad du dgos pa/ D. The Tibetan translates as, “My friends, all you beings, listen up! This single syllable mantra is required for all of the rituals related to its maṇḍala.”
n.­505
dkyil ’khor gru bzhi mnyam pos nye bar mdzes pa/ Tib. The Tib. translates as “The maṇḍala should be adorned with four sides of equal length.” The reference to a “triple maṇḍala” in the Skt. probably refers to a square maṇḍala with three concentric zones. Reference to this triple maṇḍala is omitted in the Tibetan.
n.­506
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).
n.­507
It is not clear which door is meant (possibly the eastern, which is where one would start and finish drawing the symbols, drawing them in lines surrounding the maṇḍala). The Skt. grammar also allows for interpreting the location “outside the door base” as referring only to the “man of youthful appearance.”
n.­508
stong rtsa brgyad Tib. The Tibetan translates as, “one thousand and eight.”
n.­509
Because it is listed here as one of three items, this “bali” could be a sacrificial cake similar to a Tibetan gtor ma.
n.­510
yi ge gcig pa’i sngags kyis ci ltar ’dod par gtor ma dang lha bshos dang mar me dang bdug pa dang spyan drang ba dang gshegs su gsol ba rnams bya’o/ D. The Tibetan translates as, “One can use the one-syllable mantra for whatever one likes, such as offering bali, cakes, lamps, or incense and invoking and dismissing the deities.”
n.­511
Om. Tib.
n.­512
shing a mra Tib. The Tibetan indicates this rite should take place near a mango tree.
n.­513
Both the Skt. and Tibetan texts may have read the term “wife” along with “horses, or elephants” due to a lacuna in the text.
n.­514
chu ’dod pas Tib. The Tibetan translates as, “one who desires water.”
n.­515
yang srin pos zin pa la Tib. The Tibetan translates as, “if he is possessed by rākṣasas again.”
n.­516
tshangs pa’i srin pos N, H; tshangs pa’am srin pos D.
n.­517
lan gsum Tib. The Tibetan says that the water should be incanted three times.
n.­518
It is not clear what “brahmins’ land/place” (brahmasthala) is.
n.­519
The “three diseases” could refer to diseases caused by any of the three humors.
n.­520
It is not clear what kind of crossing is meant, possibly across a body of water, or a crevice, etc.
n.­521
“That destroys rākṣasas” om. Tib.
n.­522
nad thams cad kyis thams cad du btab pa la ni ri’i rtse mor bri bar bya’o/ Tib. The Tibetan translates as, “Draw it on a mountaintop when beset on all sides by all manner of diseases.”
n.­523
bram ze’i ldum ra Tib. The reading “brahmin’s garden,” adopted here from the Tibetan, reflects the Sanskrit *brahma­vāṭikāyām. The extant Skt. brahma­pālikāyām could be a corruption of this term.
n.­524
“Midday” om. Tib.
n.­525
In the Tibetan this line is included in the prose section and not in the verse.
n.­526
This line of verse is omitted in the Tib.
n.­527
skyes pa’am yang na bud med kyang / /thos nas the tshom med byas na/ ci ’dod rnam pa sna tshogs ni/ /thob ’gyur rtag tu phun sum tshogs/ Tib. The Tibetan translates as, “If a man or woman learns this / And performs it without doubt, / They will get whatever they want / And they will always prosper.”
n.­528
Om. Tib.
n.­529
“It also brings complete omniscience” om. Tib.
n.­530
khyod kyi ras ris kyi cho ga rab ’byam sngags thams cad sgrub par byed pa la rab tu ’jug pa mthar gyis ngas bshad par bya’o/ D. The Tibetan translates as, “I will give a thorough introduction to the extensive ritual procedure for your painting that renders all mantras effective.”
n.­531
dkyil ’khor gyis Tib. The Tibetan omits the term master.
n.­532
Skt.: oṁ śodhaya śodhaya sarva­vighna­ghātaka mahā­kāruṇika kumāra­rūpa­dhāriṇe | vikurva vikurva | samayam anusmara | tiṣṭha tiṣṭha | huṁ huṁ phaṭ phaṭ svāhā ||.
n.­533
rigs ngan pa’i skyes gnas yongs su spangs pa/ Tib. The translation of this sentence is based on the Tibetan, as the Skt. seems corrupt. The latter seems to be saying, “Those from a womb [of a woman who is] too dark should not be avoided.” The Tibetan, where the “dark womb” is interpreted as “low caste,” seems to reflect the reading without the negative particle (“should be avoided,” in place of “should not be avoided”). It is also possible that the Skt. could be describing the physical qualities of the girl’s vulva (yoni can mean “vulva” as well as “origin”).
n.­534
dbang po ma mtshang ba med pa Tib. The Tibetan translates as, “Her faculties should be unimpaired.”
n.­535
khug rna med cing sprin dang bral ba Tib. The phrase “fog, and clouds” is taken from the Tibetan. This seems to be a translation of the Sanskrit *nirhāra and *vadala respectively.
n.­536
It is not clear whether this is the “great five-crested mudrā” (cf. 35.­6), or another mudrā.
n.­537
ras bal de dang bu mo de Tib. The Tibetan indicates that the maṇḍala master should sprinkle both the girl and the cotton with the incanted water.
n.­538
Tib. omits the reference to the four intermediate directions.
n.­539
tsan+dana dkar po dang gur gum dang ga pur gcig tu byas pa’i bdug pas bdug par bya ste/ D. The Tibetan translates as, “He should perform the incense offering with incense that contains a mixture of white sandalwood, saffron, and camphor.”
n.­540
sgrub pa’i grogs mchog gi slob dpon gyis sbyin par bya’o/ Tib. The Tibetan translates as, “Or he should have the most advanced master who is his practice assistant offer it.”
n.­541
bud med dang khye’u’am/ bu mo’am skyes pa rnams bcos ma’am bcos ma ma yin pa Tib. The phrase “Women, boys, girls, and men‍—both real and imagined” has been supplied from the Tibetan, filling in the lacunae in the Skt.
n.­542
rgyal ba dang grub pa dang sbyin pa dang byin pa dang khyer cig ces pa dang / dpal dang ’bras bu dang / ’bras bu yod pa dang / cho ga dang brgya byin dang / Tib. The Skt. of this passage is corrupt, and the Tibetan is also unclear.
n.­543
Here this title refers to the person who performs the ritual.
n.­544
“And that his present life will be short” om. Tib.
n.­545
shar ram byang phyogs su phyogs par bzhag la bdag nyid srung ba dang lha la dbul ba’i kha zas zas su sbyin no/ D. The Tibetan translates, “He should place her facing east or north, perform the protection rite on himself, and then offer her food that is fit to be offered to a deity.”
n.­546
kar sha’i grangs Tib. The Tibetan just has “sixteen karṣas,” without any mention of palas.
n.­547
The Tibetan translation starts rendering this material in verse here.
n.­548
de la rab ni bcu drug bya/ Tib. The line that translates as, “The best would be of sixteen units” has been supplied from the Tibetan.
n.­549
phran tshegs las la sgrub pa ni/ /gcig dang lnga ni tha ma’o/ Tib. The Tibetan translates, “For the performance of a minor rite, / It may be the smallest size of five or one units.”
n.­550
The details of the procedure described here are far from clear. It is not even clear whether the select numbers ranging from one to sixteen refer to the units of weight (karṣas or palas), or the number of strands in the thread.
n.­551
The translation of this line is based on the Tibetan.
n.­552
The translation of this line is based on the Tibetan.
n.­553
srog chags yan lag byung ba’am/ D; srog chags yan lag min byung/ Y, K, N, H; The translation of this line follows the Tibetan where prāṇya (in the Skt. phrase āprāṇyāṅga) refers to a living being, but it remains problematic. In D, the phrase āprāṇyāṅga­samutthaṃ is interpreted in the affirmative and translates as, “derived from the bodies of living beings.” The readings from Y, K, N, and H, try to account for the negative verb in Skt. and translate as, “derived from something that is not the body of a living being.”
n.­554
The Tib. indicates that the thread should be “infused” with the substances, not “censed” as attested in the Skt.
n.­555
yongs su bsgo/ Tib. The Tibetan indicates that the thread should be “saturated” with these substances.
n.­556
ma ni smad pa ma yin dang / /’phye bo ma yin skra dkar spangs/ J, C; ma ning smad pa ma yin dang / /’phye bo ma yin skra dkar spangs/ D. The third and fourth pādas of this verse in J and C translate as, “His mother should not be reviled, / He should not be crippled, / And he should not have grey hair.” The third and fourth pādas of this verse in D translate as, “He should not be a eunuch, be reviled / Or be crippled, and he should not have grey hair.” The third pāda of the Skt. appears to be a dittography of the second pāda (“free from coughing and asthma”).
n.­557
Skt. 4.23ab om. Tib.
n.­558
kun gyis bkur ba’i mtshan nyid ldan/ Tib. The Tibetan translates as, “His qualities should be praised by all.”
n.­559
grogs po Tib. “His assistants” has been supplied from the Tibetan.
n.­560
grogs po rigs bzang rab bsngags shing/ /blo ldan bzo ni mkhas pa dang / /shin tu khyad par mchog gyur pa’i/ ras thag bzang la bskul bar bya/ D. The Tibetan translates as, “His assistants should be praiseworthy and of excellent caste, / Intelligent and skilled in weaving. / Request [them to weave] excellent cloth / That is of particularly high quality.”
n.­561
zur bzhir Tib. The Tibetan also notes that the cloth should have four corners.
n.­562
tha ma ni zheng du bde bar gshegs pa’i mtho gang chur ni khru brgyad kyi phyed do/ D. The Tibetan translates as, “The smallest should measure the span between the Sugata’s thumb and index finger in width and be four cubits long.” The ratio of length to width preserved in the Tibetan is highly unlikely, and the Skt. is unclear and possibly corrupt.
n.­563
The “central region” refers here roughly to the area between the Himalayas and the Vindhya Mountains, including the Gangetic plain.
n.­564
The last line of this verse is a bit of a mystery, as it doesn’t seem to fit the context. The Tibetan, however, corroborates this reading, interpreting it as the period following the Buddha’s parinirvāṇa.
n.­565
ras ris ’grub par gsungs pa yin/ Tib. The Tibetan translates as, “taught the accomplishment of the painting.”
n.­566
The translation of this verse is uncertain. Both the Skt. and the Tibetan are unclear.
n.­567
de la sngags ni gzhug par bya/ Tib. The reading “mantra” is taken from the Tibetan. The Skt. has “tantra.”
n.­568
dpa’ bo chen po ’jam dpal gyis/ /sngags kyi bzlas pa gsungs pa dang / /’das pa’i sangs rgyas mang po dang / /ngas kyang da ltar gzungs pa yin/ Tib. The Tibetan translates as, “Now I too have taught / The mantra recitation that was taught / By the great hero Mañjuśrī / And by many past buddhas.”
n.­569
de nas grub pa pos bzo bo legs par bslab pa’i ri mo mkhan nam/ D. The Tibetan translates as, “Only a skilled painter well trained in his craft by the practitioner.”
n.­570
de nyid kyi sngags kyis lan brgya rtsa brgyad ’khor dang bcas pa la yang bzla ste/ D. The Tibetan translates as, “incant them with the very same mantra, and its associated [mantras], one hundred and eight times.”
n.­571
kha dog pad+ma’i ge sar bzhin du Tib. The Tibetan translates as, “His color is either tawny like the color of lotus filaments.”
n.­572
The interpretation of this mark is uncertain, as such lines painted on the forehead indicate either a follower of Śiva (if the lines are horizontal), or of Viṣṇu (if they are vertical).
n.­573
’dam bu’i mdog ’dra ba Tib. The Tibetan translates as, “autumn reed.”
n.­574
lag pa g.yon na Tib. The extant Skt. witness translates as, cāmara, or “a yak-tail whisk” here, but the Tibetan lag pa g.yon na, which reflects the Sanskrit *vāmahasta (“[in] the left [hand]”), fits the context better.
n.­575
It is uncertain whether the Skt. calana / calanikā actually means “short trousers” (cf. Edgerton). In the Tibetan it is translated with etymological literalness as g.yo ba or “wavering.”
n.­576
The Skt. is very vague here, as it uses the term ākāra, which means “form/appearance,” or sometimes “countenance.” The Tibetan understands this term to refer here to Vajrapāṇi’s apparel.
n.­577
cha byad zhi ba’i bdag nyid Tib. The Tibetan translates as, “with a peaceful appearance.”
n.­578
brag gi tshogs kyis shin tu nye bar mdzes par byas pa/ Tib. The “king of mountains” is Mount Sumeru. The Tibetan translates as, “adorned with a mountain range.”
n.­579
rin po che’i ut+pa las Tib. The Tibetan translates as, “lotuses made of precious stones,” reflecting the Skt. compound ratnotpala°.
n.­580
The Tib. omits everything from “richly bestrewn with flowers” to “sparkling with the colors of precious jewels.”
n.­581
pad+ma’i gtsug gtor Tib. The Tibetan identifies this tathāgata as *Padmoṣṇīṣa.
n.­582
sdug bsngal thams cad zhi bar byed pa’i spyan gyi rgyal po Tib. The Tibetan reflects the Skt. Sarva­duḥkha­praśamanaṃ *Locendraṃ.
n.­583
rang sangs rgyas thams cad kyi ’og du Tib. The Tibetan reading, “beneath,” has been adopted here. The Skt. translates as, “above.” Possibly there is some mix-up, as the maṇḍala becomes asymmetrical at this point‍—an extra row of figures is now being added to the right of Śākyamuni.
n.­584
dman pa Tib. The variant for thie pratyeka­buddha’s name in the Tibetan may reflect the Sanskrit *Mandana.
n.­585
dkar po’i tog Tib. The Tibetan reads Sita and Ketu as one figure, *Sitaketu, which introduces an error in the Tibetan, where we find only seven names in the list of eight pratyeka­buddhas.
n.­586
gzhu Tib. The Tibetan translates as “bow.”
n.­587
So called because of a wolf’s great appetite; here it implies a bulging belly.
n.­588
kha spu ser ba sen mo ring ba mig dmar ba/ Tib. The Tibetan translates as, “He has a yellow beard, long nails, and red eyes,” or perhaps, “He has a beard, long yellow nails, and red eyes.” The Tibetan omits the phrase “prominent fangs.”
n.­589
I.e., Mount Sumeru.
n.­590
The Skt. has the word “tathāgata” after “described,” which doesn’t make sense.
n.­591
ri de yang ’phags pa spyan ras gzigs dbang phyug gi ’og tu bri’o/ Tib. “Below the noble Avalokiteśvara” has been supplied from the Tibetan. The Skt. has “the noble Avalokiteśvara should be,” which seems to be a corruption.
n.­592
ri de yang shin tu mtho ba rin po che pad+ma rA ga’i them skas ’dra ba/ bai DUr+ya’i rang bzhin rtse mo myu gu ’dra ba bri bar bya’o/ D. The Tibetan translates as, “This lofty mountain should be drawn like a staircase of precious ruby with a summit made of beryl that resembles a sprout.”
n.­593
ha cang yang mi sbom ha cang yang mi rgan/ Tib. The Tibetan translates as, “She is neither too fat nor too old.”
n.­594
cung zad lta zhing ’dug pa/ Tib. This translation follows the Tibetan. The Skt. suggests “away from.”
n.­595
’jam pa’i dbyangs can ’od chen ni/ /gzhon nu’ang lha mo ’di la dgyes/ /bgegs rnams thams cad bsal ba’i phyir/ /sgrub pa pos kyang yang dag bkur/ Tib. The Tibetan translates as, “The great splendorous Mañjughoṣa, / The divine youth, delights this goddess. / The practitioner should venerate her / In order to dispel all obstacles.”
n.­596
The Skt. of this half-stanza could also be translated as, “The queen of men should be installed on the canvas / For the sake of protection and prosperity.”
n.­597
His mountain, described a few paragraphs above, is situated below the lotus seat of Śākyamuni and at the feet of Mañjuśrī.
n.­598
’khyil ba che Tib. The Tibetan translates as, “very crooked.”
n.­599
mi bzad khro bo’i ngang tshul can/ /sngags kyi lha dag ’gugs par byed/ Tib. The Tibetan translates as “Violent and with a wrathful disposition, / He summons all of the mantra beings.”
n.­600
“Is referred to as ‘great lord’ ” om. Tib.
n.­601
der ni ras ris gzhag mi bya/ Tib. The Tibetan states that the painting should not be shown to the people described below.
n.­602
yid dag lus ni dag ’jug dang / /rjes su bzlas pa byed pa dang / /sngags rten nyid la rtag brtson pa’i/ /mi rnams grub ’dod smos ci dgos/ D. The translation of this verse follows the Tibetan. The Skt. seems to be repetitive and less sound: “What need to speak of those of pure conduct, / Whose nature is to follow pure conduct? / Those who strive for the mantra accomplishment continually / Will definitely gain the mantra accomplishment.”
n.­603
bskal pa bye bar sangs rgyas la/ /mchod pa’i bsod nams gang yin pa/ Tib. The Tibetan translates as, “The merit one gains by making offerings / To the buddhas for millions of eons.”
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.­606
’jam pa’i dbyangs kyi ras ris ni/ /’bring po mthong bar mi byed pa’o/ Tib. The Tibetan translators appear to have read the BHS paṭasyā darśanā (“seeing the painting”) as paṭasya­adarśanā (“not seeing the painting”).
n.­607
myur du rtogs pa’ang ’grub pa ni/ /bzlas pas thob par byed pa yin/ Tib. The Tibetan translates as, “Realization and accomplishment / Are swiftly attained through recitation.”
n.­608
bud med rnams kyang bu ’thob ’gyur/ Tib. The Tibetan translates as, “Women will have sons.”
n.­609
skye ba gzhan du nges par ni/ /sangs rgyas nyid ni nges thob ’gyur/ Tib. The Tibetan indicates that buddhahood will be attained “in the next life.”
n.­610
de bzhin mchod dang phyag ’tshal dang / Tib. The Tibetan translates as, “Likewise through offering and venerating it.” The Skt. of this pāda may be corrupt.
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.­614
rin po che’i ri la gnas pa/ D. The Tibetan translates as, “Standing on a jewel mountain.”
n.­615
The Skt. aravinda suggests a pink or white variety of lotus.
n.­616
de’i ’og tu sgrub pa po Tib. The Tibetan translates as, “The practitioner should be painted below that.”
n.­617
ri’i stod kyi cha khang pa brtsegs pa ’dra ba bri bar bya’o/ D. The Tibetan translates as, “The upper portion of the mountain should be drawn to resemble a palace.”
n.­618
ras ris kyi kho ra khor yug tu ri’i rnam pas yongs su ’khor ba bri bar bya’o/ D. The Tibetan translates as, “Depict the edge of the painting as surrounded by images of mountains.”
n.­619
The statement implies that similar gods were described before, but it is not clear where in the text.
n.­620
The Skt. kanyasa can mean “smallest,” but also “lesser/inferior.” This term is used to describe paṭa, which can mean both “cloth/canvas” and “painting,” so either of the two translations of kanyasa is correct. To avoid switching between “smallest” and “lesser,” the former translation has here been used throughout this chapter. The Tib. has tha ma (“lesser”) throughout the chapter but chung gu (“smallest”) in the colophon.
n.­621
bskal pa bye bar mi bzad las/ /ras ris mthong ba tsam gyis grol/ D. The Tibetan omits the phrase “whatever evil has been committed or caused to be committed” and translates as, “The terrible karma accumulated over a thousand eons / Will be relinquished merely upon seeing this painting.”
n.­622
sangs rgyas bye ba stong phrag ni/ /mthong ba tsam gyis grol ’gyur te/ /ras ris mthong ba tsam gyis kyang / /de yi mod la grol bar ’gyur/ D. The Tibetan translates as, “Thousands of millions of buddhas / Have become liberated merely by seeing it.” The Tibetan then inserts two lines that are not found in the extant Skt. that translate as, “The very moment one sees the painting/ One is instantly liberated.” These two lines are followed by the text corresponding to Skt. 6.8c–f.
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.­626
de bzhin gshegs pa’i nyi ma’i rigs nub pa dang / sangs rgyas kyi zhing thams cad spangs pa dang / sangs rgyas dang byang chub sems dpa’ thams cad dang / ’phags pa nyan thos dang rang sangs rgyas rnams kyis mun par gyur pa dang / snod kyi ’jig rten rnam par ’jig pa dang ’phags pa’i lam dang / rig pa thams cad dang sngags dang sman dang / nor bu rin po che med pa dang / skye bo dam pa rnams kyis ’jig rten na yongs su ma zin pa dang / sems can gyi khams thams cad ’byung bar ’gyur te/ D. In this passage the Tibetan establishes a different set of verb–subject correspondences than is given in the Skt. The Tibetan translates as, “when the sun of the line of tatāhagatas has set; when all the buddhafields have been abandoned; when all the buddhas and bodhisattvas and the noble śrāvakas and pratyeka­buddhas have descended into darkness; when the vessel of the world has been broken; when the noble path, all vidyās, mantras, medicines, and precious gems are lost; and when one can no longer find holy people in the world and this comes to pass in all realms of beings.”
n.­627
le lo can dang dran pa nyams pa dang / Tib. The Tibetan translates as, “beings will be lazy, they will have poor memory.”
n.­628
The Skt. khaṇḍaka is rather problematic and suggests the translation “prone to cause destruction.” Two different readings are available in the Tibetan translation. D translates as, mi srun pa (“malicious”) while the K and Y read mi srung ba (“unprotected”).
n.­629
log pa’i lta ba skye shing Tib. The Tibetan translates as, “They will generate wrong views.”
n.­630
mtshams med par gzhol zhing shin tu mi bzad pa’i yang shin tu mi bzad pa ’thob pa D. The Tibetan in D translates as, “they will immediately fall into the lower realms and go from one unbearable state to the next unbearable state.” There is no explicit mention of rejecting the Dharma teachings or of going specifically to the Avīci hell.
n.­631
oM bAkye nyar+tha dza ya D. D transliterates the Sanskrit as oṃ vakye 'rtha jaya.
n.­632
oM bAkye she sha swA D. D transliterates the Sanskrit as oṃ vākyeśeśa svā.
n.­633
oM bAkye baM dza ya D. D transliterates the Sanskrit as oṃ vākye vaṃ jaya.
n.­634
oM bAkye niS+The ya D. D transliterates the Sanskrit as oṃ vākye niṣṭheya.
n.­635
oM bAkye daM namaH D. D transliterates the Sanskrit as oṃ vākyedaṃ namaḥ.
n.­636
dam tshig nyams pa dang dam tshig g.yos pa rnams kyi las thams cad byed pa Tib. The translation “involve and activate the samaya” (Skt.: samaya­grastāḥ sampra­calitāḥ) is problematic. The Tibetan translates as, “They are effective for all activities for those whose samaya is corrupted or whose samaya is shaken.”
n.­637
las kyi tshul dang bcas pa la yang dag par gzhol ba la/ Tib. The Tibetan for this line is far shorter than the Skt. and the translates as, “For those who possess a ritual method and have a particular aim in mind.”
n.­638
“In brief” om. Tib.
n.­639
grags pa chung ba Tib. The Skt. alpeśākhya (“insignificant,” “petty”) is rendered as “of little renown” in the Tib.
n.­640
chos spyod pa chung ba D. The Tibetan translates as, “weak in religious practice.”
n.­641
“Fringe” probably refers to the loose threads extending beyond the edges of the cloth that form a tasseled fringe, which could have been a regular feature of handloomed cloth.
n.­642
“Free from hairs” probably refers to the shearing off of the fine fibers from the surface of the cloth, which would have been the regular practice with handloomed cloth.
n.­643
It is not clear how these measurements relate to one another, for example whether this should be “two cubits or four cubits,” or perhaps “two cubits by four cubits”; the translation of this entire paragraph is rather unreliable.
n.­644
“Very white” om. Tib.
n.­645
zla ba yar ngo’i tshes bcwa lnga la D. The Tibetan translates as, “On the fifteenth day of the bright lunar fortnight.”
n.­646
Skt.: oṁ he he bhagavan bahu­rūpa­dhara divya­cakṣuṣe • ava­lokaya • ava­lokaya māṃ samaya­manusmara kumāra­rūpa­dhāriṇe mahā­bodhisattva kiṃ cirāyasi | hūṁ hūṁ phaṭ phaṭ svāhā ||.
n.­647
ras mi dge ba yang ’grub par ’gyur ro/ Tib. In place of “swiftly” the Tibetan has mi dge ba, which translates as, “nonvirtuous.”
n.­648
“On a night augured as favorable by the cries of auspicious birds, at midnight, one should have the painter do the painting. This should be done in a clean place, by a painter who is observing the ritual fast and burning an incense of camphor” om. Tib.
n.­649
“First” om. Tib.
n.­650
g.yon pa seng ge’i gsan la bzhugs pa/ Tib. The words “his left” are absent from the Skt., but the Tibetan makes it clear that it is his left foot (g.yon pa) that rests on the lion seat (seng ge’i gdan).
n.­651
“Charming appearance” om. Tib.
n.­652
de bzhin du ’phags pa kun tu bzang po pad+ma dkar po la gnas pa/ gnyi ga yang de ltar bri bar bya’o/ Tib. The Tibetan translates as, “Like Samantabhadra, he should be standing on a white lotus. This is how both are to be painted.”
n.­653
“White” om. Tib.
n.­654
cha byad dang kha dog snga ma ci lta ba bzhin bri bar bya’o/ Tib. The Tibetan translates as, “their respective complexion and style of dress, as before.”
n.­655
“Wearing garlands” om. Tib.
n.­656
The three forms are those of Mañjuśrī, Samantabhadra, and Avalokiteśvara.
n.­657
ci ltar ’dod pa’i gzugs de bzhin du bri bar bya’o/ Tib. The Tibetan translates as, “Their figures can be drawn however one desires.”
n.­658
dbus su ’phags pa ’jam dpal g.yas du ’phags pa ’jig rten dbang phyug dang / kun du bzang po ci ltar ’dod par nges par bri bar bya’o/ Tib. The Tibetan translates as, “Noble Mañjuśrī should be painted in the middle with Noble Avalokiteśvara and Samantabhadra on either side, in the manner one desires.” There is no mention of “other [forms].”
n.­659
“Mantra deities” om. Tib.
n.­660
In the Tib., this passage is in prose, not verse.
n.­661
In the Tib., this line is also in prose. The versified section begins with the next line of text.
n.­662
dad dang ldan pa’i mi dag la/ /sangs rgyas las ni ’grub ’gyur te/ /sngags rnams thams cad khyad par du/ /dad pa med la mi ’grub bo/ Tib. The Tibetan translates as, “Ritual activities directed toward the Buddhas will work / For those people who have faith, / But mantras in particular / Are not effective for those who lack faith.” The translation of the last two lines is based on the Tibetan because there are lacunae in the Skt.
n.­663
gang yang ’jig rten lha dag dang / /de bzhin ’jig rten ’das pa dag /dad ldan kun la ’grub ’gyur te/ /sdig pa dag dang bral phyir ro/ Tib. The Tibetan translates as, “All of the worldly deities and / The Supramundane deities / Will be effective for all who have faith / Because they are free of misdeeds.” The Skt. syntax is not clear.
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.­666
bdag gi tshig gi nus pa gsal bar mdzad cing / sngags kyi spyod pa’i yon tan grub par mdzad pa ni legs so legs so Tib. The Tibetan translates as, “Good! Good! Please clarify my potent words and bring about the accomplishment of the qualities of mantra practice.”
n.­667
The Tibetan adds “green” to the list of colors.
n.­668
rings pa’i tshul gyis Tib. The phrase “in his beautiful form pleasing to beings” is omitted in the Tibetan. Instead it translates as, “swiftly.”
n.­669
“Blessed” om. Tib.
n.­670
bcom ldan ’das ni rgyu med pa dang / rkyen med par ’dzum pa mi mdzad de/ Tib. The Tibetan translates as, “A Blessed One does not smile without there being a reason and without there being a cause.”
n.­671
tshig gi bye brag Tib. In the Tibetan the Skt. vādya is understood to mean not “music” but “speech” (tshig).
n.­672
I.e., the first one of the four paintings described above.
n.­673
pad+ma dkar po la tsaN+Dana dang gur gum gyis btags te/ D. This translation of the Skt. is informed by the Tibetan.
n.­674
“According to one’s means” om. Tib.
n.­675
sgrub pa pos gur gum dang / tsan+dana gyis btags pa’i tsan+dana dkar po’i me tog mchod yon dbul lo/ Tib. The Tibetan adds a line of text here that translates as, “The practitioner presents a welcome offering of white sandalwood flowers combined with saffron and sandalwood.”
n.­676
rings pa’i tshul gyis Tib. The phrase “in a form pleasing to beings” is omitted in the Tibetan. The phrase that is used in the Tibetan translates as “swiftly.”
n.­677
“And take the painting [into his hands]” om. Tib.
n.­678
sgrub pa pos bris pa’i ras ris kyi mtha’ ma’i phyogs nas ’jigs pa med pas ras ris gzung bar bya’o/ /de nas bzung ba tsam gyis ’phur te/ D. The Tibetan translates as, “Without fear, the practitioner should grasp the edge of the painting on which they are depicted and they will immediately take flight.”
n.­679
“Hundreds of thousands” om. Tib.
n.­680
“Enjoying” om. Tib.
n.­681
byang chub sems dpa’ gzhan lta smos kyang ci dgos/ ’jig rten dang ’jig rten las ’das pa’i sngags thams cad dang / bgegs thams cad kyang ’jig par byed de/ Tib. The Tibetan translates as, “Bodhisattvas, why say more? It can destroy all worldly and transcendent mantras and all obstacles.”
n.­682
Because of the double meaning of the word akṣara, this statement could also be translated as, “only this one is called imperishable.”
n.­683
yi ge gcig gis don thams cad sgrub par byed pa/ bya ba thams cad byed pa/ sngags thams cad gcod par byed pa/ ma rungs pa’i las rnams kyi sdig pa thams cad rab tu ’jig par byed pa/ D. The Tibetan translates as, “This single syllable accomplishes every goal, carries out all ritual actions, nullifies all mantras, and removes all manner of sins related to the actions of wicked beings.”
n.­684
oM n+thI Tib.
n.­685
grogs po dag ’di nyid ni mchog tu gsang ba dam pa las thams cad byed pa/ yi ge gcig pa zhes bya ba rig pa’i rgyal po ’da’ bar bya ba ma yin pa/ sems can kyis thub par dka’ ba ’byung po thams cad kyi bkra shis pa/ sangs rgyas thams cad sgrub par byed pa/ sngags thams cad kyi mnga’ bdag ’jig rten thams cad kyi dbang phyug D. The Tibetan translation in D parses the passage differently and translates as, “Friends, this king of vidyās called One Syllable that is supremely secret and can be employed in all rites cannot be overpowered and is difficult for any being to acquire. It brings good fortune to all beings, accomplishes all buddhas, is the master of all mantras, and is the lord of all worlds.” The equivalent of the phrase “All the lords of wealth” does not appear in the Tibetan.
n.­686
The Skt. grammar of this clause could suggest a slightly different sense: “Whomever [the mantra] touches through [the agency of] the reciter.”
n.­687
ka ra bI ra dkar po’i so shing la/ lan bdun bsngags te Tib. The Tibetan translates as, “If one bites a tooth stick from the white oleander tree that has been incanted seven times.”
n.­688
skyes pa’i rtswa tsha tri ka D. The Tibetan transliteration of the Skt. chatrikā appears to be classified as a type of grass and not a mushroom.
n.­689
rna ba’i nad la ’brug sgrogs pa las skyes pa’i rtswa tsha tri ka zhes bya ba/ glang po che’i rgyab tu reg par byas la/ rang gi lo ma’i nang du btums nas me chung ba la bsregs te shin tu ’jam par byas la/ rgyam tshwa’i phye ma chu dro ’jam tsam dang sprus te lan bdun bsngags pas rna ba bkang ba dang / D. The Tibetan translates as, “If one has ear pain, take a type of grass called chatrika that grows after a thunderstorm and that has been in contact with an elephant’s backside and wrap it in its own leaves. Then, cook it over a low fire until it is extremely soft. Stir in warm water that has been mixed with sea salt, incant it seven times, and fill the ear with it.”
n.­690
Unlike in other recipes in this part, there is no mention here, possibly due to textual omission, that the ingredients should be incanted with the mantra.
n.­691
The Skt. naṣṭa­śalyaḥ puruṣaḥ literally means “lost-splinter person.” A “lost” splinter possibly means a splinter that is completely hidden in the flesh.
n.­692
The Skt. adds at this point “in the roots,” which doesn’t seem to make sense in the context.
n.­693
ldan pa’i nad kyi tshad pas ’khru ba’am/ ’khru ba la D. The Tibetan translates as, “In the case of dysentery or a feverish dysentery resulting from a disease of the two humors.”
n.­694
rtsa ba D.
n.­695
dang ’thungs D. The Tibetan translation in D adds this phrase which translates as, “and drink it.”
n.­696
lan gcig gam gnyis Tib. The Tibetan translates as, “once or twice.”
n.­697
mar bzang po Tib. The Tibetan translates as, “pure ghee.”
n.­698
lo gsum mam lo lnga’i bar du bu btsa’ ba’i dus su khrag ’byung ba’am/ lo du ma’i bar du bu ma chags pa’am/ D The translation of these lines is based on the Tibetan, as the Skt. is not clear.
n.­699
This suggests non-Buddhist mantras.
n.­700
The English name is “sensitive water plant.”
n.­701
shing a la ma bu sa’i rtsa ba’i lo ma dang lhan cig btags nas Tib. The Tibetan translates as, “one should mix the root of the ālambuṣa plant with its own leaves.” However, it is possible that the Tibetan term for “leaf” (lo ma) is a corruption of ’o ma, the Tibetan term for “milk.” This emendation would bring the Tibetan in line with the Skt.
n.­702
mkha’ ’gro ma’i gdon gyis Tib. The Tibetan translates as, “ḍākinī demon.”
n.­703
ci ste sgrub pat ’dod na ni las phran tshegs rnams bya ba ma yin te/ D. The translation of this sentence is based on the Tibetan, which makes better sense in the context. The beginning of this sentence in the Skt. translates as, “If one wants to accomplish minor tasks.”
n.­704
lo ma’i spyil po D. The Tibetan translation in D translates as, “a thatched hut of leaves.”
n.­705
I.e., the best of the three previously described types of painting.
n.­706
dri zhim po’i ’bru mar D. The Tibetan includes a phrase that translates as, “nicely scented oil” between “olibanum oil” and “ghee.”
n.­707
’bum phrag gcig Tib.
n.­708
’bum Tib.
n.­709
’khor de dag dang yang ’di lhan cig tu spyad par ’gyur ro D. The Tibetan includes an additional phrase here that translates as, “and will travel together with of the circle [of vidyādharas].”
n.­710
Om. Tib.
n.­711
Om. Tib.
n.­712
The part “and will be placed on the pinnacle of their victory banners” has been supplied from the Tibetan, as the Sanskrit here is corrupt.
n.­713
’jam dpal yang ’di’i dge ba’i bshes gnyen du ’gyur ro D. The phrase “will become one’s spiritual friend” has been supplied from the Tibetan to fill in the lacunae in the Skt.
n.­714
gzhan yang las kyi sgrub pa po yod de/ Tib. The phrase “There are, however, those practitioners,” has been supplied from the Tibetan, filling in the lacunae in the Skt.
n.­715
dgon pa chen por zhugs te/ gnas gang du pad+ma chen po yod pa’i mtsho dang ldan pa’i ri’i rtse mo gcig tu brten nas/ D. The Tibetan translates as, “One should enter a vast forest and take shelter in a place where there is a mountain peak with a lake in which there are large lotuses.”
n.­716
gnyis pa sgrub pa’i thabs 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.­718
de la zhon nas gang gA’i klung chen por zhugs te D. The Tibetan translates as, “one should board it and enter the great Gaṅgā River.”
n.­719
gang gA’i klung chen po mi dor bar yongs su thad ka’am/ chur phyag par bya’o/ D. The Tibetan states only that the boat should be piloted horizontally across the river.
n.­720
’khor gyi sngags bzung nas/ D. In place of “or yet another mantra,” the Tibetan translates as, “or a mantra of the retinue.”
n.­721
rig pa Tib. The Tibetan identifies this as the “vidyā.”
n.­722
rgya mtsho chen po der phyin pa na sgrub pa pos bsgrub pa’i las brtsam par bya’o/ D. The Tibetan translates as, “When he has reached the great ocean, the practitioner should begin the practice ritual.”
n.­723
’bros par byed do/ D. The Skt. naśyante could mean either “they perish,” or “are lost/gone.” The Tibetan reflects the latter meaning.
n.­724
byang chub sems dpa’i sems dang mthu mnyam par ’gyur/ Tib. The translation “One will become equal in mental power to a bodhisattva” is based on the Tibetan. The Skt. is unclear, but suggests the translation, “One will become a bodhisattva who knows the minds [of beings].”
n.­725
sangs rgyas dang byang chub sems dpa’ dang / rang sangs rgyas dang ’phags pa nyan thos ma gtogs pa/ klu’i rgyal po thams cad dang srin po thams cad dang gnod sbyin thams cad dang / lha thams cad dang lha ma yin thams cad dang / sems can thams cad kyang ’di’i bka’ bzhin byed cing dbang du ’gyur ro/ ’di’i sngags grub pa de dag la yang byams pa’i bdag nyid du ’gyur zhing rjes su dga’ bar ’gyur ro/ /sems can thams cad kyis kyang mi thub pa’i bar du ’gyur ro/ D. The Skt. syntax is not completely clear. The Tibetan translates as, “Not only will the buddhas, bodhisattvas, pratyeka­buddhas, and noble śravakas act on one’s command and come under one’s control, but so too will all the nāga kings and all the rākṣasas, yakṣas, gods, asuras, and all other beings. They will be loving toward and delight in those who have accomplished this mantra so that no being can assail him.”
n.­726
cho ga snga mas yang dag par bzhag pa’i ras ris mdun du gzhag par bya ste/ D. The Tibetan translates as, “They should place them in front of the painting, which should be set up following the aforementioned procedure.”
n.­727
sangs rgya bcom ldan ’das rnams la mchod pa dang bsnyen bkur byed par mngon par dga’ bar ’gyur zhing / Tib. The Tibetan translates as, “One will delight in worshiping and serving the blessed buddhas.”
n.­728
The “twice born” are the members of the three higher castes in the four caste system.
n.­729
chu bo gang gA’i ’gram dan ni/ D. The Bhāgīrāthī, which is one of the headstreams of the Gaṅgā, is simply rendered into Tibetan as the Gaṅgā.
n.­730
sin+du nar ma dA nang dang/ D. The Tibetan appears to omit the “Oxus” river.
n.­731
Sitā is another name for the Gaṅgā.
n.­732
I.e., the bodhisattvas.
n.­733
The phrase “those with the ten powers” is an epithet for the buddhas.
n.­734
rgya yul che dang li yul dag Tib. Here the Tibetan adds Khotan (li yul) to the list.
n.­735
nai ka sha dang cho ’phrul bstan/ D; ne ka sha dang cho ’phrul bstan/ N. The Tibetan identifies the place as *Naikaśa or *Nekaśa.
n.­736
sngags bzlas mngon par ’dod pas bya/ Tib. “With great yearning” has been supplied from the Tibetan. The Skt. translates as, “all around” (samantataḥ).
n.­737
tshul khrims spyod cing shin tu dben/ Tib. The Tibetan omits “be truthful,” and instead translates as, “remain in seclusion.”
n.­738
sngags spyod pa la dga’ ba yi/ D. The Tibetan translates as, “Taking delight in the mantra practice.”
n.­739
sems can sdig sbrul la sogs pa/ ’spangs pa’i sa phyogs ’dod pa yis/ D. The Tibetan translates as, “One desiring a place that is free / From crawling creatures and the like.”
n.­740
sngags rig sngags ni brten byas na/ sbyor ba thams cad rab tu ’grub/ N, H; sngags rig sngags ni rten byas na/ sbyor ba thams cad rab tu ’grub/ Y, K; sngags rigs sngags ni brten byas na/ sbyor ba thams cad rab tu ’grub/ D. Following the reading in N, H, Y, and K, the Tibetan corresponding to Skt. 10.34ab translates as, “The mantra adept should rely on the mantra / And accomplish every application.” The Tibetan translation omits the next seven and a half verses (Skt. 10.34cd–41) and begins to correspond to the Skt. once again at Skt. 10.42 (mahā­śmāśānāny etāni), where the Tibetan for this line (gzhan yang dur khrod chen po ni) reflects the possible variant *mahā­śmasāne punarapi.
n.­741
The Skt. text of this line is lost.
n.­742
The Skt. text of the remaining part of this line is lost.
n.­743
This is an epithet for the Gaṅgā.
n.­744
One word (suvigāṃ) in this line could not be identified.
n.­745
bsten pa Y, J, K, N, C, H; bstan pa D.
n.­746
’on kyang sngags ni bstan pa yis/ /cung zad dus ni bstan pa’o/ /dam tshig tshogs pa’i rgyu ldan na/ /de las gzhan du’ang ’gro bya ste/ D. The Tibetan phrase dam tshig tshogs pa’i rgyu ldan (*samaya­gaṇa­hetunā?) is obscure, and appears to be a variant reading of Skt. 10.44d samaye somagrahe 'travat. The Tibetan might translate as, “However, one may remain for a short time/ In order to teach the mantra. / If one is impelled by a set of samayas, / Then one should go elsewhere.” Alternately, the lines dam tshig tshogs pa’i rgyu ldan na/ de las gzhan du’ang ’gro bya ste/ might be translated as, “If one has a reason (such as accumulating samayas), / Then one should go elsewhere.”
n.­747
bde gshegs mchod rten bzhugs pa yi/ /sa steng dag la rtag tu bsten/ /’jig rten mu stegs thams cad ni/ /lta ba log par ltung ba dang / /gzhan yang stegs su gyur pa rnams/ sngags rig pas ni rtag tu spang / D. The Tibetan for Skt. 10.46–47ab translates as, “One should always stay close to places / Where there are caityas of the Sugata. / The mantra master should always avoid / All manner of worldly heretics/ Who have fallen into false views and / Reside at other holy sites.”
n.­748
dad cing mos pas sgrub pa’i thabs kyis lam dam pa brtsam par bya ste/ D. The Tibetan translates as, “One should embark on the supreme path of the practice method with faith and resolve.”
n.­749
ras chen po Tib. In place of “superior,” the Tibetan has “large.”
n.­750
The Tibetan corresponding to Skt. 10.53 suggests that the Tibetan should be read as “peahen” even though no gender is indicated here.
n.­751
ga pur dang tsan+dana gyi dud pa bsregs la/ Tib. The Tibetan translates as, “camphor and sandalwood.”
n.­752
de nas nyi ma shar ba’i dus su lha’i rang bzhin gyi rma bya ni rma bya chen po’i rgyal mor ’gyur ro/ Tib. The Tibetan translates as, “Then, at sunrise, the peahen with the nature of a deity will become the great queen of peahens.”
n.­753
bar gyi bskal pa drug cur ’tsho bar ’gyur ro/ Tib. One eon of Manu equals seventy-one “great eons.” The Tibetan translates as, “One will live for sixty intermediate eons.”
n.­754
“Clay from a riverbank” om. Tib.
n.­755
“Rudrākṣa beads” om. Tib.
n.­756
Om. Tib.
n.­757
de dag thams cad pa’i rnam lngas bkrus pa’am/ chus gtor ba tsam byas la D. The Tibetan translates as, “smear them all with the five products or sprinkle them with water.”
n.­758
cho ga’i rgyal po sgrub pa’i thabs kyi sngags ma gtogs pas/ D. The part “with the exception of the mantras employed in subsidiary practices” could be corrupt. The Tibetan translates as, “with the exception of the mantras of the sādhana of the king of rites,” which seems to be even less plausible.
n.­759
mtshon dang yo byad dang sems can Tib. The Tibetan translates as, “weapons, implements, or beings.”
n.­760
“Venerable” om. Tib.
n.­761
“Lightning” om. Tib.
n.­762
The phrase “live in a divine palace made of precious jewels and gems” is partially informed by the Tibetan. The Skt. is unclear, but it could translate as, “wear divinely splendid jewels and gems.”
n.­763
lha’i nor bu rin po che’i gzhal med khang la spyod pa dang gzhon pa gang sngar yongs su brtags pa sa’i rang bzhin grub na/ de nyid ’dir mthu chen po dang ldan par ’gyur te/ Tib. The meaning of this sentence in the Skt. is unclear. Possibly the abilities of the particular bird or animal previously crafted as a conveyance will be magically enhanced. The Tibetan treats the final line of Skt. 10.55 and the opening line of Skt. 10.56 as a single, continuous sentence.
n.­764
gzhan gyi sngags ’gugs par byed pa grub pa rnams kyi brten pa’i gnas su gyur pa/ D. The meaning in the Skt. is again not very clear. The Tibetan translates as, “it will become a place that provides a basis for all of the siddhis and attracts the mantra beings of others.” Alternately, the Tibetan might translate as, “it will become a place of refuge to all of the siddhas and will attract the mantra beings of others.”
n.­765
sems can thams cad zil gyis gnon cing mchod par yang ’gyur ro/ Tib. The Tibetan translates as, “One will overpower all beings and be venerated by them.”
n.­766
stobs bcu dang / byang chub sems dpa’i sa nges par thob par ’gyur te/ Tib. In this line the Tibetan repeats the content of previous lines and translates as, “[One will] certainly attain the ten powers and the bodhisattva levels.”
n.­767
mdor na las dam pa thams cad gnas dam pa dag tu gnas nas/ ras ris dam pa dag gi mdun du mchod pa dam pa la mngon par dga’ bas las dam pa gzhan dag kho na bya’o/ Tib. The meaning of the last two sentences in the Skt. is not clear. The Tibetan translates as, “In short, having maintained all the supreme rites at the supreme places, one delights in the supreme worship in front of the superior painting. Only then should one engage in the other supreme rites.”
n.­768
chos kyi sprin las byung ba’i sngags bzang po la ’jug pa nyid kyi phyir dang / Tib. The Tibetan translates as, “to engage the excellent mantra produced from The Cloud of Dharma.”
n.­769
sngags kyi thabs sgrub pa’i cho ga rab tu gsang ba nyid kyi phyir dang / Tib. The Tibetan translates as, “for the sake of the secret rite used to accomplish the mantra.”
n.­770
sangs rgyas dang byang chub sems dpa’ thams cad dang rang sangs rgyas dang ’phags pa nyan thos kyi bdag nyid chen po ’byung ba nyid kyi phyir/ D. The Tibetan translates as, “and to produce those with the greatness of all the buddhas, bodhisattvas, pratyeka­buddhas, and noble śrāvakas.”
n.­771
At this point, the Skt. inserts a sentence nearly identical to the preceding one, possibly due to a scribal error.
n.­772
“Swiftly” om. Tib.
n.­773
sngar bshad pa la rjes su ’jug par bya’o/ Tib. The Tibetan translates as, “according to the instructions previously explained.”
n.­774
khyod kyis bstan pa’i cho ga shes pa/ Tib. The Tibetan translates as, “knows the rites you have taught.”
n.­775
yid gzhungs pa dang ldan pa/ Tib. Here the Tibetan adds “intelligent.”
n.­776
sems can thams cad la sems mnyam pa dang / snying rje dang ldan pa dang tshul khrims dang ldan pa dang / Tib. The Tibetan translates as, “be equanimous toward all beings, compassionate, and disciplined.”
n.­777
snga ma nyid du rig pa goms par byas pa dang / Tib. The Skt. of the last clause is rather obscure. In place of “[he should have completed] the preliminary practice and be knowledgeable,” the Tibetan translates as, “he should cultivate the vidyā[-mantra] as before.”
n.­778
gzugs mdzes pa dang ’dod pa med pa dang / chags med pa dang dpa’ ba dang brtson ’grus brtan pa dang nad med pa ste/ Tib. The Tibetan translates as, “[He should be] handsome, free of desire, and lacking attachment, heroic, persistent, and free from illness.” The phrase “free from hesitation or vacillation” is omitted.
n.­779
“Should be disciplined” om. Tib.
n.­780
sgrub pa po yang de dang mnyam pa ste/ yan lag lhag pa’am ma tshang ba cung zad kyang med pa’o/ Tib. The Tibetan translates as, “The practitioner should be the same as him, having neither additional attributes nor even the slightest lacking.”
n.­781
slob dpon dang lhan cig byang chub sems dpa’ sems dpa’ chen po ’phags pa ’jam dpal gzhon nur gyur pa’i dam tshig la rjes su ’jug par ’tshal na/ Tib. The Tibetan translates as, “I wish to enter into the samaya of the bodhisattva great being, the divine youth Noble Mañjuśrī, with you, master.”
n.­782
The respectful third person is used.
n.­783
“Mantra” om. Tib.
n.­784
go rims ci lta ba bzhin du dam tshig bstan te/ gsang ba’i phyag rgya dang rgyud dang sngags dang las kyang dus ring po nyid nas nges par brtags te/ bsam pa shes nas bstan par bya ste/ sngags la sogs pa’i las rnams kyang thams cad du gzhan du ma yin no zhes cho ga ’di ltar bstan yin no/ Tib. The Tibetan translates as, “Following the proper order, he should teach the samayas. After he has examined him for a long time and knows his intentions, he should teach the secret mudrās, tantras, mantas, and rituals. Then he should say, ‘These are the ritual actions of mantra and the like in their entirety. They are not for others.’ This is how he should teach the ritual procedure.”
n.­785
Four angular cubits (or one angular yoke), as an astronomical angular distance between celestial objects, is the distance of eight degrees (if the Indian angular measures of cubit and yoke corresponded to those used in ancient Babylon).
n.­786
zhib cing mkhas la chog shes dang / Tib. The Tibetan translates as, “He should be refined and have expert knowledge of ritual procedure.”
n.­787
’jig rten na ni yongs su bsngags/ Tib. The Tibetan translates as, “And be widely praised in the world.”
n.­788
sngags grub de bzhin shes nyen can/ Tib. In place of “be protected by it,” the Tibetan translates as, “be skilled in it,” reflecting the Sanskrit *tathādakṣa instead of the extant Skt. tathārakṣa.
n.­789
It is not clear if the Skt. iṅgitajña (Tib. zur tsam gyis go ba) implies ordinary bodily gestures or a secret sign language.
n.­790
The Skt. could also be interpreted as, “He should have performed the recitation [of the mantra] employed at death.”
n.­791
nyung ba’ang yang na mang ba’ang rung / /gang gis dga’ ba thob ’gyur ba/ /lus dang srog gi don phyir na/ /nor ni ci ltar sbyin pa bzhin/ D. The Tibetan translates as, “One should give whatever amount of riches, / To support his body and life, / Be it a small amount, large amount, / Or whatever he pleases.”
n.­792
de la bsten dang bsnyen bkur byas/ /ri mo byas dang mchod pas ni/ /sangs rgyas rnams dang de bzhin du/ rgyal ba’i sras rnams mnyes par ’gyur/ D. The Tibetan translates as, “The buddhas and likewise / The sons of the victor are all pleased / When one serves him, venerates him, / Produces the painting, and makes offerings.”
n.­793
rmongs pa’am lhag pa yin yang rung / /rtag tu bla ma brnyas mi bya/ Tib. The translation of this half-stanza is partly based on the Tibetan as the Skt. is unclear.
n.­794
Skt. 11.31.cd om. Tib.
n.­795
bu ni chos dang rjes mthun la/ /’bad pas rtag tu bsrung bar bya/ /de dag la ni sangs rgyas chos/ /rtag tu rgyun mi chad par ’gyur/ D. The Tibetan translates as, “He will always diligently protect / The son who follows the Dharma. / The teachings of the Buddha they possess / Will continue on forever.” The meaning of Skt. 11.37d is not clear.
n.­796
rtag tu sems can kun la ni/ Tib. The translation of this half-stanza is partly based on the Tibetan, which reflects the Sanskrit *sattveṣu in place of the extant Skt. dharmeṣu.
n.­797
’gro ba’am skye gnas rnam brtags nas/ /’dod pa dag la sbyin par bya/ /de ni ci ltar ’dod pa’i sngags/ /slob mas de la blang bar bya/ D. The Tibetan translates as, “After determining their state and origin, / He should give them what they want. / The disciple should take up / Whatever mantra they wish.” The translation of Skt. 11.40d is partly based on the Tibetan.
n.­798
ba lang gnas dang mtsho chen dang / Tib. In place of “forts,” the Tibetan translates as, “large lakes” or “oceans.”
n.­799
zur gyi rnam pa de nyid shes/ Tib. Just as above in Skt. 11.19b, it is not clear what kind of gestures or signs the term iṅgitākāra (zur gyi rnam pa) signifies.
n.­800
sngags kyi las rnams Tib. The Tibetan translates as, “mantra activities.”
n.­801
“The Teacher” seems to refer here to the main figure in the painting.
n.­802
ras ris bar ma’i mdun du ni/ / bdag nyid dag kyang dbul bar bya/ D. The Tibetan translates as, “And offer themselves / Before the painting of the middling type.” The Skt. of this pāda is not completely clear.
n.­803
des ni phreng ba thogs nas su/ Tib. The Tibetan translates as, “Then, with a rosary in hand.”
n.­804
sdom chen Tib. The Tibetan translates as, “great vow [holder].”
n.­805
sangs rgyas snga ma kun gyis ni/ /tshig ni legs ldan yin zhes gsungs/ Tib. The Tibetan reads yuktaḥ in Skt. 11.61e as *uktaḥ (zhes gsungs) and translates as, “All previous buddhas have said, / ‘This is the best pronunciation.’ ” Skt. 11.61f is not completely clear.
n.­806
de ltar sngags bzlas rab sbyar na/ /sngags ni gang yang myur du ’grub/ Tib. The Tibetan translates as, “If one recites the mantra in this way / One will swiftly accomplish any mantra,” possibly reflecting the Sanskrit *°sudrutaḥ (“very swift”) in place of the extant Skt. °suśrutaḥ (“well learned”).
n.­807
dben zhing gdung ba med par ni/ Tib. The Tibetan translates as, “In a secluded place free of difficulties.”
n.­808
de bas bzlas pa rnam bral dang / /sngags kyi de nyid don legs thos/ Tib. The Tib. translates as, “[A place] completely free of recitation, / [But] where the essential meaning of mantra is clearly heard,” reflecting the Sanskrit *japavigate in place of the extant Skt. jantuvigate.
n.­809
The period described here as the “second half of the second half of the fourth division (bhāga) of the night” must be the last three quarters of an hour before sunrise, when the dawn is already breaking. This seems to be what in the next verse is called the “first junction (sandhyā),” the “junction” implying the meeting of the night and day. It seems the recitation should continue until the risen sun is one angular yoke above the horizon.
n.­810
Four angular cubits (or one angular yoke), as an astronomical distance between celestial objects, is the angular distance of eight degrees (if the Indian astronomical angular measures of cubit and yoke corresponded to those used in ancient Babylon).
n.­811
de tshe btang ba’i lhag dus la/ /thub pa’i bstan la dge ba bya/ /dam chos bklag la sogs pa ni/ /shes rab pha rol phyin la sogs/ D. The Tibetan translates as, “For the rest of the time after [their] dismissal, / One should practice virtue according to the Sage’s teachings / such as reciting sacred Dharma texts / Like the Prajñāpāramitā and the rest.”
n.­812
dus dang spyod dang de bzhin ldan/ N, H; dus gsum spyod dang de bzhin ldan D. The Tibetan translation in N and H matches the available Skt. witnesses.
n.­813
mi smra grong gi nang du ’dug Tib. The Tibetan translates as “One should sit in the village in silence.” The Tibetan translators and editors have read the Skt. term grāmāntaraṃ (“another village”) as if it reads antaragrāmam (“the interior of a village”).
n.­814
zas ni gtsang bar grags pa dang / Tib. In place of “food” (supplied from the Tibetan), the Skt. has vāke which translates as “speech.”
n.­815
byis pa sngags rmongs pa yis/ Tib. The reading “ignorant of mantra” has been supplied from the Tibetan.
n.­816
In the older system there are only five destinies, rather than six. Further on, however, in verse 11.85, six destinies are enumerated.
n.­817
rnam pa sna tshogs las gar gyi/ Tib. The Tibetan translates as, “Dancing the various modes of karma.”
n.­818
Because of the frequent reversal in the BHS of the neuter and masculine endings, the “beings” (sattvāni) here should perhaps be understood as referring to male beings, rather than excluding women from the status of a being.
n.­819
bud med chags pas Tib. In place of “powerless,” the Tibetan translates as, “attached to women,” reflecting the Sanskrit *āsaktāḥ rather than the extant Skt. aśaktāḥ.
n.­820
rul ba’i ro Tib. “Rotten flesh” seems to be the Tibetan translation of the Skt. kuṇama, which couldn’t be found in any dictionary.
n.­821
dkar po’i chos ni des nyams byed/ /sangs rgyas bstan la zhugs pas ni/ /sdug bsngal ’khor ba’i rgya mtsho nyid/ /thams cad yongs su zlog byed cing / D. The Tibetan translates as, “They corrupt the virtuous doctrine, / But by taking up the Buddha’s teachings, / The ocean of saṃsāra’s suffering / Is entirely undone.”
n.­822
grags pa che zhing chags dang bral/ Tib. This pāda has been translated from the Tibetan as the Skt., which translates as, “Have the eyes of a great lord (maheśa) and are intelligent,” could be partially corrupt.
n.­823
gzi brjid ldan zhing kun dang mdza’/ Tib. The Tibetan translates as, “majestic and a friend to all.”
n.­824
de dag la ni sdug bsngal med/ Tib. The Tibetan translates as “And they have no suffering.”
n.­825
de bzhin sbyig dug zug rngu bzhin/ /zlos pas bud med lus bsam bya/ D. David Gray notes in his study on the Cakrasaṃvara (2007: 41, note 128) that the term gaṇḍaśalya can refer to a goiter.
n.­826
blo ngan phung po’i lcags kyus zin/ /’khor ba las ni ’byung mi nus/ D. The Tibetan translates as, “Those of little intelligence, caught by the hook of the aggregates, / Are unable to escape saṃsāra.”
n.­827
zlos pa ’di la tshul khrims nyams/ /de la grub pa mchog med cing / /grub pa ’bring yang yod med de/ /grub pa tha ma’ang yod ma yin/ Tib. The Tibetan translates as, “A mantra reciter whose discipline is corrupted / Will not gain the supreme attainment, / Nor will he gain a middling attainment, / Nor even the lowest attainment.”
n.­828
gtsang zhing ma chags shes nyen can/ D. The Tibetan translates as, “Who are pure, free of craving, and have a spiritual friend.”
n.­829
In the Skt. manuscript, this pāda ends with lacunae. Skt. 11.103ab om. Tib.
n.­830
blo ldan dag pas bslang ba’i snod/ /gtsang ba’i phyogs su yang dag gzhag D. The lines that correspond to Skt. 11.103cd in the Tibetan translate as, “The wise one [should take] his bowl of alms, / And remain in a clean place.”
n.­831
It is not clear whether he washes his feet or smears them with something.
n.­832
phyi rol song nas rkang gnyis bkru/ /de nas yang ni yan lag ste/ D. The Tibetan translates as, “He should wash his feet after having gone out. / Then he should also wash his limbs in the following manner.”
n.­833
lag pa g.yas pas byin pa g.yas/ Tib. “His right hand” has been supplied from the Tibetan.
n.­834
lag pa g.yon pas byin pa g.yon/ /yang na gnyi ga dus gcig bkru/ /sa ni lag g.yon yang bzhag nas/ D. Skt. 11.105c om. Tib. The Tibetan only preserves three of the four lines in the extant Skt. These three lines translate as, “Then his left calf with his left hand, / And again wash both at the same time. / Then he should place some clay in his left hand and.”
n.­835
sngar ni yang dag bzhag pa yi/ /bdug pa gtsang ma’i sa dag gis/ /lag pa gnyis ni rab tu bkru/ D. The third verse in the Tibetan is not in the Skt. and appears between Skt. 11.106b and 11.106c. The Tibetan translates as, “Thoroughly wash his two hands / With the purified and incensed clay / That he previously placed in his left hand.” The phrase “Thoroughly wash his two hands” does not appear in the Skt.
n.­836
de nas sngags kyi dag byas pa’i/ /dri med gtsang sbra dag snod la/ D. The Tibetan translates as, “Then, in a clean, pure vessel / That has been purified using the mantra.”
n.­837
In the Tib., it is the pot that has been purified by the mantra.
n.­838
ba ni ser skyas bor ba yi/ /lci ba sar pa blang bar bya/ /srog chags med pa’i chur sbyar bas/ /ston pa la ni dkyil ’khor bya/ D. “He should take some fresh dung / That has been eliminated by a tawny cow, / Mix it with water that is free of living organisms, / And prepare the maṇḍala for the Teacher.” “The Teacher” (śāstur, ston pa) refers here to Śākyamuni Buddha, who is described as the central figure of this maṇḍala in Chapter 2.
n.­839
rang sngags Tib. This translation reflects the Tibetan, which reflects the Sanskrit *svamantra instead of the extant Skt. sumantra.
n.­840
yang ni sems can thams cad kyi/ /longs spyod phyir ni bstan pa yin/ Tib. The Tibetan translates as, “This has been taught, moreover, / For the enjoyment of all sentient beings.” The Tibetan omits any mention of a “fourth maṇḍala,” but it is necessary to count a fourth maṇḍala here in order to arrive at the total of seven maṇḍalas mentioned in Skt. 11.111c and the corresponding Tibetan translation.
n.­841
“The sons of those endowed with the ten powers” is an epithet for the bodhisattvas.
n.­842
The Skt. karoddhṛte (lag blangs) translates literally as “hand drawn,” referring to water that is drawn from a well by hand.
n.­843
de nas chus reg gdong dang ni/ Tib. The Tibetan translates as, “Then he should wash his face with the water.”
n.­844
One pāda of text appears to be missing in both the Skt. and the Tib.
n.­845
dge ba spyod pas lan snga’am bdun/ /cho ga ji bzhin thams cad bya/ D. The Tibetan translates as, “The pious one should do everything / Five or seven times following the proper procedure.” The phrase “the pious one” (dge ba spyod pas) in the Tibetan corresponds to a variant reading of the extant Skt. śubhavāriṇā in Skt. 11.117b as the Sanskrit *śubhacāriṇā.
n.­846
lhung bzed sa ’am lo ma ’am/ Tib. Parṇa can mean “leave(s)” or “dhak wood.” The Tibetan translators opted for the former.
n.­847
’gron gcig sdug bsngal gyur ’ongs nas/ /ci nus par ni sbyin pa bya/ D. The Tibetan lines corresponding to Skt. 11.123cd translate as, “After a lone traveler in dire straits arrives, / One should give them as much as one can.”
n.­848
de nyid phyir na thub dbang gis/ /sems can zas kyis gnas pa’i zhes/ D. The Tibetan lines that correspond to Skt. 11.126cd translate as “Thus the Lord of Sages said, / ‘Beings rely upon food.’ ” This is the end of the quoted material in the Tibetan translation.
n.­849
skar ma Tib.
n.­850
“Deities” om. Tib.
n.­851
The intermediate state between death and subsequent rebirth.
n.­852
srid pa bar ma’i sems can rnams/ /dri yi zas su rab tu bsgrags/ Tib. The Tibetan translates as, “Beings in the intermediate state / Are known to be scent eaters.”
n.­853
Skt. 11.131ef om. Tib.
n.­854
mig ni yongs su bskus pa ni/ Tib. The Tibetan translators seem to have mistranslated the Skt. term akṣa as “eye” (mig).
n.­855
de bzhin du ni sngags bzla ba/ /mi yi ’jog rten bsrung bya ba’o/ D. The Tibetan corresponding to Skt. 11.137cd translates as, “In this way, the mantra reciter / Should protect the beings of this world.”
n.­856
/’byung po rnams la legs don dang / /de bzhin gnas par ’dod pa yang / /’byung po rnams la zas don du/ /sngags mchog ’di ni gsungs pa yin/ Tib. The Tibetan verses corresponding to Skt. 11.140cdef translate as, “He taught this supreme mantra / For the prosperity of beings and / For feeding those beings / Who desire a dwelling place.” The specific meaning of the Tibetan gnas par ’dod pa is obscure.
n.­857
’byor ba ’dod rnamsd rab nyon cig Tib. The reading “prosperity” is taken from the Tibetan. The extant Skt. reading (bhūmi) suggests either bodhisattva levels, or landed property.
n.­858
“Thunderclap” om. Tib.
n.­859
tshangs shes rgyal ba sngon ’dren pas/ Tib. The Tibetan translates as, “This previous guide, a victor with the knowledge of Brahmā.”
n.­860
Skt.: oṁ gagane gagana­gañje • ānaya sarvaṃ lahu lahu | samayam anusmara | ākarṣaṇi mā vilamba mā vilamba | yathepsitaṃ me sampādaya svāhā ||.
n.­861
bcom ldan ’das de bzhin gshegs pa ’od srung yang de bzhin gshegs pa’i gnas su rnam par bzhugs so/ /bcom ldan ’das shAkya thub pa ngas kyang de’i tshe de ltar bshad cing rjes su yi rang bar byas so/ D. The two lines in the Tibetan that correspond to the last two lines in Skt. 11.151 translates as, “The blessed tathāgata Kāsyapa remained in the Tathāgata’s abode and said, / ‘Blessed Śākyamuni, I spoke just then and delighted all beings.’ ” The phrase “all beings” is infered as the object of the verb rjes su yi rang bar byas pa.
n.­862
sngags kyi rgyal po’i mchog ’di D. The Tibetan translates as, “This supreme king of mantras.”
n.­863
’bum phrag bdun Tib. The Tibetan translates as, “seven hundred thousand times.”
n.­864
It is not clear what these three are.
n.­865
“Curds” om. Tib.
n.­866
’jigs par mi bya/ langs te gzhan du ’gro bar mi bya zhing / Tib. The Tibetan translates as, “one should not be afraid. One should rise and not flee.”
n.­867
“Just as before” om. Tib.
n.­868
kye sems can chen po longs shig /khyod ni grub pa yin no zhes so/ D. The translation “You have reached accomplishment” has been supplied from the Tibetan. The extant Skt. siddāsmi translates as, “I am an accomplished person.”
n.­869
“Three times” om. Tib.
n.­870
me tog pad+ma dkar po Tib. The Tibetan translates as, “white lotuses.”
n.­871
“The five superknowledges” om. Tib.
n.­872
chu bo’am chu gling gi sngogs su Tib. The Tibetan translates as, “on an island or riverbank.”
n.­873
dus gsum du yi ge drug pa bzla bat bya ste/ D. The Tibetan translates as, “The six-syllable mantra should be recited at the three junctions of the day,” reflecting the Sanskrit *akṣarāṇi in place of the extant Skt. lakṣāṇi.
n.­874
ras ris las me stag byung na/ Tib. The Tibetan translates as, “If the painting emits sparks,” reflecting the Sanskrit *vākni° in place of the extant Skt. vāgni°.
n.­875
“And one will certainly succeed” om. Tib.
n.­876
de tshe gtsang ba’i pha zas bza’/ Tib. The Skt. of this pāda is unclear; the Tibetan translates as, “At that point one should eat pure foods.”
n.­877
snum med zas ni med pa dang / Tib. The Tibetan translates as “without any grease or food.”
n.­878
Each of the three names listed here can be the name of more than one plant.
n.­879
sngags pa dam tshig nyams ’gyur bas/ /lo ma de dag la mi bza’/ /lo ma gzhan la bza’ bya ste/ /sngags pas der ni bza’ bar bya/ D. The Tibetan translates as, “Since it ruins the mantrin’s samaya, / These leaves should not be eaten. / Other leaves that can be eaten / Should be eaten by the mantrin.”
n.­880
stobs bcu ldan dang de yi sras/ Tib. The Tibetan translates as “The possessors of the ten powers and their sons.”
n.­881
zas snod rnam pa sna tshogs dang / Tib. The Tibetan translates as, “The various kinds of food vessels, and.”
n.­882
sems can gzhan la sbyin pa’i zas/ /zlos pas de ni bza’ mi bya/ /gzhan gyis rab tu ma bstabs pa’i/ /zas gzhan bza’ bar mi bya’o/ Tib. The Tibetan corresponding to Skt. 11.182 translates as, “A mantra reciter should not eat / Food that has been offered to other beings, / Nor should he eat other food / That has not been offered by others.” The Skt. of the second half-stanza is not completely clear.
n.­883
sngags kyis ma lus dbang du byed/ Tib. The Tibetan translates as, “a mantra that governs all things.”
n.­884
Skt.: oṁ sarva­kilbiṣa­nāśani nāśaya nāśaya sarva­duṣṭa­prayuktān samaya­manusmara hūṁ jaḥ svāhā.
n.­885
kha zas la lan bdun du bsngags te yongs su spyad par bya’o/ D. The Tibetan translates as, “incant the food with the mantra seven times and then consume it.”
n.­886
ngal sos nas yud tsam gyi phyed dam thun gcig ste/ Tib. The Tibetan translates as, “After resting for twenty-four minutes or a single watch of the night.” The Tibetan yud tsam is the translation of the Skt. muhūrta, which equals 1/30th of a day or a 48-minute period. The Tibetan yud tsam kyi phyed or “half of a muhūrta” thus equals 24 minutes. The Tibetan thun translates the Skt. yāma, which is the term for a single three-hour watch of the night.
n.­887
Or perhaps have them recited (vācayet can have a simplex as well as a causative meaning).
n.­888
de nas ras ris dang sangs rgyas thams cad la phyag tshal nas dam pa’i chos glegs bam bklag par bya’o/ D. The Tibetan translates as, “One should salute the painting and all the buddhas and then have the texts of the sublime doctrine recited.”
n.­889
Also known as the Samādhi­rāja­sūtra. See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Toh 127), 2018.
n.­890
See Peter Alan Roberts, trans., The Ten Bhūmis (Toh 44-31), 2021b.
n.­891
See Peter Alan Roberts, trans., The Sūtra of the Sublime Golden Light (Toh 555), 2023.
n.­892
Dharmachakra Translation Committee, trans., The Queen of Incantations: The Great Peahen, Toh 559 (84000: Translating the Words of the
 Buddha, 2023).
n.­893
See Dharmachakra Translation Committee, trans., The Ratnaketu Dhāraṇī (Toh 138), 2020.
n.­894
’di dag las gang yang rung ba bklag par bya’o/ D. The Tibetan translates as, “One can have any of these recited.”
n.­895
Skt.: oṁ sarva­duṣṭān stambhaya hūṁ indīvara­dhāriṇe kumāra­krīḍa­rūpa­dhāriṇe bandha bandha samayam anusmara sphaṭ sphaṭ svāhā.
n.­896
thab khung Tib. The Tibetan reflects the Sanskrit *kuṇḍa instead of the extant Skt. tuṇḍa.
n.­897
Om. Tib.
n.­898
The “great fivefold seal” is here a headband with five strips of cloth of five different colors, representing Mañjuśrī’s five locks of hair, his distinguishing sign.
n.­899
“When performing any ritual” to “it can’t be otherwise” om. Tib.
n.­900
de nas sa dang lci ba’am gzhan yang dri zhim po dang ldan pa’i yo byad kyi khyad par gyis byugs te de’i ’og tu khrus bya’o/ Tib. The Tibetan translates as, “Then one should smear oneself with clay mixed with cow dung or with specific requisite perfumed substances and then bathe afterward.”
n.­901
“Phlegm” om. Tib.
n.­902
sdug bsngal gyis khyab pa/ tshog bas mngon par gnod pa dang / sdug bsngal thob pa bzhin du ’gro ba dang ’ong ba’i sbyor bas sdug bsngal ba/ D. The Tibetan translates as, “being pervaded by suffering, the pain that results from feeling, suffering that is incurred, and likewise suffering due to the practice of coming and going.” The last part of this sentence is not clear in the Skt.
n.­903
sdong po rin po che bai DUr+ya’i rang bzhin las byung ba/ pad+ma’i ge sar rin po che margada las grub pa/ ’dab ma stong zhel las byas pa/ D. The Tibetan translates as, “Its stalk is made of beryl, its pericarp of emerald, and its thousand leaves of crystal.”
n.­904
The phrase tadā na jāta°, which is part of this sentence, has not been translated as it doesn’t seem to make sense in the context; it also seems to be omitted in the Tib.
n.­905
“Not sitting but standing” is missing from the Tibetan translation, where he is described as sitting. If he is fanning the Blessed One, though, he is more likely to be standing, in line with iconographic conventions.
n.­906
The spatial arrangement of these eight is not clear; “similarly” (evam) could indicate that they are also to the left, i.e., to the left of Avalokiteśvara.
n.­907
I.e., the eight just listed plus Mañjuśrī and Avalokiteśvara.
n.­908
de dag gi g.yas logs su Tib. It is not clear whether it is “to the right” of the Blessed One or to the right of the bodhisattvas just listed. The Tibetan reflects the second option and translates as, “to their right.”
n.­909
Again, it is not clear what kind of spatial arrangement the phrase “in the same place” indicates.
n.­910
d+ha nu ska ri dang bar shi ka dang ut+pa la sngon po dang / D. The Tibetan adds dhanuṣkari and varṣika to this list.
n.­911
The MMK seems to be following the system of the Pali nikāyas, where seven buddhas are enumerated, Śākyamuni being the seventh.
n.­912
dkyil ’khor rnam pa de nyid ni/ /gang yin dang po thub pas gsungs/ /gnyis pa yi ni dkyil ’khor yang / /gsum par yang ni de las gzhan/ D. In the Tibetan translation, this verse translates as, “The features of the maṇḍala / Are what the Sage taught first, / Second was the maṇḍala, / And third something else.” The final verse of the Tibetan translation is problematic because it omits the Skt. mantraṃ and translates the Skt. antaḥ param as de las gzhan instead of de las mchog.
n.­913
In this text, dhyāna can mean “meditation” as well as “visualization.”
n.­914
mchog dang ber ma tha ma ni/ /de bzhin ras ris bar ma bsgom/ /mdor na rnam gsum sgom pa ni/ /sdig pa’i rnyog pa ma lus ’jig/ D. The Tibetan translates as, “Supreme, middling, and inferior / Are the ways to meditate on the middling painting. / These three meditations, in brief, / Will remove the stains of every fault.”
n.­915
sngags pas sngags ni de tshe bzla/ /ci bzhin las ni sngar bstan pa’o/ /rang gi lha ni spyan drang pa/ /der ni sngags kyis gshegs su gsol/ Tib. The Tibetan translates as, “Then the mantra adept should recite the mantra / Just as in the aforementioned rite. / He should invoke and dismiss / His own deity using the mantra.”
n.­916
“Skilled practitioner” om. Tib.
n.­917
dge ba’i las kyi de nyid Tib. In the Tibetan karmatattva° is translated not as “the true nature of the ritual,” but as “the ways of virtuous action,” which is also a possible translation.
n.­918
bshang dang gci ba’ang de bzhin te/ D. In the Tibetan this pāda translates as, “And his feces and urine.”
n.­919
las bcas tigs kyang bshad ma yin/ Tib. The translation of this pāda is based on the Tibetan. It requires a rather loose grammatical interpretation of the Skt. phrase svakarma­kula­bhāṣitam.
n.­920
gtsang phyir god mtha’ chur gzhug bya/ /chu gtsang gis ni nye reg bya/ /’bad pas rkang gnyis bkru bya ste/ /sa ni khyor ba bdun blangs nas/ Tib. The Tibetan translates as, “To purify himself, he should wade in the water up to the hem of his robe / And splash himself with the purified water. / He should thoroughly wash his feet. / Then he should take seven handfuls of clay, and.”
n.­921
There is another line in the Skt. after this pāda, which is not accounted for in the Tib.
n.­922
lan bdun sa de nyid kyis so/ /bzhang ba la ni sum cus bya/ /mchil ma dor dang de bzhin du/ /snabs dor ba la re re’o/. The Tibertan translates as, “Incant the clay with it seven times. / Use it thirty times for passing stool / And for urinating, / As well as each time one eliminates mucus.” The Tibetan omits 11.216c and preserves Skt. 11.216 as a four-line verse. The obscure instrumental pronoun “with it” (de nyid kyis) in the first line of the Tibetan is translated into English here as a reference to using the mantra to incant the clay seven times (lan bdun sa). The equally obscure phrase “with thirty times” (sum bcus bya) is thus also translated into English as a reference to the number of times that one uses the mantra to incant the clay that one uses to wipe oneself (one’s private parts, hands, etc.) after passing stool, urinating, or eliminating mucus.
n.­923
This line om. Tib.
n.­924
sgra med de bzhin song nas ni/ /lam la sogs pa spangs pa’o/ Tib. The translation of this half-stanza is partly based on the Tibetan.
n.­925
Perhaps the southern boundary of the residence area.
n.­926
g.yang sa zhing dang tshwa sgo dang / D. The Tibetan translates as, “In a chasm or a salt deposit.”
n.­927
’bad pas rkang g.yon bkru bya ste/ /de nas g.yas pa bkru bar bya/ /phan tshun nyid du bshigs nas ni/ /zlos pas rkang pa bkru bar bya/ D. The Tibetan translates as, “Carefully wash the left foot, / Then the right. / Then the mantra reciter should place them / Together and wash their feet.”
n.­928
de nas zlos pas nye reg bya /sdom can gyis grub las kyang bya/ Tib. The Tibetan that corresponds to Skt. 11.228ab translates as, “Thus the mantra reciter should wipe himself / And then the vow holder should perform the rite for accomplishment.” The Skt. for 11.228b is not very clear.
n.­929
lnga yi cho ga Tib.
n.­930
lus kyi dag dang ngag dag dang / /yid kyi dag pa yin par bstan/ /bzhi pa bden pa’i dag pa ste/ /chu yi dag pa lnga par bshad/ D. The translation of Skt. 11.229c–f is based on the Tibetan, because of the lacunae (where the word for “speech” should be) in the Skt. The extant Skt. reading seems to differ in some details; e.g., it says “meditation” in place of “mind.”
n.­931
phyi dang nang la mkhas pa dang / Tib. “Outer” has been supplied from the Tibetan as the corresponding Skt. reading seems corrupt.
n.­932
khro ba log par ’byung ba yi/ /’jig rten pha rol ’jigs rnams la/ /sangs rgyas byang chub sems dpa’ dang/ /blo ldan rnams kyis yongs su smad/ Tib. The translation of the verse is based on the Tibetan.
n.­933
“Makes one’s living” om. Tib.
n.­934
zhes sdang mun pas bsgribs pa’o/ Tib. The Tibetan translates as, “blinded by the darkness of anger.”
n.­935
It is not clear what “vidyārāja,” or perhaps “king of the vidyā [goddesses],” refers to; it could be an epithet of Vajrapāṇi, or a particular form of Mañjuśrī, or perhaps refers to a particular vidyā mantra, such as, e.g., the syllable kḷlhīṁ described in chapter 9.
n.­936
chos shes bden par smra ba dang / /sems can rnams la phan par dga’/ /sngags dang sngags shes bsten gyur pa/ /nges par de la grub pa yin/ Tib. The Tibetan translates as, “One versed in the Dharma should speak the truth / And take joy in benefiting beings. / They should rely on the mantra and knowledge of the mantra, / And they will undoubtedly accomplish it.”
n.­937
This and the next seven verses lay down the kriyā doctrine by defining the technical distinction and the mutual relationship between kriyā (mere action or performance, whether ritual or not) and karman (aim-oriented activity); this doctrine seems to apply to the MMK and the kriyā tantras in general. Because of the double meaning of the Skt. word karman (“activity” and “karma = karmic accumulation”), what is a single statement in the Skt. needs to be translated into English twice‍—in two different ways. The second translation, in this and some verses below, has been added in parentheses.
n.­938
mchog dang bar ma tha ma las/ /rnam pa sna tshogs las byed de/ /las ni bya bas byed pa ste/ /bya ba mi byed rtag tu ni/ /bya ba las ni ldan pa las/ /rtag tu de las grub par ’gyur/ D. The Tibetan translates as, “The ritual (bya ba) makes the [intended] activity happen, / As [such] activities do not happen without [their] rituals. / One thus performs various activities / Of the sublime, medium, and lower [types]. / One who [thus] engages in ritual activity (bya ba las) / Will always obtain accomplishment.”
n.­939
“Retributive” in the sense that it entails karmic retribution.
n.­940
bya phyir las rnams thams cad phyir/ /las phyir rtag tu bya ba yin/ /bya ba’i don du bya ba min/ /bya ba las la sbyar ba yin/ /don bcas nyid kyi bya ba la/ /bya ba nyid kyis rtag tu bya/ D. The Tibetan translates as, “Because all actions serve the purpose of ritual, / Ritual is always directed toward actions. / Rituals are not for the sake of rituals; / Ritual is applied to action. / Rituals that bear fruit / Are the rituals to always be performed.”
n.­941
bya ba las dang ’bras bu nyid/ /bya ba las ’bras rtag tu bya/ /’bras med pa las ’bras ’byung zhing / /’bras bu nyid kyang rtag ’bras ’gyur/ D. The Tibetan translates as, “There is ritual, activity, and the result; / Always enact ritual, activity, and its result. / A result is born where there was no result; / That very result will always result.”
n.­942
ldan pas rnam par bral ba ni/ /mi ldan ldan pa grub pa min/ D. The Tibetan corresponding to Skt. 11.251ef translates as, “When union is absent, / There is no union, and union is not accomplished.”
n.­943
bsgrub bya bsgrub pa med pa ni/ /de la grub pa mi ’grub bo/ /grub pa’i rdzas ni thams cad kyang / /grub pa’i rgyu dang ’gal ba yin/ D. The precise meaning of this verse is elusive. The Tibetan translates as, “Without a target and a practice, / One will not accomplish attainment / And the cause and material result of attainment / Will always be incompatible.” Note here that the Tibetan translation reads the Skt. sādhya­sādhana­bhāvaḥ as *sādhya­sādhanā­bhāvaḥ.
n.­944
’bras bcas Tib. The Tibetan translation reflects the Sanskrit *saphalam instead of the extant Skt. sakalam.
n.­945
sems can kun la thugs brtse bas/ /thub pa mchog gis sngon gsungs pa/ /sngags ni rgyu yi sgo dag nas/ /rgyal ba’i sras la dam tshig bshad/ D. The Tibetan translates as, “The samaya that the supreme Sage taught / Long ago out of love for all beings / Has now been taught to the Victor’s sons / According to the causal methods of mantra.” The final phrase in the Tibetan sngags ni rgyu yi sgo dag nas is obscure.
n.­946
sngags kyi rgyal po Tib.
n.­947
mkhas pas D. In place of “one,” the Tibetan has “the wise,” reflecting the Sanskrit *manīṣī tām instead of the extant Skt. manīṣitām.
n.­948
’byung po rnams la zhi don du/ /rdzogs sangs rgyas kyis rab tu bstan/ /lam yang sngags kyi tshul gyis ni/ /mya ngan ’das grong ’gro ba yin/ Tib. The translation of this verse is based in part on the Tibetan because of two lacunae in the Skt.
n.­949
’di las ’bras bcas thob pa yin/ /sna tshogs las dang las shes yin/ Tib. The Tibetan that correlates to Skt. 11.261cd translates as, “This is obtaining the action with its result. / It is knowledge of the action and various types of action.” The translation “various karmic predispositions” (vicitra­karma­dharma°) from the Skt. is uncertain.
n.­950
lha mi’i rgyal srid byed par ’gyur/ D. The line “The sovereign of gods and men” has been translated from the Tibetan. The Skt. seems to be saying “The lowest attainment would be that of a kingdom.”
n.­951
mi lha lha min ’jig rten gyi/ /de bzhin bdag po thob ’gyur te/ /bdag po ma lus de dag gi/ /sngags pas thams cad ’thob pa dang / /’bras bcas bya ba byed par ’gyur/ D. The Tibetan renders this verse in five lines instead of four and translates as, “One will likewise become lord / Of all of the reals of men, gods, and demigods. / The mantra adepts of all / Of those lords will obtain everything / And perform rites that bear fruit.” The grammar of the Skt. for this verse is not completely clear.
n.­952
sngags pa ’byor pa ’dod pa yis/ /las rnams sna tshogs bya ba ste/ /de bzhin mchog dang bar ma dang / /tha ma nyid kyang bya ba yin/ D. The Tibetan translates as, “A mantra practitioner who desires riches / Should perform the various types of rites. / He can thus perform those that are highest / Or those that are middling and the lowest.”
n.­953
This passage and the remainder of the chapter are in prose in the Tibetan.
n.­954
las rnam pa sna tshogs skye ba brgyud pa dag du gang du gang byas pa de dag la grub pa gnas par nam zhig ’gyur zhe na/ skyes bus ji srid tshogs pa rnyed pa na/ sngags pa’i ngo bos sngags bzlas pa na sdig pa zad pa’i don dang las bsrabs pas sngags ’grub par ’gyur te/ D. In a prose passage that corresponds to Skt. 11.269c–270, the Tibetan translates as, “One may wonder if he accomplishes all at once what normally is gained through a variety of successive acts. When he acquires all that is possible for beings to gather, and once he recites mantra using the essence mantra, with the aim of exhausting evil and through diminishing his karma, the mantra will be accomplished.”
n.­955
de bzhin du mchog dang bar ma dang tha ma dang ’jig rten gyis mchod pa dang / bzlas pas sdig pa mtha’ dag zad par byed cing / lus can thams cad kyi skye ba brgyud pa dag tu gang byas pa’i sdig pa de dag thams cad ’jig par byed de/ Tib. This passage, composed in prose in the Tibetan, translates as, “Thus the mantras that are supreme, middling, inferior, and revered by the world bring about the final exhaustion of evil and effect the destruction of all evil that has been successively produced by all beings.”
n.­956
“Mantras” om. Tib.
n.­957
bdag la Tib.
n.­958
The second occurance of “accomplish” (sādhaya) is omitted in the Tib.
n.­959
Skt.: oṁ kuru kuru sarvārthān sādhaya sādhaya sarva­duṣṭa­vimohani gaganābalambe viśodhaya svāhā.
n.­960
sbyang ba dang dgug pa dang blang ba dang rgyu ba la sogs pa’i las bya’o/ D. It is not clear what the individual terms after “cleaning” mean. The Tibetan reads these as a list of ritual activities and translates as, “purifying, summoning, receiving, traveling, and so forth.”
n.­961
lan grangs nyi shu bdun/ D. The Tibetan translates as, “twenty-seven.”
n.­962
mtshan gcig der ni nyal byas na/ /rmi lam nang du des mthong ba/ /mi ma yin gzugs grub pa ni/ /mi sdug mche ba gtsigs pa’o/ /sngags pa la ni des smras pa/ /nor ni ci ’dod khyer cig/ D. The Tibetan translates as, “One should sleep there for one night / And in one’s dreams one will see/ A being with a nonhuman form / Who is ugly and bears its teeth. / It will then speak to the mantra practitioner, / Saying, ‘Bring me whatever wealth I desire!’ ” The last two lines of the Skt. are unclear and possibly corrupt.
n.­963
sgrub byed nand par langs nas ni/ /shing de las ni ’gro bar byed/ /sngas pas shing de bor nas ni/ /gzhan dag tu ni ’gro bar byed/ /sngags pas shing de bor nas ni/ /gzhan dag tu ni ’gro byed na/ Tib. The Skt. here is not completely clear. The Tibetan reorders the last six pādas and translates as, “The practitioner, waking up early, / Will be compelled to move away from that tree. / If the mantra practitioner rejects that tree, / And then moves on to another, / He will not have a dream-vision / Of [anything] terrifying and hideous.”
n.­964
“Mantra reciter” om. Tib.
n.­965
steng gi yal ga’i ’bras gnas su/ /sdom brtson brtul zhugs can ’dzegs te/ D. The translation is based on the Tibetan corresponding to Skt. 12.10cd because of the lacunae in Skt. 12.10d.
n.­966
The “best of men” is an epithet for the buddhas.
n.­967
It is not clear what “them” refers to (possibly the upper branches).
n.­968
rtag tu srog chags ma zos pa’i/ /’bras bu yang dag blang bar bya/ Tib. The Tibetan corresponding to Skt. 12.13ab translates as, “One should also always take fruit / That has not been eaten by any creature.”
n.­969
skad bcig ’gug par byed bstan pa’i/ /’byung po thams cad zhi phyir dang / D. The Tibetan translates as, “It is said they should be summoned immediately / In order to pacify all beings.”
n.­970
“On earth” om. Tib. The Skt. is a bit dubious.
n.­971
lhor bsten pa yi yal ga dang / /’bras bu gang dag skyed pa ni/ /blang na gdung byed dgra rnams kyi/ /srog ni ’jig par byed pa yin/ D. The Tibetan translates as, “If one takes a branch that leans to the south / And the seeds that are growing on it / And burns them, it will destroy / The life force of one’s enemies.”
n.­972
lha min bu mo gnas pa yi/ /sa yi ’og tu ’gro bar ’gyur/ /de yi ’bras bu’i phreng ba ni/ /blangs nas ’og tu ’gro bstan pa/ N. The Tibetan translation from N tracks closest to the Skt. 12.21d and translates as, “Will enable one to travel underground / Where the dānava women live. / It is said that one takes up a rosary / Made from those seeds and travels underground.” The Tibetan variant blangs nas ’og tu ’gro brten pa in D for Skt. 12.21d appears to align with Skt. 12.22a. This means that different fragments of Skt. 12.21 and 12.22 are omitted in the Tibetan translation depending on whether or not one consults D or N.
n.­973
me tog phreng ba kun blangs nas/ /de nas zlos pa slar log bya/ D. The Tibetan translates as, “Holding a rosary made of flowers / He will be able to return from there.”
n.­974
de bzhin gtsang phyogs cho ga bzhin/ Tib. The last pāda in the Tibetan translates as, “According to the rite of the pure directions.”
n.­975
gzhan yang ’bras bu ’dod pa dag Tib. The Tibetan translates as, “Or some other desirable seeds.”
n.­976
nor bu Tib.
n.­977
byi ru rnam pa sna tshogs kyi/ /phreng ba dag kyang bya ba yin/ D. The Tibetan translates as, “One can make rosaries / Using various kinds of coral.”
n.­978
In the absence of steel needles, a pointed blade of strong grass was possibly used.
n.­979
nyi shu’am Tib.
n.­980
It is not clear whether this passage is about tying the knot, or threading again the already strung beads so that in the end the string that holds them together is double or triple, or perhaps folding the rosary in such a way that it forms a double or triple loop.
n.­981
The meaning is not completely clear, but perhaps one strings the metal rings onto the ends of the string below the knot to keep the knot from untying or loosening up.
n.­982
Again, the meaning is not quite clear, but possibly one plaits the loose ends of the string to keep the rings in place.
n.­983
It is not clear whether the Skt. refers to washing the rosary or the practitioner performing ablutions. The Tibetan seems to indicate the former.
n.­984
gnyi ga ’gro Tib. In place of the extant Skt. uḍaya (“hut”), the Tibetan here reflects the Sanskrit *ubhaya (“both”).
n.­985
de bzhin khrus byas song nas ni/. The Tibetan translates as, “After washing it and departing.”
n.­986
“The Teacher” (śāstṛ, sdon pa) refers here to the Buddha Śākyamuni.
n.­987
It is not clear how a painted image can contain relics.
n.­988
stong phrag gcig dang brgyad dang ni/ Tib. The Tibetan translates as, “one thousand and eight.”
n.­989
tshag kyang de dang mnyam par bya/ Tib. Both the Skt. and the Tibetan say “of the same measure,” which probably refers to the number of recitations.
n.­990
hUM spha Ta spha Ta Tib.
n.­991
Skt.: oṁ uttiṣṭha hari­piṅgala lāhitākṣa dehi dadāpaya hūṁ phaṭ phaṭ sarva­vighnāṃ vināśaya svāhā.
n.­992
bu ga yod pa’ang rnam par bzlog Tib. The Tibetan translates as, “Remove those that have holes.”
n.­993
I.e., other than “parrot hue.” Depending on which reading is adopted, the Skt. could also be translated as, “sticks of other colors, however, are fine.” If the latter reading were followed, “other” ought to be interpreted as other than “yellow, white, or black.”
n.­994
lan kan Tib. For “altar” (vedi), the Tibetan uses a term that translates as, “railing,” or “enclosure.”
n.­995
rtse mo gnyis su’ang rtse gsum bya/ Tib. The Tibetan translates as, “That have either two or three prongs.”
n.­996
sbyin sreg legs par yang dag brtsam/ Tib. The Tibetan translates as, “A homa should be well prepared.”
n.­997
chu klung de bzhin chu dbus dang / Tib. The Tibetan translates as, “At a river, or likewise in the middle of water.”
n.­998
shing gcig gi ni phyogs dag dang / D. In the Tibetan eka­sthāvara­deśe (“in a lonely spot on dry land”) is translated as, “In places where there is a single tree,” which is also a possible translation. However, as a river has just been mentioned, “dry land” could be more plausible in the context.
n.­999
sngags kyi ngo bo yang dag brtsam/ D. The Tibetan translates as, “One should begin with the essence mantra.”
n.­1000
dkar dang tswa dang skyur dang rno/ D. The Tibetan translates as, “white, salty, sour, and bitter.” The Tibetan may reflect the Sanskrit *śukla (Tib. dkar; “white”) instead of the extant Skt. śuṣka (“dry”).
n.­1001
yam shing de dag med na ni/ /tha mal shing dag kun du brtag/ Tib. The Tibetan translates as, “If none of those sticks are present, / Ordinary wood can be used.”
n.­1002
sdom brtson gyis ni me sbar bya/. The Tib. translates as, “The vow holder should light the fire.”
n.­1003
rlung gis khyad du mi gsod pa/ D. The Tibetan translates as, “With those particular types of wind without blowing it out.”
n.­1004
lag pa de ni g.yon pa yis/ Tib. The Skt. apasavyaka can mean both left and right. In the Tibetan it is taken to mean left.
n.­1005
sdom brtson Tib. The Tibetan translates as, “the vow holder.”
n.­1006
de tshe me yi snying po yis/ /sngags kyis lan bdun rtag bzlas pa’i/ /dri zhim me tog dag gis ni/ /sdom brtson me ni spyan drang bya/ Tib. The translation of this verse is partly based on the Tibetan, which reflects the Sanskrit *saptajaptena (or perhaps *japte saptena) in place of the extant Skt. japte japtena.
n.­1007
“Three” om. Tib. Another, less likely, interpretation of the number three is that one offers three kinds of oblatory sticks, namely those smeared with either curds, honey, or ghee.
n.­1008
zho dang mar gyis sbags pa dang / /sbrang rtsis sbags pa’i yam shing gis/ /rgyas pa’i las ni bya ba’i phyir/ /sngags kyis kun du sbyin sreg bya/ D. The Tibetan translates as, “With a fire stick smeared with curd, / And also with ghee and honey, / Perform oblations together with the mantra / In order to effect the activities of enhancement.” The grammar in the Skt. verse is not completely clear.
n.­1009
The Skt. compound dadhyamiśre, possibly corrupt, actually suggests not mixing in the curds. This reading, however, is not supported by the Tibetan.
n.­1010
Technically speaking, glowing embers are meant, without smoke or flames.
n.­1011
gal te sngags ni grub ’dod na/ /phyi rol me ni sbar bar bya/ Tib. The Tibetan translates as, “If one desires the mantra to succeed / One should kindle an external fire.”
n.­1012
sdig pa dag ni khyad par du/ /gang yang rgyal bas smad pa dang / /’jig rten ’gro bas smad pa dag /gzhan gyis smad pa’ang bya ba min/ Tib. The Tibetan translates as, “One should not perform particularly / Evil rights that are reviled by the victors, / Reviled by worldly beings, / And reviled by others.”
n.­1013
A play on words could be intended in the Skt., as bhūmipa can mean both “earth protector” and “regent over the [bodhisattva] levels.”
n.­1014
sbyin sreg las la ’jigs med dang / Tib. The Tibetan translates as, “Without being afraid of the homa rite.”
n.­1015
The Skt. sarvabhūta (’byung po kun) is ambiguous here, and may refer to spirits, beings in general, or the elements.
n.­1016
Skt.: oṁ jvala tiṣṭha hūṁ ru ru viśva­sambhava sam­bhave svāhā.
n.­1017
snga ma’i gtsug pud lnga bcings te/ /phyag rgya chen po grags ldan ma/ /snga ma’i gtsug pud lnga bcings bya/ D. In what is probably a case of scribal error, this line is repeated twice in the Tibetan with only minor variation.
n.­1018
skra can ma nyid rab bzlas pas/ /des na srung ba byed par ’gyur/ D. The Tibetan translates as, “One will thus be protected / By reciting the Keśinī mantra.”
n.­1019
brtson byas grub pa ma lus ’gyur/ D. The Tibetan translates as, “All accomplishments come about through effort.”
n.­1020
“Meanings” om. Tib.
n.­1021
The translation of this paragraph is partially based on the Tibetan and partially based on the Skt.
n.­1022
“By all the mantras”; i.e., by all the mantra deities.
n.­1023
The passage from “eulogized by all the mantras” to “emanating hundreds of thousands of millions of magical creations in various forms” om. Tib.
n.­1024
de bzhin gshegs pa thams cad bcom ldan ’das rin chen tog gis yang dag par thob pa/ D. The Tibetan translates as, “It is intimately connected with the blessed Ratnaketu, among all the tathāgatas.”
n.­1025
oM b+h+ruM D.
n.­1026
In the Skt., this sentence is followed by the phrase asarvaguṇāṃ, which is not reflected in the Tibetan and is difficult to make sense of as it is.
n.­1027
’di yang dag par bsgrubs na sngags thams cad ’grub par ’gyur te/ D. The Tibetan translates as, “When practiced correctly, all mantras will be accomplished.”
n.­1028
gzhon nu gang yang khyod kyi cho ga’i rgyal po’i mchog la sngags thams cad dang rjes su mthun pa/ mchog tu gsang ba’i mchog yang dag par rjes su gnang ba las kyi sgrib pa thams cad yang dag par sbyong bar byed pa/ dang po re zhig sgrub pa pos nges par ’bum phrag gsum bzlas brjod bya’o/ /de nas las rnams sngags dang bcas pa ’dir gzhon nu khyod kyi cho ga’i rgyal po la ’jig rten dang ’jig rten las ’das pa’i sngags dang rgyud rnams bsgrub par bya’o/ D. The passage, starting from “He is, O divine youth, recommended” up to this point has been reconstructed based in part on the Skt. and in part on the Tibetan because of some lacunae in the Skt. text. However, one point of conflict still remains‍—the Tibetan says that one must first do three hundred thousand recitations of “any [mantras] that accord,” whereas the grammar of the extant Skt. part indicates that it is rather the One Syllable that one must recite, as it is this mantra that is described as the one “that accords…,” etc. The Tibetan translates as, “Divine youth, a practitioner must first utter three hundred thousand recitations of any [mantras] that accord with all the mantras in your king of manuals, [mantras] that are the authorized, supreme among supreme secrets that purify all the obscurations of the activities. Then, divine youth, within your king of manuals [containing] the activities and their mantras will the worldly and transcendent mantras and tantras be accomplished.”
n.­1029
In the Tibetan, the term translated here as “enthralled” is understood to describe the beings that are mentioned in the next sentence.
n.­1030
cho ga zhib mo thams cad yongs su rgyas pa Tib. “For all the profusion of rites” is a guess translation of sarva­kalpa­vistare. The Tibetan translates as, “He increases all small rituals.”
n.­1031
bdud zil gyis gnon par byed pa/ Tib. Here the Tibetan adds “he overcomes all māras.”
n.­1032
In the Tibetan the first two lines of this verse are written in prose and conclude the previous prose passage. Thus this verse beings with “He is the god of gods” in the Tibetan.
n.­1033
gnyen gyur pa Tib. “Kinsman” is the Tibetan translation of the Skt. baddha (possibly a corruption of the original bandhu).
n.­1034
chos kun rang gi ngo bo mkhyen/ Tib. “Dharmas” is the Tibetan reading, which fits the context a little better. The Skt. has °karma° (“activities/rites”).
n.­1035
bcos bu dkar po de bzhin du/ Tib. The Tibetan translates as, “Of white, high-quality cotton.”
n.­1036
phra dang legs bkrus ras bal spangs/ D. The translation of the last pāda is based on the Tibetan because Skt. is unclear.
n.­1037
chu ngan las ni bkrus min dang / /skye bos zhal mthong phul ba’ang min/ /ma bgos pa dang de bzhin du/ /gzhan yang cung zad dam pas bsngags/ D. This verse is rather problematic and the translation from the Skt. given here is uncertain. The Tibetan departs from the Skt. significantly and translates as, “It should not be washed in bad water / Nor be presented within sight of ordinary people. / Neither should it be torn, / Nor said to be anything other than perfect.”
n.­1038
“Sage-like” om. Tib.
n.­1039
ri bo la gnas grags pa che/ Tib. The Skt. mahāyaśam (“of great renown”) has been translated as “in all his splendor,” as the quality of renown is not something that can be expressed in a painting.
n.­1040
me tog dag ni ’di dag nyid/ /gang yang rung ba rtag blangs nas/ Tib. The translation of Skt. 14.23d is based on the Tibetan because of the Skt. lacunae. It is not clear if all the flowers listed here are meant to be only drawn, or perhaps also presented as an offering. The mention of “fragrant species” could suggest the latter.
n.­1041
ston pa la ni mchod don du/ /yid du ’ong ba’i mchod yon dbul/ Tib. The term “offerings” has been supplied from the Tibetan (Skt. lacunae).
n.­1042
’di la sems can thams cad kyis/ /sngar bstan bzhin du yang dag spyad/ Tib. The Tibetan translates as, “This should be perfectly carried out / By all beings as previously explained.”
n.­1043
chags pa chen po Tib. The Tibetan translates as, “of great passion,” which suggests the Sanskrit *mahārāgaṃ for the extant Skt. mahābhāgaṃ.
n.­1044
dkyil ’khor de yi lha dag kyang / Tib. The Tibetan translates as, “the deities of the maṇḍala.”
n.­1045
de tshe sngags pas rig pa’i sngags/ /de tshe sngags ni rig pa des/ /sngags la rtag tu bsnyen byas dang / /bzlas pa phun sum tshogs mngon shes/ Tib. The meaning of this verse is not completely clear. In the Tibetan there appears to be a redundant line, which possibly indicates a case of dittography. The Tibetan translates as, “At that time the mantrin, with the vidyā mantra, / A mantra that at that time he knows, / Should, having performed the preliminaries, / Recite that mantra [with] excellent, clear knowledge.”
n.­1046
There is a play on words in the Skt., as mañju (in mañjubhāṇite) is also part of Mañjuśrī’s name. Mañjubhāṇita, in other contexts, could be regarded synonymous with mañjughoṣa, used further on as an epithet of Mañjuśrī.
n.­1047
’jam dbyangs cho ga ’di la ni/ /de tshe sngags pa dbang bskur ba/ /dkyil ’khor rnam pa la mkgas shing / /rtag tu gtsang spra byed pa dang / D. The Tibetan translates as, “Then, the mantra master who has been initiated/ /According to this beautifully taught manual, / Who is learned in the maṇḍala features / And maintains purity.”
n.­1048
It is not completely clear at which point exactly the description shifts from the practitioner to the master. It is possible that the description of the master starts in this verse.
n.­1049
sngags rnams kun la dbang bskur dang / dkyil ’khor ’di la ’jigs pa med/ /rig pa’i sngags dang sngags bcas dang / bdag nyid bsrung dang phan ’dod dang / D. The Skt. for this verse is again problematic. The Tibetan translates as, “Who has been initiated in all of the mantras, / Is not afraid of this maṇḍala, / Possesses the vidyāmantra and mantra, / And who wishes to protect and benefit himself.”
n.­1050
grogs kyang de bzhin bsrung shes dang / yongs su legs brtags ’od chen ldan/ D. The Tibetan translates as, “Who likewise knows how to protect his companions, / Investigates carefully, and possesses splendor.”
n.­1051
sngar bstan cho ga ji lta bar/ /dkyil ’khor ’di la’ang yang dag spyad/ /stobs bcu ldan pas dang por ni/ /dkyil ’khor gang dag rab bstan pa/ /’jam pa’i dbyangs las gzhan min dang / /rgyu gzhan dag gis bri mi bya/ D. The Tibetan translates as, “Perform it in this maṇḍala / Following the aforementioned procedure. / The maṇḍala that was taught first / By the ones with the ten powers / Was none other than Mañjugoṣa’s, / And one should not draw it for any other reason.” The final pāda of the Tibetan translation appears to have read Skt. 14.41f ālikhet nānya­karmaṇā as *ālikhet nānya­kāraṇaṃ.
n.­1052
As the Skt. says “observing … the eight,” we can’t be sure what “eight” refers to, but most likely to the eight precepts of moral conduct: refraining from killing, refraining from stealing, etc.
n.­1053
sdig med las dang yongs srung byed/ /de bzhin zhi dang rgyas pa shes/ /de nas dkyil ’khor dbus zhugs nas/ /bstan bcos las gsungs bzhin du bri/ D. The Tibetan translates as, “One who is free from misdeeds and thoroughly protected/ Who is likewise skilled in the rites of pacifying and enriching/ Should enter the middle of the maṇḍala/ And draw it just as it was described in the treatises.” The Tibetan reflects the Skt. *apāpa­karma­samārakṣaḥ instead of the extant Skt. 14.47 apāpa­karma­samārabdhaḥ and (perhaps) the Sanskrit *alikhet śāstra­vādibhiḥ instead of the extant Skt. 14.47d alikhet śāstu­varṇibhiḥ.
n.­1054
rin chen lha tshogs kyis brgyan pa’i/ /ri mo dang por bri bar bya/ /der bzhugs gzi brjid chen po ni/ /de bzhin gshegs pa rin chen tog D. The Tibetan translates as, “The painting that should first be drawn, / Adorned with a host of jeweled deities, / Seated there in great splendor, / Is the tathāgata Ratnaketu.”
n.­1055
ras ris la ni ji lta bar/ /bstan bcos la sngags thams cad bri/ D. The Tibetan translates as, “Draw everything in the canvas / Just as described in the treatises.” The Tibetan reflects the Sanskrit *śāstra (bstan bcos) instead of the extant Skt. śāstu.
n.­1056
The Skt. is obscure. It is not certain whether this is actually about the items that are offered.
n.­1057
ri mo’i phreng ni gsum dag dang / /phyag rgyas rab tu brgyan pa dang / /gser mdog rim pas khor yug tu/ yongs su bri bar bya ba yin/ D. The Tibetan translates as, “It should be perfectly drawn / With three encircling lines / That are ornamented with seals / Surrounded by a series of golden borders.”
n.­1058
gsal dang yongs su rdzogs pa dang / /drang po de yi rnam pa’o/ D. The Tibetan translates as, “Clear and solid, / [The lines] should be perfectly straight.”
n.­1059
nyi ma ’char ka ’dra ba dang / /gur gum rnam pa ’dra mdog can/ Tib. The Tibetan translates as, “He has a complexion like the rising sun / And like the color of saffron.”
n.­1060
rgyal po chen po mnyam ’dra ba/ /gzhal med khang bcas rgyan gyis brgyan/ /sems dpa’ chen po’i cod pan can/ /rgyan rnams kun gyis rab tu brgyan/ The Tibetan translates as, “He is like a great king / Residing in a palace that is bedecked with ornaments / Wearing the crown of a great being / And Adorned with all of his ornaments.”
n.­1061
me tog phreng ba bak+ku la/ /lag pa g.yas pas snoms par byed/ D. The Tibetan translates as, “He holds a garland of bulletwood / Blossoms in his right hand.”
n.­1062
The Skt. doesn’t make the position of hands/arms very clear; possibly his hands are folded together in the center (ardhena).
n.­1063
de ni yong su bskor ba dang / /skyil krung phyad kyis gnas pa bri/ /gzugs bzang gzugs la bsten nas ni/ /lha yi gzugs ’dra bri bar bya/ D. The Tibetan translates as, “Draw him surrounded on all sides and / With one leg crossed and the other extended. / His form should be regarded as handsome / And should be drawn like the body of a god.”
n.­1064
ri bo ’od chen ldan pa’i steng / Tib. The Tibetan translates as, “Upon a mountain of blazing light.” The Skt. is uncertain, but no mountain is mentioned.
n.­1065
’od kyi skyil ’khor gyis mdzes pa/ Tib. “Light” has been supplied from the Tibetan (Skt. lacunae).
n.­1066
de bzhin sngags kyi sbyor ba yis/ /khyab bdag me yis ’bar bar byed/ Tib. The Tibetan translates as, “Practicing the mantra sets one / Ablaze with the Lord’s fire as well.” Alternately, the Tibetan might translate as, “So too does practicing the mantra / Cause the Lord to blaze with fire.”
n.­1067
sngags pas rtag tu khyab bdag gi / /de nas shar sgo yang dag sbyar/ D. The Tibetan translates as, “Next the mantra practitioner / Should continually apply it to the Lord’s eastern gate.”
n.­1068
ba dan dag gis nyer mdzes bya/ D. In place of “Adorned with plantain trees,” the Tibetan translates as, “Decorated with flags.”
n.­1069
“Lamps” om. Tib.
n.­1070
The text doesn’t specify what part of the plant is offered, but in the case of devil’s horsewhip, it is usually the sticks smeared with curds, honey, and ghee.
n.­1071
zho la sbrang rtsis bsres pa yis/ D. Gandha can be the name of a number of substances, the most common being sulphur or myrrh. In place of “burnt gandha,” the Tibetan translates as, “curd mixed with honey.”
n.­1072
The last pāda of this verse and the first of the next have been switched.
n.­1073
It is not clear what the three “white foods” are.
n.­1074
The particle vā seems to be here a BHS form of iva.
n.­1075
sngags dang yang dag ldan pas sam/ /’khor los sgyur ba’i rigs kyis bya/ /las rnams dag ni kun la yang/ /yi ge gcig pa’i sngags kyis bya/ Tib. The Tibetan translates as, “It should be performed by one perfectly endowed with the mantra or / One who is in the cakravartin’s clan. / All of the ritual activities should be performed / Using the single syllable mantra.”
n.­1076
dpa’ bo gcig pu rtag pa mchog Tib. The Skt. literally says “Sole hero without another.” The technical term “sole hero” denotes a deity who appears in the maṇḍala without a retinue. This has, however, been rendered into the Tibetan as “This sole hero endures and is supreme.”
n.­1077
Ascetic heat (tapas) is a type of energy, described as “heat,” generated through meditation and austerities.
n.­1078
sngags kun ’grub par ’gyur ba ni/ /cho ga ’di las gzhan pas min/ D. The Tibetan translates as, “All such mantras will be successful. / Apart from this rite, there are no others.”
n.­1079
rlung lha Tib. The Tibetan translates as, “Vāyu,” or possibly “the mārutas,” (rlung lha) in place of “mātṛs.”
n.­1080
This half-stanza is omitted in the Tib. In the Skt., it could well be a case of dittography.
n.­1081
’byung po kun gyi sngags rgyud ni/ /rgyas dang bcas pa dbang du byed/ Tib. The meaning of the last pāda is uncertain. The Skt. vistarāṃ is probably a metrically modified form of vistaratā (“full extent”), an interpretation also found in the Tibetan, which translates as, “He brings the full extent of the mantra systems / Of all beings under his control.”
n.­1082
’jig rten ’jig rten ’das pa’i sngags/ Tib. The translation here is based on the Tibetan which reflects the Sanskrit *lokottara­mantrān instead of the extant Skt. loka­mantrā.
n.­1083
sgra ni drag min ngal bas min/ /gzhan la ngan sems med gyur na/ /sangs rgyas ma lus kun gyi yang / /’di la myur du ’grub pa yin/ D. The Tibetan translates as, “Not too loudly and not too softly. / If one harbors no enmity toward others, / One will quickly accomplish in this life / What all the buddhas have accomplished.”
n.­1084
dngos su ’byor dang yid kyis sprul/ /bzang po sems las byung ba dang / /rgyal dbang gzugs kyi ri mo ni/ /bsam pa’am yang na bya ba yin/ Tib. The Tibetan translates as, “One should imagine or make / The actual and mentally manifested offerings / And the divine offering that arises from the heart / To the painting of the Victorious Lord’s form.”
n.­1085
de tshe sngags ni ’grub ’gyur zhing / Tib. The Tibetan translates as, “Then, the mantras will be accomplished, and.”
n.­1086
lha yi rgyal po ’dod pas ni/ Tib. The Tibetan translates as, “If he desires to be the king of the gods.”
n.­1087
“The Teacher” (BHS, śāstu) refers here to the Buddha Ratnaketu. The Tibetan reflects the Sanskrit *śāstra here instead of the extant Skt. śāstu, as it has elsewhere in the text.
n.­1088
rgyal bas bsngags pa’i ras ris mchog /der ni kun nas yongs su ’bar/ D. The Tibetan translates as, “The supreme painting, praised by the victorious ones, / Will be engulfed in blazing light.”
n.­1089
stobs chen brten zhing pha rol gnon/ D. The Tibetan translates as, “Mighty, steadfast, and overpowering.”
n.­1090
rtogs pa’i bdag nyid cher rgyas yin/ Tib. The meaning of this pāda is unclear. The Tibetan could be translated as “His status as a great being will increase.”
n.­1091
de la reg pa tsam gyis ni/ Tib. The Tibetan translates as, “touching” in place of “seeing,” reflecting the Sanskrit *spṛṣṭa° in place of the extant Skt. dṛṣṭa°.
n.­1092
rtag tu bdag dang gzhan bdag nyid/ /rnam pa sna tshogs byed par ’gyur/ Tib. The Tibetan translates as, “One can always change one’s own / and others’ identities into a variety of different forms.”
n.­1093
rgyal ba ’khor los sgyur gsungs pa’i/ Tib. The Tibetan translates as, “Taught by the victorious wheel turner.”
n.­1094
mar me yon du dbul ba ni/ Tib. The Tibetan translates as, “One should present a lamp offering.” The Tibetan reflects the Sanskrit *pradīpa­dakṣiṇāṃ dadyāt instead of the extant Skt. 14.116a pradīpa­lakṣaṇaṃ dadyāt. The Skt. translates as, “a lakṣaṇa of lamps” which doesn’t make sense in the context, unless lakṣaṇaṃ is a metric adaptation of lakṣaṃ (“one hundred thousand”). Nevertheless, the context indicates that the number is one hundred thousand, as it is said in the next verse that the lamps should be offered by one hundred thousand men and placed on the same number of floats.
n.­1095
mar bcas snying po gtsang ba ni/ Tib. The Tibetan translates as, “With ghee that is of pure essence.”
n.­1096
brgya phrag stong las lhag pa min/ Tib. The Tibetan translates as, “There [should be] no more than one hundred thousand,” perhaps reflecting the Sanskrit *śata­sāhasrānādhikaiḥ instead of the extant Skt. śata­sāhasra­nāvikaiḥ.
n.­1097
It is not clear how the worshipers hold the lamps that were earlier “placed on floats.” Perhaps they offer them to the painting before letting them float on water?
n.­1098
sngags rnams re re’ang ’don bzhin du/ /thams cad mnyam par rab zhugs nas/ /ston pa la ni ’bul byed na/ /de yi mod la grub par ston/ N, H. The meaning of this verse is not completely clear in the Skt. The Tibetan translation in N and H contains a notable variant in its first verse that brings the Tibetan a bit more in line with the extant Skt., although there is still some variation between the two. The Tibetan in N and H translates as, “If all of them enter together / While chanting each of the mantras / And present the offering to the Teacher, / It will instantly manifest the attainment.” The Tibetan translation in D reads ’dod bzhin du, which is likely a scribal error for the reading ’don bzhin du in N and H.
n.­1099
lam ni dge dang dri ma med/ /yan lag brgyad la legs par spyod/ /yi ge gcig pa mnyed byas nas/ /sngags kyi ngo bo’i mgon po mnyes/ Tib. The Tibetan translates as, “Practice the virtuous, stainless, / Eightfold path well. / Please the Lord who is the essence of mantra / By having delighted in the One Syllable.”
n.­1100
dbus kyi phyogs su bya ba ni/ /rdo rje rigs te mi bskyod pa/ Tib. The Tibetan translates as, “The middle part should be made / Into Akṣobhya of the Vajra family.”
n.­1101
de nas rdo rje de blangs nas/ Tib. “Vajra” is adopted from the Tibetan. The Skt. has “inconceivable.”
n.­1102
gzhan yang lha gnas gang ’dod ’gro/ Tib. The Tibetan translates as, “Or any other celestial realm one desires.”
n.­1103
grub pa’i dbang phyug ’gyur ba ste/ Tib. The Tibetan translates as, “One will become a lord among siddhas.”
n.­1104
las ni gang dag ’di gsungs pa/ Tib. This pāda has been supplied, with some modifications, from the Tibetan (Skt. lacunae).
n.­1105
mtshan mo skyil mo krung bcas te/ /sdom can don yod bzlas byas na/ Tib. “Uninterruptedly” is based on a conjectured reading, acchindyaṃ, as the extant Skt. word, acindyaṃ, is incomprehensible. The Tibetan translates as, “If the vow holder has sat with his legs crossed/ And successfully performed the recitation at night.”
n.­1106
nor bu’i lham Tib. In the Tibetan maṇipāduka° is translated as a single item, “jeweled pair of shoes,” possibly to differentiate it from the pair of shoes listed further down.
n.­1107
“Banner” om. Tib.
n.­1108
gdu bu Tib. “Bracelet” has been supplied from the Tibetan (Skt. lacunae).
n.­1109
It is not clear what is meant by “rise”; possibly “rise in the air.”
n.­1110
rang tshul spyod dam bcos ma dang / Tib. This pāda is based on the Tibetan, as the Skt. seems a little vague.
n.­1111
sngags pa mchod pas grub par ’gyur/ D. The Tibetan translates as, “Are accomplished when worshiped by the mantrin,” possibly reflecting the Sanskrit *mantripūjitā instead of the extant Skt. mantrapūjitā.
n.­1112
Neither the Skt. nor the Tib. makes it clear whether this half-stanza is about minerals and elements or living beings composed of such. If it were the former, the next verse should perhaps be retranslated to say that these substances will acquire the power to purify the courses of births.
n.­1113
It is not quite clear what the practitioner is touching, whether the things/beings placed in front of the painting or the painting itself.
n.­1114
lan ni drug gam bdun dag gis/ D. “One hundred thousand” is missing from the Tibetan.
n.­1115
las rnams dus ni yun ring ba/ Tib. The Tibetan translates as, “Rituals that take a long time.”
n.­1116
bu mo’am nor ni mang po dag /yang dag spyod pas byed par ’gyur/ Tib. The Tibetan translates as, “By performing it properly, it will yield / Many women and great wealth.” Otherwise the translation of this half-stanza is based on the Tibetan, as the Skt. is rather obscure.
n.­1117
gos la lan gnyis mngon bsngags na/ Tib. The Tibetan translates as, “If he incants his clothes with the mantra twice.”
n.­1118
sngags gi mthu yis ’jig par byed/ Tib. The Tibetan translates as, “Will be killed by the power of the mantra.”
n.­1119
sngags kyi rgyal po Tib. The Tibetan calls it “the king of mantras.”
n.­1120
zho dang mar gyis thams cad bsre/ Tib. In the Skt., “honey” is repeated twice, and “curds” is omitted. “Honey” is is omitted in the Tibetan.
n.­1121
zhi zing ’byung po rnam song nas/ /’gro ba rnams ni bde gnas thob/ D. The Tibetan translates as, “The spirits will be pacified and depart, / And beings will have a happy existence.” The D reading ’byung po rnam should read ’byung po rnams as it does in Y, K, N, H.
n.­1122
bzlas nas sngags pa mchog sbyin zhing / /rtag tu ’bras bcas byed par ’gyur/ Tib. The Tibetan translates as, “After it is recited the mantra adept will be granted a boon and / Will ensure that they always have a result.”
n.­1123
“Time” om. Tib.
n.­1124
“You act” (pratipannaḥ) om. Tib.
n.­1125
“Crossroad” om. Tib.
n.­1126
It is not clear very clear what this size or distance refers to. Perhaps this could also be the safe distance between the fire and the painting.
n.­1127
de nas yang sbyin sreg gi mthar pad+ma’i me tog tsan+dana dkar po’i chus bsang gtor byas pa stong rtsa brgyad sbyin sreg bya’o/ D. The Tibetan translates as, “Then, at the end of this fire offering, one should perform one thousand and eight fire offerings that cast smoke using water containing lotus flowers and white sandalwood.”
n.­1128
sbyin sreg gi mthar yang bzang po’i gdan dang gdong bkab la rang gi lha la rang gi sngags kyis spyan drang bar bya zhing / D. The Tibetan translates as, “At the end of the homa, one should use mantra to invite one’s personal deity onto an excellent cushioned seat.”
n.­1129
Skt.: oṁ kumāra­rūpiṇa darśaya darśaya • ātmano bhūti­samudbhāvāya svapnaṃ me niveda yathābhūtam | hūṁ hūṁ phaṭ phaṭ svāhā ||.
n.­1130
As the following sentence indicates, this could still be during the first watch.
n.­1131
nor bu zhel gyi khang pa ni/ Tib. The Tibetan translates as, “jeweled crystal houses.”
n.­1132
a mra’i shing tshogs rab mang po/ D. The Tibetan includes this line that is not attested in the Skt. following Skt. 15.9b. It translates as, “Or a great many groves of mango trees.”
n.­1133
gang du bdag gi lus gnas pa/ /de nyid du ni mthong bar byed/ Tib. The Tibetan translates as, “It will bring about a vision / Of the state that one’s body is in.” The Skt. of this half-stanza appears to be corrupt.
n.­1134
gru dang chu ni ’thung ba dang / /btung ba’i khang pa khang pa dang / Tib. The Tibetan translates as, “Boats and water, / Taverns and houses.”
n.­1135
ban glang dag D; ba glang dag Y, K, C. The Tibetan translation ban glang in D translates the Sanskrit term *nāgī, which can mean “belonging to an elephant.” The Tibetan translation ba glang in Y, K, and C translates as “cow” or “bull.”
n.­1136
lan tshwa la sogs reg pa ni/ /kun tu gsal te mthong ba ni/ N, H; lan tshwa la sogs reg pa ni/ /kun du gal te mthong ba ni/ D. The Tibetan translation in N and H seems preferable to D, and translates as, “If one touches salt and the like / And sees light all around.” Here the Tibetan appears to have translated the Skt. lavaṇa using its alternate meaning, “lustre.”
n.­1137
snum khur rnam pa du ma ni/ /bza’ dang spyad par rjes ’dod dang / Tib. The Tibetan translates as, “Many different types of fried cakes, / That one is allowed to eat and enjoy.”
n.­1138
rnam pa sna tshogs bza’ la spyod/ /mthong na bad kan can du brjod/ Tib. The Tibetan corresponding to Skt. 15.23cd translates as, “If one consumes or sees these various types / Of food, it is an indication of having phlegm.” The Tibetan bad gan can might also be translated as “having a phlegm disorder.”
n.­1139
rmi lam ma lus du ma ni/ Tib. The Tibetan translates as, “All the various kinds of dreams.”
n.­1140
sna tshogs rin chen mthong ba dang / Tib. The Tibetan translates as, “Or a variety of jewels may be seen.”
n.­1141
ri dang phyogs ni rab ’bar ba/ Tib. The Tibetan translates as, “Or mountains and the directions ablaze.”
n.­1142
“Debilitated” (sammūrchita) om. Tib.
n.­1143
gzhan yang rin chen gang yin pa/ Tib. The Tibetan translates as, “Or some other kind of jewel.”
n.­1144
me dang tsha ba sten pa dang / /reg dang za bar byed pa dang / D. The Tibetan translates as, “If one makes use of, touches, or / Ingests hot and spicy [foods].”
n.­1145
shing chen de bzhin theg pa ni/ Tib. The Tibetan translates as, “A great tree, or a vehicle,” reflecting the Sanskrit *mahānaga instead of the extant Skt. mahānāga.
n.­1146
de bzhin rnam pa sna tshogs pa/ /gang gzhan rmi lam dag tu brjod/ D. The Tibetan translates as, “Various types of things such as these / And others are expressed in dreams.”
n.­1147
The Tibetan seems to indicate that the things listed here and later in this section are experienced in one’s dreams, rather then done while awake. The Skt., however, is vague and could be interpreted either way. This ambiguity could be intentional, as the activities listed here, if dreamed of, could be caused by the humor of wind, or, if they done during the waking state, could increase this humor because of their nature.
n.­1148
gtsor yang rlung ni yang dag ’byung/ /shing thog rlung ni rab bskyed pa/ D. The meaning of Skt. 15.44cd is unclear. The Tibetan translates as, “Primarily [anything] produced by wind / [Such as] fruit brought forth by wind.”
n.­1149
dngos rnams rlung ni skyed pa yi/ /bza’ dang bca’ ba khyad par ldan/ Tib. The Tibetan translates as, “These things are the particular types/ Of food and drink that produce wind.”
n.­1150
’byung po rnams ni gar byed dang / /bdag nyid kyang ni gar byed pa/ /gang gis rmi lam mthong na ni/ /de ’dra rlung nad can du shes/ Tib. The Tibetan that corresponds to Skt. 15.46cd and 15.47ab translates as, “If in a dream one sees / A number of beings dancing, / Or even oneself dancing, / Know that one has a wind disorder.”
n.­1151
mi bzad gzugs/ Tib. The Tibetan translates as “hideous forms” in place of “harsh expressions.”
n.­1152
grong gi chos ni mthong ba las/ /rmi lam chags pas sa bon byung/ D. The Tibetan translates as, “Attachment in a dream sows the seed / For having a vision of a sexual act.”
n.­1153
rnam ’dres rnam par ’dres pa ni/ /rmi lam na ni rtag tu mthong / D. The Tibetan translates as, “Mixed [humors] produce mixed [effects]; / This will always be seen in dreams.”
n.­1154
Possibly, the Skt. sattva should be emended to tattva (“reality,” “truth”), as the meaning would then be that dreams are “devoid of reality,” which would tie in better with the next half-stanza which mentions “those who show reality (tattva­darśibhiḥ).”
n.­1155
de bas rnam pa thams cad kyis/ /rmi lam zhes bya yod pa spangs/ /bya ba dus kyi rim pa nyid/ /de nyid gzigs pas bstan pa yin/ Tib. The Tibetan translates as, “Since what is called a dream, / Is based on mental images, it is devoid of existence. / The sequence of activities and lifespans / Were taught by those who see the truth.”
n.­1156
yid ni gzhungs pa Tib. The reading “are intelligent” is adopted from the Tibetan. The Skt. has durmedhā which translates as, “not intelligent.”
n.­1157
btung ba mang la rtag tu dga’/ Tib. The Skt. could also be translated as “always delight in receiving respect.” The Tibetan translates as, “And always enjoy much drinking,” reflecting the Sanskrit *bahupānā° instead of the extant Skt. bahumānā°. Either reading seems equally plausible.
n.­1158
rgyal rigs su ni bstan pa yin/ Tib. The Tibetan translates as, “Those who are said to be born in the warrior caste.” The Tibetan reflects the Sanskrit *kṣatriye jāti­nirdiṣṭaḥ instead of the extant Skt. nakṣatre jāti­nirdiṣṭaḥ.
n.­1159
ser sna ldan zhing mtshon pa med/ Tib. The Skt. of this pāda has been translated to correspond in meaning to the Tibetan.
n.­1160
longs spyod chen po skye ’gyur zhing / /rang gi las kyis nye bar ’tshe/ /rang gi las ’bras bstan pa ni/ /las kyi sngags ni spang ba min/ /las min sngags ni gtso bo zhes/ /’jig rten ’dren pas gsungs pa yin/ D. The Tibetan corresponding to Skt. 15.57 translates as, “Some are born into great prosperity and / Some make their living by their own activity. / It is said that the results of their actions / Are not independent of ritual mantras, / But as the guides of the world have said, / ‘Mantra is best, not ritual.’ ” The translation of the last four lines of Skt. 15.57c–f is largely a guess.
n.­1161
de bas sems can bad kan can/ /sa steng grub pa byed pa ni/ /sa bdag ’dod pa byed pa la/ /de la grub pa thob par ’gyur/ D. The Tibetan translates as, “Thus beings of the phlegm type / Who reach accomplishment upon the earth / Will, if they form the desire to be a lord of the earth, / Attain that very accomplishment.”
n.­1162
The Skt. phrase śūradveṣī ca (or śūra dveṣī ca) could also be translated as “heroic and hateful.”
n.­1163
spros chen brten dang blon po dang / Tib. The Tibetan translates as, “A very powerful and steadfast minister.” The Tibetan translation of the Skt. compound dṛḍhamantrī translates the Skt. mantrin according to the classical meaning of the term in the Sanskrit epic literature (and elsewhere) as a king’s minister.
n.­1164
shes bzhin las kyis nyer spyod pa’i/ /sems can zil gyis mnan nas spyod/ D. The first line of the Tibetan, which corresponds to Skt. 15.66b, should be emended to read de bzhin instead of shes bzhin. The first half-stanza will then read, “Acting in accordance with this mode, / He engages beings by assualting them.”
n.­1165
thub pas spangs pa’i don/ Tib. The translation “rejected,” which seems to be supported by the Tibetan, is based on reading the Skt. ūrjita as an irregular past passive participle of √vṛj.
n.­1166
cho ga sbyar ba’i chos rnams gang / /sngags pas thams cad rab sbyar na/ /spyod pa des ni ’grub ’gyur te/ /gzhan las sems can de la min/ D. The Tibetan translates as, “If a mantrin should employ / Any system that uses rituals / That activity will be successful, / Which is not the case for other individuals.”
n.­1167
sngo bsangs Tib. Śyāma (“dark”) is translated into the Tib. as “greenish blue.”
n.­1168
dpa’ dang de bzhin drag pa dang / /chags ldan sdig pa’i khyim las skyes/ N, H; dpa’ dang de bzhin drag po dang / /chags ldan sdig pa’i khyim las skyes/ Y, K; dpa’ dang de bzhin drag pa dang / /’dab chags sdig pa’i khyim las skyes/ D. The recensions of the Tibetan translation in N, H, Y, and K correspond to the Sanskrit text and are preferable to the variant ’dab chags found in D.
n.­1169
de dag gang phyir nad mang ’gyur/ Tib. The Tibetan translates as, “And for that reason is often ill.”
n.­1170
sems can rlung nad ’khrug pa la/ /gti mug nye bar zhi ba dang / Tib. The Tibetan translates as, “Beings who are agitated by a wind disorder, / Who are dull and tranquil.”
n.­1171
The Skt. can also be translated as “And can be controlled with stupefying mantras.”
n.­1172
rgyu skar khyim ni chu skyes dang / /gza’ ni bdag po spen par blta/ D. The Tibetan corresponding to Skt. 15.81cd translates as, “They should ascertain the asterisms of the water signs / And of Saturn as the governing planet.” There is no mention of Saturn, however, in the Skt., and it is also not clear whether this statement refers to what has been said above or what will be said below.
n.­1173
This probably refers to the activities of pacifying (śāntika) and enriching (pauṣṭika).
n.­1174
rlung nad skyes pa’i sems can ni/ D. The Skt. doesn’t specify whether it is the performer or the target for whom these activities/rites are contra-indicated. Possibly both are meant at the same time, but the Tibetan suggests the former. It omits “and confused,” and only says “Beings born with wind disorders.”
n.­1175
las las gol ba med par ni/ lus can yon tan mi smin te/ /yon tan kho na las ldan pas/ /skye bar yang ni byed pa yin/ D. The Tibetan translation of this verse is obscure. One possible translation of the Tibetan is, “A living being does not develop qualities / They don’t possess that contradict their karma. / It is only the qualities and karma one possesses / That affect the next rebirth. ”
n.­1176
zlos pa sems can yon tan shes/ /yon tan yon tan min las ’ching / D. The Tibetan translates as, “A mantra reciter knows the qualities of beings. / Good qualities and faults are bound by karma.”
n.­1177
yon tan med la bya min gang / /de yi las ni bya ba min/ /gang phyir bya ba las byed de/ /bya ba yon tan med ma yin/ D. The Tibetan is obscure. One possible translation of the Tibetan is, “In the absence of qualities, that which is not a ritual / Has no karma‍—it is not a ritual; / Because a ritual creates karma, / There is no ritual that lacks qualities.”
n.­1178
bya ba las dang yon tan nyid/ /yang dag ldan pa sgrub par ’gyur/ Tib. The Tibetan translates as, “One who has the right ritual, karma, / And qualities will be successful.”
n.­1179
rdzas dang sems can spyod pa gzhan/ /bya ba las dang yon tan yin/ Tib. The Tibetan is obscure. One possible translation of the Tibetan is, “Other substances and the other behaviors of beings / Are rituals, karma, and qualities.”
n.­1180
Vighna can mean an obstacle as well as the demon that creates it.
n.­1181
drag cing ma rungs las rnams ni/ /rmi lam rtag tu ’phral du smin/ D. It is not completely clear whether this is about the “activites that are violent and cruel,” or dreams about such activities.
n.­1182
’jig rten ’jig rten ’das rnams kyi/ /yon tan skye bar yang dag ’byung / N, H; ’jig rten ’jig rten ’das rnams kyis/ /yon tan skye bar yang dag ’byung / D. The meaning of Skt. 15.96cd is unclear. The Tibetan is also obscure. One possible translation for the Tibetan in N and H is, “Worldly and transcendent / Qualities arise at birth.”
n.­1183
drag po’i gzugs ni gzugs chen po/ D. The Tibetan translates as, “He has a fierce form and tremendous size.”
n.­1184
dus mtsha Tib. The Skt. kālarātra can be understood literally (“black as night”), or taken as a proper name (Kālarātra), or perhaps interpreted as “the husband of Kālarātrī.” The Tibetan supports the second option.
n.­1185
mi bzad sngags ni bshad par bya/ Tib. The Tibetan translates as, “I will now explain the fierce mantra.”
n.­1186
cho ’phrul chen po bgegs rnams kun/ /ma rungs sems can ’jig par byed/ D. The Tibetan translates as, “It destroys all powerful sorcery and obstructing beings, / And all wicked beings.”
n.­1187
he he mahā­krodha ṣaṇ­mukha ṣaṭ­caraṇa sarva­vighna­ghātaka hūṁ hūṁ | kiṃ cirāyasi vināyaka­jīvitāntakara duḥ­svapnaṃ me nāśaya laṅgha laṅgha [D. la hu la hu] samayam anusmara phaṭ phaṭ svāhā ||.
n.­1188
In line with the teachings of this tantra, the mantra is not differentiated from the deity.
n.­1189
’jig rten dang ’jig rten las ’das pa thams cad kyi sngags rnams ’don par byed pa na gang zhig ma rungs pa’i sems can gyi gzugs can gyis rnam par ’tshe bar byed pa de la/ khro bo’i rgyal po ’dis ni rigs rgyud thams cad ’dul bar byed cing / srog kyang ’dzin par mi byed de/ D. The Tibetan seem confused: “When any worldly or transcendent mantra is recited, / This Lord of Wrath will tame the one who makes the embodied form of a wicked being cause problems and the entire class of beings, / But he will not take their lives.”
n.­1190
In the Tibetan this is the last line of the prose section. The verse section begins with “Having spoken thus.”
n.­1191
zlos pas rtag tu ’di dag ni/ /mtshan mo rtag tu don byas na/ Y, K; zlos pas rtag tu ’di dag ni/ /mtshan mo rtag tu don byas na/ N, H; zlos pas rtag tu gdon byas na/ D. D appears to skip some material corresponding to Skt. 15.110cd and combines these two lines into a single line that translates as, “If a reciter recites it consistently.” The Tibetan recensions in N, H, Y, and K track closely with the Skt.
n.­1192
’dod pa chung zhing cung zad dge/ Tib. The Tibetan translates as, “Who has little desire and a little virtue.”
n.­1193
phra ba’i gos la rtag tu dga’/ Tib. “Fine” has been supplied from the Tibetan, filling the lacunae in the Skt.
n.­1194
zas tshod rig dag rtag gtsang ldan/ Tib. The Skt. of this pāda is unclear; the Tibetan, which translates the term śucinaḥ (gtsang ldan) in Skt. 15.118c in this line, translates as, “Knows proper portions and is always clean.”
n.­1195
“Guests” om. Tib.
n.­1196
gtsang ba’i spyod pas mngon par ’gro/ Tib. The Tibetan translates as, “Has sex with one whose conduct is pure.” The Tibetan reflects the Sanskrit *śucicārābhigāminaḥ instead of the extant Skt. śucidārābhigāminaḥ.
n.­1197
sku ni Tib. The Tibetan translates as, “body” in place of “hair.”
n.­1198
de tshe ’jig rten ’das pa grub/ /de la ’bras bcas grub par ’gyur/ D. The Tibetan translates as, “Then they will attain the transcendent/ Accomplishment together with the result.”
n.­1199
longs spyod che zhing sngags rnams shes/ /sngags rnams kun la de nyid rig/ Tib. The Tibetan translates as, “Who is endowed with good fortune, is skilled in mantra/ And understands all mantras.”
n.­1200
bud med ming ldan Y, N, H; bud med mig ldan D. “Has a woman’s name” (based on emended Skt.) is supported by Y, N, and H. D translate as, “Has the eyes of a woman.”
n.­1201
The Tibetan translates as, “worships gods.”
n.­1202
thul bar dka’ Tib. “Difficult to subdue” is based on the Tibetan. The Skt. reading suggests “difficult/dangerous to approach.”
n.­1203
byin par phra/ Tib. The Tibetan translates as, “is slight in his giving.”
n.­1204
rgyal ba la ni srog kyang gtong / Tib. The translation of the last pāda is based on the Tibetan. The Skt. translates as, “He is the sun among the victorious lords.”
n.­1205
I.e., the kṣatriya caste.
n.­1206
ma rungs rtag tu bab col byed/ D. “Cruel and rash” doesn’t seem to fit the context, but the Tibetan supports this reading.
n.­1207
Spiny bitter gourd (Momordica monadelpha).
n.­1208
Skt. 15.140d om. Tib.
n.­1209
mgrin pa bum pa ’dra ba dang / D. “Resembling a conch” probably implies that the neck has three lines indicative of good fortune. The Tibetan translates as, “resembling a vase,” reflecting the Sanskrit *kumbha° instead of the extant Skt. kambu°.
n.­1210
thal gong rgyas Tib. The Tibetan translates as, “Broad, elegant back.”
n.­1211
kun nas dkar med ba spu dang / D. The Tibetan translates as, “No gray body hair anywhere.”
n.­1212
“Hips” om. Tib.
n.­1213
nyams med Tib. The Skt. kharta, which could not be identified, is translated into the Tibetan as “blemish.”
n.­1214
sor mo rnams kyi ring ba dang /. The Tibetan translates as, “With toes that are long, and.”
n.­1215
nang stong ma yin mthil mnyam gnas/ Tib. This pāda is unintelligible in the extant Skt. The Tibetan is also obscure.
n.­1216
It is not certain whether the reading here is “ears” (which could only be obtained after emending varṇau (or arṇau) to karṇau, or some other body part that forms a pair, to account for the dual ending. The Tib. is of no help.
n.­1217
In the Tib., “nice to behold” and the entire next verse constitute the description of the person and not of the pair of body parts just mentioned. The Skt., however, consistently uses the dual ending, clearly indicating that a pair is meant.
n.­1218
’jam Tib. “Smooth” has been supplied from the Tibetan. The Skt. translates as, “not clinging.”
n.­1219
ri mo zab cing D. The Tibetan translates as, “a deep line.”
n.­1220
mchig pa rab sngags shin tu chud/ Tib. The Tibetan translates as, “Whose fine testicles are withdrawn.” The Tibetan shin tu chud may be a scribal error for shin tu chung, which would match the extant Skt. svalpatarau.
n.­1221
gang tshe skyes dbang gtsang ba dang / /rtse mo dmar la yang dag gnas/ Tib. This half-stanza, again, is not very clear. The Tibetan translates as “Whose penis is clean / And has a red tip.”
n.­1222
“During sleep” could euphemistically refer to going to bed for sex.
n.­1223
mang po ma yin snum pa dang / Tib. The Tibetan translates as, “Not abundant and smooth.”
n.­1224
It is not clear what period of time is meant, but it is most likely one day.
n.­1225
lan gsum bshang zhing sngags drug dran/ D. The Tibetan translates as, “One who defecates three times and recalls the mantra six,” or, alteratively, “One who defecates three times and recalls the six-syllable mantra.” The Tibetan may reflect the Sanskrit *ṣaṇmantrī instead of the extant Skt. ṣaṇmūtrī.
n.­1226
Neither the Skt. nor the Tib. specifies which watch of the night this is meant to be.
n.­1227
de yi grub pa rtag tu mchog /las kun byed par snang ba yin/ D. The Tibetan translates as, “They will manifest the best accomplishment / That performs all the activities.”
n.­1228
’bras bu rnam pa sna tshogs dang / /phun tshogs rnam pa mang po la/ /mi rnams rjes su ’dod pa yang / /mtshan nyid kyis ni mngon mtshan pa’o/ D. ’bras bu rnam pa sna tshogs dang / /phun tshogs rnam pa mang po la/ /mi rnams rjes su ’dod pa yang / /mtshan nyid kyis ni sngon mtshan pa’o/ Y, K, N. The Tibetan that corresponds to Skt. 15.152a–d translates as, “People who pursue / Various types of results / And various kinds of good conditions / Are marked with signs.” The variant sngon mtshan or “previous marks” in Y, K, and N reflects the Sanskrit *pūrvalakṣitaḥ in place of the extant Skt. abhilaḳsitaḥ, which might translate as “Have been previously indicated by marks.”
n.­1229
nus pa’i gza’ rnams kyis mtshan pa/ Tib. The Tibetan translates as, “Are marked by these planets that indicate capability.”
n.­1230
nyi ma’i dkyil ’khor mchar kha ni/ /tho rangs dus su gang skyes dang / /gang tshe de yi dus su skyes/ /de la grub po rab tu snang / D. Skt. 15.153ef is expanded into four lines in the Tibetan that contain additional material and translate as, “If they are born at dawn/ When the sun is rising, / The time at which they are born/ Will manifest accomplishment for them.” Only the first and second verses in this set of four in the Tibetan correspond to Skt. 15.153ef.
n.­1231
In the Buddhist and Hindu astrology, the moon and the sun are regarded as “planets” (graha).
n.­1232
lus can rnams kyi rtag de la/ /ma rungs gza’ mthong gang yin pa/ D. The Tibetan translates as, “For such beings it is always the case / That inauspicious planets are seen.”
n.­1233
las ni ngan ’joms skar mda’ can/ D; The Tibetan translates as, “Meteors that destroy negative karma,” while the Narthang and Peking read “Meteors that destroy karma.” The Tibetan reflects the Sanskrit *karma­nirghātolkinaḥ instead of the extant Skt. kampa­nirghāta•ulkinaḥ.
n.­1234
“Looks at” 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.­1235
One yoke (or four cubits), as an astronomical distance between celestial objects, is the radial distance of eight degrees (if the Indian astronomical measures of cubit and yoke corresponded to those used in ancient Babylon).
n.­1236
phur bus sa de mthong bar ’gyur/ Tib. The translation of this half-stanza is partly based on the Tibetan. The Skt. could also be read as “Jupiter is looked at.”
n.­1237
de bzhin nyin phyed nyi ma ni/ /nyi ma phyed du mnyam par mthong / Tib. The Skt. of this half-stanza is not clear, as it could be translated in more than one way. The Tibetan could be translated as “Likewise when the sun is at midday / [Accomplishments?] equal to the sun manifest.”
n.­1238
Ketu is here the descending node of the moon. Like Rāhu, it is an imaginary planet that takes 18.6 years to complete one revolution. It is however not clear whether Ketu and Rāhu mantioned in this verse refer to the nodes of the moon, as the Rāhu two lines below seems to refer to an ordinary eclipse.
n.­1239
thung ’gyur nyi ma gnya’ shing tsam/ /byed pa nyid du bstan pa ni/ D. This sentence is incomprehensible in both the Skt. and the Tibetan. The Tibetan might translate as, “For a short moment it is a yoke’s distance from the sun. / When this happens, it is said.”
n.­1240
The translation of this pāda is a guess. The Skt. yugāntaka could be translated as “noon,” but also as “the end of the eon.”
n.­1241
sgra gcan spen pa nyid dag yin/ /mun pa dus dang dus mthar byed/ /de nas phar ni thung ba na/ /’chi ltas skar mda’ sa ’gul byed/ D. The last four lines in the Tibetan for this obscure verse translate as, “This is Rāhu and Saturn. / At the time of darkness, when the end times have come, / If seen far in the distance / Meteors, omens of death, cause earthquakes.”
n.­1242
nyi ma nub kar zangs ma’ mdog Tib. In the Tibetan, it seems that it is the one who is governed by this planetary influence that is “the color of the setting sun, with a strong tint of vermillion.”
n.­1243
The “chief planet,” i.e. the sun, since the sun, in Indic astrology, is referred to be the generic name of a planet.
n.­1244
dbul zhing nad btab glen pa dang / Tib. The Tibetan translates as, “Poor, prone to illness, and dull.”
n.­1245
’gul byed sgra drag dmar ba’i mdog /mnam lcags nyid kyang rab rdung byed/ Tib. The Tibetan translates as, “When the earth shakes, there are terrifying noises, and [all] is the color red, / Meteors strike,”
n.­1246
de bzhin rdo rje mchi ltas dang / /gzhan yang khyim sogs rab tu mthong / /skye bo kun kyis sgra gcan ni/ /mi bzad rab tu mthong gyur na/ D. The Tibetan translates as, “When there is ominous lightning / And the Pleiades and the like are visible, / When all beings behold / The terrifying Rāhu.”
n.­1247
dbul zhing mgon med tshul khrims ’chal/ /mi ni rtag tu sdig pa spyod/ Tib. The Tibetan translates as, “People who are poor and vulnerable, / Who lack discipline and always engage in evil acts.”
n.­1248
bud med mtshan ni ngan pa dang / Tib. The Tibetan translates as, “Women are ugly.”
n.­1249
de ltar skyes gyur skyes pa dang / /’jig rten mang po skye ba yin/ D. The Tibetan translates as, “Thus they take birth again and again, / Born into many different worlds.”
n.­1250
lo ni kun la ’dod pa’ang zhes/ D. The Tibetan translates as, “Every year, whatever is desired,” reflecting the Sanskrit *sarvasaṃvat instead of the extant Skt. sarvasampat.
n.­1251
de nyid ’jig rten gnas pa yin/ Tib. The translation of this pāda is based on the Tibetan. The Skt. translates as, “The mantra, singularly, always,” and is difficult to makes sense of in the context.
n.­1252
The fourth pāda appears to be missing in the Skt. and the Tib.
n.­1253
gza’ rnams las la spyod pa zhes/ /des na ’di ni mthong zhes gsungs/ Tib. The Tibetan translates as, “It is said the planets are inciters of karma, / And that one can thus observe them.”
n.­1254
In the Skt., this verse includes two additional lines (one of them with lacunae) between the two half-stanzas. They have been omitted in the translation here, as they don’t seem to add anything in terms of content.
n.­1255
de nas gzhan yang rab bshad pa/ /nges par zlos pas rtag tu bya/ /yud tsam dag ni bcu gnyis dang / /dus dang dus min ’gro ba’i rgyu/ /grub pa’i rgyu ’am ma yin pa/ /’gro ba min pa’ang bshad par bya/ D. The Tibetan translates as, “Next I will explain / How a mantra reciter can always act with certainty. / I will explain the cause in terms of / The twelve moments and proper and improper times, / And what is neither a cause/ Of accomplishment nor progress.” The final line of the Tibetan term ’gro ba min pa reflects the Sanskrit *ayātaṃ instead of the extant Skt. apātraṃ.
n.­1256
lo legs Tib. “There are bountiful harvests” has been supplied from the Tibetan (Skt. lacunae).
n.­1257
nyi ma gsal mthong dge/ Tib. In place of “kings enjoy prosperity,” the Tibetan translates as, “the sun shines bright, and there is goodness.”
n.­1258
dus dang de bzhin dbang po’i gzhu/ /skye bo rnams la rtag zhi byed/ Tib. The Tibetan translates as, “At times when there is rainbow/ It always brings peace to all beings.”
n.­1259
sha za dang ni ma mo dang / /drag po ma rungs nyer ’joms byed/ /sha za rnams kyi spyod pa ni/ /de bzhin ma rungs sems can brjod/ Tib. The Tibetan translates as, “Now I will describe the wicked ways / And behaviors of flesh eaters / Such as the kravyādas and mātṛs / Who are fierce, wicked, and bring harm.” The Tibetan sha za rnams kyi spyod pa may reflect the Sanskrit *ācaritaṃ piśācānām instead of the extant Skt. caritaṃ piśitāśinām. The Tibetan sha za appears in the first verse as a translation of kravyāda, so in this second instance it has been translated literally as “flesh eater” and not as piśāca.
n.­1260
gzhan gyi sdug bsngal dag la sems/ Tib. The Tibetan translates as, “Who consider the suffering of others.”
n.­1261
sngags dang rig pa rnams kyis drangs/ Tib. The Tibetan translates as, “Can summon using this mantra and vidyā.” It is however not clear which mantra is meant. It could be the vidyārāja One Syllable taught in the previous chapter (14.5).
n.­1262
gang du mtshan nyid la brten pas/ /spyod pa rgya cher bstan pa yin/ /gzhan gyi lus la gnas nas ni/ /mi lus brten nas gnas pa yin/ D. The Tibetan translates as, “When the indicated target is possessed, / They display a vast number of behaviors. / They inhabit the bodies of others, / Possess the person’s body, and then remain.”
n.­1263
“Gods and asuras” (surāsura), with its alliteration and the sense derived from the grammar that they represent two opposing parties, is a Skt. stock phrase that has no equivalent in English.
n.­1264
lha ni mchod pa zhes bshed de/ /lha min nga rgyal can gyi rgyus/ /gnas der gnas pa’ang rnam pa gnyis/ /rim bzhin lha dang lha ma yin/ D. The Tibetan translates as, “The gods are said to be venerable. / The asuras are rooted in pride. / They reside in their two places, / Known respectively as gods and asuras.”
n.­1265
de yang der ni rnam gnyis te/ /drag pa dang ni thun mong yin/ /de yang der ni rnam gnyis ’gro/ dge dang mi dge ’gro ba lnga/ Tib. It is not clear how “the five destinies” fits in into this division, as the Skt. is rather vague. The Tibetan translates as, “They each are of two further types: / Those that are cruel and those that are ordinary. / Those fall into two further types: / The virtuous and nonvirtuous among the five destinies.”
n.­1266
der gnas rnam gsum ’gro ba ste/ /nyi shu cu grangs med pa’o/ /lha dbang dang ni ’og min par/ /go rims ji bzhin sa med pa’o/ D. This verse is very unclear and could be translated a number of different ways. It is, however, for the most part supported by the Tibetan apart from the last pāda, which translates as, “Such is the sequence of the non-terrestrial.” The Tibetan reflects the Sanskrit *yathā­saṅkhyam abhūmakāḥ instead of the extant Skt. yāmā­saṅkhyam­abhūpakāḥ.
n.­1267
This line is omitted in the Tib. The preceding line, “All the noble buddhas,” begins the next verse.
n.­1268
sngags dang rgyud ni rig bcas pas/ D. The Tibetan translates as, “By the mantras and tantras together with the vidyā.”
n.­1269
bag yod rigs ni bzang ba dang / D. The Tibetan translates as, “Who are careful and of good character.”
n.­1270
mi rnams kyi ni mdor bsdu na/ /de dag gi ni lus bzung nas/ D. The Tibetan translates as, “In brief, human beings / Should maintain their bodies, and.”
n.­1271
rtag tu shin tu chos don dang / /thar pa’i don du rnam par brtag D. The Tibetan translates as, “Always orient themselves toward liberation / And toward the highest Dharma.”
n.­1272
In this passage the terms sattva (sems can) and asattva (sems can ma yin) are medical terms. Sattva refers to the psycho-physical state of purity, balance, and health, and asattva refers to its opposite. This important terminology would be missed if one were to translate the Tibetan sems can and sems can ma yin according to the meaning these terms so often bear outside of the medical literature as “a being” and “not a being.”
n.­1273
gang gzhan rnam pa sna tshogs byas/ Tib. The last pāda has been supplied from the Tibetan (Skt. lacunae).
n.­1274
Part of this pāda is missing in the Skt. The Tibetan however, doesn’t indicate any missing content.
n.­1275
This passage is not clear, but it is possibly saying that earth and water are asattva elements, and the remaining two or three are sattva. They are associated with nonhuman and human beings respectively.
n.­1276
rgyud ’di yongs su bshad pa yin/ Tib. In place of “sūtra,” the Tibetan translates as, “tantra.” While both are correct, the former accords with the chapter colophons that refer to the Mañjuśrī­mūla­kalpa as a vaipulyasūtra.
n.­1277
de nyid chos ni btsal bya’i phyir/ /rgyud ’di yongs su bshad pa yin/ /rgyud dang sngags dang sman bzang po/ /bka’ ni yang dag gsungs pa yin/ D. The Tibetan translates as, “It has been taught in this tantra / For those who might seek that teaching. / This scripture perfectly explains / The tantra, mantra, and good medicine.”
n.­1278
nad med Tib. The Tibetan translates as, “no illness.”
n.­1279
gang ’di bstan pa dag la ni/ /sngags kun ’don par byed pa na/ /kun mkhyen shes dang shes bya yi/ /las kyi rgyud ni ’brel pa dang / /sngags zlos pa yi ched du ni/ /rgyud rnams mtha’ dag sa steng gsungs/ /sngags rgyud ma lus don dag ni/ /byang chub rnam gsum gzhol ba ste/ D. The Tibetan corresponding to Skt. 15.218–219 arranges the lines of these verses in a different order. The Tibetan for these two verses reads, “If all the mantras are recited / That are [found] in these teachings, / One connects with the karmic causes / For omniscience of what is knowable. // That which is contained within the mantras to be recited / Has been taught, on earth, in all the tantras; / The entire meaning of tantra and mantra / Is directed toward the three aspects of awakening.”
n.­1280
gzhan la cho ga rab snang ba/ /cho ga’i rgyal po ’di la’ang yod/ Tib. The Tibetan translates as, “That which is found in other manuals / Is also found in this king of manuals.”
n.­1281
gang du cho ga’i rgyal po ’dis/ /dbang ’gyur min dang bkug min pa/ /sa steng rten gsum ’di na/ /rig pa’i sngags rgyal de yod min/ D. The Tibetan adds content to this verse in its last line and translates as, “There is no king of vidyāmantras / On earth or in this threefold world / That is not controlled or attracted / By this king of ritual manuals.” The Tibetan translators seem to have read *vidyārājaḥ (“king of vidyā mantras”) in place of a four-letter lacunae in the Skt. This reading is metrically impossible. The reading conjectured here is vidyate (“exists”), which fits the meter.
n.­1282
sangs rgyas kun gyi gsung dag ni/ /rtag tu dge ba don yod ’gyur/ D. The Tibetan translates as, “This teaching of all the buddhas / Is always virtuous and productive,” reflecting the Sanskrit *sarva­buddhānāṃ instead of the extant Skt. sarvabhūtānāṃ.
n.­1283
sngags rnams kun la sngags pa ni/ /bzlas dang sbyin sreg rtag dad pa’o/ Y, L, K, C; sngags rnams kun la sngags pa ni/ /bzlas dang sbyin sreg rtag ’dod pa’o/ D. The Tibetan in Y, L, K, and C is closer to the extant Skt. and translates as, “Those who recite all the mantras / Will always have confidence in their recitations and fire sacrifice.”
n.­1284
sangs rgyas rnams kyi bstan pa ni/ /sngags su rab gnas de ’dir gsungs/ /sngags de rnam par mi rtog par/ /cho ga de ’dir gsungs pa yin/ Tib. The Tibetan translates as, “The teachings of the buddhas / Have been taught here in terms of mantra. / In this manual those mantras / Have been taught in a nonconceptual way.”
n.­1285
/de tshe ’gro ba blo bzhin du/ /’jig rten kun gyi dge mi dge/ Tib. The translation of this half-stanza is partly based on the Tibetan as the Skt. is unclear. The Tibetan translates as, “The virtue and nonvirtue present in all the worlds / Accords with the minds of beings at that time.”
n.­1286
“He” probably refers to the king of mantras‍—Mañjughoṣa‍—mentioned two verses below.
n.­1287
de nyid cho ga ’dir spros pa/ /de bzhin gshegs pa spros pa med/ /’jig rten ’das pa rdzogs sangs rgyas/ /’jig rten phyir ni ’dir gsungs so/ D. The grammar of this verse was interpreted to accord with the Tibetan. This required reading the BHS nominative plural (tathāgatā) as an instrumental plural (tathāgataiḥ). The Tibetan translates as, “That which is elaborated on in this manual / Was taught here for the sake of the world / By the tathāgatas who lack mental elaborations, / The perfect buddhas who transcend the world.”
n.­1288
las rnams kun la shin tu lhag/ /’jig rten las las rab tu ’das/ /chos rnams rnam pa sna tshogs byed/ /’jig rten kun gyis rab tu bsngags/ D. The Tibetan translates as, “It far surpasses all [other] activities, / And is an activity that transcends worldly activities. / It engages the great variety of dharmas, / And is highly praised in all the worlds.”
n.­1289
de don yon tan nges grub dang / /’jig rten khams kyi dge mi dge/ /bag med ma bskul ma yin te/ /bskul nas ngas ni chos bshad do/ D. Skt. 15.234cd is probably corrupt, and the translation here is merely a conjecture. The Tibetan is also obscure. One possible translation is, “For that purpose there is virtue and nonvirtue / In the qualities accomplished in the world. / Do not be careless and not request [teachings]; / Request them and I will explain the doctrine.”
n.­1290
ngas kyang bshad pa yin/ Tib. “By me” has been supplied from the Tibetan.
n.­1291
kun mkhyen ye shes rab ’jug la/ /las rnams gcig tu bsngags pa yin/ /’jig rten sngon las bdag yin te/ /de ni da ltar yongs su spyod/ D. The Tibetan seems to reflect the extant Skt. but interprets it differently and translates as, “Among ways to generate omniscient knowledge, / These activities alone are praiseworthy; / I [performed] this activity in previous worlds, / And [perform] them now in this one.”
n.­1292
las ni ’di la’ang snang ’gyur na/ /skye ba ’di la ’grub par ’gyur/ D. The Tibetan translates as, “When these activties do manifest, / They will succeed in this birth.”
n.­1293
sgrub pa pos ni bsgrub par bya/ Tib. The Tibetan translates as, “Then the practitioner will be successful.”
n.­1294
shin tu yun ring dag gis ’grub/ Tib. The Tibetan translates as, “Will succeed after a long time.”
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.­1298
blo chog rnams Tib. The Tibetan uses the plural number here, possibly honorific, and translates as, “those of supreme intellect.”
n.­1299
bzang po’i ’gro ba’i skye gnas dang / /rgyu dang shes pa’i rnam pa spyod/ Tib. The meaning of the last clause is unclear in both the Skt. and the Tibetan.
n.­1300
las dang las ’bras sems can gyi/ Tib. In place of “complete” (sarvaṃ), the Tibetan translates as, “of beings.”
n.­1301
This pāda refers to the rites of spirit possession, or possessing another person’s body. The “vessel” is the person who is being possessed. The term used for the act of possession is āveṣa, literally “entry.”
n.­1302
This section, from verse 16.4 up to this point, refers to the teachings given in the previous chapter. The phrase “requested in the context of dreams” possibly refers to the fact that the knowledge of dream signs was one of the teachings requested and then the teachings commence with the signs received in dreams (cf. 15.­6).
n.­1303
gnod sbyin bdag po Tib. In place of “the yakṣa,” the Tibetan translates as, “the lord of the yakṣas.”
n.­1304
The simple past of “requested” was chosen here to fit the narrative. The Skt. translates as, “[Vajrapāṇi] requests,” or “May [Vajrapāṇi] request”; the Tibetan, however, uses the perfect tense, possibly to make it fit into the narrative of the remainder of this section. The teachings that Vajrapāṇi is requesting here were already given in the previous chapter. Due to the switching around of chapters and sections in the MMK during the redactional process, some sections, including most of this chapter, seem to have ended up where they do not belong. A large part of this chapter belongs, narrative-wise, near the beginning of the previous chapter. It is, however, impossible to restore this section to its original position without undoing also the changes to the grammatical tense and mode made by the readactors to make this section fit in its new position.
n.­1305
bcas pa’i gza’ ni gtso bo ste/ /dge dang mi dge legs tshul bzhad/ D. This half-stanza has been reconstructed based on the Tibetan (Skt.: lacunae).
n.­1306
mchog dang tha ma’i spyod pa dang / /dge ba’i don dang ldan pa dang / /zlos pa grub pa’i mtshan ma dang / /bsgrub bya sgrub min rnam par brtags/ Tib. The Tibetan translates as, “The distinction of highest and lowest conduct, / Having a viruous aim, / The characteristics of what a mantra reciter accomplishes, / And what should and should not be accomplished. /”
n.­1307
rig pa ’dzin pa grub ’dod dang / D. The Tibetan translates as, “And those who desire the accomplishment of a vidyādhara.”
n.­1308
rgyal ba’i sras kyis gsol btab nas/ /thub pa mchog gis gsungs pa ni/ Tib. There again seems to be a confusion in the narrative here, possibly due to the switching around of passages. This half-stanza seems to belong at the end of the Buddha Śākyamuni’s teachings that Vajrapāṇi had requested. The Tibetan translators, it seems, tried to resolve the inconsistency by turning this half-stanza around. The Tibetan translates as, “After the son of the conqueror supplicated him, / The Supreme Sage spoke.”
n.­1309
gzhon nu ’di ni dngos don khyab gyur cing/ /ma byung ’jig rten phan pa sgrub byed la/ /’gro ba kun la phan pa dge phyir ston/ /thar pa shes shing dag pa’i gnas su ’dug Y, K. Following the variant khyab gyur in Y and K, the Tibetan translates as, “This divine youth permeates all things, / Is unborn, accomplishes the benefit of the world, / And is a teacher because his virtue benefits all beings. / He understands liberation and abides in a pure state.”
n.­1310
“The wheel holder” is probably a reference to the Buddha Śākyamuni.
n.­1311
I.e., the Dharma wheel.
n.­1312
“Mañju,” as in “Mañjughoṣa.”
n.­1313
“Knowledge” om. Tib.
n.­1314
gang gi mthu ni mkhyen par mi spyod de/ N, H. The translation of the last pāda is based on the Tibetan, as the Skt. is unclear. The grammatical gender of “speech,” called Mañju, now changes to masculine, as this speech is equated with Mañju/Mañjughoṣa.
n.­1315
It is unclear who is here being addressed as the “lord of gods.”
n.­1316
khyod kyang lha yi dbang phyug ’jig rten khyad par gyis/ /thub bzang shes par nus pa ma yin no/ Tib. The translation of the last Skt. 16.25d is partially informed by the Tibetan, as the Skt. is unclear. The Tibetan reads the Skt. te as a shortened form of the genitive second person pronoun tava and translates as, “Even the lord of the gods and his entire world / Cannot comprehend your divine power. /”
n.­1317
Unfortunately, the play on words in this verse is impossible to replicate in English. “Gentle Splendor” is the name of Mañjuśrī (mañju = “gentle/lovely” and śrī = “splendor/glory”).
n.­1318
da ltar Tib. “Present” has been supplied from the Tibetan. The Skt. translates as, “celestial”; the syntax, however, is not clear.
n.­1319
The Skt. bhavi (BHS bhavi = classical bhave = “in saṃsāra”) could also be translated as “future,” i.e., that one will obtain peace now and awakening in the future, which seems to be the way the Tibetan translators understood it.
n.­1320
Because of the word mañju (“pleasant,” “gentle”) being used here to describe the awakening, this entire phrase could also be translated‍—as a figure of speech‍—as “the awakening of Mañjuśrī.”
n.­1321
byang chub shing dbang drung du myur du ’gro/ /song nas byang chub mchog ni thob par byed/ /song nas sems can phan phyir der ’dug ste/ Tib. The Tibetan corresponding to Skt. 16.31b–d translates as, “And swiftly proceed to the vicinity of the Bodhi tree. / Having arrived there, one will obtain the supreme awakening / And remain there for the benefit of beings.”
n.­1322
nga yi bstan la khyod ni mi mchog bstan/ D. The Tibetan translates as, “I taught in my teachings that you are the supreme human,” reflecting the Sanskrit *narottama instead of the extant Skt. ratottama.
n.­1323
’dir ni ma lus mtha’ dag zhi bar ’gyur/ Tib. The Tibetan reflects the Sanskrit *śantāḥ for the extant Skt. sattā.
n.­1324
dag pa’i gnas la gnas pa’i skye bo rnams/ /’dir ni ma lus mtha’ dag zhi bar ’gyur/ /khyod kyi sngags ni nam yang ’da’ ma gyur/ /khyod kyi sngags ni nam yang nyams ma gyur/ D. The translation of this verse from the Skt. is uncertain. The Tibetan translates as, “Beings who dwell in the Pure Abode / Will all, without exception, become peaceful. / Your mantra is never violated. / Your mantra never fails.”
n.­1325
lhag ma Tib. In place of the extant Skt. śleṣmāṇām (“stick/coalesce together”), the Tibetan reflects the Sanskrit *śeṣāṇām (“the rest/remainder”).
n.­1326
phung po gzhan dag tu Tib. The Skt. antara is translated into the Tibetan not as “within,” but as “other/separate.”
n.­1327
It is unclear whether the attainment meant here is the “regal state of a śrāvaka” or two separate attainments, that of a śrāvaka and that of a kingdom.
n.­1328
“Their intelligence will grow” om. Tib.
n.­1329
This half-stanza is missing from the Tib. The meaning of Skt. 17.7d is not completely clear.
n.­1330
rnam bzlog Y, L, K, C; rnam zlos D. Inverted activity is an activity that goes against the generally accepted norms. In the context of Buddhist tantra, it must not, nevertheless, transgress the bodhisattva principles. In place of “inverted activity,” D translates as, “recitation.” Y, L, K, and C, however, support the Skt.
n.­1331
rigs kyang rnam gsum gsungs pa ni/ /sngags rnams kun gyi gzhi yang yin/ /rigs gsum rnam pa brgyad du yang / /rgyud dag la ni rab tu snang / D. The Tibetan contains lines at this point that translate as, “The families are said to be threefold, / And are the basis of all mantras. / The three families also have eight types, / As is evident in the tantras.” The first and last lines in the Tibetan correspond (with some variation) to Skt. 17.8cd.
n.­1332
rnam pa gcig tu’ang rigs snang ste/ D. The Skt. (after emending eva vidhaṃ to evaṃvidhaṃ) implies that the religious community (gotra) is also of three types, as corroborated by 53.­6-7. The Tibetan translation of this line translates as, “of one type/aspect,” reflecting the Sanskrit *ekavidhaṃ for the extant Skt. eva vidhaṃ/evaṃvidhaṃ. The additional material in the Tibetan translation of Skt. 17.8 also mentions that there are three types of religious community (gotra).
n.­1333
“So” and “also” have been supplied from the Tib.
n.­1334
sngags rnams kun gyi gnas kyang yin/ Tib. “Entire” has been supplied from the Tibetan text. The Skt. here reads śāntam, which translates as, “peaceful.” The threefold seat of the mantras (if “threefold” is implied in this statement) could be a reference to the threefold categorization of mantras into those of the Tathāgata, Vajra, or Lotus family.
n.­1335
I.e. the karma spoken of below. This term combines here the meaning of “activity” and of “karma” (as we use it in English), as, in part at least, it seems to be used in the sense of the (type of) activity that is most suitable for a particular person that is karmically determined.
n.­1336
The Skt. term pratyaya (literally “interdependence,” but conventionally “conditions/causes”) here seems to take on a new meaning, namely of determining or ascertaining the person’s karma.
n.­1337
This pāda could also be translated as, “It is not karma that possesses a body.”
n.­1338
kun nas skye bo rgas pa na/ Tib. In place of “fever,” the Tibetan text translates as, “old age.”
n.­1339
rnam pa sna tshogs la nye bzang / /las rnams sna tshogs dag las byung / Tib. The Tibetan translates as, “Various types of good omens / Arise due to various types of activities.”
n.­1340
dus tshod de bzhin ’gro ba dang / Tib. Before “time,” the Skt. has the term bala (“strength”), which is unaccounted for in the Tibetan.
n.­1341
The meaning is this verse is unclear because of the missing text. The Skt. appears to be missing one pāda of text and the Tibetan is missing the entire half-stanza.
n.­1342
The meaning of this half-stanza is uncertain as the Skt. could be corrupt. The first pāda could read (as suggested by the Tibetan) karma­pratyayaḥ svakānyaḥ (“karmic causes, those of oneself and others”), which would also correct the meter. The avyaṅgāni (“not separate”) in the second pāda could be emended to adhyaṅgāni (“the main divisions”).
n.­1343
’di dag rkyen gyi yan lag ni/ /las ni bdag gir byed pas mtshon/ /mi mtshon sngags rnams thams cad ni/ /bgegs las shin tu mi bzad ’gyur/ Tib. The meaning of the first four pādas is very unclear. The Tibetan varies significantly and translates as, “[Among] these divisions of ascertainment, / One should identify karmas that belong to oneself. / If one fails to identify (“them”?), all the mantras / Will become extremely terrible, obstructing karma.”
n.­1344
byang chub snying por ting ’dzin thob/ Tib. The Tibetan translates as, “Attained samādhi at the seat of awakening.”
n.­1345
“[Sitting at] the root of the tree” om. Tib.
n.­1346
de tshe bdud ni bcom par ’gyur/ Tib. The Skt. text of this half-stanza, which was corrupt and hypermetrical, was reconstructed partly based on the Tibetan text. Before the reconstruction, instead of “the power of the mantra,” the Skt. read “the letters of the mantra.”
n.­1347
rmi lam ngan pa nyer ’jig pa/ Tib. In place of “omens,” the Tibetan translates as, “dreams.”
n.­1348
gang dag sa la spyod pa yi/ /’byung po’i tshogs kun rab nyon cig/ Tib. The Tibetan inserts two pādas at this point that translate as, “Listen well, you hosts of beings / Who reside on the earth.”
n.­1349
“Present in the three worlds” is a conjectural expansion of the Skt. triṣu (“in the three”), which the Tibetan doesn’t account for.
n.­1350
Skt.: oṁ kha kha khāhi khāhi huṁ huṁ | jvala jvala prajvala prajvala | tiṣṭha tiṣṭha | ṣṇīḥ phaṭ phaṭ svāhā ||.
n.­1351
sngags ’di sngags rnams kun gyi mchog/ Tib. The meaning of this pāda is unclear. The Tibetan translates as, “This mantra is supreme among all mantras.” The Skt. version, however, ties in with the name of this mantra, Jvāloṣṇīṣa, which means “blazing uṣṇīṣa.”
n.­1352
dgu bcu rtsa bzhi dag dang ni/ Tib. It is not clear what these numbers refer to. The Tibetan gives just one number, “ninety-four thousand.”
n.­1353
The exact meaning of this verse is far from clear.
n.­1354
sngags rnams ma lus rab tu sems/ D. The Tibetan translates as, “All the mantras will be called to mind,” reflecting a different Skt. reading.
n.­1355
gtsug tor sngags kyi byin rlabs kyis/ D. “Uṣṇīṣa” seems to be a metrical abbreviation of Jayoṣṇīṣa. The Tibetan translates as, “Through the blessing of the Uṣṇīṣa mantra.”
n.­1356
de bzhin bdun nam brgyad dang dgu/ Tib. The Tibetan translates as “nine” instead of “ninety.”
n.­1357
gnyis dang drug dang lnga dang bdun/ Tib. The Tibetan translates as, “Two and six and five and seven.” The Skt. is very likely corrupt and the numbers themselves difficult to interpret. They seem to refer to different groups of the uṣṇīṣa deities, depending on the categorization. One group that occupies a prominent position in the MMK is that of the eight “uṣṇīṣa kings.”
n.­1358
sngon gyi rgyal ba rnams kyis bshad/ D. The last pāda has been supplied from the Tibetan. The Skt. repeats that the uṣṇīṣa kings “are born from the head of the Victorious One.”
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.­1492
sngags rnams kun la rab ’jug phyir/ Tib. In the Tibetan the Skt. pravṛtte (here translated as “can be used instead of”) is translated as “can be applied to.”
n.­1493
“He” is the mantra, as the mantra here is a male deity.
n.­1494
The last sentence of this paragraph is missing from the Tib.
n.­1495
yi ge gcig po ’di la D. In place of “the preserver,” the Tibetan translates as, “the single syllable,” reflecting the Sanskrit *ekākṣaro 'yaṃ instead of the extant Skt. ārakṣako 'yaṃ.
n.­1496
gtsug tor las byung bstan pa yin/ In the Tib., this pāda translates as, “Teachings that emerge from Uṣṇīṣa,” which reflects the Sanskrit *uṣṇīṣa­sambhavaḥ instead of the extant Skt. uṣṇīsasammataḥ.
n.­1497
snying rje dbang la brten nas ni/ D. The syntax of this pāda is ambiguous. The Tibetan translates as, “Based on the power of compassion.”
n.­1498
chos kyi dbyings la brten nas ni/. The Tibetan translates as, “Based in the sphere of phenomena,” reflecting the Sanskrit *niśritya instead of the extant Skt. niḥsṛtya.
n.­1499
This pāda is missing from the Tib.
n.­1500
There is a play on words in the Skt., as dharmadhātu can mean “the sphere of phenomena” and also “Dharma relic(s).” The verse seems to be about the one-syllable mantra (the “lord of the world”) recited above, as an example of an immaterial relic.
n.­1501
When this mantra was first introduced in 14.­4-5, the epithet ekākṣara was used as a proper name, One Syllable. In this chapter the epithet uṣṇīṣa appears to be used as its proper name instead.
n.­1502
The epithet ajita (“unconquered”) could also refer to Viṣṇu or to Śiva.
n.­1503
“Nailing” (kīlana) or “nailing down,” alludes to the ritual act of driving a stake (kīla) through the heart of a spirit in the form of an effigy.
n.­1504
gzhan gyi rig sngags gcod par ’dod na/ D. “Of others” has been supplied from the Tibetan.
n.­1505
The use of the term “effigy” (pratikṛti) indicates that the vidyā is a spirit or a deity and a spell at the same time.
n.­1506
I.e., with kuśa grass. “With the same” (anena) om. Tib.
n.­1507
seng ldeng gi phur pas Tib. The Tibetan translates as “with a dagger made of cutch wood.”
n.­1508
Possibly one “makes a knot” to tie the thread around the effigy.
n.­1509
Brown mustard (Brassica juncea, Skt. rājikā).
n.­1510
’chi bar ’gyur ro Tib. In place of “will be chastised” (śiṣṭita bhavati), the Tibetan translates as, “will die.”
n.­1511
The wording, to “carry out the order,” again indicates that the mantra is the deity.
n.­1512
Again, the mantra who “dies” is the deity.
n.­1513
brgya rtsa brgyad Tib. The Tibetan translates as, “one hundred and eight.”
n.­1514
The three sweet substances are sugar, honey, and ghee.
n.­1515
The last two sentences, starting from “If one wants to enthrall yakṣas,” are missing from the Tib.
n.­1516
“Nāgas” om. Tib.
n.­1517
In the Tibetan this verse translates as, “The seventh supreme sage taught / This mantra to the hosts of deities. / Then, versed in the conditions of the world, liberated, / And free from passion, he recited the mantra.”
n.­1518
“Wheel holder” is a reference to the One Syllable mantra taught in this chapter, whose ritual will be taught in the next chapter.
n.­1519
mdor bsdus nas ni bshad pa yin/ Tib. The Tibetan translates as “I have taught” instead of the future “I will teach” that introduces the rites taught in the next chapter.
n.­1520
bcu dgu pa Tib. The Tibetan translations of the text record this as chapter 19.
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.­1524
I.e., involving perhaps the “supreme” of the three types of painting mentioned before.
n.­1525
“Supreme” om. Tib.
n.­1526
“Jewel of” om. Tib.
n.­1527
de bzhin gshegs pa rin chen tog ces bya ba D. The Tibetan translates as, “The supreme victor, the tathāgata named Ratnaketu.”
n.­1528
“White” om. D; dkar po Y, L, K, C.
n.­1529
ka shi ka’i gos Tib. In the Tibetan the Skt. kauśeya (“silk”) is translated as “Benares cloth” (ka shi ka). Possibly the translator assumed that kauśeya was derived from kāśī, i.e., the Skt. name for Benares.
n.­1530
sangs rgyas dang byang chub sems dpa’ thams cad mngon par dgyes pa dang / sangs rgyas dang byang chub sems dpa’ thams cad kyis rjes su bsngags pa ’grub par ’gyur ro/ D. The Tibetan translates as, “All the buddhas and bodhisattvas will be delighted and one will become a siddha praised by all the buddhas and bodhisattvas.”
n.­1531
de blang na nam mkha’ la ’gro ste/ D. The Tibetan translates as, “When one holds it, one will soar in the sky.”
n.­1532
Prātihāra is a special type of bright fortnight, but it is not clear at what intervals they come; it is thus not clear how long the practice will take before it is accomplished.
n.­1533
It is far from clear how exactly this object is fashioned. The daṇḍa (literally “stick/rod”) could be a handle, or perhaps a leg or support of some kind.
n.­1534
lha’i lus thob cing Tib. “The body” is missing in the Skt.
n.­1535
mar gyi mar me brgya Tib. The Tibetan translates as, “one hundred butter lamps.”
n.­1536
This last sentence is missing from the Tib.
n.­1537
“Mantra” is missing from the Skt.
n.­1538
Tejorāśi and Sitātapatra are another two in the group of eight uṣṇīṣa kings.
n.­1539
phyag na rdo rje dang ’dra bar mgyogs pa’i mtshan nyid du ’gyur ro/ Tib. Instead of “power” (bala), the Tibetan has “swift nature.”
n.­1540
skra rna cha gdub kor dang ’dra bar ’khyil ba dang / Tib. The Tibetan translates as, “With hair that is curled in tight ringlets.”
n.­1541
rang gi gnas su rab tu zhigs te/ D. Instead of “commence the sādhana,” the Tibetan translates as, “enter one’s own place.”
n.­1542
sngar gang bsams pa nyid du grub par ’gyur te/ D. “Will be accomplished” is missing from the Skt.
n.­1543
rig pa ’dzin pa thams cad me tog gi char ’bebs dang lha thams cad kyang me tog gi char rab tu ’bebs par ’gyur ro/ D. The Tibetan translates as, “All of the vidyādharas will rain flowers and all of the gods will rain flowers as well.”
n.­1544
rig pa ’dzin pa’i rgyal po mig gsum par ’gyur te/ dbang phyug chen po gnyis pa dang ’dra ba’o/ D. The Tibetan translates as, “One will become a king of the vidyādharas who has three eyes and be like a second Maheśvara.”
n.­1545
seng ldeng gi phur bu Tib. Acacia catechu.
n.­1546
yan lag rma med pa’i skyes bu’i ro blangs te/ seng ldeng gi phur bu bzhis btab la brang gi steng du rin po che’i phye mas gtor cing mchod na/ D. The Tibetan translates as, “Take an uninjured human corpse, pin it down with four stakes made of khadira wood, cast a powder of precious jewels on top of its chest, and perform the offering.” The Tibetan omits details found in the Skt. such as the fact that the practitioner should be seated on the corpse and the fact that this is a fire offering. Both the Skt. and the Tibetan indicate that the corpse should be male.
n.­1547
thab mo ba mdog nag po’i lag pa’i mthil gyis ba’i rnam lngas bkrus te/ D. The original sentence includes a few words at this point that have been omitted in the translation here because they do not make sense in the Skt. (which seems either corrupt, or incomplete, or both) or in the Tibetan. The Skt. seems to be saying, “rinse it with the five products of a cow with one/either of the two black †mayu†.” The Tibetan translates as, “rinse it with the five products of a cow using the palm of the hand of a soldier with a black complexion.”
n.­1548
rdo rje lcags kyu dang bdag nyid la gdungs dkar pos bsrung bar bya’o/ D. The Tibetan translates as, “The vajra-goad and oneself will be protected by Sitātapatra.”
n.­1549
“The gods” om. Tib.
n.­1550
gang gi tshe ’chi ba de’i tshe phyag na rdo rje’i gnas su ’gro zing phyag na rdo rje mthong bar ’gyur ro/ Tib. The Tibetan translates as, “When one dies, one will proceed to Vajrapāṇi’s realm and see Vajrapāṇi.”
n.­1551
It is not specified what painting; possibly the painting of Ratnaketu, central to this chapter.
n.­1552
de’i sngags kyi ming bzung la ’bum bzla zhing / Tib. Neither the Tibetan nor the Skt. (which are an exact match) explicitly mention a “target” here, but that is most likely the intended meaning of this line.
n.­1553
“Honey” om. Tib.
n.­1554
phyug chen po dbang du byed par ’dod na/ Tib. “Enthrall” is missing from the Skt.
n.­1555
lho phyogs su yud tsam gyis D. The Tibetan translates as, “light a fire a little bit to the southern direction.”
n.­1556
klu mo dbang du byed par ’dod na/ Tib. Instead of “summon” the Tibetan translates as, “bring under one’s command.”
n.­1557
The Skt. name is, fittingly for a nāginī sādhana, “nāga flowers” (nāgapuṣpa).
n.­1558
This sentence about the elixir is missing from the Tib.
n.­1559
’phags pa rdo rje ’dzin Tib. Vajradhara (“vajra holder”) is here an epithet for Vajrapāṇi.
n.­1560
de nas bcom ldan ’das kyi yul bskyod par ’gyur zhing / D. Because it deviates from the Sanskrit, it is not clear exactly which connotation the Tibetan term yul bares in this instance. One possible translation might be “Then the Blessed One’s realm will tremble.”
n.­1561
“Other vidyādharas,” because Vajrapāṇi is a vidyādhara (as well as a yakṣa).
n.­1562
The Skt. pavitra (Tib. dag byed) can mean “sacrificial grass,” but also myrobalan and other things.
n.­1563
skye bo thams cad dbang du ’gyur la de’i tshe ’di thams cad dbang du byed par ’gyur te/ Tib. The meaning is not completely clear. The Tibetan translates as, “One will bring all people under one’s control, and then all of this will be brought under one’s control.”
n.­1564
“Seven” om. Tib.
n.­1565
“Cloth” om. Tib.
n.­1566
pda ma’i rnam pa ’dra ba’i thab khung byas la/ D. The Tibetan translates as, “One should make a fire pit in the shape of a lotus.”
n.­1567
zhag bdun gyis ni grong ngam grong khyer gyi ’chi ba mang po’i nye bar ’tshe ba zhi bar ’gyur ro/ /shing sha ma’i yam shing la zho dang sbrang rtsi dang mar gyis btags pa’i sbyin sreg stong rtsa brgyad kyang bya’o/ /yang na shing u dum bA ra’i yam shing la zho dang sbrang rtsi dang mar gyis btags pa’i sbyin sreg stong rtsa brgyad kyang bya’o/ /char mi ’bab pa la ni mngar gsum gyi sbyin sreg byas na thams cad du mchog tu zhi ba chen por ’gyur ro/ D. In the Tibetan, the section that begins with the phrase “Within seven nights” up to this point translates as, “Within seven days, pestilence with high mortality will be pacified for the entire village or town. One should offer oblations of sticks of the śamī tree smeared with curds, honey, and ghee one thousand and eight times. Alternatively, one should offer oblations of sticks of the udumbara tree smeared with curds, honey, and ghee one thousand and eight times. In the event of drought, if one offers the three sweet things everything will be completely pacified.”
n.­1568
This last sentence is missing from the Tib.
n.­1569
nad thams cad Tib. The term used in the Tibetan commonly translates as “disease” but is also used at times to translate the Sankrit jvara or “fever.”
n.­1570
phyag rgya dang ldan pa’i ji skad gsungs pa’i sngags kyis seng ldeng gi yam shing la zho dang sbrang rtsi dang mar gyis btags pa’i sbyin sreg stong rtsa brgyad byas na lha ma yin gi sngags ’joms par byed do/ D. The last sentence in the Tibetan translates as, “If one performs one thousand and eight homas with sandalwood sticks, incanted with the mantra and mudra, smeared with curd, honey and ghee, one will smash the mantras of the asuras.”
n.­1571
This paragraph is missing from the Tib.
n.­1572
dus gsum du nyin mtshan nyi shu rtsa gcig la ’bras thub po che la zho dang sbrang rtsi dang mar gyis btags pa’i sbyin sreg stong rtsa brgyad byas na/ longs spyod thob par ’gyur ro/ D. The Tibetan translates as, “If one offers one thousand and eight homas at the three junctions of the day and night for twenty-one days and nights, using winnowed rice grains smeared with curds, honey, and ghee, one will obtain enjoyments.”
n.­1573
sbyin sreg stong rtsa brgyad bya’o/ Tib. The Tibetan translates as, “one should offer one thousand and eight oblations.”
n.­1574
bo son cha’i shing Tib. Damanaka is usually the Skt. name for “mugwort.” The Tibetan, however, suggests that in this case it may refer to Sesbania grandiflora.
n.­1575
bil ba’i shing gi yam shing gis so/. The Tibetan translates as, “one should offer branches of the bilva tree.”
n.­1576
Possibly Vatica robusta.
n.­1577
log ’dren thams cad la ni zhag bdun du sbyin sreg brgya rtsa brgyad pa’o/ D. The Tibetan combines this clause with the contents of the next sentence and translates as, “for all vināyakas, one should offer one hundred and eight oblations for seven days.”
n.­1578
rgyal po’i bu la ni. The Tib. translates as, “the son of a king,” or “a prince.”
n.­1579
yungs kar D. For “royal mustard,” the Tibetan translates as, “white mustard.”
n.­1580
The mantra in question, like in most of this section, must be the uṣṇīṣa king bhrūṁ, also referred to as the cakravartin Uṣṇīṣa, or One Syllable.
n.­1581
tshim zhing rgyas par byas par ’gyur ro/ Tib. The Tibetan translates as, “will be pleased and cause one to thrive.”
n.­1582
dug gis reg pa D. Instead of “destroyed,” the Tibetan translates as, “was in contact with poison.”
n.­1583
I.e., the one described above.
n.­1584
yungs kar gyi rgyal po D. The Tibetan again suggests “white mustard.”
n.­1585
ji srid du bzlas kyang rig pa ’bras bu med par shes na Tib. The Tibetan translates as, “If one knows the vidyā has been fruitless despite the number of recitations.”
n.­1586
“Blessed One” probably refers to Uṣṇīṣarāja.
n.­1587
I.e., together with his mantra, as the mantra and the deity are one and the same.
n.­1588
’bras bu med pa’i rgyu ston par ’gyur ro/ Tib. The Tibetan translates as, “and the reason that it has been fruitless will be revealed.”
n.­1589
lam ’gog par byed Tib. The Tibetan seems to be saying the opposite and translates literally as, “blocking a path.”
n.­1590
myur du bzlas pa ’bum bya’o/ Tib. The Tibetan translates as, “quickly recite one hundred thousand times.”
n.­1591
The Skt. adds here, “during a lunar eclipse.” This reading seems less plausible, as it would imply that the practitioner has the foreknowledge of the eclipse (which is possible, but unlikely), and that the rite can be performed only on rare occasions when an aclipse occurs.
n.­1592
klu’i shing yang skem par byed cing D. The Tibetan translates as, “dessicating a nāga’s tree.”
n.­1593
“Turning them to dust” om. Tib.
n.­1594
gtsug spyod kyis kyang mngon sum du bgegs byed par mi nus so/ D. The Tibetan translates as, “Even the practice of the crown is unable to directly obstruct one.”
n.­1595
The second part of this sentence, starting from “as one becomes Mūrdhaṭaka,” is missing fom the Tib.
n.­1596
yi ge gcig pas pad+ma ’bum dor na/ Tib. The Tibetan specifies One Syllable as the mantra to be used while offering the lotuses.
n.­1597
ci ste ’bru gcig pa dang bcas pa’i pad+ma ’bum phrag gsum dor na Tib. The Tibetan again specifies One Syllable as the mantra to be used.
n.­1598
ci ste ’bru gcig pa dang bcas pa’i pad+ma ’bum phrag gsum dor na sa kin la dbang ba’i rgyal por ’gyur ro/ /lnga ’bum bzlas na ’dzam bu’i gling gi bdag por ’gyur ro/ D. The Tibetan translates as, “If one offers three hundred thousand lotuses while reciting the One Syllable, one will become king of all the land. / If one recites the mantra five hundred thousand times, one will become the lord of Jambudvīpa.”
n.­1599
sa ’og tu ’jug pa’i sgor rkang pa bzhag ste/ ’bum phrag gsum bzlas na ’khrul ’khor thams cad bcom nas dog pa med par ’gyur zhing / D. In the Tibetan these last two sentences translate as, “If one places a foot upon an entranceway that leads underground and recites the mantra three hundred thousand times, all the magical devices will be destroyed and one will not be afraid.”
n.­1600
khyab ’jug gi ’khor lo’i ’jigs pa med par ’gyur ro/ Tib. The negation “no” is reflected in the Tibetan but is missing from the Skt.
n.­1601
Viṣṇu’s discus is his magical weapon.
n.­1602
dus gsum du sna ma’i me tog la lan gcig bzlas nas/ /bcom ldan ’das kyi zhabs kyi mthe bo’i drung du bzhag pa byas nas/ ci tsam na zhab kyi mtho bo nas ’od zer byung nas/ sgrub pa po de’i lus la zhugs par ’gyur gyi bar du byas na/ D. The Tibetan translates as, “Place jasmine flowers that have been incanted with the mantra once before the Blessed One’s big toe three times a day, and / until light radiates from the toe/ and enters the practitioner’s body.”
n.­1603
’khor dang ldan par yang ’gyur ro/ Tib. Instead of “surrounded by a retinue,” the Tibetan translates as, “one will obtain a retinue.”
n.­1604
ji srid rgya mtsho las bram ze’i gzugs kyis ’ong bar ’gyur ro/. The Tibetan translates as, “until the form of a brahmin appears out of the ocean.” The Tibetan reflects the Sanskrit *samudrāt instead of the extant Skt. samudraḥ.
n.­1605
lam gcod par byed par yang mi nus so/ D. Here the Tibetan seems to be translating the standard BHS term aparipattha­dāyin (“not posing a threat,” “not causing alarm”) literally as “not being able to cut off/forsake the path.”
n.­1606
cho ’phrul chen po’i zla ba phyed la sna ma’i me tog dang ldan pas re re zhing bzlas shing / bcom ldan ’das kyi gtsug tor gyi steng du ’bum phrag gcig phul na/ D. The translation here is based on the Tibetan. Instead of “above the uṣṇīṣa of the Blessed One,” the Skt. translates as, “above Blessed Uṣṇīṣarāja.”
n.­1607
gtsug tor gyi rgyal po thams cad kyis kyang bsgrub par bya ba yin te/ cho ga thams cad ’di nyid la sbyar bar bya zhing / gtsug tor gyi rgyal po thams cad kyis kyang ’di bsgrub par bya’o/ /cho ga thams cad kyis kyang ’di bsgrub par bya’o/. The Tibetan translates these last two sentences (with parts seemingly repeated twice) as, “It should be attained through the practice of all the uṣṇīṣa kings. All the rites should be joined to this one. It should be attained through the practice of all the uṣṇīṣa kings. It should realized through all the rites.”
n.­1608
“And deposit it where the trove [is supposed to be]” om. Tib.
n.­1609
’khor lnga bcu Tib. The Tibetan translates as, “retinue of fifty.”
n.­1610
“Horses” om. Tib.
n.­1611
pad+ma’i mtshor phyin nas pad+ma ’bum gyis mchod na sa kun gyi rgyal thabs thob par ’gyur ro/ Tib. The translation here follows the Tibetan, which translates as, “obtain a kingdom of all the land.” The Skt. sāmantarājya rather suggests a borderland or bordering kingdom.
n.­1612
sna ma’i me tog ’bum gyis rgya mtshor ’gro ba’i chu bo la sngags dang bcas pas gtor na/ D. The Tibetan translates as, “incanted jasmine flowers.”
n.­1613
lha’i rgyal po thams cad kyis kyang ring po nas mthong na ’jigs pas dga’ bar ’gyur ro/ /lha rnams kyi rgyal po thamns cad du yang ’gyur ro/ D. The Tibetan appears to be corrupt and translates as, “When the kings of the gods see you from a distance, they will be enraptured by fear. / So shall it be for all of the kings of the gods.”
n.­1614
Skt. 26.61 om. Tib.
n.­1615
nyi shu pa Tib. The Tibetan translations of the text record this as chapter 20.
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.­1619
sngags zlos pa thams cad kyis kyang nges par tshe dang ye shes dpag tu med pa rnams par nges pa’i dbang po’i rgyal po bcom ldan ’das de bzhin gshegs pa ’di la dang por ngag gis kyang phyag byas te/ D. The Tibetan translates as, “Mantra reciters, first, worship this blessed tathāgata Amitāyurjñāna­viniścaya­rājendra by saying, ‘Homage to the blessed tathāgata Amitāyurjñāna­viniścaya­rājendra, the arhat, the perfectly realized buddha!’ ”
n.­1620
de bzhin gshegs pa gsum gyi mtshan Tib. “The three tathāgatas,” which clearly refers to the three tathāgatas mentioned in the previous paragraph, is based on the Tibetan. The Skt. translates as “mantra-tathāgatas,” which would still refer to the same three.
n.­1621
“Was taught” is missing from the Skt.
n.­1622
sngasgs thams cad kyi don sgrub par byed pa/ Tib. The Tibetan translates as, “accomplishes the goal of all mantras.”
n.­1623
’jam pa’i dbyangs khyod kyi cho ga’i rgyal po’i mchog tu gtsang ba dang gtsang ba dam pa dang ’jig rten rnams la phan pa’i phyir rab tu sbyar bar bya’o/ C; ’jam pa’i dbyangs khyod kyi cho ga’i rgyal po mchog tu gtsang ba dang gtsang ba dam pa dang ’jig rten rnams la phan pa’i phyir rab tu sbyar bar bya’o/ D. Following the variant in C, the Tibetan translates as, “Mañjughoṣa, it is the supreme and purest of your king of ritual manuals and can be employed for the benefit of worldly beings.” The variant in the Tibetan translation may be the result of a scribal error related to the homonymic affinity between the Tibetan terms gtsang ba (*śuddha) and gsang ba (*rahasya, *guhya).
n.­1624
The material in Skt. 27.7–27.9 is rendered in prose in the Tibetan translation.
n.­1625
“Propagated/spoken by the victorious ones” om. Tib.
n.­1626
gzhan gyis pham pa Tib. The Tibetan adds this category of individuals who are prohibited from being taught this mantra. The Tibetan gzhan gyis pham pa is likely a translation of the Sanskrit *parājaya, which literally translates as “conquest by another,” can refer to a “loss” or “defeat,” but can also refer to “desertion” or “turning away from” something. It is thus very likely that the term gzhan gyis pham pa refers to some category of “apostate,” and, given the context, in this case it appears to refer to a category of Buddhist apostate.
n.­1627
By Mañjughoṣa.
n.­1628
Literally, “sang.”
n.­1629
yi ge u dang rtag ’gro zhes/ /’jig rten na ni rtag ’jug ’gyur/ D. The Tibetan offers a more ontological interpretation of this half-stanza that translates as, “The letter u refers to wind. / It constantly moves in the world.” The Tibetan rtag ’gro zhes appears to be a corrupted rendering of the extant Skt. gatinityajñaḥ that employs the wrong sibilant (zhes instead of shes).
n.­1630
“Amitāyus” is usually the name of a buddha, not a buddhafield. Here it is probably a metrical substitute for “Amitavyūhavatī.”
n.­1631
“Amitāyurjñāna­viniścaya” is here an abbreviated form of Amitāyurjñāna­viniścaya­rājendra.
n.­1632
“The king of kings” (rājendra) is the latter part of the name of Amitāyurjñāna­viniścaya­rājendra.
n.­1633
We learn from 27.­28 below that this “Buddha’s son” was Mahā­sthāma­prāpta.
n.­1634
de nas sangs rgyas sras rnams la/ /de ni de bzhin gshegs dag gis/ /sngags rnams kyi ni mchog gyur pa/ D. This verse consists of only three lines in the Tibetan and translates as, “Then the tathāgatas/ Taught the most supreme of mantras / To those buddha sons. /”
n.­1635
“The Dharma king” seems to be here an epithet of Śākyamuni, who is about to pronounce the mantra.
n.­1636
tshe dpag tu med pa dang ’od dpag tu med pa Tib. The translation follows the Tibetan here. In place of Amitābha, the Skt. repeats Amitāyus for a second time.
n.­1637
mUM Y, K, N, C; mu D.
n.­1638
de bzhin gshegs pa thams cad kyi thugs kyi sras kyi gtso bo mthu chen po thob pa’i byang chub sems dpa’ sems dpa’ chen po la sbyin pa’i phyir Tib. The Skt. grammar could indicate that “the eldest and closest son of all the tathāgatas” is the description of the mantra; this, however, is not supported by the Tibetan.
n.­1639
de bzhin gshegs pa’i tha ma bdag gis kyang bstan te/ Tib. The Tibetan might also translate as, “I will also teach the last tathāgata.”
n.­1640
Mañjusvara is a name-variant, synonymous in meaning, of Mañjughoṣa.
n.­1641
’bum phrag sum cu D. The Tibetan translates as, “three million.”
n.­1642
sngags gzhan la mi rten pa dang / gzhan la mi sems pa dang / D. The Tibetan translates as, “without relying on another mantra and without focusing on anything else.”
n.­1643
byang chub tu sems bskyed pa dang / khrims lnga’i sdom pa yang dag par blangs pa dang / byang chub sems dpa’i sdom pa yang dag par blangs pas D. The Tibetan translates as, “generating bodhicitta, taking the vows of the five precepts, receiving the bodhisattva vow.”
n.­1644
It is unclear what the “three white foods” are.
n.­1645
gos dkar po Tib. The Tibetan translates as, “white clothes.”
n.­1646
“Jeweled” om. Tib.
n.­1647
mthing shing gi rdo la bshugs pa Tib. The Tibetan translates as, “seated on a monolith turquoise stone.”
n.­1648
It is not clear whether he is sitting or standing.
n.­1649
rin po che’i ri la bzhugs pa/ Tib. The translates as, “sitting on a jewel mountain.”
n.­1650
me tog gi phreng ba ’dzin cing / Tib. The Tibetan adds a phrase that translates as, “holding a flower garland.”
n.­1651
g.yas phyogs su de bzhin gshegs pa gnyis bri bar bya ba la/ sA la’i dbang po’i rgyal po dang rin chen tog khor yug tu kun nas ’bar ba’i ’od dang ldan pa/ g.yon phyogs su gser thub dang ’od srung rnam pa thams cad kyi mchog dang ldan pa/ D. The Tibetan translates as, “To the right are the two tathāgatas Śālendra­rāja and Ratnaketu, who are surrounded by halos of blazing light. On the left are Kanakamuni and Kāśyapa with all of their supreme features.”
n.­1652
me tog thams cad kyis gcal bkram pa/ pad+ma’i gdan gnyis la bzhugs pa/ ha cang mi ring ba na chos ’chad cing skyil mo krung gis bzhugs pa/ D. The Tibetan translates as, “Bestrewn with all manner of flowers, / they are seated atop two lotus seats. / They teach the Dharma to those nearby and are seated with their legs crossed.”
n.­1653
“Above” possibly means that Sunetra is directly above, whereas the other four tathāgatas were (“are”?) to the right and left of Amitāyurviniścaya­rājendra.
n.­1654
’dod pa thams cad dang bza’ ba dang spyod pa gtsor byed pa’i sgrub pa po la ni las stong rtsa brgyad kyi las phran tshegs la rab tu sbyar ’grub par ’gyur ro/ D. This sentence is not completely clear. The Tibetan seems to translate as, “A practitioner who emphasizes conduct related to food and all manner of desires will have accomplishment by performing the lesser activities of the one thousand and eight rites.”
n.­1655
lha’i gnas su ma hyas pa/ Tib. The Tibetan translates as, “It is not performed in a temple.”
n.­1656
gal te dbang du ma gyur pa de’i tshe/ Tib. The Skt. yadā na paśyate (“if he does not see”) suggests granting an audience. The Tib., however, translates as, “if the king is not enthralled,” reflecting the Sanskrit *vaśyate instead of the extant Skt. paśyate.
n.­1657
gal te zhi bar ma gyur na phung khrol chen po dang ldan par ’gyur te/ srog gi lhag ma tsam lus par ’gyur ro/ Tib. The Tibetan translates as, “If they are not pacified, great misfortune will befall them and only a fraction of their life force will remain in their bodies.”
n.­1658
tho rangs yul gyi bdag po’i rgyal po spyan drangs par ’gyur ro/ /de dang lhan cig tu gros byas na bsam pa bden pa nye bar ston par ’gyur te/ D. The grammar of the last two sentences in the Skt. is confused and the meaning is not clear. The Tibetan translates as, “In the morning, one will be summoned by the king who is the local ruler. When one has consulted with him, one can teach him the truth.”
n.­1659
bram ze’i dgra Y, K; bram ze’i skra D; bram se skra zer sgra J, C.
n.­1660
tho rangs bram ze’i dgra zho bar ’gyur ro/ /gal te rgyal po sdang bar ’gyur na las gzhan yang yod de/ D. The meaning here is uncertain, as the Skt. vidviṣṭa can be translated in more than one way. The Tibetan translates as, “In the morning, one’s brahmin enemies will be pacified. / The following is another rite for when a king is angry.”
n.­1661
grong nyung ba’am mang po rab tu ster bar ’gyur te/ nges par zla ba drug gis don yos par ’grub par yang ’gyur ro/ D. The Tibetan translates as, “He will donate a few or many villages, and within six months one will certainly attain unfailing accomplishment.”
n.­1662
/de nas rigs bzhi las gang yang rung ba rtags gtso bo dang ldan pa’am lha gzhan nam ’jig rten pa la dad pa dag sems ’khrugs par gyur na/ phyogs gang na gnas pa der thal ba de gtor na yul gzhan du ’gro bar ’gyur ba’am skyo bar ’gyur ba’am mtshan mo glal bar ’gyur ba’am nye du la gnod par ’gyur ro/ /de phyir gso ba ni ’o ma’i sreg blugs stong rtsa brgyad kyis sbyin sreg byas na sos par ’gyur ro/ D. The grammar of the first sentence of this paragraph seems corrupt and the meaning unclear. The Tibetan for this entire paragraph translates as, “When someone from any of the four castes who has an elevated status or has faith in other gods or worldly beings becomes mentally disturbed, if one throws the ashes in the direction of where they live, they will move to another country, they will become distressed, they will yawn at night, or those close to them will be harmed. To undo this, when one has performed a fire offering with one thousand and eight oblations of milk, they will become well.”
n.­1663
“There is also another rite” om. Tib.
n.­1664
yang na gza’ bzhi po nyid kyi cho gas D. It is unclear what is meant by “the same procedure,” as the procedure described next differs from the one described above. In place of “It should be performed during a lunar eclipse following the same procedure,” the Tibetan translates as, “Following the procedure of the fourth planet,” reflecting the Sanskrit *caturgrahe instead of the extant Skt. candragrahe.
n.­1665
me tog dkar po dri zhim po Tib. In place of “dried,” the Tibetan translates as, “white.”
n.­1666
I.e., the different types of sticks just mentioned should be smeared with ghee.
n.­1667
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).
n.­1668
It is not clear whether “these rites” refers to the rites above or below in the text. The passage, however, seems to be about cruel rites.
n.­1669
mgon med par gyur pa dang / bkren pa dang / D. The Tibetan translates as, “The vulnerable, / The destitute.”
n.­1670
Although the Tibetan translation has rendered some lines in proper meter, the Tibetan translation of Skt. 27.58–27.60 is rendered primarily in prose.
n.­1671
bab chol med D. The Tibetan translates as, “not impetuous.”
n.­1672
sngags rnams kun dang sman rnams dang / /rnal ’byor ldan la ma dad dang / D. Although the Tibetan supports “yogins” (yoginām), the original readings might have been “yogas” (yogānām) in the sense of “methods,” as this would fit the context better.
n.­1673
blo yis Tib. The Tibetan translates as, “intelligent ones,” reflecting the Sanskrit *budhaiḥ instead of the extant Skt. buddhaiḥ.
n.­1674
Probably “the ashes” as described in 27.­56 above.
n.­1675
las rnams brtsams nas sngon du ni/ /bdun phrag gnyis la yang dag brtul/ Tib. The meaning here is not very clear. The Tib. translates as, “The rites should be terminated/ Two weeks after they were previously initiated. /” The Tibetan grammar for the phrase brtsams nas sngon du implies the reading “prior to initiating,” but it would make little sense to terminate a ritual two weeks before it has even begun.
n.­1676
Starting from this pāda and throughout the following section, a double translation is required in places to account for the two meanings of the word karman, which can mean “rite/activity” or “karma/karmic accumulation.” An alternative translation is provided in parenthesis whenever appropriate.
n.­1677
dkar nag ’bras bu ’byung byed pa/ Tib. Both the Skt. and the Tibetan contain terms that translate as “black and white.” This is both unmetrical (in the Skt.) and doesn’t fit the context very well.
n.­1678
dkar las dkar ba byung / /nag las nag pa rab tu smin/ D. The meaning of the last half-stanza is unclear in the Skt. The Tibetan translates as, “The white deeds always produce white [results], / And the black deeds fully ripen into black [results].”
n.­1679
’dres las ’dres pa’i las rnams ni/ /’dres pa dag tu rnam par smin/ /de bzhin las ’di sna tshogs su/ /de nyid sangs rgyas gzigs pa yi/ thugs rje can gyis gsungs pa’o/ D. This verse is rendered in five pādas in the Tibetan. It translates as, “Mixed actions from mixed rites / Fully ripen into mixed results. / In this way, the compassionate ones / Who see the nature of reality / Taught the rites (karma) as being so diverse.”
n.­1680
sngags kyis dge ba ’grub ’gyur zhes/ /de bzhin gshegs pas rab tu gsungs/ /las rnams sna tshogs gsungs pa ni/ /sgrug pa rnams la bsdus don yin/ D. The Tibetan translates as, “The tathāgatas said that / One should use mantra to accomplish virtuous actions. / The various rites that they taught/ Are summarized in the sādhanas.”
n.­1681
sgrub pa po ni mi ’grub ste/ Tib. The Tibetan contains an additional line here that translates as, “One will not become a practitioner.”
n.­1682
dus dang tshod dang bzlas pa dang / /sbyin sreg mthong bas de bzhin ’grub/ D. “Synchronized” (Skt. kālapramāṇa) is also a term used in music in the sense of the tempo. In the context of the homa, this probably implies the correct speed and/or the synchronization of the mantra recitation with the oblatory cycle. The mantra is repeated once for each individual homa, with the oblation cast into the fire at the last word of the mantra, svāhā. The Tibetan deviates a bit from the Skt. and translates as, “By observing the right recitation tempo, / The fire offering will be a success.”
n.­1683
“That include the painting” om. Tib.
n.­1684
le’u nyi shu rtsa gcig pa D. The Tibetan translations of the text record this as chapter 21.
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.­1687
zhag bdun nam zhag bdun gsum gyi bar du Tib. The Tibetan translates as, “for seven days or three weeks.”
n.­1688
Subhūmi om. Tib.
n.­1689
legs skyes Tib. The Tibetan reflects the Sanskrit *Sujāta instead of the extant Skt. Suśobhana.
n.­1690
ro stod sa las byung ba Tib. “The earth” is missing from the Skt.
n.­1691
char gtong rig pa dang bcas pa bri bar bya’o/ Tib. In place of “lightning,” the Tibetan translates as, “knowledge,” reflacting the Sanskrit *vidyā instead of the extant Skt. °vidyutā.
n.­1692
byang chub sems dpa’ thams cad kyang lag na me tog thogs pa/ bcom ldan ’das kyi zhal la rnam par lta ba dang Tib. The Tibetan translates as, “All the bodhisattvas hold flowers in their hands [while] they look at the Blessed One’s face.”
n.­1693
ro stod bcom ldan ’das kyi zhabs la ’dud pa dang bcas pa D. The Skt. is slightly corrupt here. The Tibetan translates as, “with the upper part of their bodies bowing to the feet of the Blessed One.” This is likely not meant to be taken literally because these figures couldn’t all be bowing to the Blessed One’s feet, given the way that they are arranged on the canvas.
n.­1694
gos lan gsum brje ba D. The Tibetan translates as, “change clothes three times [a day].”
n.­1695
tshod rngad dang nas chan khyor gang tsam dang ’o ma dang slong mo’i zas kyis ’tsho ba’o/ D. The Tibetan translates as, “sustaining oneself on vegetables, a handful of barley, milk, and alms.”
n.­1696
gtor ma dang mar me Tib. The Tibetan translates as, “bali and lamps.”
n.­1697
sprul dang rnga mo dang bong bu dang glang po che dang log ’dren Tib. The Tibetan includes “snakes” in this list, but omits “dogs.”
n.­1698
gu gul gyi tshigs ma D. The Tibetan inserts here “cakes made of pounded indian bdellium.”
n.­1699
The “retention of semen” (śukrabandha) in this text seems to refer to nocturnal emissions in particular. This also seems to be the case here, because of the context of sleeping and dreams.
n.­1700
ha cang mi myur bar Tib. The Tibetan translates as, “not very fast.”
n.­1701
“One” is missing in the Skt.
n.­1702
The Skt. could be saying “the face of Blessed Mañjuśrī, the divine youth.”
n.­1703
ma du lung ga’i ’bras bu Tib. The Skt. does not specify what kind of fruit. The Tibetan translates as, “pomelo” or a kind of lemon (lit. “a mātuluṅga fruit”).
n.­1704
’og tu ’bru thams cad gzhug par bya’o/ /de nas de’i steng du bya ba ni cho ga ’dis me sar pa bskyed de/ D. The procedure is not clear at this point. The Skt. suggests that one places the fragrances and some grain at the bottom of the fire pit and starts the fire above it. The Tibetan translates as, “One should place all of the grain below, construct [the fire pit] on top of it, and start a new fire using the following procedure.”
n.­1705
stong rtsa brgyad yongs su bzlas shing blugs gzar gyis sbyin par bya’o/ D. The Tibetan translates as, “Having incanted it one thousand and eight times, one should offer it with the sacrificial spoon.”
n.­1706
Skt.: āgaccha hari­piṅgala dīpta­jihva lohitākṣa hari­piṅgala dehi dadāpaya svāhā ||.
n.­1707
de nas bcom ldan ’das ’jam dpal gzhin nur gyur pa Tib. The Tibetan translates as, “Blessed Mañjuśrī, the divine youth.” The Skt. just translates as, “Blessed One.”
n.­1708
Skt.: āgaccha āgaccha kumāra­bhūta | sarva­sattvārtham udyato 'ham | sāhāyyaṃ me kalpaya gandha­puṣpa­dhūpaṃ ca prati­gṛhṇa svāhā ||.
n.­1709
mar dang ’bras thug po che’i chan gyis D. “Sesame and barley” om. Tib.
n.­1710
rgyal po dbang du ’gyur ro/ Tib. The Tibetan translates as, “one will enthrall a king.”
n.­1711
This sentence is missing from the Tib.
n.­1712
stong rtsa brgyad Tib. The Tibetan translates as, “one thousand and eight.”
n.­1713
nor rnyed par ’gyur ro/ Tib. The Tibetan translates dravya not as “[power] substances,” but as “wealth.” In other contexts in the MMK, however, dravya refers to the power of medicinal substances.
n.­1714
“One hundred thousand” om. Tib.
n.­1715
nang gi sbyin sreg D. The Tibetan translates as, “houses” in place of “barley,” but this seems to be a one-letter typo‍—“house” is nang and “barley” is nad.
n.­1716
gu gul dang me tog pri yang ku mar dang lhan cig sbyin sreg bya’o/ Tib. The Tibetan translates as, “One should offer oblations of bdellium and beautyberry together.”
n.­1717
shing arka dang sna ma’i me tog gis chu la sbyin pa byas na/ D. The Skt. being corrupt, it is not clear how the crown flower plant fits in here. The Tibetan translates as, “If one offers sticks of the crown flower plant and royal jasmine flowers into the water,” possibly reflecting the reading arkakāṣṭhānāṃ.
n.­1718
lhag ma dkyil ’khor la bzhag na Tib. The Tibetan inserts here “having placed the remainder on a maṇḍala.”
n.­1719
Neither the Skt. nor the Tib. specifies what it is that one brings to mind, but it perhaps is the mantra or the deity, which, in the context of the MMK, are one and the same.
n.­1720
sra rtsi Tib. Possibly Vatica robusta.
n.­1721
mig sman Tib. In place of “bowl,” the Tibetan translates as, “eye medicine.”
n.­1722
rmi lam ngan pa mthong nas lang te bdag nyid kyis bzlas pa byas nas D. The Tibetan translates as, “If one wakes up after having a bad dream and incants oneself.”
n.­1723
til gyi tshigs sam mar Tib. The Tibetan translates as, “If one offers sesame cakes or an oblation of ghee.”
n.­1724
thams cad bcig tu byas te sbyin sreg byas nas bzhi mdo’am khang stong ngam shing gcig pa dag tu gtor ma btang na/ D. The Tibetan omits “all [the castes] will become enthralled” and combines this sentence with the first sentence of the next paragraph: “If one mixes all of them together and offers an oblation at a crossroads, an empty house, or a solitary tree.”
n.­1725
gdong la bltas Tib. The Tibetan translates as, “looking at someone’s face.”
n.­1726
skud pa la mdud pa byas zhing Tib. “Knot on a thread” seems to be the Tibetan translation of the Skt. mūśraka, which could not be identified.
n.­1727
bzlas pa byas na Tib. Instead of “go to sleep,” the Tibetan translates as, “incant.” This reflects the Sanskrit *japtavyam instead of the extant Skt. svaptavyam.
n.­1728
zar ma’i me tog Tib. The Skt. nīlīkalika is translated into the Tibetan as zar ma, which can mean either “sesame” or “flax.”
n.­1729
This sentence is missing from the Tib. The Skt. sentence includes one more word, artari or ārtari, which could not be identified; it seems to qualify “rites.”
n.­1730
This sentence is omitted in the Tib.
n.­1731
Each time one casts an oblatory lotus into the fire, one repeats the mantra once.
n.­1732
gu gul gyi yam shing stong rtsa brgyad kyis sbyin sreg byas na nor dang ’bru rnams thob par ’gyur ro/ D. The Tibetan translates as, “If one performs the fire offering using one thousand and eight bdellium sticks, one will obtain wealth and grain.”
n.­1733
ba glang gi lci ba las byung ba’i ’bras thug po che D. It is not clear what “cow’s rice” is. The Tibetan translates as, “rice grown in cow dung.”
n.­1734
zar ma’i me tog Tib. The Tibetan reflects the Sanskrit. *atasīpuṣpāṇi (“flax flowers”) instead of the extant Skt. agastipuṣpāṇi. The Skt. agasti or agati refers to Sesbania grandiflora.
n.­1735
shing ka ra bI ra’i me tog la shing ’o ma can ’o ma med pas Tib. The Tibetan translates as, “oleander flowers and desiccated [sticks from?] a sappy tree.”
n.­1736
’di nyid kyi cho gas me tog dri zhim pa la lan ’bum bzlas te/ zhabs kyi drung du bzhag na rtag tu bde bar ’gyur ro/ D. It is unspecified whose feet. Possibly one should make a figurine of Mañjuśrī as described in 28.­29 below, and make the offering at its feet. The Tibetan translates as, “Following this same procedure, one should incant fragrant flowers one hundred thousand times and place them before the feet.”
n.­1737
This seems to be a description of Kārttikeya-Mañjuśrī.
n.­1738
sna ma’i me tog la lan ’bum bzlas te zhabs drung du bzhag la Tib. It is not specified whose feet. The Tibetan translates as, “One should incant flowers of royal jasmine one hundred thousand times and place them at the feet.”
n.­1739
rmi lam du ’di la ji ltar ’dod pa ston par ’gyur ro/ Tib. The meaning of this sentence is unclear. The Tibetan translates as, “As one is dreaming, [he?] will teach whatever one wishes.”
n.­1740
“Suchlike” probably means that the basket is also made of gold or silver.
n.­1741
yi ge gcig pa Tib. “One” is missing from the Skt.
n.­1742
zhabs g.yon pa’i mdun du bu mo kha zas sbyin par bya’o/ Tib. The Tibetan translates as, “and provide food for the young girls in front of the left foot.”
n.­1743
The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).
n.­1744
bkra shis ldan gyi phyag rgya Tib. The Tibetan translates svastikamudrā as “the mudrā of auspiciousness.”
n.­1745
g.yo ba’i phyag rgya Tib. The Tibetan translates as, “moving mudrā.”
n.­1746
“And no one else” om. Tib.
n.­1747
de dang lhan cig smra ba Tib. The Tibetan translates as, “one will speak with him.” The Sanskrit word ullāpayati, guess-translated here as “brings … up,” has a range of meanings associated with speaking, but none of them fit the context very well. Possibly the entire sentence is corrupt. One of the known meanings is to “call out” [to somebody]. Here, because of the instrumental case of “with someone,” it seems more likely that this is about bringing up Mañjuśrī’s name in conversation, rather than calling him.
n.­1748
rgya shug gi ’bras bus sbyin sreg byas na gang gi ming bzung de dbang du ’gyur ro/ Tib. The Tibetan preserves and additional line here that translates as, “If one offers oblations using jujube berries, whoever’s name one [recites] while offering, that person will be enthralled.”
n.­1749
“Śṛṅgāṭaka” can be the name of several plants.
n.­1750
Possibly Scirpus kysoor. The Tibetan translation does not include instructions for enthralling members of the vaiśya caste.
n.­1751
ut+pa la’i rtsa ba Tib. The Tibetan translation reflects the Sanskrit *śālukāni (“lotus root”) instead of the extant Skt. śālūkāni.
n.­1752
ka lany+dzA ri ka Tib. Unidentified.
n.­1753
“Pāṭala” could also be the name of other plant species.
n.­1754
“Śrīparṇī” could be the name of more than one plant species.
n.­1755
Possibly Indian pennywort.
n.­1756
Shorn to remove loose fibers.
n.­1757
It is not clear whether the two nāgas each hold a stalk of a lotus flower, or they hold and support the stalk of the lotus that Mañjuśrī is sitting on.
n.­1758
me ’bar bar mngon par ’byin pa/ D. The Tibetan translates as, “She sends forth a blaze of fire.”
n.­1759
mar me’i mchod pa chen po bya zhing / Tib. The Tibetan translates as, “a large pūjā of lamps.”
n.­1760
lha’i mig Tib. “Divine” is missing from the Skt.
n.­1761
“And will laugh” om. Tib.
n.­1762
“Śrīparṇī” could be the name of more than one plant species.
n.­1763
mi snang bar ’gyur ro/ Tib. The Tibetan reflects the Sanskrit *adṛśyaḥ (“invisible”) instead of the extant Skt. adhṛṣyaḥ (“invincible”).
n.­1764
The three metals, according to the Monier-Williams dictionary, are copper, brass, and bellmetal.
n.­1765
dgra thams cad ’joms par byed par ’gyur ro/. The Tibetan adds a phrase that translates as, “all one’s enemies will be defeated.”
n.­1766
Bodhi trees begin their lives as epiphytes growing on other trees.
n.­1767
mi snang bar ’gyur ro/ Tib. In place of “invincible” (adhṛṣyo) the Tibetan translates as, “invisible,” reflecting the Sanskrit *adṛśyo.
n.­1768
An “asura opening” is a fissure in the ground leading to any of the subterranean paradises.
n.­1769
ji snyed sgrub pa’i grogs mchog dang lhan cig ’dod pa de snyed dang lhan cig Tib. The Tibetan translates as, “with whatever mystic partner one desires.”
n.­1770
It seems a bit strange that Maitreya would dwell in the asura realm underground, but the Tibetan makes this even more explicit and translates as, “Maitreya also dwells [there] and one will be able to behold him.”
n.­1771
“Unsullied” is supplied from the Tibetan. It seems to be the translation of the Skt. akākolīne, which form could be corrupt, or could perhaps suggest “free from the kākola poison.”
n.­1772
blon po skye bo mang pos bkur bar ’gyur to/ Tib. In place of “many people,” the Tibetan translates as, “all ministers.”
n.­1773
“In the same locality” om. Tib.
n.­1774
zla ba gnyis so/ Tib. The Tibetan translates as “two months.”
n.­1775
Those that are “in a river” are probably the nāgas. This last line is not included in the Tibetan translation.
n.­1776
gzhon nu’i bdag po’i cho gas yin gyi/ sngags gzhan gyi cho gas ma yin na/ D. The Tibetan translates as, “using the rite of the divine youth’s lord and not rites of any other mantras.”
n.­1777
cho ga’i rgyal po bde byed pa/ Tib. This pāda has been supplied from the Tibetan (Skt. lacunae), where it appears as the las line of the verse corresponding to Skt. 28.47.
n.­1778
The accumulations of merit and insight.
n.­1779
sred pa mthar ni gtug bya’i phyir/ Y, K; sred pa mthar ni gtugs bya’i phyir/ N; srid pa mthar ni gtug bya’i phyir/ D, H. Following the variants in Y, K, and N, this line translates as, “So that they will reach the end of craving.”
n.­1780
sngags dang rgyud ni nga yis bstan/ Tib. In place of “arise based on the mantra methods,” the Tibetan translates as, “mantra and tantra are taught by me,” apparently translating the Skt. samodita as “taught.” In the MMK, though, samodita seems to be used in the sense of “arisen (udita) in unison with (sama).”
n.­1781
grub dang sgrub dang de bzhin rdzas/ /sngags dang rgyud ni nga yis bstan/ /sgrub pa zlos pa rnams la ’dir/ /cho ga’i rgyal po bdag nyid che/ /sems can rnams ni gdul don du/ /’jig rten ’dren pa rnams kyis gsungs/ D. The Tibetan for this verse might be translated as, “The accomplishments and practice, and likewise substances, / Mantra, and tantra, are taught by me / For the practitioners and mantra reciters here. / This great king of manuals / Is taught by the guides of this world / In order to tame sentient beings.”
n.­1782
The accomplishment [method] referred to here seems to be the seventh ritual procedure taught in the next chapter.
n.­1783
nga yis Tib. The Tibetan adds “by me.”
n.­1784
le’u nyi shu rtsa gnyis pa Tib. The Tibetan translations of the text record this as chapter 22.
n.­1785
’jig rten thams cad kyis ma gos pa/ Tib. The Tibetan translates as, “It is unstained by any of the worlds,” reflecting the Sanskrit *sarva­lokair aliptakam instead of the extant Skt. sarva­lokānuliptakam.
n.­1786
bla gos phrag par gzar ba Tib. “With his upper robe over one shoulder” is based on the Tibetan. The Skt. seems to be saying “with his upper robe loose.”
n.­1787
“Yak-tail whisk” om. Tib.
n.­1788
The lotus is in his left hand, and the whisk in his right.
n.­1789
The last sentence could be corrupt; it would perhaps make more sense to say, “If one succeeds in this, one will also become proficient.”
n.­1790
byang chub sems dpa’i sa rjes su thob par ’gyur ro/ Tib. The Tibetan adds a line here that translates as, “One will subsequently obtain the bodhisattva levels.”
n.­1791
lan stong bsngags shing dgang gzar gyis lan stong blug pa byas la/ D. The Tibetan translates as, “One should incant it one thousand times and pour it one thousand times with the two ladles.”
n.­1792
pad+ma’i snod Tib. The Tibetan translates as, “lotus vessel,” reflecting the Sanskrit *padmapātra instead of the extant Skt. padmapattra.
n.­1793
dro ba byung bas ni D. “If it gets hot, one will be able” has been supplied from the Tibetan.
n.­1794
sman de phyung nas lcags gsum gyis yongs su dkri ba byas la yang khar rab tu bcug na mi snang bar ’gyur ro/ D. The Tibetan translates as, “Remove the medicinal seeds, wrap them them the three metals, and place them in your mouth, and you will be invisible.”
n.­1795
bzlas pa ’bum byas Tib. The Tibetan translates as, “one hundred thousand.”
n.­1796
bzlas pa ’bum phrag bcu gnyis byas Tib. The Tibetan translates as, “If you perform one hundred thousand and twelve mantra recitations.”
n.­1797
Badara can be the name of the jujube, but also of other plants. The Tib. word could mean “jujube” or “juniper.”
n.­1798
rgyal po dbang du ’gyur ro/ D. The Tibetan translates as, “you can enthrall a king.”
n.­1799
til la zho dang mar gyis btags pas sbyin sreg ’bum phrag stong byas na thams cad kyi dam pa’i khyim gyi bdag po chen por ’gyur ro/ D. In place of this whole paragraph, the Tib. has only one sentence: “If one offers one hundred thousand oblations of sesame seeds smeared with curds and ghee, one will become a great householder who is superior to all.”
n.­1800
sbyin sreg ’bum byas na Tib. In place of “ten thousand,” the Tib. has “one hundred thousand.”
n.­1801
me tog gi ri ma las sbyin sreg D. Unidentified.
n.­1802
“Seventh” om. Tib.
n.­1803
nyi shu rtsa bsum Tib. The Tibetan translations of the text record this as chapter 23.
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.­1806
skye bo skal ldan bzang po ni/ Tib. The subject of this sentence in the Tibetan translates as, “The fortunate and sublime beings.”
n.­1807
mdzod dang nor bu’i rigs dag kyang / Tib. The Tibetan translates as, “the Treasure and Jewel families.”
n.­1808
de nas rtag tu ku sha’i grong/ Tib. The Tibetan translates as, “in the city of “Kuśi” (i.e., Kuśinagara), reflecting the Sanskrit *kuśipuryāṃ instead of the extant Skt. kāśipuryāṃ.
n.­1809
It is unclear whether the Skt. prācyām should be taken in the literal sense of “in the east,” or as the locative singular of a proper name, Prācī.
n.­1810
30.10cd om. Tib.
n.­1811
sgrol ma khro gnyer can dag dang / Tib. “Tārā” has been supplied from the Tibetan to fill the lacunae in the Skt.
n.­1812
gdugs dkar rnams kyi sngags rnams dang / Tib. The Tibetan reflects the Sanskrit *Sitātapatrā instead of the extant Skt. Sitā, which is likely, as the longer name could have been shortened for metrical reasons.
n.­1813
zla ba’i grong khyer rgya mtsho dang / /shar gyi yul ni kho ra yug Tib. It is unclear who the four kumārīs are. Also “in/on the great ocean” could refer to the general location where all these mantra deities can be accomplished. The Tibetan translates as, “The lunar city, ocean, / And the eastern regions.”
n.­1814
yul ni mchog dbang khor yug tu/ Tib. The reading “Himalayas” was arrived at after emending agrendre (locative case) to agendre. Agendra (Mountain Lord) could be a metrical paraphrase of Śailapati, or another name of the Himalayas. The Tibetan reflects the Sanskrit *agrendra and translates as “Everywhere in the country of the supreme lord.”
n.­1815
ri rtse tshang tshing nang dang ni/ Tib. In place of “lovers’ hideouts” (śṛṅgāragahvara), the Tibetan translates as “mountaintops and wilderness,” reflecting perhaps the Sanskrit *śikhara­gahvara.
n.­1816
log ’dren bgegs ni byed pa yi/ /bzlas pa dag ni ’grub par ’gyur/ /glang po’i cha byed yang dag ldan/ /mche ba gtsigs pa gzi brjid che/. The Tibetan translates as, “One can accomplish the mantra recitations / Of the vināyakas who create obstacles / And who assume the appearance of an elephant, / Bare their fangs, and are magnificent.”
n.­1817
This part is unclear. Pretas are normally associated with Yama and the southern direction, whereas the southwest is the quarter of rākṣasas. Possibly this half-stanza actually speaks of rākṣasas, describing them as “human-eating” (a frequent description of rākṣasas) beings of preta birth or origin.
n.­1818
The “preta king” is normally Yama, but here he could be, as mentioned below, one of the chief rākṣasas, Vajrakrauñca.
n.­1819
rdo rje khro bo Tib. In place of Vajrakrauñca, the Tibetan reflects *Vajrakrodha, which could be the correct reading.
n.­1820
zhi ba khyab ’jug gis bstan pa’i sngags bzhan dag kyang ’grub par ’gyur/ Tib. The Tibetan translates as, “Other mantras that were taught by Śiva / And Viṣnụ can be accomplished as well.”
n.­1821
gdug cing gdug pa’i las dag ni/ /kha yi gnas su bstan pa yin/ /sngags rnams gdug pa’i las rnams ni/ /lag na rdo rjes bstan pa dag/ D. The Tibetan translates as, “The performance of cruel mantras and cruel rites / That was taught in the god realms, / The mantras and cruel rites / That were taught by Vajrapāṇi.”
n.­1822
myur du yang dag ’grub par snang / D. The Tibetan translates as, “Will appear to be accomplished swiftly and perfectly.”
n.­1823
nyi mas bshad pa’i sngags rnams ni/ /nyi ma’i sngags zhes rab tu bsgrags/ /nub phyogs na ni gang yod pa/ /sngags dang rgyud ni rab tu ’grub/ D. The Tibetan translates as, “The mantras that Aditya taught / Are known as ‘Surya’s mantras.’ / Those who live in the west / Will accomplish that mantra system.” The Tibetan reflects the Sanskrit *mantrāḥ sauryāś (or saurāś) caiva prakīrtitāḥ for the extant Skt. mantrāḥ saumyāś caiva prakīrtitāḥ.
n.­1824
The “lord of yakṣas” is Kubera. He is called here by one of his epithets, Dhanada.
n.­1825
rgyal ba’i rigs kyi sngags dag ni/ Tib. “Victorious one” here stands for the Tathāgata family. The Tibetan translates as, “The mantras of the Victor’s family.”
n.­1826
The meaning of the last pāda is not clear.
n.­1827
“Their” probably refers to the just-mentioned Elephant and Jewel families.
n.­1828
The meaning of this verse is unclear in both the Skt. and the Tib.
n.­1829
byang shar dag gi cha dag tu/ /rang rgyal rnams su yang dag ’byung / Tib. The translation of the verses corresponding to Skt. 30.33cd is based on the Tibetan. The Skt. seems to be saying, “[The mantras] of the pratyeka­buddhas that originate from the victorious ones.”
n.­1830
rgyal ba ’khor lo sgyur bas gsungs/ Tib. In the Tibetan, the Skt. udita is translated not as “originating/arisen from,” but as “taught by.”
n.­1831
thad kar kun nas khor yug tu/ D. The Tibetan translates as, “Everywhere, in all of the lateral directions.”
n.­1832
“Victorious ones,” as before, possibly refers to the Tathāgata family.
n.­1833
rgyal ba’i rigs kyi sngags grub pa/ /sangs rgyas la sngon byung ba’o/. The Tibetan translates as, “The mantra accomplishments of the victors’ family / Have arisen in the past for all of the buddhas.”
n.­1834
The seventh chief buddha is the Buddha Śākyamuni, who seems here to refer to himself.
n.­1835
gang tshe sangs rgyas rtag tu ni/ Tib. The translation of this line is based on the assumption that gatiniṣṭhā means “final/highest destiny” (cf. 37.­64). The Tibetan, however, translates the derivative form gatinaiṣṭhika as “consummate” (“the consummate [power of the mantras]”).
n.­1836
Possibly a play on words is intended in the Skt. The “wheel turner” (cakravartin) is the name of the abovementioned uṣṇīṣa king (one of the eight great uṣṇīṣa kings) and, in the context of this verse, is an epithet of the Buddha Śākyamuni (the turner of the Dharma wheel).
n.­1837
nyi shu rtsa bzhi pa Tib. The Tibetan translations of the text record this as chapter 24.
n.­1838
rgyal ba’i mchog ’jig rten gyi ’dren pa gau ta ma bdun pa la sogs pa btab nas/ D. The Tibetan translates as, “Having made his request to the supreme Victor, the guide of the world, Gatuama, the seventh.” The Tibetan reflects the Sanskrit *saptama (“seventh”) instead of the extant Skt. sattama (“supreme”).
n.­1839
gzhan dag khro ldan sems kyis ni/ /sa steng dag tu mi bzad pas/ D. In the Tibetan, this verse has only two lines that translate as, “Others [do this] because of their cruel disposition; / Very fearsome, [they seize beings] on the surface of the earth.”
n.­1840
As the context later shows, the descent (avatāra) of the powerful beings who will possess the body of a medium is not synonymous with the actual possession (āveśa). Thus, the time of the descent and the possession are not necessarily the same.
n.­1841
nam mkha’ la ni gnas par snang / Tib. The Tibetan translates as, “sitting in space.”
n.­1842
tshig kyang bzang po mtshungs med dang / Tib. “Words” has been supplied from the Tibetan.
n.­1843
gang du ’dod chags bral de gnas/ /sems dpa’ chen po de dag smra/ Tib. The translation of this line is uncertain. The Skt. (after emending pīdadhiyo to pīḍadhiyo) could translate as, “About what they remain troubled in mind about.” The Tibetan translates as, “They describe those great beings / Who abide in a state free from attachment.”
n.­1844
sa steng de la ’dug pa na/ D. The translation of this line is problematic. The Tibetan translates as, “When they are seated on the ground.”
n.­1845
chu gtsang ni D. In the Tibetan, pādya (“water for the feet”) is translated as “clean water.”
n.­1846
sngags shes cho ga ’jigs med pas/ D. The Tibetan translates as, “One who is versed in mantra and not afraid of the ritual.”
n.­1847
chags bral des zin rab tu lta/ Tib. In place of “hatred,” the Tibetan has “attachment.”
n.­1848
de bzhin byang chub sems rigs dang / Tib. The last pāda has been supplied from the Tibetan (Skt. lacunae).
n.­1849
sems can skal ldan brjod pa’ang yin/ Tib. The Tibetan translates as “And all other fortunate beings.”
n.­1850
sems can lus ni ’gyel ba yang / Tib. This line suggests, as do the following verses, that it was a medium that the great being communicated through. The Skt. could be slightly corrupt here, so the precise translation of this line is uncertain; the Tibetan translates as, “The collapsed body of the being.”
n.­1851
sngags ni cho gar gsungs pa dag/ Tib. The Tibetan translates as, “The mantras that were taught in the ritual,” possibly reflecting the Sanskrit *kalpoditam instead of the extant Skt. jinocitam (here emended to jinoditam).
n.­1852
sa yi steng las ldang bar ’gyur/ Tib. The Tibetan translates as, “will rise up from the ground,” reflecting the Sanskrit *utthiṣṭhena mahītale instead of the extant Skt. ucchiṣṭena mahītale.
n.­1853
de yi tshig ni bar mar gnas/ /dbus kyi yul gyir rab tu bsgrags/ D. The Tibetan translates as, “The words of the medium remain in midair / And resound in Madhyadeśa.”
n.­1854
de dag shar phyogs tshig tu ’gyur/ Tib. In the Tibetan the name Pūrvī is translated not as a proper name, but literally, as “eastern.” The context, however, seems to indicate that this is a particular country, since it has its own language.
n.­1855
rtag tu poN+Da’i tshig gyur pa/ D. In place of Oḍra (surmised after emending the extant yauddhrī to yauḍrī (yā + oḍrī)), the Tibetan has Piṇḍa.
n.­1856
This line of text is missing in both the Skt. and the Tib.
n.­1857
gang yang yul tshig ma ga d+hA/ D. In place of Samataṭa, the Tibetan has Magadha.
n.­1858
mi gsal Tib. “Unclear” (BHS asphuṭāṃ) is based on the Tibetan reading. The Skt. translates as, “clear” (BHS sphuṭāṃ). The extant Skt. reading is unmetrical and makes less sense than the reading reflected in the Tibetan.
n.­1859
gling ni rtsub par byed nyid dang / Tib. Tentatively identified by some (see Agrawala 1959, p. 3) as the island of Baros in the Maldives.
n.­1860
gcer bu stobs ldan bu gnas kyang / Tib. The translation of this line is problematic. The Skt. nagna­vāli­samudbhave, as the description of an island, could suggest a place that is “produced” from sand (nagna­vāli could be a metrical shortening of the BHS nagna­vālikā (“bare sands”)). If the identification of Vāruṣaka as Baros is correct, this could be a fitting description of the tiny, flat islands in the Baros group, which seem to be sand dunes covered in palms. Most Indian scholars though, e.g., Agrawala (Agrawala 1959, p. 3), interpret nagnavāli as two separate entities and identify Nagna as the Nicobar islands and Vāli as Bali (the island off Java).
n.­1861
yi ge la Tib. In place of r, the Tibetan has l, but the l sound has already been dealt with above.
n.­1862
’brog gnas dang / Tib. The Negi dictionary notes that the Tibetan ’brog gnas is translates the Sanskrit *Aṭavika, which is the name of a yakṣa lord in the Suvarṇa­prabhāsa. Yakṣas are very often associated with specific towns and locations, so in this case the Tibetan ’brog gnas likely refers to the town of Aṭavī (Pāli Āḷavī) noted in Edgerton 8.2.
n.­1863
ti ge ga Tib. In place of ḍ, the Tib. has g.
n.­1864
de dag gling la gnas pa de’i/ Tib. The Tibetan translates as, “Inhabiting those islands.”
n.­1865
ma mo rnams ni gzi brjid che/ de yi thig ’dir gsungs pa yin/ D. The Tibetan translates as, “The words of the illustrious mātṛs / Are spoken here.”
n.­1866
The city of Vidiśa and the country of Mālava are “western” in relation to the place where the MMK was probably written.
n.­1867
be’u nya dang rgya mtsho’i tshig/ D. Vatsa­matsārṇava, rather than a proper name, could simply be a description of a place (“the place of the lakes Vatsa and Matsa” or “…of the lake Vatsamatsa”). The Tibetan renders this compound by its component parts literally as “calf” (vatsa), “fish” (matsa), and “ocean” (arṇava).
n.­1868
rgya mtsho bcu ’dus cho bo ’dus/ Tib. The Tibetan is obscure and translates as, “Daśārnava, the convergence point where the rivers converge.”
n.­1869
de las gzhan gdon gtso bo ni/ /yul ni ba ri ya tra’i tshig D. The translation of this half-stanza (just as is the case with this entire section) is a bit shaky. The Tibetan translates as, “If it is another chief evil spirit, / Then the languages will be of the Pāriyātra land.”
n.­1870
lang ba’i yul du D. The name Khaṣadroṇi could be corrupt, or it could be two names. It has been rendered into the Tibetan as Langwa (the island of Langkawi?).
n.­1871
gnod sbyin rgyal po’i rigs las byung / /phyag na rdo rje’i rigs su bstan/ /de dag lnga yi gtso bo ni/ /kun gyi tshig tu ’dod pa yin/ Tib. This verse is unclear. The Tibetan is also obscure and might translates as, “Those who are born in the family of the yakṣa king / Who are designated as Vajrapāṇi’s family / Have five principle ones / That are accepted as the language of all of them.”
n.­1872
rgyal ba’i sras kyis rnam brtags pa/ /snga ma nyid du bstan pa yin/ D. The translation of this half-stanza follows the Tib., which reflects the reading jinaputrā (“sons of the victors”) in place if the extant jinamantrā. “Sons of the victors” possibly refers to the beings described in verse 25.6 above as “free from desire / And bound by the pledge of compassion.” The same passage up to verse 25.26 describes the signs by which they are recognized and the procedure to be followed.
n.­1873
kha ba can gyi nang gnas pa/ /dri za drang srong skye bo’i tshig /gang gA’i ngogs kyi byang phyogs pa/ /gnod sbyin tshig tu rab tu snang / D. The Tibetan translates as, “In the foothills of the Himalayas / They speak the language of gandharvas and ṛṣis. / North of the river Gaṅgā/ The language is that of yakṣas.”
n.­1874
de ltar gdon ’jug mtshan ma ni/ mtshan nyid ’gros dang spyod pa yin/ In the Tib. this half-stanza translates as, “The symptoms observed in the possessed [medium] / Are their character, comportment, and behavior.”
n.­1875
gzhon nu sna tshogs yang dag ’byung / /bsrung ba’i don du rab sbyar bya/ /yi ge drug pas bya ba ni/ /phyag rgya chen po dang ldan pa’i/ /sngags nyid kho na bzlas byas na/ /bsrung ba chen por ’gyur ba yin/ D. One pāda could be missing in the Skt., but the Tibetan doesn’t account for it and, in fact, reduces this and the preceding verse to only six pādas: “[The mantras] used for protection / Are those of the divine youth who is the origin of everything. / If to recite only this mantra, / Endowed with the great mudrā / And of the six syllables, / The great protection will be employed.”
n.­1876
nyi shu rtsa lnga pa Tib. The Tibetan translations of the text record this as chapter 25.
n.­1877
rig pa thams cad la ’os pa/ Tib. The Tibetan translates as, “they are applicable to all vidyās.”
n.­1878
rtse gcig bdag gir byed pas ’grub/ Tib. “One who lacks benefits” is the translation of the Skt. ahitāvahito (ahita-avahitaḥ, i.e., “fallen into disadvantage”), which, very likely, is a corrupt reading. The Tibetan renders this phrase as “focused one-pointedly.”
n.­1879
rtse gcig bdag gir byed pas ’grub/ /grub pa rigs pa rnam dpyod pa’o/ /rigs pa gzhon nu kgyod bsten na/ /lus can kun la rab tu snang / D. The Tibetan translates as, “Making oneself singularly focused leads to accomplishment. / Accomplishment is discerned based on the means. / When the means takes you, divine youth, as its basis, / It manifests for all embodied beings.”
n.­1880
Because of the double meaning of the word karman, this phrase could also be translated as “the karma accumulated in advance.”
n.­1881
grub med bsgrub bya’i las rnams med/ Tib. The Tibetan translates as, “There are no ritual activities to be accomplished without accomplishment.”
n.­1882
sngags pa sngags ni mi sgrogs na/ /sngags min pa yang sngags par ’gyur/ D. The translation of this half-stanza is based on the Tibetan.
n.­1883
rigs kyi sa bon la brten na/ D. The Tibetan translates as, “By retaining the family seed,” possibly reflecting the Sanskrit *jāti­bīja­samāhāra for the extant Skt. jāpī bīja­samāhāra.
n.­1884
The “first destiny” is probably the first of the five destinies, i.e., rebirth as a god.
n.­1885
gnas mchog dam par des sdom na/ /dang po’i bgrod pa thob par ’gyur/ /blo dang bsam pa legs gnas na/ /nad med go ’phang ’thob par ’gyur/ D. The exact meaning of this verse is not clear. The Tibetan translates as, “If one is disciplined in the highest supreme state, / One will achieve the first destiny. / If one’s intelligence and intentions are excellent, / One will attain the state free of sickness.”
n.­1886
gsang sngags ’bras bu ldan pa ni/ /tshe ’di nyid la grub par gsungs/ D. The Tibetan translates as, “The secret mantra that possesses the result / Is said to be accomplished in this very life.”
n.­1887
grub byed ’bras bu las ma yin/ /las med par yang ’bras mi ’dod/ D. The exact meaning of this half-stanza is unclear. The Tibetan translates as, “The rite is not what accomplishes the result, / But without the rite, no result can be achieved.”
n.­1888
Because of the two meanings of karman, this half-stanza requires a dual interpretation, one where a rite (karman) produces results, and the other when an activity (karman) produces karmic results.
n.­1889
de bas skye dang rgan spangs pa/ /de ltar yang dag byung gyur pa/ D. The translation of this half-stanza is problematic. The Tibetan translates as, “Through that, birth and aging are abandoned, / And thus [the result] has perfectly arisen.”
n.­1890
’jig rten zhi bar gsungs pa ste/ /zhi ba srid las rnam grol yin/ D. The Tibetan translates as, “The world is said to be pacified, and / Peace is a liberation from rebirth.”
n.­1891
rang rig so so’i rgyal ba yis/ /sngags ’di bstan pa ma yin te/ /thub zla rdzu ’phrul chen po yis/ /’jig rten dag la sngags bstan to/ D. The Tibetan translates as, “Every victor who possesses self-reflexive awareness / Has not taught this mantra. / The powerful, moon-like sages / Taught the mantras in the world.”
n.­1892
As the next verse makes clear, the “knower of reality” is the Buddha.
n.­1893
de yi dus su sbyor ba ni/ /cho ga mthong ba’i las dag gis/ /sngags rgyud shes pas sgrub po zhes/ /bstan pa ’di la thub pas gsungs/ D. The Tibetan translates as, “At that time, someone who employs / The rites following proper procedure and / Is versed in the mantra system is called a practitioner / According to this teaching taught the Sage.”
n.­1894
I.e., the Tathāgata family.
n.­1895
The “king of yakṣas” could be either Vajrapāṇi or Kubera. Here, because of the order in which he is mentioned in this list, it is likely to be the latter.
n.­1896
lha rnams kun gyi sngags gzhan ni/ /gang yang chags can gyis rab sbyar/ D. The Tibetan translates as, “The mantras of all these deities and others / Can be employed by someone who has attachment.”
n.­1897
The translation of this line is dubious, as it is based on a reading that is likely corrupt.
n.­1898
nyi shu rtsa drug pa Tib. The Tibetan translations of the text record this as chapter 26.
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.­1901
sgra las byung ba’i ming du shes pa dang sgra las byung ba ma yin par bstan pa dang de bzhin du ’dren ma dang ldan pa’i sngags rnams ni rnam pa gsum du bya ba yin te/ Tib. This verse is rendered in prose in the Tibetan. The Tibetan is somewhat obscure, but might translate as, “Mantras are organized into three types: (1) those in which one understands the term that originates from the sound; (2) those that indicate that there is no origin of sound; (3) and those that likewise have a mixture of the two.”
n.­1902
“Divine” is here possibly used in the sense of “relating to worldly gods.”
n.­1903
sgra bzang yang dag ldan pa dang / /rtag tu don dang rab tu ’brel/ /zur chag tshig dang rtag tu bral/ /legs par sbyar don gyis brgyan pa/ Tib. The Tibetan translates as, “[Mantras] are endowed with divine sound, / Always sensible and coherent, / Free of any corrupted words, / And adorned with well-affixed meaning.”
n.­1904
Siddhānta may refer here to the totality of the canonical literature, or to the four different ways (catuḥsiddhānta) of propagating the Dharma.
n.­1905
rtag tu tshig don ldan pa ste/ Tib. In place of “devoid of,” the Tibetan translates as, “endowed with.”
n.­1906
ci ste don dang don med min/ /don ldan tshig dang don med tshig Tib. The Tibetan has two verses here that appear to correlate to the content in Skt. 33.7b and is missing the content in Skt. 33.7c. The latter of these two verses is a direct translation of 33.7b, and the former of these two Tibetan verses does not correlate to any of the verses in the extant Skt. for 33.7.
n.­1907
The meaning of this half-stanza is very unclear. “Accented” is missing from the Tib.
n.­1908
yi ge bcu dang yang dag ldan/ /yi ge rnams kyi gnas pa mnyan/ /ji srid ’di dag bcu ’gyur ni/ /sa steng ’di la yi ge mthong / D. The translation of this verse is unreliable. The Tibetan is also obscure and might translate as, “One listens to the source of letters / Endowed with ten syllables. / And sees the letters in this world / For as long as these ten are present.” Possibly, the numbers given here refer not to the actual number of syllables in the mantra but to the number of the types of syllables.
n.­1909
yi ge drug Tib. In place of “one hundred,” the Tibetan translates as, “six,” reflecting the Sanskrit *ṣaḍakṣaraṃ instead of the extant Skt. śatākṣaraṃ.
n.­1910
Because of the ambiguity of the Skt. reading (padaiś emended to pādaiś), the text could be saying “four words” instead of “four pādas.”
n.­1911
Skt. 33.13ab om. Tib.
n.­1912
brgya dang lnga bcu dag gi bar/ Tib. The Tibetan translates as, “Up to one hundred and fifty,” reflecting the Sanskrit *abhyardhikaṃ instead of the extant Skt. abhyadhikaṃ.
n.­1913
“Mudrās” om. Tib.
n.­1914
“Hot” sounds include the three sibilants (sa, śa, ṣa), visarga, and a few other Skt. sounds.
n.­1915
The Tibetan translation of this verse is a mistranslation of the Sanskrit (more so in the Degé than in the other recensions), strongly suggesting that the Tibetan translators didn’t understand the Sanskrit.
n.­1916
de la grub pa don med min/ /log par yang ni de mi byed/ Y, J, K; de la grub pa yong med min/ /log par yang ni de mi byed/ D. Following Y, J, and K, the Tibetan translates as, “The accomplishment will not be in vain / And also it will not be done in a wrong way.”
n.­1917
The phrase “mantra adepts” (mantravidaḥ) is missing from the Tib. The Skt. of this pāda is likely to be corrupt, as the pāda is hypermetrical.
n.­1918
mi ma yin pa’i ’jig rten pa/ Tib. The Tibetan translates as, “The worldly [mantras] of nonhuman beings.”
n.­1919
The phrase “cerebralized letters” (after emending the unmetrical nyakṣarā to natyakṣarā) is missing from the Tib. and could be wrong. Arguably, there is an observable tendency in the case of the mantras of spirit magic to contain a higher proportion of retroflex sounds, often in little-known/-used verbal commands (such as haṭa haṭa), not to mention the mantric syllable phaṭ.
n.­1920
yi ge dang dag des bstan pa/ /gcig dang gnyis kyi grangs dag dang / D. The last two pādas, perhaps, could also be interpreted as “They are said to include words containing cerebralized sounds and repeated once, twice, or thrice.” The Tibetan translates as, “Some of the letters they teach / Are counted once or twice.”
n.­1921
yul gyi skad du bstan pa ste/ D. This pāda in the Skt., before emending the reading deva to deśa, read, “Famed as the languages of the gods.” The Tibetan reflects the reading deśa.
n.­1922
de dag yi ge gcig pa nas/ /rtsa brgyad stong gi bar du’o/ Tib. It is not clear what this verse is about. The Tibetan for the last two lines translates as, “They can have be between one / And one thousand and eight letters.”
n.­1923
According to Monier-Williams, “a class of metres the stanzas of which may extend from 4 times 27 to 4 times 999 syllables.”
n.­1924
A mātra is a prosodical unit below the unit of a syllable; a “light” syllable is counted as a single mātra, and a “heavy” syllable as two mātras.
n.­1925
yang dang yang ni brjod don ldan/ /gsal ba’i don gyis brgyan pa yin/ Tib. The Tibetan translates as, “Again and again endowed with the meaning of terms, / Adorned with the clear meaning.”
n.­1926
zur chag legs sbyar sgra nyams kyang / /don ni rab tu brtag pa yin/ D. The Tibetan translates as, “Though the words of Apabhraṃśa and Sanskrit are corrupted, / The meaning is perfectly designated.”
n.­1927
The meaning of the last half-stanza is unclear. The Tibetan is of no help.
n.­1928
de ltar sngags rnams kun la ni/ /rtag tu phan pas rigs par gsungs/ /zag med zag bcas thams cad kyi/ /sngags rnams ’di yi mtshan ’di yin/ D. The Tibetan expands these two pādas into four lines that translate as, “The following applies to all mantras; / Because they always benefit, they are said to be logical. / These are the characteristics of the mantras, / Either defiled or undefiled.”
n.­1929
oM ni ta yis brgyan pa ni/ /de las de yi mod la ni/ /de dag la ni nges ’grub ’gyur/ D. The last three pādas in the Tibetan translate as, “The syllable oṁ is adorned with ta./ From that, immediately, / Those [mantras] are definitely accomplished.”
n.­1930
The meaning of the Skt. is far from clear. The Tibetan, however, supports this translation.
n.­1931
Caturasrākāra (“square/quadrangular in form”) seems to be a technical term, but it is not clear what it means when referring to mantras.
n.­1932
This verse is arguably the most obscure in this chapter, and the translation proposed might not convey the original meaning. The Tibetan is of little help.
n.­1933
yi ge tsa ni Tib.
n.­1934
Again, it is not clear what is meant by the “square.”
n.­1935
yi ge b+ha ni Tib.
n.­1936
yig mthar ma dang yi ge gnas/ Tib. The Skt. of this sentence is unclear. The Tibetan reflects the Sanskrit *mātraśritam (in place of the unmetrical mātramiśritam) adopted for the sake of the translation here.
n.­1937
yi ge na Tib.
n.­1938
yi ge ba ni Tib.
n.­1939
yi ge e mang ba Tib.
n.­1940
dbang chen Tib. Apart from Indra, Māhendra could also refer to Śiva or Viṣṇu.
n.­1941
sngags dang rgyud la rang gi sngags/ Tib. The Tibetan translates as, “In the mantra system, one’s own mantra.”
n.­1942
yi ge ra mang ba Tib.
n.­1943
mtha’ na yi ge phaT hUM bcas Tib. The Tibetan translates as, “And ends with the syllable phaṭ with hūṁ.” The final Skt. phrase, hūṁkṛtaḥ, is unclear; it could in fact mean “four syllables hūṁ,” as kṛta can sometimes mean “four.”
n.­1944
khyad par du ni sdig yod pas/ /de bas las de mi bya’o/ D. The translation of the last half-stanza is based on the Tibetan, as the Skt. could be corrupt. The Skt. could be translated as, “When skillfully employed by cruel beings, / They instantly block [the target’s] life force. / One should therefore not perform [such] acts, / Especially if they are evil.”
n.­1945
“Taught by the victorious ones” implies, in the context, the mantras of the Tathāgata family.
n.­1946
rin chen rigs kyi bya ba ni/ D. “Jewel” is supplied from the Tibetan. The Skt. translates as, “lotus,” but the Tibetan is likely to be correct, as the activity of nourishing is normally associated with the Jewel family.
n.­1947
’jig rten mgon gyis bkag na yang / /gnod sbyin dbang la rab tu bstan/ Tib. The “lord of the yakṣas” is here the yakṣa Vajrapāṇi. The Tibetan translates as, “Even though the lords of the world forbid them, / They taught them to the lord of the yakṣas.”
n.­1948
sngags kyi che ba’i bdag nyid gsungs/ Tib. The Tibetan translates as, “The greatness of mantras was taught.”
n.­1949
de phyed bsnan na drug cu ste/ Tib. The Skt. is not very clear. The Tibetan translates as, “If you add half of that, you get sixty.”
n.­1950
Unlike the English, the Skt. has a discrete term for “ten thousand.”
n.­1951
The Skt. actually reads padmas (in place of the expected mahāpadmas), probably because of metrical requirements.
n.­1952
grangs mes bcur ni bsgyur byas na/ /de nas gzhan du dpag med yin/ Tib. The translation of the last half-stanza is based on the Tibetan because of the lacunae in the Skt.
n.­1953
de ’og mun pa zhes su brjod/ /mun pa las ni snang bar brjod/ /snang ba chen po de dag bcu/ /de bcu la ni phung por brjod/ D. The Tibetan translates as, “Below that is a place called darkness; / Beyond darkness [there is another world] called light. / Ten of those is a great light. / When multiplied by ten, that is known as a multitude.”
n.­1954
phung po chen po de bcu la/ Tib. “Great multitude,” which fits the pattern of the list, is translated from the Tibetan. The Skt. translates as, “multitude.”
n.­1955
phung po chen po de bcu bsgres na ni/ /phung po chen por de brjod do/ /phung po chen po de bcu la/ /’di ni zab pa zhes brjod do/ Tib. The Tibetan renders these two pādas in the Skt. in four pādas and translates as, “When a multitude is multiplied by ten / It becomes known as a great multitude. / A great multitude multiplied by ten / Is known as deep.”
n.­1956
de nas gong du mang ldan yin/ D. In line with the Tibetan, the Skt. bahumata (or bahumati) has been translated here rather unconventionally as if it were bahumat (literally “possessing many”).
n.­1957
de nas gong du mang ldan yin/ /mang por ’dod pa gnas su brjod/ D. This translation is derived by reading bahu­mataṃ bahu­matyāḥ in place of the extant bahu­matyā bahu­mataṃ. The Tibetan translates as, “Above all of them, there is abundance (literally, possessing many). / Considering this abundance, it is called a place.”
n.­1958
“Basis” or “foundation” is one of the BHS meanings of the Skt. sthāna.
n.­1959
This translation reflects the reading mitasamaṃ (“fixed evenly”), which hardly makes any sense, emended by way of conjecture to mitataraṃ (“more fixed”), which fits the pattern of the list.
n.­1960
de nas gnas ni chen por ’gro/ / chen po’i gnas zhes ’dod pa yin/ /dpag dang dpag med mnyam byas nas/ /de don chen por yongs su bsgrags/ D. The cosmic units listed here and the exact meaning of this verse are far from clear. The Tibetan translates as, “Next, one proceeds to a great basis. / That is proclaimed as a great basis. / When the measurable and immeasurable are rendered equal, / It is proclaimed as a great thing.”
n.­1961
rab ’byor gnas Tib. In place of “famous basis” (suśrutasthāna), the Tibetan translates as, “the place of well-being,” reflecting Sanskrit *subhūtisthāna.
n.­1962
bsam mi khyab las mi bzad gzugs/ Tib. The translation of this pāda is based on the Tibetan, as the Skt. is unmetrical and seems corrupt.
n.­1963
rgyal thabs las gzhan gter yin te/ D. In place of “home of the treasure,” the Tibetan translates as, “foreign treasure.”
n.­1964
de yi ’og Tib. In place of “beyond,” the Tibetan translates as, “below that.”
n.­1965
dge ba’i pha rol sems las byung / /de las gzhan la sems byung che/ /sems las sems ni rnam par g.yeng / D. It is unclear what these particular categories refer to (this entire section, which ends at verse 77 below, seems to be about the ever-greater divisions of the world). The Tibetan translates as, “Beyond virtuous is mental. / Beyond that is great mental. / Beyond mind there is confused mind.”
n.­1966
In the BHS lexicon, the word anabhilāpya, translated here as “inexpressible,” suggests a very large number.
n.­1967
bsnyad yas su yang brjod pa yin/ Tib. The Skt. is unclear. The Tibetan bsnyad yas appears in the Gaṇḍa­vyūha­sūtra as a translation of the Sanskrit mama or mamama signifying “a particularly high number” (see Roberts 2021a, n.­916). The Mahā­vyutpatti suggests that the term translates the Sanskrit vivaram also signifying “a particularly high number.”
n.­1968
phyar phyur Tib. Again, the meaning is unclear. The Skt. literally says, “This is called asvara (“without sound”?).” The Tibetan translation phyar phyur suggests the Sanskrit *tavara or the BHS form *tapara meaning “a particularly large number,” which would make more sense in the context, as the passage seems to be about the increasingly higher numbers.
n.­1969
shu rdog de bzhin shu rdog che/ Tib. According to Monier-Williams, kharva is either ten billion or (more likely in this context) ten to the power of thirty-seven. The Skt. of this pāda is unclear.
n.­1970
de nas bgegs chen mthong ba ste/ Tib. The order seems the reverse of the expected (one would expect “after the courageous is the very courageous.” The Tibetan differs and translates as, “After great obstacle is sight.” The Tibetan translation mthong ba reflects the Sanskrit *dṛṣṭaḥ instead of the extant Skt. dhṛṣṭaḥ, but the Tibetan translation bgegs chen (*mahavighnaḥ?) does not suggest a Sanskrit term that shares any orthographic or homonymic similarity to the extant Skt. mahādhṛṣṭaḥ, and it breaks with the pattern of enumeration established throughout this passage.
n.­1971
sems ’phrul Tib. The Tibetan translates as, “miraculous mind.”
n.­1972
de las pha rol sangs rgyas yul/ /de las gzhan ni ’phel byed sa/ D. The meaning of this pāda is unclear. The Tibetan translates as, “Beyond that is sphere of the buddhas, / And after that increasing ground. /” The Tibetan ’phel byed sa reflects the Sanskrit *vardhana­bhūmikām instead of the extant Skt. nādhara­bhūmikām.
n.­1973
de las gzhan du sangs rgyas kyi/ /go ’phang dang ni spyod yul yin/ Tib. The Tibetan translates as, “After that is the state / And sphere of the buddhas.”
n.­1974
bdus nas rdul gyi tshogs dag ni/ Tib. The Tibetan bsdus nas reflects the Sanskrit *saṁgrahya instead of the extant Skt. sambhidya.
n.­1975
tshad ma shes pa’i spyod yul min/ Tib. The Tibetan translates as, “It is not the domain of analytical investigation.”
n.­1976
rtsis kyi pha rol phyin mi nus/ Tib. The meaning of the last pāda is unclear. The Tibetan translates as, “Cannot go beyond the enumeration.”
n.­1977
dpag med bskal pa dag tu ni/ /de dag la ni mnyes byas nas/ D. The Tibetan translates as, “I worshiped them / For countless eons.”
n.­1978
“To me” om. Tib.
n.­1979
Here and elsewhere, “king of manuals” is actually “king of kalpas,” where kalpa may refer to the text of the MMK or, collectively, to all the rites and rituals taught therein.
n.­1980
’jam pa’i ngag ni ’grub par ’gyur/ D. The Tibetan translates literally as, “One will attain a sweet voice.” This is a direct translation of the Sanskrit siddhim āyāti mañjumān, which is clearly a play on Mañjuśrī’s name.
n.­1981
’jam pa’i dbyangs kyi cho ga ni/ /’di nyid kyi ni zhib mo zhes/ /de dag ’grub par gsungs pa ste/ /thams cad kun pas mthu ldan ’gyur/ D. The Tibetan translates as, “It is said they will accomplish / Mañjugoṣa’s rituals / With all of their subtleties / And become powerful by using all of them.”
n.­1982
The Skt. translates as, “mantra deities,” but this refers to the mantras, reflecting the notion that the mantra and the deity are one and the same.
n.­1983
cho ga’i rgyal po bla med ’di/ /gang du ’jam dpal gyis rab bzhed/ D. The Tibetan translates as, “Mañjuśrī praised them / In this unsurpassed king of manuals.”
n.­1984
The sentence that starts here concludes at the end of verse 33.­92 below.
n.­1985
This pāda (lacunae in the Skt.) cannot be reconstructed based on the Tib., where this entire half-stanza is omitted.
n.­1986
sna tshogs las kyis bsgyur ba yi/ /sems can ’gro ba’i skye gnas dag /’di dag bya ba sna tshogs byas/ /sna tshogs skye gnas rab tu bstan/ Tib. The meaning of this verse is not completely clear. The Tibetan translates as, “[I] taught [how] different types of karma transform into / The abodes of birth of sentient beings, / Who perform various acts / [That lead] to their various types of birth.”
n.­1987
sna tshogs ’gro ba’i skye gnas su/ Tib. The Tibetan translates as, “Take birth as various beings.” The Tibetan may reflect the Sanskrit *yonyām for the metrically altered extant Skt. compound nijānijām (“one’s own and not one’s own”?).
n.­1988
sems can bsam pa’i spyod yul can/ Tib. The Tibetan translates the Skt. āśaya as “thought” (bsam pa), which is one of a number of possible translations of this term.
n.­1989
’khor bar phan tshun ’gro ba na/ /yun ring dus su thogs pa ni/ /sems can rnams kyi don bsgrub phyir/ /sngags kyi tshul gyis bstan pa yin/ D. The Tibetan translates as, “I wandered about in saṃsāra / As a great deal of time passed / And taught using the mantra system / So that beings might attain the goal.”
n.­1990
As the word kalpa (“rite(s)/ritual(s)”) can also refer to the MMK as a whole, this statement could also be interpreted as “I propagate … [this] manual of rites.”
n.­1991
nad med Tib. The Tibetan translates as, “free from sickness.”
n.­1992
zang zing bcas par mig sman ’grub/ D. The meaning of this pāda is unclear. The emended Skt. phrase sāmiṣaṃ locanaṃ could be a metri causa paraphrase of māṃsalocanaṃ (“the physical eye”). The Tibetan translates as, “Or medicines for the physical eye will succeed.”
n.­1993
gzhan gyi rgyud la mkhas pa dang / Tib. The Tibetan translates as, “Knowing other systems of tantra.”
n.­1994
sangs rgyas dgongs shing phan pa yin/ D. The Tibetan translates as, “That the Buddha intended and that are beneficial.”
n.­1995
rab zhugs rgyal ba’i sras rnams kyang / /zhugs par rab tu shes pa yi/ /thub zla’i dkyil ’khor dag la ni/ /’di ni dam tshig shes par gsungs/ Tib. The exact meaning of this verse is far from clear. The Tibetan is also obscure, but may translate as, “When the Victor’s sons have entered / And are understood to have entered / The maṇḍalas of the moon-like sage, / This is called understanding the proper time.”
n.­1996
rtag tu sngags rnams don yod de/ /yang dag bsams pa thob pa yin/ D. The Skt. could be corrupt here. The Tibetan translates as, “Mantras that are always effective / Achieve one’s good wishes.”
n.­1997
’jig rten ji srid sngags rnams sam/ /yang na gzugs su byung ba’ang rung / D. The Tibetan translates as, “All of the worldly mantra beings there are, / Even those that take on a form.”
n.­1998
mi ’dod gus pa med pa yi/ /las ni mi bya ’bras bu med/ D. In the Tib., the last two pādas read, “One should not indulge in unacceptable, rude acts / That will not bear any fruit.”
n.­1999
This half-stanza and the second half-stanza of the previous verse appear, in the Tib., in reverse order.
n.­2000
las dang bya ba dang cho ga dang rgyu mtshan shes pa/ Tib. The Tibetan interprets the compound karma­kriyā­vidhi­nimitta­jñāna (“the knowledge of signs [necessary for] the ritual activity procedure”) as a dvandva: “the knowledge of signs, the activities, and the ritual procedures.”
n.­2001
nyi shu rtsa bdun pa Tib. The Tibetan translations of the text record this as chapter 27.
n.­2002
“Methods” (tantra) om. Tib.
n.­2003
rgyal ba’i sras po dag dang ni/ de bzhin nyan thos rang rgyal dang / /mthong ba’i chos kyi ’bras thob gang / /de la phyag rgya rab tu bstan/ Tib. The Tibetan translates as, “One may teach the mudrās to / The sons of the Victor, / Śrāvakas, pratyeka­buddhas, / And those who have visibly attained the fruit of the Dharma.”
n.­2004
It is not very clear in what sense exactly the word saṃskṛta (“refined/cultivated”) is being used here. The context necessitates a term that would set the human world apart from the worlds of gods and asuras as regards the ease of accomplishing ritual activities. Perhaps a sense similar to tractability or malleability is required.
n.­2005
phyag rgya ldan pa’i zlos pa pos/ /sngags rnams ma lus ’grub par ’gyur/ Tib. The Tibetan translates as, “A mantra reciter who possesses the mudrās / Can accomplish any mantras.” The Tibetan reflects the Sanskrit *japināṃ instead of the extant Skt. *rūpināṃ.
n.­2006
sngags dang phyag rgya kun byas na/ Tib. The word “mudrā” has been supplied from the Tibetan.
n.­2007
sems can skye gnas las skyes dang / /byang chub sems dpa’ mi snang ba’ang / /cho gas bskul nas mi ’gugs pa/ /de ni gang yang yod ma yin/ /srung ba’i cho ga’i rgyud dag gam/ /las ’grub bzlog par bya ba la/ /sa bcu la ni gnas pa yi/ /byang chub sems dpas kyang mi nus/ /sngags dang phyag rgya la gnas la/ /’byung po kun gyis mi tshugs so/ D. The passage from the beginning of verse 25 up to this point is arranged differently in the Tibetan and includes at least one extra half-stanza. It translates as, “There is no being that cannot be / Invoked and summoned following the proper procedure, / Even beings born from a womb / And invisible bodhisattvas. / Even bodhisattvas who abide / On the tenth level are not able / To thwart the protection ritual procedures / Or the accomplishment of a ritual action. / Those who rely on mantras and mudrās / Are unassailable by any beings.”
n.­2008
These two pādas are omitted in the Tib. and incomplete in the Skt.; they seem to paraphrase the preceding two pādas.
n.­2009
The last two pādas and the next verse are omitted in the Tib.
n.­2010
dka’ thub zlas pa cho ga’i lam/ D. Presumably the form of the displayed mudrā. In place of “form,” the Tibetan translates as, “austerity,” reflecting the Sanskrit *tapojāpa­vidhir instead of the extant Skt. *rūpajāpa­vidhir.
n.­2011
gan zhig rtag tu mi ’jug pa’o/ Tib. This pāda is missing in the Skt. because of lacunae and the reconstruction here is based on the Tib., which translates as, “Such a person will never apply.”
n.­2012
sngags dang phyag rgya mtha’ dag ni/ /gang zhig cho ga ldan byed pa’o/ D. Because of the missing text in the previous verse, the translation of the last two pādas is a matter of guesswork. The Tibetan translates as, “Those who follow the proper procedure / Use all of the mantras and mudrās.”
n.­2013
de srid las la cho ga’i rgyal/ /’dis ni ’bras bu rgya chen ’byung / /’jig rten gsang mchog phan pa dang / /sngags dang phyag rgyas dam bcas pa/ D. The Tibetan translates as, “This king of manuals can bring / Great and vast results for traversing existence. / The most secret benefit in the world / Is guaranteed through mantra and mudrā.”
n.­2014
“Friend of the Sun” is one of the names of Śākyamuni.
n.­2015
His full name is Saṃkusumita Rājendra, first mentioned in 1.­6.
n.­2016
I.e., Jambūdvīpa.
n.­2017
cho ga’i rgyal po rgya chen la/ /de bzhin ’di ni yang dag ’jug Tib. The Tibetan translates as, “Thus you set this forth / In a king of manuals, so vast in scope.”
n.­2018
I.e., during the dark eon.
n.­2019
rtag tu lugs la mi gnas shing / Y, K; rtag tu lus la mi gnas shing / D. The Tibetan translation in Y and K reflects the extant Skt.
n.­2020
bskal pa bsam mi khyab par sngon/ /gzhon nu khyod kyi smon lam ’di/ D. The Tibetan translates as, “Divine youth, this your aspiration / That you made an inconceivable number of eons ago.”
n.­2021
gzhon nu khyod kyi smon lam ’di/ /sngon chad du ni byas pa yin/ /nga ni byis pa’i gzugs thob gyur/ /des na khyod la bshad par bya/ D. Some of the Skt. in this half-stanza is corrupt, and the translation proposed here could be wrong. The Tibetan translates as, “Divine youth, this is your aspiration / That was made so long ago. / I have taken on a youthful body, / So now I will give you the following instruction.”
n.­2022
nyi shu rtsa brgyad pa Tib. The Tibetan translations of of the text record this as chapter 28.
n.­2023
de nas ’jam dpal gzhon nur gyur pas sangs rgyas thams cad kyi zhabs la btud de phyag ’tshal nas/ D. The Tibetan translates as, “Mañjuśrī, the divine youth, bowed and prostrated at the feet of all of the buddhas.”
n.­2024
phyag rgya thams cad la gzigs shing sangs rgyas thams cad la mkhyen par byas nas/ Tib. The Tibetan translates as, “He gazed at all the mudrās and directed his attention to all the buddhas.”
n.­2025
’phags pa’i sngags rnams la yid brtson par byed pa Tib. The Tibetan translates as, “occupied with the noble mantras,” possibly reflecting the Sanskrit *mantrāryo instead of the extant Skt. mantrārtho°.
n.­2026
“Great mudrā” seems to be a category that applies only to a limited number in the list of one hundred and eight given here.
n.­2027
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the padma mudrā (padma is a pink lotus).
n.­2028
sngags shes dag la legs mdzes shing / Tib. The Tibetan repeats the content in Skt. 35.8c and translates as, “Those perfectly adorned by the knowledge of mantras.”
n.­2029
This and the mudrā listed as 89th are both called “hollow space” (sampuṭa); their shape, however, is different.
n.­2030
rtags kun dag tu rab tu bstan/ D. In place of “even-pointed,” the Tibetan has “many-pointed.”
n.­2031
sum cu pa ni mda’ bo che/ D. It is not certain whether tomara (mda’ bo che) is a hatchet or another weapon. The Tibetan mda’ bo che (lit. “large arow”) suggests a javelin.
n.­2032
lnga pa ma mo zhes bshad pa/ Tib. The Tibetan translates as, “The forty-fifth is the mother,” possibly reflecting the Sanskrit *mātaraṃ instead of the extant Skt. pātram.
n.­2033
dgu pa rgyal ba’i sgra yang yin/ Tib. The Tibetan translates as, “victor’s sound,” reflecting the Sanskrit *jinaśabda instead of the extant Skt. japaśabda. The reading japaśabda, however, is corroborated in the explanatory section below.
n.­2034
lnga bcu bzhi par shes bya ba/ /phyag rgya de ni ’khrul med yin/ D. “Movement in the direction of that” is a literal translation of the Skt. tadgatacāriṇī, a reading corroborated in the explanatory section below. The Tibetan for this mudrā, however, translates as, “flawless.”
n.­2035
lnga bcu drug pa mda’ yin te/ Tib. The Tibetan translates as, “The fifty-sixth, the arrow.”
n.­2036
The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).
n.­2037
thag pa’i phyag rgyar sangs rgyas gsungs/ H; theg pa’i phyag rgyar sangs rgyas gsungs/ D. This half-stanza has been translated following H, as the Skt. doesn’t agree with the explanatory section below. In place of the extant Skt. reading vadhvā vajramudrā, the H reflects the Sanskrit *buddhair rajjumudrā.
n.­2038
There was a mudrā called “spear” above. While the Skt. uses different words to differentiate between them, the English language doesn’t have enough words to use a different one every time (all of them‍—spear, lance, javelin, etc.‍—have been used in this list).
n.­2039
dgra ’joms byed par rab tu bstan/ D. “Killer of hundreds” is a particular weapon that has the form of a nail-studded missile. The Tibetan translates as, “foe destroyer,” which reflects the reading śatrughnā in place of the extant śataghnā. The latter, however, is corroborated in the explanatory section below.
n.­2040
mdor na klu yi phyag rgya yin/ Tib. The Tibetan translation reflects the Sanskrit *nāga instead of the extant Skt. nāvā (emended from nādā), which could be a misreading of the Skt. nāva or nāvā (“boat”). The explanatory section below confirms that the mudrā in this position is the “boat.”
n.­2041
tshes brgyad zla ba pi bang dag D. The Tibetan translates as, “the moon of the eighth day,” which roughly means the same thing.
n.­2042
As the Skt. breaks off at this point (to resume again in verse 35.35), the next two verses have been supplied from the Tib.
n.­2043
It is not clear how this seat mudrā differs from the seat mudrā listed earlier in this list as the nineteenth.
n.­2044
The Sanskrit text resumes here.
n.­2045
gnyis pa gtor ma’i phyag rgya ste/ Tib. The Tibetan for this mudrā translates as “bali.” This might be a misreading of the Skt. valaya (“bracelet”) as *balaya[ḥ] (the plural of bali).
n.­2046
bdun pa skyil krung phyed kyi gnas/ D. The Tibetan for this mudrā translates as, “half cross-legged posture.”
n.­2047
brgyad pa dag ni bong ba ste/ D. In place of “summoning,” the Tibetan translates as, “clod.”
n.­2048
phyag rgya rnams kyi grangs bstan pa/ /rgyud ’di las ni rab ’byung ba/ Tib. The exact meaning of this final pāda is unclear. The Tibetan translates as, “The teachings on the count of the mudrās / Come from this tantra.”
n.­2049
This pāda is omitted in the Tib.
n.­2050
“Starting again at the beginning” means that here starts the explanatory section with the description of the one hundred and eight mudrās listed above, starting with the first on the list, the five-crested.
n.­2051
thub pa’i bkas ni bstan pa yin/ D. The Tibetan translates as, “The Sage’s instructions taught that.”
n.­2052
rab tu phyung ste drang por bya/ Tib. The Skt. śūnyākāram (literally, “shape of emptiness”) has been emended to sūcyākāram (“pointed shape”). “Shape of emptiness” can’t be ruled out, however, used in the meaning of a circle or a sphere. The Tibetan translates as, “Are extended and straightened.”
n.­2053
“Plait” om. Tib.
n.­2054
sor mo’i rtse mo dgug cing dgod/ D. It is unclear how the fingertips are positioned. The Tibetan translates as, “placed and bent.”
n.­2055
sor mo gzhan ni rang bzhag la/ D. The Tibetan translates as, “The remaining fingers are left as they are.”
n.­2056
mthe mo gnyis ni rab gshib nas/ D. The Tibetan translation (rab gshib) of the Skt. vinyasta implies that the Sanskrit term here means “crossed over.”
n.­2057
srin lag gnyis ni rtse sprad bkug D. The Tibetan translates as, “The tips of the ring fingers touch and bend in.”
n.­2058
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the padma mudrā (padma is a pink lotus).
n.­2059
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the padma mudrā (padma is a pink lotus).
n.­2060
myur du nor ni byed par ’gyur/ Tib. The Tibetan translation of the Skr. kṣipram arthakaro bhavet translates as, “will swiftly bring wealth,” which is also a possible interpretation.
n.­2061
It is not clear whether vinyasta (rnam sbyar ba) here means “crossed over” or just “joined together.”
n.­2062
I.e., the syllables of the heart mantra, presumably of Mañjuśrī.
n.­2063
There seems to be some confusion here, as the immediately preceding mudrā is different from this, and yet both are referred to as the “complete.” Also, this mudrā (the “complete”) and the next one (the “banner”) were given in the enumerative list above in the reverse order.
n.­2064
lag gnyis de bzhin byas nas ni/ /g.yon pa phab cing de la brten/ D. It is unclear what and how the left index finger is touching (possibly meeting the extended index and middle fingers of the other hand). The Tibetan, which does not mention the index finger, translates as, “One should hold both hands as before / With the left one brought down and rested on it.”
n.­2065
lag pa g.yas pas bya ba ni/ /de yi sor mo dgug cing gzhag D. The Skt. of this pāda is very unclear. The Tibetan translates as, “With one’s right hand one should / Bend and position the fingers.”
n.­2066
sgra ni zlog par byed/ D. This line has been translated based on the Tibetan, which seems to reflect the Sanskrit *śatruvāraṇī instead of the extant Skt. śakradhāraṇī (“supporting Śakra”).
n.­2067
This pāda is omitted in the Tib.
n.­2068
Again, this mudrā and the mudrās that follow are not exactly in the same order as in the list above.
n.­2069
dgra rnams kun ni zlog byed cing / D. This line has been translated based on the Tibetan, which seems to reflect the Sanskrit *śatrunivāraṇī, in place of the extant śakranivāraṇī (“warding off Śakra”).
n.­2070
sngags zlos pa yis bstan pa ni/ Tib. The Tibetan interprets the genitive case of mantrajāpinām not as “to,” but as “by.”
n.­2071
dgra rnams kyi ni gdong ’gegs shing / /mi ’dod pa dag rengs bar byed/ D. The Tibetan translates as, “One may also cover the face of the enemies / And paralyze undesirables.”
n.­2072
mi ma yin pa dang ma rungs pa/ D. In place of “humans,” the Tibetan translates as, “nonhumans.”
n.­2073
the bo mdzub mo rtse sprad ldan/ /gung mo gnyis ni rab brkyang zhing / Tib. The position of the fingers is far from clear as the Skt. is vague. The Tibetan translates as, “The tips of the thumbs and the index fingers should touch / And both the middle fingers should be stretched out.” The Skt., however, doesn’t mention the index fingers at all.
n.­2074
There seems to be a play of words in the Skt., as the word śakti is used in this verse in its two different meanings of “javelin” and “ability.”
n.­2075
byis pa’i gdon dang mi sdug gzugs/ Tib. The Tibetan reads the Skt. bālā­graha­virūpākṣa as a dvandva compound and translates as, “The bālagrahas and virūpākṣas.”
n.­2076
de bzhin lag ni sbyar byas nas/ /thal mo’i rnam par byas pa dag /de nyid rnam par bzlog bya ste/ /sor mo phan tshun ’byar ba ni/ D. It is difficult to visualize what one is actually doing with one’s hands. The Tibetan translates as, “When the hands are positioned as before, / One should use one’s palms / By placing them in a reverse position, / With the opposite fingers joined.”
n.­2077
It is unclear what the “reverse position” means‍—possibly that the tips of the fingers of one hand touch the wrist of the other, and vice versa.
n.­2078
rgyal ba mchog gis mchog sbyin gsungs/ D. In place of “shield,” the Tibetan translates as “boon-granting.”
n.­2079
yi ge gcig gnyis gsum dag gi Tib. “One, two, or three” has been supplied from the Tibetan because of the lacunae in the Skt. However, the translation of this entire half-stanza is uncertain.
n.­2080
Rather than one-syllable, the Tibetan grammar indicates that it is either the one-, two-, or three-syllable mentioned in the previous verse.
n.­2081
The Skt. śūnyākāram (literally, “shape of emptiness”) has been emended to sūcyākāram (“pointed shape”). “Shape of emptiness” can’t be ruled out, however, used in the meaning of a circle or a sphere.
n.­2082
phyag rgya brjod na ’jig par ’gyur/ /da pus phyag rgya legs mchod pa/ Tib. The Tibetan translates as, “And they will perish when one expresses the mudrā. / That is the highly esteemed mace mudrā.”
n.­2083
srin lag mdzub mo Tib. In place of “tips,” the Tibetan translates as, “index fingers.” It seems to consistently translate the Skt. agra (“tip/end/edge”) as “index finger.”
n.­2084
This mudrā was listed in a different order in the original list (starting at 35.­6), where the bell was followed by the noose.
n.­2085
The translation of these two pādas is uncertain.
n.­2086
gang yang ma rungs bdug pa’i gza’/ /gang yang gnod sbyin srin po rnams/ Tib. The Tibetan translates as, “Any evil grahas / And any yakṣas and rākṣasas.”
n.­2087
lag gnyis de bzhin rab sbyar nas/ /bzlog pa’i rnam pas nang bcings la/ /g.yon pa’i lag pa’i sor mo ni/ /gung mo srin lag dgug par bya/ /g.yas pa’i lag pa’i sor mo ni/ /gung mo srin lag rnam par dgug/ /mdzub mo mthe’u chung dag kyang ni/ /gnyi ga sdigs mdzub bya ba ni/ D. The Skt. is not completely clear. The Tibetan for the last two verses translates as, “Using both hands as before, one should put them together / In a reverse position, binding [the space] inside. / One should bend the middle and ring fingers / Of the left hand. / The middle and the ring fingers / Of the right hand should also be bent. / Both the index and small fingers / Should form a threatening gesture.”
n.­2088
khro ldan sems can zlog pa yin/ D. “Beings” (sems can) is derived from the Tibetan translation. The Skt. has Śakra here.
n.­2089
sangs rgyas byang chub sems dpa’ kun/ /rdzu ’phrul chen po ’joms byed cing / D. The Tibetan translates as, “It causes all of the buddhas and bodhisattvas/ To destroy extremely powerful beings.”
n.­2090
It is not clear how the mudrā “rests” on the middle fingers.
n.­2091
gung mo srin lag rab brkyang ba’o/ D. The Tibetan translates as, “The middle and ring fingers should be extended.”
n.­2092
de nas yal ga ’dra bar ni/ /’og tu mthe’u chung rtse mor sbyar/ D. The meaning of this verse is far from clear. “Like a braid” possibly means that the fingers are not joined pad to pad, but side to side (they are entwined, as it were). In the Tibetan text, the second half-stanza translates as, “Then one should entwine the tips / Of the little fingers below like a vine.”
n.­2093
The Skt. adds here “swiftly.”
n.­2094
Again, it is far from clear what this mudrā actually looks like.
n.­2095
The “peacock seat” was the twentieth mudrā in the enumerative list above, even though the order differed from the order in which the mudrās were presented earlier in this chapter.
n.­2096
nyi shu de bzin tshang bar ni/ /de dag phyag rgyar ’dod pa ste/ Tib. The Tibetan translates as, “Those are considered to be / The twenty mudrās in their entirety.” The Tibetan seems to have read the Skt. tu-m-ataḥ (the medial m inserted to avoid unmetrical sandhi) as if it reads tu mataḥ, and translates mataḥ as “considered.”
n.­2097
byugs shing me la bskams pa yi/ D. The Tibetan translates as “dried over a fire.”
n.­2098
ma smad shu ba med pa yis/ D. “Perfect and free of blisters” has been supplied from the Tibetan. The Skt. seems corrupt and is incomprehensible.
n.­2099
slob dpon la ni yang dag dris/ Tib. In place of “having examined,” the Tibetan translates as, “having asked,” reflecting the Sanskrit *pṛṣṭvā instead of the extant Skt. dṛṣṭvā.
n.­2100
gzhan dag gis ni sems g.yeng min/ D. The Tibetan translates as, “Or have one’s mind distracted by others.”
n.­2101
dkyil ’khor bdag po’i sngags dran nas/ Tib. “The lord of the maṇḍala” is the Tibetan interpretation of the Skt. cakrin (literally, the “possessor of the circle”).
n.­2102
sor mo rnams ni sbyar bar bya/ /de nas sor mo gung mo ni/ /rtse mo sbyar bar bya ba yin/ Tib. The Tibetan for the last three pādas translates as, “And join the fingers. / Then, join the tips / Of the middle fingers.”
n.­2103
mdzub mo dang ni mthe’u chung gi/ /rtse mo tshigs ni bar mar gzhag D. These two pādas have been translated based on the Tibetan, as the Skt. is unclear. This translation is problematic, as it would be difficult to place the tip of the small finger on the joint of the index finger. The Skt. does not mention index fingers, but only small fingers.
n.­2104
In place of “mantra,” the Tibetan translates as, “mudrā.”
n.­2105
Because of its association here with Śiva-Rudra, the “liṅga” in this passage refers rather to the liṅga of Śiva, even though it is the same mudrā as the “one-pointed lance” in the enumerative list near the beginning of this chapter. Given its position in the enumerative list (it is listed between the paṭṭiśa (the “three-pointed lance”) and the dviliṅga (the “two-pointed lance”), with the samaliṅga (the “even-pointed lance”) following soon after), it is clear that the mudrā referred to here as “liṅga” is the same as the “one-pointed lance.”
n.­2106
cho ga mchog ’dir dam tshig dang / /bdag nyid sngags ni ma lus dag D. The Tibetan inserts “samayas” before “personal mantras.”
n.­2107
Again, this mudrā is the same as the “one-pointed lance.”
n.­2108
Because of the lacunae in the Skt., we don’t know who or what it is that is brought into the maṇḍala; we can only guess it is the “lord of the mudrās.” The Tibetan doesn’t specify who or what it is.
n.­2109
drag pos bgegs ni byas pa dag D. “Obstacles created by Rudra” is the Tibetan translation, and it reflects the Sanskrit *rudra­kṛta­vighneṣu in place of the extant Skt. rudra­vighna­kṛteṣu.
n.­2110
de bzhin de ni rnam gnyis byas/ Tib. The phrase “but with two points” has been supplied from the Tibetan.
n.­2111
de bzhin sor mo byas nas ni/ /g.yas pa’i bdzub mo nges par brkyang / /g.yon pa’i mdzub mo’ang brkyang byas te/ /mthe bo’i tshigs ni chang pas gnan/ D. The translation of these four pādas is from the Tibetan. The Skt. is vague and seems to be saying, “One should position the fingers the same way, / And extend the right hand. / The left index finger should be / Squeezed in a fist at the joint.”
n.­2112
Skt. 35.148 om. Tib.
n.­2113
Possibly the “hammer” refers here to the two thumbs.
n.­2114
phyag rgya dgra ni ’jig byed pa’o/ Tib. This translation follows the Tibetan, which reflects the Sanskrit *śatru° (“enemy”) instead of the extant śakra° (“Śakra”).
n.­2115
de bzhin mthe’u chung sor mo gnyis/ Tib. In place of “ring fingers,” the Tibetan translates as, “small fingers.”
n.­2116
dgod cing mdzub mo bstan par bya/ Tib. The Tibetan translates as, “So that the index fingers are displayed.”
n.­2117
The position of the fingers is unclear.
n.­2118
g.yas pa’i lag pa’i dkyil dag tu/ /g.yon pa’i lag bzhag ba dan brjod/ Tib. Again, the meaning is unclear. The Tibetan translates as, “And when the left hand is placed / In the center of the right hand, it is called the banner.”
n.­2119
Neither the Skt. nor the Tib. makes it clear what it is that is placed above.
n.­2120
g.yas pas g.yon pa bcing bar bya/ Tib. The translation of the last pāda is far from certain. In place of “below,” the Tibetan translates as, “Holding the left hand with the right,” reflecting the Sanskrit *dakṣiṇāvāma° instead of the extant Skt. dakṣiṇāvāya°.
n.­2121
sor mo mdzub mo mthe’u chung dag /phan tshun du ni yang dag sbyar/ D. The Tibetan translates as, “One should join together / The index and the small fingers.”
n.­2122
gung mo mdzub mo gnyis po ni/ /gyen du bsgreng ba dag tu bya/ Tib. The Tibetan translates as, “The middle and index fingers / Should be raised upward.”
n.­2123
mthe bo gnyis kyang smad par bya/ /gung mo sbyar la rab gzhug gzhag/ D. The Tibetan translates as, “The thumbs should be placed below, / Touching the middle fingers.” The Tibetan again seems to interpret the word madhya (“center/central”) as the “middle finger.”
n.­2124
rig pa’i rgyal po rdzu ’phrul che/ /phyag rgya dung ni ’bud bzhin bzlas/ Tib. The Tibetan translates as, “Incant this mudrā with the extremely powerful / vidyārāja as if one were blowing a conch.”
n.­2125
Indeed, the “Dharma conch” is the fortieth in the enumerative list above.
n.­2126
g.yon min lag pa’i nang du ni/ /’bad pas lag g.yon gzhug par bya/ /thams cad ’og tu byas pa yi/ /lu gu rgyud du bstan pa yin/ D. The Tibetan translates as, “Gently place the left hand / Inside the right hand / With [the right] positioned entirely below it. / This mudrā is called the chain.”
n.­2127
bkrol zhing rim par yang dag bsgreng / D. The Skt. veṇi (“in succession,” “in line,” “one after the other”) is translated into the Tibetan as “gradually.” The exact meaning, however, is not clear.
n.­2128
lag gnyis de bzhin kun bsdus nas/ /bkrol zhing rim par yang dag bsgreng / /gung mo’i tshigs sum the bo ni/ /’di nyid cho gas gzhag par bya/ the bo gnyis kyi rtse mo yang / /gung mo’i bar tshigs yang dag sbyar/ D. The shape and the procedure of this mudrā are far from clear. The Tibetan translates as, “Bringing the two hands together like that / One should loosen them and gradually raise them up. / One should place the thumbs at the joints of the middle fingers. / By means of the technique like this / One should join the tips of the thumbs / With the middle joints of the middle fingers.”
n.­2129
re ba rdzogs byad pa’i/ D. The translation follows the Tibetan here. The Skt. reads manoratha, which translates as “wish.”
n.­2130
yid la re ba rdzogs zhes brjod/ Tib. The translation follows the Tibetan here. The Skt. reads manoratha, which translates as “wish.”
n.­2131
thub pa’i zla ba de yis ni/ /zla ba’i ’od la rab tu bstan/ /zla bas pad+ma’i rigs dag la/ /des ni phyag rgya ’di la sbyar/ /sngags mkhan ji ltar ’dod pa bzhin/ /rnam pa sna tshogs las rnams byed/ D. The meaning of this verse is unclear. It seems that the moon is somehow associated here with the white ambrosia. The Tibetan is also obscure, but might translate as, “The moon-like sage / Taught it to Candraprabha, / And Candra used this mudrā / For the Lotus family. / It carries out any of the various ritual actions / That someone skilled in mantra might desire.”
n.­2132
The six fingers are the index, middle and ring fingers of both hands. This mudrā seems to be identical with or similar to the Japanese Buddhist mudrā jō renge-in (cf. Bunce 2005, figure 211).
n.­2133
Skt. 35.183–186 om. Tib.
n.­2134
The mudrā mother is the one described two verses above as “the mother of all the buddhas.”
n.­2135
lag gnyis de bzhin bsdu byas nas/ Tib. The Tibetan translates as, “One should join both hands as before.”
n.­2136
It is unclear what “both” refers to; possibly to the index and middle fingers.
n.­2137
It is unclear what “they” refers to; possibly to the index and middle fingers once again.
n.­2138
mkhas pas rgyal ba’i sgra ru shes/ Tib. In place of “sound of recitation,” the Tibetan translates as, “victor’s sound,” reflecting the Sanskrit *jinaśabda instead of the extant Skt. japaśabda. The reading japaśabda, however, is corroborated in the enumerative list above.
n.­2139
lag gnyis de bzhin yang dag sbyar/ /mdzub mo’i rtse mo yang dag dgug /sor mo thams cad sbyar byas la/ /cung zad yangs par ’byung ba ni/ Tib. The Tibetan translates as, “Join the two hands together as before, / Draw in the tips of the index fingers, / Interlace all of the fingers, / And expand them a bit.”
n.­2140
Both the Skt. and the Tib. read “buddhas” (buddha) in place of “wise ones” (budha). The translation here is based on the reading budhā[ḥ], (the plural of budha) emended from buddhā[ḥ] to make it consistent with the previous verse.
n.­2141
lag g.yas brkyang zhing rab bsgreng ba/ D. The Tibetan translates as, “Extending and raising up the right hand.”
n.­2142
gung mo gnyis ni bsgreng bar bya/ Tib. It is unclear what is “joined with the middle joint,” and which middle joint is meant. The Tibetan translates as, “One should raise up the two middle fingers.”
n.­2143
’khrul pa med pa’i rgya de yin/ D. In place of “supreme hand,” the Tibetan translates as, “unconfused.” However, the enumerative list near the beginning of this chapter corroborates “supreme hand.”
n.­2144
Skt. 35.195–196 om. Tib.
n.­2145
tshigs kyi ’og tu rab bzhag pa/ D. The Tibetan translates as, “And places them below the joints.”
n.­2146
mdzub rtse Tib. The Tibetan specifies that these are the tips of the index fingers, but the Skt. rather suggests middle fingers (as they were mentioned above).
n.­2147
mda’ yi phyag rgyar bstan pa yin/ Tib. “Bow and arrow” has been supplied from the enumerative list above, where this mudrā is listed as the 56th. The Skt. phrase (kaṃ śubho) that in this verse stands for the name doesn’t make much sense. The Tibetan translates as, “arrow.”
n.­2148
de gnyis tshigs su mtheb gnyis sbyar/ Tib. The Tibetan translates as, “Join the two thumbs to the joints of those two.”
n.­2149
de bzhin ’khor lo mda’ chen gshol/ Tib. The Tibetan translates as, “Likewise, the circle, great arrow, and plow.” The Tibetan translators seem to have misunderstood the Skt. grammar.
n.­2150
In the Tib., the first half-stanza of this verse is subsumed in the previous verse, and the second is omitted altogether.
n.­2151
’di dag ma lus mtshon cha’i rgya/ sngags dang yang dag ldan par gsungs/ D. The Tibetan translates as, “All of these are weapon mudrās / That were taught together with mantras.”
n.­2152
byis pa’i sems can Tib. The Tibetan translates as, “And childish beings.”
n.­2153
sor mo thams cad kyis bsgrubs pa/ D. The Tibetan translates as, “Forming this with all of the fingers.”
n.­2154
The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).
n.­2155
The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).
n.­2156
pad+ma rnams kyi phyag rgya ’di/ /phyag rgya’i pad+ma zhes su brjod/ D. It is uncertain that the Skt. madhyame (“with reference to the middling”) refers to the rites. The word “middling” is absent in the Tibetan, which translates as, “This mudrā of the lotuses / Is called the lotus mudrā.”
n.­2157
rdo rje rtse gsum yang dag ’byung/ D. It is unclear what shape or form this is. Edgerton (Edgerton 1970, p. 490) mentions a position of the hands called vinyastikā but doesn’t specify what it is. The Tibetan understands this to be a three-pointed vajra.
n.­2158
gung mo’i sor mo’i tshigs dbus su/ D. In place of “the joints of the middle fingers,” the Tibetan translates as, “At the center of the joints.”
n.­2159
phyag rgya dam pa tha ma yin/ Tib. The Tibetan translates as, “This is the last supreme mudrā.”
n.­2160
“The seventh moon-like sage” is the Buddha Śākyamuni.
n.­2161
dus gsum rgyun mi chad mzlas na/ D. The meaning of the last pāda is not completely clear. The Tibetan translates as, “Are recited uninterruptedly in the three times,” possibly reflecting the Sanskrit *trikālā­viccheda­jāpena instead of the extant Skt. tri­malāṃ viccheda­jāpena.
n.­2162
Skt. 35.215 om. Tib.
n.­2163
The statement that the mantras will be annihilated through merely seeing this mudrā clearly implies that the mantra are the deities who can see.
n.­2164
ma zhi ba yi phyag rgya kun/ D. The Tibetan translates as, “Among all the mudrās that are not peaceful.”
n.­2165
sngags pas rtag tu mgo bor ni/ /’khor lo’i phyag rgya brtag par bya/ Tib. The Tibetan translates as, “A mantra practitioner should always designate / This chief [mudrā] as the wheel mudrā.”
n.­2166
sor mo lhod cing yangs par bya/ D. The Tibetan translates as, “loosening and widening up,” which seems right in the context.
n.­2167
lag gnyis sor mo’i rtse dgug pa/ D. The Tibetan translates as, “One should bend the tips of the fingers on both hands.”
n.­2168
kun nas sor mo rnams kyis ni/ /phreng ba bzhin du gshib byas pa/ /rgyal ba’i phyag rgyar ’di brjod do/ D. The Tibetan clearly reflects a different Sanskrit reading. The last three pādas of the Tibetan translate as, “With all the fingers / Lined up like of a rosary. / This is called the Victor’s mudrā.”
n.­2169
de bzhin lag gnyis sbyar nas ni/ /gung mo mdzub mo gnyis dag ni/ /khab kyi rnam par bya ba yin/ D. The translation of this verse is very uncertain. The Skt. of the first pāda is hypermetrical and probably corrupt. The Tibetan preserves only three lines of this verse and differs from the extant Skt. The Tibetan translates as, “One should join the two hands as before, / With middle and index fingers / Forming the shape of a needle.”
n.­2170
de las gzhan pa’i sor mo ni/ /cung zad dgug par bya ba yin/ Tib. “Other” has been supplied from the Tibetan. The corresponding Skt. natottamam (“bent-supreme”) is not very clear. The Tibetan translates as, “The other fingers / Should be slightly bent.”
n.­2171
de yang yang dag sbyar byas te/ /srin lag gi ni tshigs su brten/ D. The “two [fingers] that touch alongside” (literally, “the two that cling together”) must be referring to the middle and index fingers. The Tibetan is obscure and translates as, “Join them together again so that, / They rest on the joint of the ring finger.”
n.­2172
In place of “spear,” the Tibetan translates as, “turtle,” reflecting the Sanskrit *kūrma, instead of the extant Skt. kunta. The reading kunta (“spear”), however, is corroborated in the enumerative list above.
n.­2173
mdzub mo gnyis ni sbyar bya ba/ Tib. In place of “forming a needle,” the Tibetan translates as, “joined,” possibly reflecting the Sanskrit *yojitau instead of the extant Skt. sūcitau.
n.­2174
dgra ’jig phyag rgyar mrjod pa yin/ D. “Killer of hundreds” is a particular weapon that has the form of a nail-studded missile. The Tibetan translates as, “foe destroyer,” which reflects the Sanskrit *śatrughnā in place of the extant Skt. śataghnā. The latter, however, is corroborated in the enumerative list above.
n.­2175
gru yi phyag rgyar ’di rab bstan/ Tib. “Boat” has been supplied from the Tibetan. The Skt. translates as, “drum” (bheri), which reading is unlikely to be correct, as the “drum” appears in a different place in the list. The “boat” fits the context much better as it is a vessel that “delivers beings from … saṃsāra.” The “boat” is also the mudrā listed (after emending nādā° to nāvā°) at the corresponding position in the enumerative list above.
n.­2176
sor mo de nyid bsgreng nas ni/ D. The Tibetan translates as, “One should raise the fingers.”
n.­2177
The Monier-Williams dictionary only says that citrahasta is a “particular movement of the hands in fighting.”
n.­2178
skyob pa rnams kyis shing rtar gsung / D. The Skt. reading rato has been emended to ratho to match the Tibetan. Before the emendation, the Skt. could be translated as, “It is the supreme threefold vehicle, / Said to be delighted in by the world protectors.”
n.­2179
It is unclear what this gesture looks like, but the name (citratala) and the attendant description suggest that it displays a flat surface.
n.­2180
de nyid lag gnyis rab bsgreng nas/ /gnyi ga yang ni kha sbyar bya/ /lag mthil gnyis ni mnyam byas brkyang / /lan kan ’dra bar yang dag ’byung / D. The Tibetan translates as, “Then, one should raise both hands / Forming an empty space with both of them, / Extend them so that the two palms are level, / And form the shape of a bench.”
n.­2181
thub pa’i zla bas yang dag gsungs/ Tib. The Tibetan translates as, “Was taught by the moon-like sage.”
n.­2182
In the enumerative list above and in the next verse, this mudrā is simply called the “resting place.”
n.­2183
gang du ’das pa’i sangs rgyas dang / /ma ’ongs da ltar bzhugs pa dang / D. The Tibetan translates as, “The buddhas of the past, / Those in the future, those who are present now, and.”
n.­2184
g.yas pa’i mdzub mo gcig gis ni/ /g.yon pa’i rtse mor gtug bya ba/ D. “The one index finger on the right hand/ Should touch the tip of the left one.”
n.­2185
This mudrā and the next (the “lute”) were mentioned in the enumerative list above in the reverse order.
n.­2186
lag gnyis de bzhin byas nas ni/ /g.yas pa’i sor mos khu tshur bya/ /lag pa g.yon la yod pa yi/ /sor mo kun ni mnyam bsgreng ste/ /sor mo’i rtse mos khu tshur bcing / D. The Tibetan renders the material in Skt. 35.237 in five lines and diverges from the reading in the Skt. The Tibetan translates as, “Take both hands as before and / Make a fist with the fingers on the right hand. / Extend the fingers on the left hand / So that they are level, / And then embrace the fist with the fingertips.”
n.­2187
g.yas dang g.yon pa ldan pa yi/ /sor mo rnams ni sbyar byas nas/ /mthe’u chung gnyis ni brkyang byas pa/ pi bang phyag rgyar nye bar bstan/ D. The Tibetan translates as, “Clasp the fingers of the / Right and left hands together / And extend the two little fingers. / That is called the lute mudrā.”
n.­2188
lag gnyis de bzhin byas nas ni/ /sor mo cung zad kha bye yang / /mthe bo gnyis kyi bar du ni/ /mdzub mo gnyis ni brten par bya/ /’di ni pad mtsho’i phyag rgya ste/ /rdzogs sangs rgyas kyis ’gro la gsungs/ D. The Tibetan translates as, “Take both hands as before, / Open the fingers slightly, / And rest the index fingers / In the middle of the two thumbs. / This is the lotus lake mudrā / That the perfect buddhas taught to beings.”
n.­2189
rtag tu mthe bo gnyis brkyang ba/ /ut+pa la yi phyag rgya zhes/ D. The Tibetan translates as, “When the two thumbs are extended / It is called the utpala mudrā.” The translation of the Skt. kuvalayodbhava or “birthplace of water lilies,” however, is corroborated by the enumerative list above.
n.­2190
This mudrā and the next mudrā, the “hollow space,” appeared in the enumerative list near the beginning of this chapter in the reverse order.
n.­2191
cung zad mthe bo rtsar bzhag ste/ /mtheb rtsar phan tshun legs gnon pa/ D. The Tibetan translates as, “Lower the thumbs slightly / So that each presses down on the base of the other thumb.”
n.­2192
gang dag mtshon cha las byung rnams/ /phyag rgya ’di dag gsungs pa yin/ /me tog gdan dang bzhon pa dang / /gzhan yang gdon ni ’jigs byed pa/ /thams cad las kun byed ldan pa/ /skyob pa’i sngags kun thams cad yin/ D. The Tibetan diverges significantly from the Skt. here and translates as, “All of the mudrās that have been described here / That manifest as weapons, / Flowers, seats, and vehicles, / And the others that frighten evil spirits / Can all carry out any activity / And can all be combined with any protector’s mantra.” The Tibetan term bzhon pa that translates as, “vehicles,” reflects the Sanskrit *vāhya instead of the extant Skt. vādya. The Tibetan term gdon ni ’jigs byed pa that translates as, “that frighten evil spirits,” reflects the Sanskrit *grahabhayakā instead of the extant Skt. grahanāmakā.
n.­2193
The last pāda is omitted in the Tib.
n.­2194
Verses 35.248–35.251 are supplied from the Tibetan, as they are missing from the Skt. version.
n.­2195
gtor ma spyi yi phyag rgya ru/ D. This mudrā is not included in the enumerative list of mudrās above.
n.­2196
ji ltar cho ga bzhin du ni/ Tib. The Tibetan translates as, “Following the proper ritual procedure,” reflecting the Sanskrit *vidhinā instead of the extant Skt. vividhaiḥ.
n.­2197
g.yas g.yon dag ni bsnol bar bya/ Tib. The Tibetan includes another pāda after this one that translates as, “The right and left hands should be crossed.”
n.­2198
lag g.yas khu tshur bcings nas ni/ /mthe bo dang ni gung mo gnyis/ /de nas rab tu sbyar bar bya/ /mar me’i phyag rgyar brjod pa yin/ D. This seems to be the mudrā used when offering light, i.e., the upward pointing thumb, pressing against the middle finger of the fist, is meant to resemble the flame of a lamp. The Tibetan translates as, “One should clench the right hand into a fist, / And then interlace / The thumbs and middle fingers. / This is called the lamp mudrā.”
n.­2199
srin lag dang ni mthe bo nyid/ /bgrang phreng dag tu yang dag gnas/ /rtag tu mthe’u chung rnam par brkyang / /de ’og gung mo’ang brkyang bar bya/ /mdzub mo bskums te bzhag pa la/ /bgrang phreng gi ni phyag rgyar brjod/ D. This mudrā seems to be absent from the enumerative list above. The Tibetan translates as, “Position the thumb and ring finger / On a bead rosary. / The little finger should always be extended, / The middle finger should be extended below it, / And the index finger should be curled in and put in position. / That is known as the bead rosary mudrā.” It is not clear why the Tibetan phrase bgrang phreng dag tu, translated here as “On a bead rosary,” uses the dual/plural particle dag.
n.­2200
myur du grub pa’i mchog rab ster. Tib. The Tibetan seems to interpret the Skt. siddhi­varaprada (“accomplishment [consisting in] fulfilling the wishes”) as “supreme accomplishment.”
n.­2201
me ni yongs su spyan drang ba’i/ /phyag rgyar ’di no bstan pa yin/ Tib. The Tibetan translates as, “This was taught as the mudrā / That summons fire.”
n.­2202
mdzub mo yi ni rtse mo dang / /mthe bo gcig tu sbyar bya ba/ D. The Tibetan translates as, “When the tips of the index fingers / And the thumbs are joined as one.”
n.­2203
It is unclear how one does this “in reverse.”
n.­2204
mchod par bya Tib. In place of “use,” the Tibetan translates as, “perform the offering,” reflecting the Sanskrit *pūjayet in place of the extant Skt. yojayet.
n.­2205
mchod yon phyag rgya byas pas ni/ /mchod pa bzang po byas par ’gyur/ Tib. The Tibetan translates as, “If one uses this mudrā during the welcome offering / One will perform the best offering.”
n.­2206
The order is a bit confusing, but this seems to be the mudrā described above, starting in verse 35.­262 and listed in the enumerative list near the beginning of this chapter as the 100th.
n.­2207
gnas dang mal dang bzhon pa dang / Tib. After “lying down,” the Tibetan inserts “riding.”
n.­2208
This verse is not very clear; the Tib. offers little help.
n.­2209
phyag rgya rnams kyi nges byung ba/ /yongs rdzogs brgyar ni gsungs pa yin/ D. The translation of this pāda is uncertain. The Tibetan translates as, “From among the mudrās, / This is said to be the full set of one hundred.”
n.­2210
de dag nyid las mdzub mo dang / /gung mo gnyis ni sbyar bar bya/ D. The Tibetan translates as, “Join both index fingers and / Middle fingers from both hands.”
n.­2211
mthe bo gnyis kyi sen mo ni/ /gsum pa’i tshigs char sbyar bar bya/ /cung zad nang du bkug nas ni/ /rab tu sbyar ba dag tu bya/ D. It is unclear what the shape of this mudrā is. It could be the same as the “cakravartin mudra” in Bunce 2005, figure 101. The description in the Tib. departs from the Skt. quite a lot and translates as, “The nails of the two thumbs / Should touch the third section of the joint. / They should bend slightly inward / And should be joined together.”
n.­2212
The name Cakravartin was derived after emending the Skt. reading śakriṇasya to cakriṇasya (the latter probably being a metri causa for cakravartiṇaḥ), as Śakrin doesn’t make sense in the context or on its own.
n.­2213
’di nyid las ni mdzib mo dgug /gung mo dag ni mnyam par sbyar/ /srin lag gnyis kyi sen mo ni/ /sbyar ba’i rnam par dgod par bya/ It is unclear what the shape of this mudrā is. It could be similar to the “ushnisha mudra” in Bunce 2005, figure 615. The Tibetan seems to be mistranslating the Skt. and translates as, “After this, if one draws the index finger in / Joins the two middle fingers together, / And arranges fingernails of the ring fingers / So that they are touching each other.”
n.­2214
gung mo’i sor mo bcings byas pa/ D. It is unclear how the middle fingers are entwined (possibly hooked up at the tips). The Tibetan translates as, “With the middle fingers clenched.”
n.­2215
gung mo mnyam par byas nas ni/ /sor mo gnyis ni yang dag sbyar/ D. The Tibetan translates as, “Align the middle fingers / And join both fingers together.”
n.­2216
The name “great mudrā” (mahāmudrā) seems somewhat dubious, as this epithet is used elsewhere in this list to denote a category of mudrās rather than a particular mudrā. It is unclear whether it is this mudrā or the one described next‍—probably the next‍—that corresponds to the “root mudrā” (mūlamudrā) in the enumerative list above.
n.­2217
The Skt. of this part is corrupt beyond recognition. The Tib. is of no help. The text is possibly saying that the tip of each index finger is placed above or below the third joint of the opposite index finger.
n.­2218
de nyid las ni mdzub mo yi/ /tshigs ni skam kha lta bur bya/ /de nas gung mo sbyar te dgod/ /lag pa’i ’og gi char sbyar nas/. The Tibetan translates as, “After that, the joints of the index fingers / Are arranged to look like a goat’s hoof. / Then, one should interlace the middle fingers / And place them under the hands.”
n.­2219
mthe bo’i sen mos Y, N, C; mthe bo’i sor mos D.
n.­2220
This mudrā was called the “root” in the original list above. It is difficult to figure out its exact shape.
n.­2221
Depending on whether the Skt. nāmitaḥ is compounded with the preceding sūcyagrā or not, the Skt. could be saying either “bent” or “straight.”
n.­2222
Skt. 35.279 and 35.280 om. Tib.
n.­2223
The mudrā described in the list above as one that “constitutes the treasury of the Dharma” (at 35.­40) was the “Dharma mudrā.” It would be fair to guess that this is the same mudrā.
n.­2224
lag sor brgyad ni rab tu brkyang / Tib. In place of the extant Skt. °āvṛtāḥ (“surrounding/forming an enclosure”), the Tibetan reflects the Sanskrit *āsṛtāḥ (“extended”).
n.­2225
phyag rgya ma lus rab tu sgrub/ D. The Tibetan translates as, “As it accomplishes all the mudrās.”
n.­2226
sor mo gsum gnyis bsgreng nas ni/ /me tog kha bye’i rnam par bya/ D. The description of this mudrā is far from clear. The last two pādas of the Tibetan translate as, “With the two or three fingers raised up, / Forming the shape of a blooming flower.”
n.­2227
In place of “abode of the Thirty[-Three],” the Tib. translates as, “abode of the triple world.” The name and the description of this (the 108th) mudrā is different from the corresponding mudrā in the enumerative list above, which was called the “boon-granting.”
n.­2228
phyag rgya ’di ni phyag rgya che/ /las kun byed kyi phyag rgya brgyad/ D. The Tibetan translates as, “These are the great mudrās, / The eight mudrās that can perform all rites.” In place of “peaceful” (śama), the Tibetan translates as, “all,” reflecting the Sanskrit *sarva.
n.­2229
Skt. 35.291cd om. Tib.
n.­2230
sangs rgyas rdzu ’phrul che kun gyi/ /phyag rgya ’di ni bzhed cing gsungs/ D. The reading mudrāśatam (“one hundred mudrās”) has been emended from mudrāmatam, which appears to be a corruption. The Tibetan reflects the reading before the emendation.
n.­2231
de la myur du zhus pa ni/ Tib. The Tibetan translates as, “And asked him promptly.”
n.­2232
bcom ldan ’jig rten ’das pa na/ /sngags kyi mdzod ’di sa steng du/ /bdag nyid chen po’i sems can la/ /de tshe ji ltar ’byung bar ’gyur/ Tib. The Tibetan translation reproduces the Sanskrit (with one exception), but when it is read according to the rules of Tibetan grammar it translates as “When the blessed one has left this world / How is it that, at that time, / The mantra basket will appear on this earth / For the great beings?” The notable variant in the Tibetan is the phrase bdag nyid chen po’i sems can la, which appears to be a variant for the extant Skt. sattvānām gati­māhātmyam.
n.­2233
gzugs brnyan mchod rten dag kyang bya/ D. The Tibetan translates as, “Images and stūpas.”
n.­2234
The Skt. seems to be contradictory here, as it is saying that it is the “best among two-legged beings” himself who should make an image of the Teacher, i.e., of himself.
n.­2235
blo ldan de nas cang mi smra/ Tib. The Tibetan translates as, “The sagacious one did not say a word.”
n.­2236
chos kyi ’khor lo skor byed pa’i/ /sangs rgyas ’dus par sangs rgyas kyi/ /gtsang ba’i gnas kyi steng gnas nas/ /’di dag sangs rgyas snga mas gsungs/ /de tshe chos kyi ’khor lo bskor/ /yun ring dus su ’das pa yin/ D. The Tibetan translates as, “The Buddha and the gathering of buddhas / Who turn the wheel of the Dharma / Remained above the realm of the Pure Abode / And turned the wheel of Dharma then, / Teaching these mudrās that the previous buddhas had taught. / They will be passed along for a long time.”
n.­2237
nyi shu rtsa dgu pa Tib. The Tibetan translations of the text record this as chapter 29.
n.­2238
khyod kyi phyag rgya D. “Root” is omitted in the Tibetan.
n.­2239
dang por re zhig thal mo rab tu brkyang la mdzub mo dang the’u chung gnyis rtse sprad de tshigs bar ma btud nas so so so sor rjes su bcug pa yin te/ D. The translation proposed here is far from certain. The Tibetan translates as, “First, extend the palms of the hands and touch the tips of both index and little fingers so that they bend at the middle joints and all four touch each other.”
n.­2240
mthe’u chung gnyis kyi ri mo gong ma la mthe bo’i rtse mo bzhag pa ste/ Tib. Again, the shape of this mudrā is far from clear. In place of “the small fingers positioned along an upward line toward the tips of the thumbs,” the Tibetan translates as, “the tips of thumbs are placed on the upper line of the small fingers.”
n.­2241
bsnol ba D. In place of “touch,” the Tibetan translates as, “are crossed.”
n.­2242
mche ba’i phyag rgya’i ’gram du Tib. The Tibetan includes an additional phrase that translates as, “on either side of the fangs mudrā.”
n.­2243
mthe bo gnyis gung mo’i nang du chung bar byas pa D. In place of “in the space in between,” the Tibetan translates as, “in the space between the middle fingers.”
n.­2244
thal mo’i tshigs rnams brkyang ba byas la srin lag dang / mdzub mo gnyis kyi rtse mo gung mo’i nang du rtse sprad de bzhag pa D. The description in the Tibetan text is very similar and translates as, “One should place the touching tips of the ring and index fingers inside the middle fingers while extending the hands in the añjali gesture.”
n.­2245
’di ni ’jam dpal mngon sum kyod nyid kyi rtsa ba’i sngags su bstan pa yin no/ Tib. In the Tibetan text, the final part of this sentence translates as, “this, Mañjuśrī, is the mudrā that displays your root mantra before one’s very eyes.”
n.­2246
khyod kyi phyag rgya ’gyur ro/ Tib. “Eye” is omitted in the Tibetan.
n.­2247
gung mo’i phyi rol tu mdzub mo’i rtse mo yongs su bkug pa la/ Tib. As for the position of the index and middle fingers, the Tib. translates as, “the tips of the index fingers should be drawn in on the outside the middle fingers.”
n.­2248
The text doesn’t specify what it is that is “curled”‍—possibly the right thumb or the right hand.
n.­2249
The part from “and then extend them” in the previous paragraph up to this point is missing from the Tib.
n.­2250
It is unclear what is meant by “releasing” the grahas, but as they are astrological entities personified, the mudrā possibly “releases” them from their position of influence.
n.­2251
The Skt. of this paragraph is very unclear. The phrase nimbarakodyāni is unintelligible. It resembles nimbarakodyānāni (“nimbaraka gardens”), but that reading is not reflected in the Tibetan. It also resembles the compound nimbaraja­koṭyaḥ (“myriads of koṭis”), which seems to be reflected in the Tibetan.
n.­2252
gang du gtams pa phrag bye ba sum cu rtsa gsum mam brgyad cu’am dgu bcu rtsa lnga’am khri phrag drug cu’i grangs la sogs pa ’jig rten las ’das pa’i yang ’das pas phyag rgya bcings so/ D. It is not clear how these numbers relate to one another, and what groups or classes of bodhisattvas or advanced beings they refer to. The Tibetan translates as, “They employ the mudrās that transcend the myriads of worlds, such as three hundred thirty million, eight hundred million, nine hundred fifty million, or six hundred thousand supramundane worlds.”
n.­2253
sum cu pa Tib. The Tibetan translations of the text record this as chapter 30.
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.­2255
dang po re zhig gtsug tor gyi mtshan nyid du gyur pa ni/ lag pa gnyis mnyam por bkan cing brkyang bar bya’o/ /mthe bo dang srin lag gnyis lag pa’i dkyil du sen mos bzung zhing mthe bo’i rtse mo sbyar bar bya’o/ /mthe’u chung gnyis kyi rtse mo gtug cing sbyar bar bya’o/ /de bzhin du gung mo gnyis kyi sen mo dang rtse mo gnyis sbyar bar bya zhing mdzub mo dang mdzub mo yang sbyar bar bya’o/ D. The Tibetan translates as, “First, there is the sign of uṣṇīṣa. Both hands should point upwards and be stretched out so that they are parallel. The fingernails of the thumbs and the ring fingers should be placed between the hands, and the tips of the thumbs should touch each other. The tips of the small fingers should be touching and joined together. In the same way, the fingernails and the tips of the middle fingers should be joined, and the index fingers should be interlaced.”
n.­2256
“Great” is missing from the Tib.
n.­2257
mdzub mo de nyid yang dag par bkug ste/ Tib. In place of “brings … together,” the Tibetan translates as “bends,” which probably means the same thing in terms of the position of the fingers.
n.­2258
sel ba Tib. In place of “incinerating,” the Tibetan translates as, “clearing away/dispelling.”
n.­2259
At this point, the Tib. jumps to “Vajrānanī! Hūṁ phaṭ!” at the end of the next paragraph, omitting everything in between, possibly because the corrupt Skt. of the omitted part made it impossible to translate.
n.­2260
Skt.: oṁ dhuna pātaya chinda cakre vajriṇi hūṁ.
n.­2261
The Skt. of the two phrases omitted here is too corrupt to be even guess-translated (the Tibetan translators left this part out of their translation too). This mudrā seems to be a variation of the preceding one; one just changes the position of the index fingers in a certain way.
n.­2262
The translation here of the name of this mudrā is unreliable because of the corrupt Skt.
n.­2263
oM badz+rA sha ni hUM phaT D. In place of Vajrānanī (Vajra Faced), the Tibetan reflects the Sanskrit *Vajrāśanī (Vajra Devourer). “Vajrāśanī” could also be a variant spelling of “Vajrāsanī” (Vajra Seat).
n.­2264
Skt.: oṁ vajrānani hūṁ phaṭ.
n.­2265
’di ni skyi krung gi phyag rgya ste/ D. The Tibetan inserts a line before this verse that translates as, “The following is the cross-legged mudrā.” The Tibetan also renders the material corresponding to Skt. 37.6–37.7 entirely in prose.
n.­2266
The number F.277.b comes before F.277.a because the sections of text are shifted around in the Tib., as indicated in n.­2254.
n.­2267
skyil krung gi phyag rgya dam pa D. The Tibetan translates as, “This supreme cross-legged mudrā,” possibly interpreting the Skt. paryam as a metri causa for paryaṅkam.
n.­2268
This entire verse is missing from the Tibetan translation. The description of the mudrā is unclear, but the text is either describing the mudrā called tathāgatī (a female tathāgata), or the feminine ending is used to correspond with the gender of the Skt. muṣṭi (“fist”). The former interpretation is made more plausible by the fact that the mudrā mentioned next is the “fist mudrā of the (male) tathāgata.”
n.­2269
Skt.: oṁ vijaye haḥ.
n.­2270
’og ma gnyis kyang rtse mo mnyam par gshibs na khu tshur gyi phyag rgyar ’gyur ro/ D. The section of this line starting from “[where] the two hands…” has been conjecturally reconstructed from the Tibetan, but remains unclear. The Tibetan translates as, “Also the two [hands] below should be evenly aligned, forming the fist mudrā.” The word “fist,” rather than referring to the fist mudrā, probably indicates that this is the same “fist” that is formed in the tathāgatī mudrā described above.
n.­2271
sngags kyang ’di dag gang yang rung ba dang phyag rgya lag pa gnyis kyis bcings te sgrub pa’i dus su sam sngon du bsnyen pa’i dus su ’dug pa’am langs te/ lan cig gam ji srid ’dod kyi bar du bzlas par bya’o/ D. The Tibetan translates as, “Use any mantra, forming the mudrā with both hands. During formal or preliminary practice, seated or standing, one should recite the mantra once or as many times as one likes.”
n.­2272
Udgatoṣṇīṣa (Raised Uṣṇīṣa) is probably the same as Abhyudgatoṣṇīṣa, i.e., one of the uṣṇīṣa kings mentioned in the first chapter.
n.­2273
Skt.: oṁ jvalojjvala dīptodgatoṣṇīṣa dhuna dhuna hūṁ.
n.­2274
mdzub mo gnyis kyi rtse mo dang gung mo gnyis kyi rtse mo dag yongs su sbyar ba ni gtsug tor ’phags pa zhes bya ba’i phyag rgya te/ ’dir sngags ni/ oM dzwA la dzwA la dIp+tod gatoSh+NI Sha dU ra dU ra hUM haM/ D. The Tibetan, which reflects the material on D 276.b.1, translates as, “When the tips of the index fingers touch the tips of the middle fingers, this mudrā is known as the Raised Uṣṇīṣa. Its mantra is: “oṁ jvāla jvāla dīptodgatoṣṇīṣa dūra dūra hūṁ haṃ.”
n.­2275
srin lag de nyid bkug pa dang gung mo sbyar ba de gnyis kyi sor mo’i rtse mo’i sen mo gshibs la/ rna cha gdub kor zlum po ltar bya ba ni gtsug tor gdugs dkar po’i phyag rgya yin te/ ’dir yang sngags su ’gyur ba ni/ oM ma ma ma ma hUM ni/ D. The Tibetan translates as, “The ring fingers should be bent and the middle fingers joined together, with the fingernails aligned. They should form the shape of a circle, like a bracelet. Such a mudrā is known as the White Umbrella Uṣṇīṣa. Its mantra is: “oṁ ma ma ma ma hum.”
n.­2276
Skt.: oṁ tathāgatoṣṇīṣa • anavalokita­mūrdhni tejorāśi hūṁ jvala jvala eka eka dara vidara cchinda bhinda hūṁ hūṁ sphaṭ sphaṭ svāhā.
n.­2277
mdzub mo de nyid phan tshun mnyam par sbyar la gung mo gnyis sbyar ba ni gzi brjid phung po’i phyag rgya’o/ /’dir sngags ni/ oM ta thA ga toSh+NI ShA ba lo ki te/ mUrt+ti te dzo rA shi hUM dzwA la dzwA la/ d+ha ka d+ha ka /da ra bi da ra/ ts+tshin+da ts+tshin+da/ hUM hUM phaT phaT swA hA/ D. The Tibetan translates as, “Then, interlace the index fingers and join them with the middle fingers. This forms the mudrā of Majestic Heap (Tejorāśi). Its mantra is oṁ tathāgatoṣṇīṣāvalokite mūrtti tejorāśi hūṁ jvāla jvāla dhaka dhaka dara vidara cchinda cchinda hūṁ hūṁ phaṭ phaṭ svāhā.”
n.­2278
Skt.: oṁ jayoṣṇīṣa jvala jvala bandha bandha dama dama ṅraṁ ṅraṁ ṅraṁ haḥ hana hūṁ.
n.­2279
mdzub mo de nyid yang dag par sbyar ba dkyil ’khor lta bur bya ba ni rgyal ba’i gtsug tor gyi phyag rgya’o/ /’dir sngags su ’gyur ba ni/ oM dza ya dza yo Sh+NI Sha dzwA la dzwA la ban+d+ha ban+d+ha da ma da ma/ hUM hUM hUM ho ha na hUM/ rgyal ba’i gtsug tor gyi sngags so/ D. The description of this mudrā, like most of the others, is vague and unclear. The Tibetan translates as, “One should join the index fingers, forming the shape of a circle. This mudrā is known as the Victor’s Uṣṇīṣa (Jayoṣṇīṣa). The mantra that accompanies it is oṁ jaya jayoṣṇīṣa jvāla jvāla bandha bandha dama dama hūṁ hūṁ hūṁ ho hana hūṁ. That is the mantra of the Victor’s Uṣṇīṣa (Jayoṣṇīṣa).”
n.­2280
“Above the nail” possibly means the back of the nail.
n.­2281
From this point on, the mantra seems to be addressing a female deity. The name or epithet Proṅkhinī (“one who moves forward”?) could be corrupt.
n.­2282
Skt.: oṁ namo • apratihata­tathāgatoṣṇīṣāya • anavalokita­mūrdhni cakra­varti hūṁ jvala jvala dhaka dhaka dhuna dhuna vidhuna trāsaya mārayotsādaya hana hana aṁ aṁ aḥ aḥ kaḥ kaḥ proṃkhini proṃkhini kuṇḍalini • aparājitāstra­dhāriṇi hūṁ phaṭ.
n.­2283
mdzub mo de gnyis kyi rtse mo btud pa byas pa gung mo sbyar ba la/ mdzub mo’i sen mo gung mo’i tshigs gsum pa’i char sbyar ba ni ’khor los sgyur ba’i phyag rgya’o/ / oM na mo a pra ti ha ta ta thA ga toSh+NI ShA ya/ a na ba lo ki te mUrd+ha na tsa kra barti hUM dzwA la dzwA la/ d+ha ka d+ha ka/ d+hu na d+hu na/ bi d+hu na trA sa ya mA ra yo ta sA d+ha ya/ ha na ha na/ AM AM A/ ka ka /dro khi Ni dro khi Ni/ kuN+Da li ni/ a pa rA dzi tA tra pa ri Ni hUM phaT/ ’khor los sgyur ba’i sngags so/ D. The description of the mudrā is, again, unclear. The Tibetan translates as, “One should fold in the two tips of the index fingers and join them with the middle fingers. Then, place the fingernails of the index fingers at the third [segment] joint of the middle fingers. This becomes the Cakravartin mudrā. Its mantra is oṁ namo apratihata­tathāgatoṣṇīṣāya anavalokite murdhana­cakravarti hūṁ jvāla jvāla dhaka dhaka dhuna dhuna vi­dhuna trāsaya mārayotsādhaya hana hana āṁ āṁ ā kaka drokhiṇi drokhiṇi kuṇḍalini aparājitā trapariṇi hūṁ phaṭ.”
n.­2284
mdzub mo de nyid kyi rtse mo mdud pa byas la/ gung mo sbyar ba byas pa la mdzub mo sen mo’i ’og gi gsum pa’i cha la sbyar ba ni sngags kyi bdag po ’khor los sgyur ba’i phyag rgya’o/ /mdzub mo de nyid kyi rtse mo yang dag par bkug pa gung mor sbyar ba’i ’og tu yang dag par bcar ba ni sngags kyi bdag po’i phyag rgya’o/ D. The Skt. is very likely corrupt, as the two descriptions in this paragraph seem to be of the same mudrā. The Tibetan translates as, “One should tie together the tips of the index fingers and then join the third segment below the fingernails of the index fingers with the middle fingers. This forms the mudrā of the mantra lord Cakravartin. One should bend the tips of the index fingers and press them below the joined middle fingers. This forms the mudrā of the mantra lord.”
n.­2285
The number F.277.a comes after F.277.b because the sections of text are shifted around in the Tibetan, as indicated in n.­2254 above.
n.­2286
mdzub mo de nyid kyi rtse mo yang dag par bkug la gung mo sbyar ba’i sen mo dang tshigs nand du yang dag par sbyar ba ni ’khor los sgyur ba chen po’i phyag rgya’o/ /mdzub mo de nyid kyi rtse mo gnyis yang dag par bkug la gung mo sbyar zhing ’og tu yang dag par sbyar te/ gdub kor ltar byas pa ni ’khor los sgyur ba chen po’i phyag rgya’o/ /mdzub mo de nyid kyi rtse mo yang dag par bkug la gung mo’i tshigs gsum pa’i nang du yang dag par sbyar ba ni sngags kyi bdag po ’khor los sgyur ba chen po’i phyag rgya ste/. The Tibetan translates as, “When one bends the tips of the index fingers and joins the inner joint to the fingernails of the joined middle fingers, this forms the Mahācakravartin mudrā. When one bends the tips of the index fingers and places them below the middle fingers, forming the shape of a bracelet, this mudrā is [also] known as Mahācakravartin. When one bends the tips of the index fingers and places them inside the third [segment] of the joint of the middle fingers, this is the mudrā of the mantra lord, Mahācakravartin.”
n.­2287
The Tibetan describes this mudrā as follows: “The tips of the index fingers should be joined to form a circle and then joined below the third part of the middle fingers’ joints while the two middle fingers are also touching each other.”
n.­2288
In the Tibetan the name Aparājitoṣṇīṣa (which occurs again in paragraph 37.­25 below) is treated not as a proper name, but rather as a description of a deity, “invincible uṣṇīṣa emperor.”
n.­2289
The Skt. aparājitā has been emended to aparājita, as the contents of this paragraph indicate that the deity addressed in this mantra is male.
n.­2290
Skt.: oṁ aparājita dhik.
n.­2291
Skt.: namo bhagavate • aprati­hatoṣṇīṣāya | ehi ehi bhagavan dharma­rāja | pratīccheyam arghyaṃ gandhaṃ puṣpaṃ dhūpaṃ balyaṃ dīpaṃ ca | māṃ cābhirakṣa | apratihata­bala­parākramāya svāhā ||.
n.­2292
de la ’di nyid kyi phyag rgya sngags kyis phyogs dang phyogs mtshams dang steng ’og bcing bar bya’o/ D. The Tibetan translates as, “Then, bind the cardinal and ordinal directions as well as the zenith and nadir using this same mudrā and mantra.”
n.­2293
smad pa byas la/ Tib. In place of “bend,” the Tibetan translates as, “lower.”
n.­2294
mchod yon phul na rang gi lha gshegs su gsol bar ’gyur ro/ /phyag rgya g.yon phyogs su bskor na phyogs bcings pa las grol bar ’gyur ro/ Y, K; Following Y and K, the last two sentences translate as, “Perform the welcome offering and then dismiss the tutelary deity. Rotate the mudrā from the right to the left and release the binding of the directions.” The Tibetan las grol bar ’gyur or “release” corresponds to the extant Skt. muktā bhavanti but reflects the reading of mukta + ablative, which translates literally as “release from.”
n.­2295
Svāhā occurs neither in the Sanskrit nor in the Tibetan texts; however, it seems justified to conjecture it, because of the dative case of the preceding bala­parākramāya.
n.­2296
Skt.: namo 'prati­hatoṣṇīṣāya gaccha gaccha bhagavan dharma­rāja pratīccha mayārghyaṃ gandhaṃ puṣpaṃ dhūpaṃ māṃ ca rakṣa | apratihata­bala­parākramāya svāhā ||.
n.­2297
mdzub mo de nyid gung mo’i tshigs gsum pa’i ’og tu bzhag ste/ gung mo yang dag par sbyar la mthe bo gnyis dang mthe’u chung gnyis phan tshun mnan cing kha tshur du bya’o/ D. The Tibetan translates as, “Place the index finger below the third joint of the middle finger, join the middle fingers, and squeeze the two thumbs and little fingers together, forming a fist.” The statement “The middle fingers should form a ‘needle’ ” is omitted in the Tibetan.
n.­2298
At this point, the Tib. jumps to the second part of the mantra of Vikaraṇoṣṇīṣa in the next paragraph (starting from vikaraṇa), with everything in between omitted.
n.­2299
The uṣṇīṣa mudrās described in this section seem to barely differ from one another.
n.­2300
Skt.: namo bhagavate • aprati­hatoṣṇīṣāya vikaraṇa dhuna dhuna hūṁ. In the Tibetan, the second part of this mantra has been rendered as bi ki ri Ni/ bi ki ri Ni/ d+hu na d+hu na d+hu/ rnam par ’jig par byed pa/ D. The Tibetan translates as, “Vikiriṇi Vikiriṇi shake them shake them dhu, O Destroyer!”
n.­2301
“Are moved in a pulling motion” (calitākṛṣṭau) om. Tib.
n.­2302
Skt.: namo bhagavate • aprati­hatoṣṇīṣāya ehy ehi tejomāline • agnaye svāhā.
n.­2303
cung zad bkug par bya zhing Tib. The Tibetan translates ākuñcita (“contracted,” “folded in”) as “slightly folded.”
n.­2304
Skt.: namo bhagavate • aprati­hatoṣṇīṣāya • imaṃ gandhaṃ puṣpaṃ dhūpaṃ baliṃ dīpaṃ ca pratīccha hara hara sarva­buddhādhiṣṭhite dharma­rājā­pratihatāya svāhā.
n.­2305
The last part of this sentence, starting from “it should be used to restrain them,” is omitted in the Tib.
n.­2306
“Mantra” om. Tib.
n.­2307
Skt.: namo bhagavate • aprati­hatoṣṇīṣāya sarva­vighna­vidhvaṃsana­karāya troṭaya svāhā.
n.­2308
srin lag gnyis kyi rtsa bar mthe bong gnyis gtugs te/ de bzhin du gdub kor ltar bya zhing mdzub mo gnyis kyis nang stong pa’i rnam par bya’o/ N, H. The Tibetan translates as, “Touch the two thumbs to the base of the two ring fingers so that it looks like a bracelet and make a hollow shape with the two index fingers.”
n.­2309
Skt.: namo bhagavate aprati­hatoṣṇīṣāya sarva­trāparājitāya samaye śānte dānte dharma­rāja­bhāṣite mahā­vidye sarvārtha­sādhani svāhā.
n.­2310
mthe bo gnyis kyi rtse mos srin lag gnyis kyi gsum pa’i tshigs la mnan la/ de bzhin du mdzub mo gnyis kyi rtse mo yang rdo rje’i rtse mo dang ’dra bar bya’o/ /’di ni dam tshig thogs pa med pa’i bde byed kyi spyi gtsug gi phyag rgya ste/ dam tshig thams cad kyi thun mong ngo / D. The Tibetan translates as, “Press down on the third joint of the ring fingers with the tips of both thumbs and use the tips of the two index fingers to make the shape of the tip of a vajra. This is Samayoṣṇīṣa’s mudrā, and it is applicable to every type of samaya.”
n.­2311
Skt.: oṁ śaṅkare samayaṃ svāhā.
n.­2312
Skt.: namo bhagavate • aprati­hatoṣṇīṣāya | oṁ śaṅkare mahā­samayaṃ svāhā.
n.­2313
dang po thub pa’i phyag rgya mchog / ’dir ni rab tu gsungs pa yin/ D. The Tibetan translates as, “The Sage’s supreme mudrās / Were the first that were taught in this manual.”
n.­2314
rdzu ’phrul chen po sha za mo/ Tib. In place of “piśācas and piśācīs,” the Tibetan translates as, “powerful piśācīs.”
n.­2315
“Powerful” om. Tib.
n.­2316
lha dang lha min bu mo dang / Tib. The Tibetan translates as, “divine and not divine.”
n.­2317
“The wives of daityas” om. Tib.
n.­2318
“Nonhuman” om. Tib.
n.­2319
skye bo thams cad dag gi ni/ D. The Tibetan translates as, “And all living beings.”
n.­2320
las dang ting ’dzin sna tshogs dang / Tib. In the Tibetan the compound nānākarma­samādhikā (“accomplishing various activities”) is translated as “accomplishing various activities and samādhis,” which is also possible.
n.­2321
glang po Tib. In place of “Royal,” the Tibetan translates as, “Elephant.”
n.­2322
The family of the divine yakṣa (Vajrapāṇi) is the Vajra family.
n.­2323
phyag rgya dri zas bstan pa dang / /bdun pa’i rigs kyis gsungs pa dang / /de bzhin brgyad pa’i phyag rgya ni/ /gnod sbyin rigs su yongs su bstan/ Tib. The Tibetan translates as, “There are mudrās that were taught by the gandharvas, / Those that were taught by the seventh family, / And the mudrās of the eighth family / That were taught for the yakṣa family.”
n.­2324
phyag rgya thams cad yang dag bstan/ /gzhan yang bder gshegs bka’ dag gis/ /rgyud rnams dag ni so so dang / /’jig rten pa yi yang ’dir gzung / D. The meaning of pādas 3 and 4 is unclear. The Tibetan translates as, “The words of the Sugata taught / All of these mudrās and more. / All of the tantras, each and every one, / Even those of worldly beings, are contained in this manual.”
n.­2325
log ’dren dag gis gnod mi ’gyur/ Tib. In place of “will stay away” (literally, “will not follow” (nānuyānti)), the Tibetan translates as, “will not harm.”
n.­2326
yang de nyid brkyang nas gung mo gnyis gdub kor ltar byas pa ’di ni byang chub sems dpa’ glang po’i spos kyi phyag rgya/ D. The Tibetan translates as, “Then, if one extends the two middle fingers and makes the shape of a bracelet, this is the bodhisattva Gajagandha’s mudrā.”
n.­2327
lag pa gnyis po thams cad bsdus te/ khu tshur du byas pa ’di ni rin po che’i rigs kyi phyag rgya’o/ D. The Tibetan translates as, “If one bends both hands, forming fists, it becomes the Jewel family mudrā.”
n.­2328
mdzub mo gnyis kyi tshigs gnyis bkug nas sen mo gnyis phan tshun du sprad pa ’di ni gnod sbyin gyi rigs lngas rtsen la sogs pa’i gnod sbyin rdzu ’phrul chen po’i phyag rgya’o/ /lag pa gnyis snga ma bzhin du khu tshur bcing ba byas la mthe bo’i sen mo gnyis phan tshun sprad cing steng du bzhag la gong mo gnyi ga’i rtse mo rdo rje’i rtse mo dang ’dra bar byas pa ’di ni lha thams cad de lha’i rigs ’og min la sogs pa’i phyag rgya yin no/ D. The Tibetan translates as, “Bend the second joint of the two index fingers and have the two ring fingers touch each other. This is the mudrā of the Yakṣa family, which includes powerful yakṣas such as Pañcika and the like. Make a fist as before with both hands with the little fingers touching each other and resting on top. Make the shape of the tip of a vajra with the tips of the two middle fingers. This is the Celestial family mudrā of all of the gods of Akaniṣṭha and the like.”
n.­2329
khu tshur bcang bar byas pa ’di dag ni ’phags pa’i gang zag brgyad kyi phyag rgya’o/ /rgyal ba’i sras thams cad kyi phyag rgya ni gcig tu brjod par bya ste/ D. In the Tibetan this and the next verses are in prose. This verse translates as, “These [mudrās] in which a fist is made are the mudrās of the eight noble persons. Now I will teach a single mudrā that can be used for all the sons of the victors.”
n.­2330
cung zad rtse mo bskum par byas pa D. The Tibetan translates as, “And then the tips are slightly contracted.”
n.­2331
spyan dang byams pa dang ’od kyi dra ba dang chos ston pa dang mdzod spu’i nor bu dang gnas pa dang phyag rgya bdun po ’di dag kyang rgyal ba’i sku nyid las skyed pa’o/ D. The Tibetan translates as, “The eye, loving kindness, luminous aura, teaching the Dharma, the urṇa jewel, and stability are the seven mudrās that arise from the Victor’s own body.” The Tibetan is likely corrupt, given that there are only six items in this list of seven.
n.­2332
thal mo sbyar ba byas nas gdub kor ltar byas pa ni nor bu rin po che’i phyag rgya’o/ /skyil mo krung gi g.yas g.yon brla’i nya’i phyogs su khu tshur rgyal mtshan du ’dzin pa ni ’khar gsil gyi phyag rgyar ’gyur ro/ lag pa thal mo sbyar la phan tshun du mngon par phyogs pa ni snam sbyar gyi phyag rgyar ’gyur ro/ /lag pa thal mo sbyar ba las bzed pa ltar byas pa ni lhung bzed kyi phyag rgya’o/ chos gos ni lag pa g.yon pas so/. The Tibetan translates as, “Place the palms together and cup them. This is the wish-fulfilling jewel mudrā. Sit with the right and left legs crossed holding a victory banner in one’s fist on one’s shoulder. This is the mendicant’s staff mudrā. Place the palms of the hands facing each other with a space in between. This is the monk’s shirt mudrā.”
n.­2333
lag pa thal mo sbyar ba las bzed pa ltar byas pa ni/ lhung bzed kyi phyag rgya’o/ Tib. The Tibetan translates as, “Make the shape of a bowl out of the two hands with the palms together. This is the bowl mudrā.”
n.­2334
The Skt. of the last sentence seems corrupt in more than one way. It suggests that the hand displaying the gesture of fearlessness should be “bent down.” The reading abhayāvanataḥ should probably be emended to *abhayadānataḥ, which is reflected in the Tibetan mi ’jigs pa’i lag pa’o.
n.­2335
thal mo sbyar ba las gung mo gnyis rdo rje’i rtse mo ltar byas la/ de’i rgyal tu mdzub mo gnyis cung zad bkug cing bzhag la/ mthe bo gnyis nang du bcug pa ’di ni sangs rgyas spyan gyi phyag rgya ’gyur ro/ D. The Tibetan translates as, “With the palms joined together, the middle fingers forming the shape of a vajra tip, the index fingers placed slightly bent behind the [middle fingers], and the thumbs placed inside, this is the mudrā of the Buddha’s eye.” It is not clear whether “Buddha’s eye” is to be taken literally or as the name of Buddhalocanā, one of the female buddhas (the mudrā of Māmakī comes after the next mudrā).
n.­2336
’di nyid kyi gung mo’i tshigs bkug la mdzub mo gnyis gcig tu byas pa D. The description of this mudrā is uncertain. The Tibetan translates as, “Bend this same joint of the middle finger and form the two index fingers into one.” The phrase “form … into one” is a different translation of the Skt. ekatas, which can mean “to one side,” “standing alone,” or “being one,” in addition meaning “all together.”
n.­2337
The mudrās that are referred to in this paragraph as “Buddha’s eye” and “Buddha’s loving kindness” are called in the list above (at 37.­51), “vision” (dṛṣṭi) and “loving kindness” respectively.
n.­2338
thal mo sbyar ba yangs par byas la mdzub mo dang srin lag gnyis bkug la rdo rje rtse gsum du byas pa ’di ni mA ma kI’i phyag rgyar ’gyur ro/ D. The description of this mudrā is unclear. The Tibetan translates as, “Join the palms, bend both of the index fingers and the ring fingers, and make the shape of a three-pronged vajra. This is Māmakī’s mudrā.”
n.­2339
thal mo sbyar ba byas nas mdzub mo gnyis gung mo gnyis kyi tshigs gsum pa la bkug nas bzhag la mthe bo gnyis so sor bskyed nas thal mo’i rnam par bya ba ’di ni longs spyod ldan pa zhes bya ba’i phyag rgya yin no/ D. The description of this mudrā is problematic. The Tibetan translates as, “Join the palms, bend the two index fingers and the two middle fingers at the third joint and let them rest, and expand each of the two thumbs to make the palms appear, this is the mudrā of Bhogavatī.”
n.­2340
lag pa gnyis thal mo sbyar nas mdzub mo gnyis dang gung mo gnyis sbyar ba ni rnam par rgyal ba’i phyag rgya’i/ D. The Tibetan translates as, “Join the palms of both hands and join the index and middle fingers. This is the Vijāya mudrā.”
n.­2341
g.yas pa’i sor mo gsum rdo rje’i rtse mo ltar byas la rked pa’i phyogs su brten pa ’di ni gnas pa’i phyag rgya’o/. In the Tibetan the vajra formed with the three fingers is taken to be a new mudrā. The Tibetan translates as, “Form a three-pointed vajra with the three fingers of the right hand and rest it at the level of the waist. This is the seat mudrā.”
n.­2342
The “mudrā of the vidyārāja” is probably the mudrā of the vidyārāja One Syllable described in paragraph 37.­68 below.
n.­2343
It is unclear which of the “eight great mudrās” are meant.
n.­2344
de ltar bdag nyid kyi mgo bor rig pa’i rgyal po’i phyag rgya dang phyag rgya chen po brgyad bcings la las thams cad bya zhing dam tshig gzung pa’am dkyil ’khor bya ba dag la’ang me tog gtor bar bya’o/ yang na bstan pa’i cho ga ji lta ba bzhin du byas na ci ’dod pa’i las thams cad byed par ’gyur ro/ D. The Tibetan translation takes a different approach to organizing the last few sentences. The Tibetan translates as, “Similarly, if one forms the eight great mudrās and the mudrā of vidyārāja on one’s head one can accomplish any activity, and one can make a cast offering of flowers during the samaya or maṇḍala rites. Moreover, if one has followed the aforementioned procedure, one can perform any activity one desires.”
n.­2345
sngags dang phyag rgya dang rig pa brjod pas ni dam tshig thams cad du ’gyur ro/ /legs par phyag rgya bcing na ni phyag rgya’i mthu ’byung bar ’gyur gyi/ D. The Tibetan is obscure, and may translate as, “Samayas are always based on expressing the mantra, mudrā, and vidyā. If one forms the mudrā correctly, the mudrā’s power will arise.”
n.­2346
gang phyag rgya bab col du byas pa dang gnas ma yin par bcas pa des ni ’di’i dam tshig nyams par ’gyur ro/ D. The Tibetan translates as, “Someone who forms a mudrā carelessly or in the wrong place will break this samaya.”
n.­2347
This probably refers to the mudrās of the vajra and the trident.
n.­2348
gang rdo rje’i phyag rgya de nyid ni mdud rtse’i phyag rgya yin mod kyi/ rtse gsum dang rdo rje ni khyad par yod de/ D. The Tibetan translates as, “Although the vajra mudrā is the spearpoint mudrā, there is a difference between the trident and the vajra.” The first clause in the Tibetan contains the scribal error mdud rtse, which should be corrected to mdung rtse.
n.­2349
“As well as all humankind” om. Tib.
n.­2350
The Skt. word sura indicates that these are gods of the lower orders who engage in warfare with the asuras.
n.­2351
mi thams cad la ni sor mo gcig gdeg par bya’o/ /mi ma yin pa thams cad dang rkang gnyis dang rkang bzhi dang rkang mang dang srid pa gsum la gnas pa’i sems can rnams kyi phyag rgyar ’gyur ba ni sor mo gnyis bsgreng ba’o/ /gnod sbyin dang gnod sbyin mo thams cad kyi phyag rgyar ’gyur ba ni gsum bsgreng ba’o/ /rig pa ’dzin pa dang rig pa ’dzin ma thams cad kyi phyag rgyar ’gyur ba ni sor mo bzhi bsgreng ba’o/ /lha dang lha ma yin thams cad kyi bu mo’i phyag rgyar ’gyur ba ni lag pa’i mthil mnyam por bzhag pa’o/. The Tibetan translates as, “For all human beings, one should raise a single finger. When two fingers are raised, this is the mudrā of all nonhuman beings who dwell in the threefold world‍—whether they have two legs, four legs, or many legs. When three fingers are raised, this is the mudrā of all the yakṣas and yakṣiṇīs. When four are raised, this is the mudrā of all the vidyādharas and vidyādharīs. When the palm of the hand is laid flat, this is the mudrā of the god and demigod maidens.” It is also possible to translate the last sentence in the Tibetan as, “When they [i.e. the four fingers] are placed on the flat palm of the hand, this is the mudrā of the god and asura maidens.”
n.­2352
The last sentence is omitted in the Tib.
n.­2353
thal mo de nyid legs par byas pa las khu tshur bcing ba byas pa ni ’dod pa’i khams kyi dbang phyug la sogs pa ’dod pa’i khams na gnas pa thams cad kyi yin no/ /dmyal ba dang dud ’gro dang yi dags dang gzhin rje’i ’jig rten gyi sems can thams cad kyi phyag rgyar ’gyur ba ni de nyid las sor mo gcig yang dag par bsgreng ba’o/. The Tibetan translates as, “When the palms are positioned as before and made into fists, this is the for all who dwell in the desire realm such as the lords of the desire realm and the rest. The mudrā of all of the beings of the hell realms, animal realms, preta realms, and Yama’s realm is when a single finger is extended from that position.”
n.­2354
sor mo gnyis bsgreng ba’o/ D. The Tibetan translates as, “two fingers.”
n.­2355
gsum sgreng ba’o/ D. The Tibetan translates as, “three.”
n.­2356
sor mo bzhi bsgreng ba’o/ D. The Tibetan translates as, “four.”
n.­2357
Grouping the ḍākinīs with the flesh-eating spirits would be characteristic for tantras such as the MMK, which were written before the apotheosis of ḍākinīs as found in the higher tantras.
n.­2358
lag sor bsdus pa’i phyag rgya ni dgug pa’o/ /lag sor brkyang ba ni slar gtang ba’i phyag rgya’o/ D. The Tibetan translates as, “The mudrā in which the fingers and hands are hooked is for attracting. When the hands and fingers are extended, this is the mudrā for dismissing.”
n.­2359
In the Tib., this verse is rendered in prose.
n.­2360
It is unclear which one-syllable mantra is meant‍—possibly bhrūṁ, the One Syllable introduced in chapters 14, 25, and in another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition.
n.­2361
“Used for protection” om. Tib.
n.­2362
gung mo gnyis phyir phyung la brkyang ste gcig tu rtse sprad la/ D. The Tibetan translates as, “The two middle fingers should come forth and extend so that the tips touch together.”
n.­2363
sgrub pa pos nges par sngon du cho ga’i rgyal po ’dir gsungs pa’i sngags kyi mchog brgyad stong bzlas pa bya’o/ D. The grammar of this sentence is vague and the meaning unclear. The Tibetan interprets the grammar differently and translates as, “The practitioner should recite the supreme mantras that were previously taught in this king of manuals one thousand and eight times.”
n.­2364
glang po’i rigs Tib. In place of “Royal family,” the Tibetan translates as, “Elephant family.”
n.­2365
glang po’i spos Tib. The Tibetan reflects the Sanskrit *Gajagandha instead of the extant Skt. Rājagandha.
n.­2366
The “celestial” family is associated mainly with the Akaniṣṭha gods, and the “noble” with the noble śrāvakas.
n.­2367
The last sentence is omitted in the Tib.
n.­2368
The svasti (“benediction”) gesture is the mudrā of Brahmā.
n.­2369
The material from the beginning of the paragraph up to this point is omitted in the Tib.
n.­2370
de bzhin du dri za dang lha dang lha ma yin dang bcas pa rnams la ni lag pa g.yon pa’i mthe bo nang du bcug pa byas pa’o/ grub pa bstan pa’i khu tshur du gnas pa’i rgya ni gzhon nu ma bzhi’i phyag rgya dang de nyid kyi sngags kyis so/ D. The Tibetan for the last two sentences translates as, “Likewise, for the gandharvas along with the gods, and the asuras, the thumb of the left hand is placed inside. The mudrā in which it is situated in the fist that exhibits attainment is the mudrā of the four virgins and should be performed with that mantra.” The meaning of the phrase “situated in the fist that exhibits attainment” (grub pa bstan pa’i khu tshur gnas pa) is not clear.
n.­2371
“Mantras” om. Tib.
n.­2372
de bzhin gshegs pa las byung ba’i phyag rgya chen po dang phyag rgya de’i yan lag tu gyur pa las byung ba D. The Tibetan translates as, “the great mudrā that arises from tathāgatas and those that arise as the auxiliaries of that mudrā.”
n.­2373
The name Mahā­sthāna­prāpta alternates in this text between Mahā­sthāna­prāpta and Mahā­sthāma­prāpta.
n.­2374
dri ma med par grags pa Tib. In place of “Vimalagati,” the Tibetan translates as, “Vimalakīrti.”
n.­2375
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the padma mudrā (padma is a pink lotus).
n.­2376
“He will meet, face to face, all the mantra [deities]” om. Tib.
n.­2377
snying po dang phyag rgyar ’gyur ba de yang gang zhe na/ Tib. The Tibetan translates as, “What are these heart mantras and mudrās?”
n.­2378
Skt.: āḥ vīra hūṁ khaṁ. a bI ra hUM khaM J; a ba bI ra hUM baM D.
n.­2379
pad+ma kha bye ba ltar byas pa D. “The shape of a blooming lotus” has been supplied from the Tibetan. The Skt. translates as, “the shape of a vajra.”
n.­2380
Skt.: oṁ gagana­sambhave dīpta dīpta jvālaya jvālaya buddhādhiṣṭhite vikāsaya vikāsaya sarva­buddhān | hūṁ hūṁ vikāsini phaṭ phaṭ svāhā ||.
n.­2381
’di ni pad+ma kha bye’i sngags te/ Tib. The Tibetan translates as, “This blooming lotus mantra.”
n.­2382
The sentence starting with “Following the manner is omitted in the Tib.
n.­2383
The meaning is unclear, but “released” possibly means that the previously folded fingers should be extended.
n.­2384
Skt.: oṁ godare vīra svāhā.
n.­2385
lag pa de nyid khu tshur du bya ste sor mo rnams brkyang la sor mo’i rtse mo phan tshun sprad cing nang du syong pa ni gtsug tor gyi phyag rgya’o/ D. The Tibetan translates as, “If one makes fists and then extends the fingers where their tips touch each other and there is an empty space inside, this is the uṣṇīṣa mudrā.”
n.­2386
Skt.: oṁ droṁ bandha svāhā.
n.­2387
Skt.: oṁ dhuna ajitaraṇa hūṁ. It is unclear whether ajitaraṇa is the deity’s proper name (Ajitaraṇa) or should be translated as “one who is invincible (ajita) in battle (raṇa).”
n.­2388
Skt.: oṁ rakṣa rakṣa sarva­buddhādhiṣṭhitātma­cīvara svāhā.
n.­2389
“Good fortune” om. Tib.
n.­2390
mthe bo g.yas g.yon dang the’u chung gnyis phan tshun sprad pa byas la D. The Tibetan translates as, “If the thumbs of the right and left hands and both small fingers touch each other.”
n.­2391
Skt.: oṁ loka­pālādhiṣṭhita dhara dhāraya mahānubhāva buddha­pātra svāhā.
n.­2392
mdzub mo gnyis dang gung mo bkug pa Tib. The Tibetan translates as, “bending the two index fingers and the middle finger.” The Tibetan translates the Skt. madhya or “middle” as the “middle finger.”
n.­2393
Skt.: oṁ tejo jvala sarvārtha­sādhaka sidhya sidhya cintā­maṇi­ratna hūṁ.
n.­2394
las thams cad byed cing dge ba yin no/ Tib. The Tibetan translates as, “will accomplish all activities and is auspicious.”
n.­2395
“One will not be taken prisoner” om. Tib.
n.­2396
pha tshun bsdus nas Tib. The Tibetan translates as, “contracted.”
n.­2397
mdzub mo’i rtse mo bkug pa Tib. The Tibetan translates as, “the tips of the index fingers.”
n.­2398
The Skt. in this section is corrupt, but still, the description of this mudrā, just like several other mudrās in this section, differs from the same mudrā given in the corresponding section of another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition.
n.­2399
Skt.: oṁ chinda bhinda hana daha dīpta­cakra hūṁ. This mantra, just like some other mantras in this section, differs slightly from the same mantra given in another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition.
n.­2400
It is not clear if one is sitting or standing, but it is more likely that the instructions refer to a seated position.
n.­2401
rkang pa g.yon pa bteg la rkang pa g.yas pa sa la bzhag ste/ g.yon pa’i rkang pa’i bol gyis g.yas pa brkyang ba’i brla la bzhag la/ lag pa g.yas pas brdeg pa’i tshul du nga rgyal gyis brtan par byas pa D. The description of this mudrā is, again, problematic. The Tibetan translates as, “If the left foot is lifted up, the right knee touches the ground, the upper part of the left foot is placed on the outstretched right thigh, and the right hand is supported proudly in a manner of striking out.”
n.­2402
Caṇḍāla and mātaṅga are names of “untouchable” social groups, both outside the caste system. Here, with their vocative feminine endings, they are used to address the goddess Aparājitā.
n.­2403
Skt.: oṁ hulu hulu caṇḍāli mātaṅgi svāhā.
n.­2404
The Skt. seems corrupt at this point: the reading veṇyotsaṅge should perhaps be emended to vāmam utsaṅge or śroṇyutsaṅge.
n.­2405
brla’i steng du dkur brten la/ D. The Tibetan translates as, “on the waist above the thigh.”
n.­2406
Skt.: oṁ vijaye mahā­śakti durdhari hūṁ phaṭ vijayini phaṭ maṅgale phaṭ.
n.­2407
“Form the shape of a needle” om. Tib.
n.­2408
Skt.: he he bandha bandha tiṣṭha tiṣṭha dhāraya dhāraya nirundha nirundha • ūrṇā­maṇi svāhā.
n.­2409
mdzub mo gnyis phan tshun rtse sprad la/ tshigs bar ma bkug cing D. The Tibetan translates as, “the index fingers should touch at the tips and be bent at the middle joint.”
n.­2410
mthe bo gnyis kyang bkug pa D. “The thumbs should also be bent” has been supplied from the Tibetan, as the Skt. is corrupt.
n.­2411
Skt.: oṁ ru ru sphuru jvala tiṣṭha siddha­locane sarvārtha­sādhani svāhā.
n.­2412
“Lose their anger” om. Tib.
n.­2413
The same mudrā is also described in 35.­182 and in another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition.
n.­2414
Skt.: namo bhagavati cāru­darśane oṁ tha.
n.­2415
“ ‘Assembly’ chapter” refers to the first chapter of the MMK.
n.­2416
The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).
n.­2417
Skt.: oṁ jiḥ jiḥ jināṅga­bhṛdbhaya­bhedine svāhā.
n.­2418
In this mantra, Pāṇḍaravāsinī is addressed by a series of epithets difficult to translate‍—these are kaṭā and its derivations. Kaṭā possibly suggests a woman with broad hips.
n.­2419
The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).
n.­2420
de bzhin du sgrol ma dang khro gnyer can dang skul byed ma dang rta mgrin la’ang sbyar bar bya’o/ /rig pa ’dus pa’i le’ur gang gsungs pa’i pad+ma’i rigs grangs med pa thams cad kyang ’dir sbyar bar bya’o/ /phyag rgya dang sngags kyi cho ga rgya cher pad+ma dag kyang sbyar bar bya’o/ D. The Tibetan translates as, “Similarly, one can use it for Tārā, Bhṛkuṭī, Candā, or Hayagrīva. One can use it for all of the countless vidyās of the Lotus family that were mentioned in the Assembly chapter (Chapter 1). The lotus mudrās can be used for a vast number of mantra and mudrā rites.”
n.­2421
de bzhin du rdo rje’i rigs gnyis kyi rdo rje’i phyag rgya dang bcas pa yin no/ Y, J, K, C; de bzhin du rdo rje’i rigs kyi rdo rje’i phyag rgya dang bcas pa yin no/ D. Following Y, J, K, and C, the Tibetan translates as, “The same goes for the Vajra family along with the double vajra mudrā.” The Skt. reading of dhvaja (“banner”) has been emended to vajra to make it correspond with the Tibetan and agree with the second occurrence of “Vajra family” in the same paragraph.
n.­2422
At this point, the Tibetan jumps ahead to the mantra of Māmakī in the next paragraph.
n.­2423
Skt.: oṁ kulandhari bandha bandha huṁ phaṭ.
n.­2424
The “introductory chapter” is the first chapter of the MMK, the “Assembly” chapter.
n.­2425
“Vajra holder’s (i.e., Vajrapāṇi’s) family” is the Vajra family.
n.­2426
de bzhin du glang po’i rigs Tib. Here rājakule (“in the Royal family”) is read as gajakule (“in the Elephant family”) based on the Tibetan, as the mantra that follows is clearly associated with the Elephant family.
n.­2427
Skt.: oṁ gajāhvaye hūṁ khacare svāhā.
n.­2428
The Tibetan translation reflects the name Mahā­sthāma­prāpta, which is the other version of this name. Here, however, the name Mahā­sthāna­prāpta seems more appropriate because of the phrase mahāsthāne used in his mantra.
n.­2429
Skt.: oṁ samāsama jina­suta mā vilamba hūṁ phaṭ.
n.­2430
Skt.: tiṣṭha tiṣṭha mahā­sthāne gata­bodhaḥ samayam anusmara hūṁ phaṭ phaṭ svāhā.
n.­2431
Skt.: oṁ vimale vimale vimala muhūrtaṃ dhaka dhaka samayam anusmara svāhā.
n.­2432
nam mkha’ mdzod kyi sngags ni/ byang chub sems dpa’ thams cad kyi phyag rgya dang yang dag par ldan na las thams cad par ’gyur ro/ D. The translation of this sentence is supported by the Tibetan which translates as, “When the mantra of Gaganagañja is combined with the mudrās of any of the bodhisattvas, it can accomplish all activities.” The Skt., however, could also be interpreted as, “The mantra of Gaganagañja or any bodhisattva can accomplish all activities if employed with the [corresponding] mudrā.”
n.­2433
’jig rten dang ’jig rten las ’das pa thams cad kyi shin tu rgya che ba dang bcas pa’i sngags dang phyag rgya thams cad kyi cho ga rgya che ba dang dam tshig chen po dang dam tshig la rab tu zhugs pa cho ga dang cho ga’i rnam pa thams cad kyi bye brag cho ga’i rgyal po ’dir gsungs te/ sngags thams cad kyang ’di la sgrub par byar rungs ba yin no/ D. The syntax and the meaning of this paragraph are unclear. The Tibetan translates as, “The detailed rites of all the mudrās and mantras pertaining to the all the extremely vast mundane and supramundane; the great samayas and those who have entered the samayas; and all the rites and their variants have been taught in this king of manuals. All of the mantras that are appropriate for accomplishing them are here as well.”
n.­2434
“Mantra [deities]” om. Tib.
n.­2435
The Sanskrit uses the plural number for “families,” as the Tathāgata, Lotus, Vajra and Jewel families are all “tathāgata” families in the Kriyā parlance.
n.­2436
“Mudrā” om. Tib.
n.­2437
“Blessed Konākamuni” om. Tib.
n.­2438
The last sentence is omitted in the Tib.
n.­2439
dad pa can gang zhig gis the tshom med par ’chang ba dang klog pa dang / the tshom med par rgyud ’di la brtson pa byed cing sngags sgrub pa dang zlos pa dang phyag rgya ’ching ba dang rtag tu mngon par brtson par byed pa de la ni mthong ba’i chos kho na la yon tan gyi phan yon brgyad rab tu ’thob ste/ D. The Tibetan translates as, “Someone who is faithful and who bears it without any doubt, reads it, applies themselves to this tantra without any doubt, and accomplishes the mantra, recites it, forms the mudrā, and always applies themselves will attain the following eight advantages of having good qualities even in this life.”
n.­2440
The Tibetan translation reads this phrase as a part of the previous paragraph and treats the Skt. compound guṇānuśaṃsāṃ as a tatpuruṣa (yon tan gyi phan yon) instead of a dvandva compound. The reading of this line in the Tibetan translation has been rendered into English in the note above.
n.­2441
’khrul pa med par ’gyur ba dang phyir rgol ba thams cad dang dgra’i ’jigs pa ’di la mi ’byung ba dang / ’di’i lus la dug mi ’byung ba dang / sangs rgyas dang byang chub sems dpas kyang ’di la byin gyis brlabs par ’gyur ba dang tshe ring ba dang / bde ba la brten par ’gyur ba dang / ’jam dpal gzhon nur gyur pa’ang ’di’i dge ba’i bshes gnyen du ’gyur ba dang mtshan mo’ang ’di la nyin re zhing rmi lam du mthong ba stsol ba dang sngags thams cad kyang ’di la bsrung bar ’gyur ro/ /phyag rgya’ang ’di la rmi lam du ston par ’gyur ro/ /rgyal po ma rungs pa dang sems can ma rungs pa dang mi phan pa ’dod pa rnams kyis kyang gnod pa med par ’gyur ro/ /nges par byang chub la gzhol bar ’gyur ro/ D. As is often the case with these types of lists, the way the individual items here have been separated is somewhat arbitrary. The Tibetan translation differs somewhat from the extant Skt. both in its content and in its organization of this list of eight qualities. The Tibetan translates as, “(1) They will be unphased and will not be afraid of hostile forces and enemies. (2) Their bodies will not be affected by poison. (3) They will be blessed by the buddhas and bodhisattvas and have long lifespans. (4) They will experience lasting happiness. (5) The divine youth Mañjuśrī will become their spiritual teacher and grant them visions in their dreams, whether it be day or night, and all of the mantra beings will protect them. (6) They will reveal the mudrā to them in a dream. (7) They will not be harmed by wicked kings, beings, and people who seek to impede them. (8) They will be destined for awakening.”
n.­2442
Locanā probably refers to Tathāgata­locanā, the “eye of the tathāgatas” personified. Earlier on tathāgata­locanā was translated as the “[the mudrā of] the eye of the tathāgatas.” Here, however, as we speak of the deities from the retinue of the Tathāgata, it is more appropriate to use the proper name, Locanā, which is short for Tathāgata­locanā.
n.­2443
“The intermediate area,” in contradistinction to the “inner area” (cf. 2.­126). This phrase is omitted in the Tib.
n.­2444
ba’i lci ba sa la ma lhung bar byugs la D. The Tibetan translates as, “cow dung that has not fallen to the ground.”
n.­2445
gtsug tor gyi sngags kyis srung ba byas la/ D. It is not clear what the “uṣṇīṣa protection” is. The Tibetan translates as, “perform the protection rite using the uṣṇīṣa mantra.” If interpreted in more worldly terms, though, the Skt. phrase uṣṇīṣa­kṛta­rakṣa could even mean “wearing a protective turban.”
n.­2446
ska rags dkar pos bcings pa D. The “uṣṇīṣa,” as above, probably refers to one of the uṣṇīṣa mantras (Cakravartin?). In the Tibetan translation, which is in prose, this half-stanza omits the first pāda altogether . The Tibetan for the second pāda translates as, “One should bind oneself with a white belt.”
n.­2447
bram ze mo’i bu mo gtsang mas D. The Tibetan translates as, “a pure brahmin girl.”
n.­2448
“Arrester” and “fulfiller” have a feminine ending in the Skt. as they here address a female deity.
n.­2449
Skt.: oṁ hara hara bandha bandha śukra­dhāraṇi siddhārthe svāhā.
n.­2450
The arresting of semen referred to here is about stopping nocturnal emissions rather then the advanced tantric practice of experiencing orgasm without ejaculating.
n.­2451
mthong ba tsam gyis gtsang ba’am mi gtsang ba’i cho gas las thams cad byed par ’gyur ro/ D. The last sentence is unclear. It is also unclear where the paragraph break falls. In the Tib., the last two sentences read, “One will accomplish any activity, whether by pure or impure procedure, by merely displaying it.”
n.­2452
This clause is omitted in the Tib.
n.­2453
“Tathāgata” om. Tib.
n.­2454
“The evil kings and the wicked beings” is omitted in the Tib.
n.­2455
sum cu rtsa gcig pa Tib. The Tibetan translations of the text record this as chapter 31.
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.­2459
’jam dpal blo ldan khyod la bstan/ Y, K; ’jam pa’i blo ldan khyod la bstan/ D. The translation of the last pāda is based on the assumption that the form śradhīḥ is a metrical adaptation of śraddhīḥ (“trusting/having faith [in you]”). Following Y and K, the Tibetan translates as, “I shall teach them to you, wise Mañjuśrī.” All of the Tibetan translations reflect the Sanskrit *sudhīḥ (blo ldan) instead of the extant Skt. śradhīḥ.
n.­2460
smra ba’i mchog gis yong su zhus/ D. The Tibetan translates as, “And the best of speakers addressed him.” The use of the “humilitive” verb of address yongs su zhu indicates that the all of the Tibetan translations read the title “best of speakers” as an epithet for Mañjuśrī. It is quite clear in the Skt., however, that “best of speakers” is the object of the verb and thus refers the Śākyamuni.
n.­2461
Again, there is a figure of speech here, as the Buddha, described here as having a sweet voice, is referred to with an epithet of “great lord” (brahmeśvara) which conjures up an association with Brahmā, famed for his sweet voice.
n.­2462
The Skt. praharaṇa can mean a weapon, or any handheld implement.
n.­2463
Cakravartin is the first of the eight uṣṇīṣa kings (cf. 35.­39).
n.­2464
“White parasol” is also the meaning of the name Sitātapatra.
n.­2465
“The buddhas” probably refers to the Tathāgata family.
n.­2466
lha gzhan gyi ni rigs dag la/ Tib. The Tibetan translates as, “the other Celestial family,” possibly reflecting the Sanskrit *divyānyau instead of the extant Skt. divyāryau.
n.­2467
The last stanza is omitted in the Tib. The fruit spoken of could be citron, as it is associated with the king of yakṣas Kubera. It is not clear what phalaja (“fruit born”) refers to.
n.­2468
dbang phyug che la bri ba ni/ rtse gsum khyu mchog yang dag bya/ Tib. The Skt. chūlaṃ (“spear”) is probably a metrical adaptation of triśūlaṃ (“trident”). The latter interpretation, adopted here, is supported by the Tibetan.
n.­2469
“His bull,” i.e., Nandi.
n.­2470
rnam pa sna tshogs brgya phrag ni/ /lha yi mtshon cha sna tshogs dang / /de dag gzhan yang bzhon pa ni/ /rnam pa sna tshogs de tshe bri/ D. The Tibetan translates as, “Then one should draw / The hundred various kinds / Of various weapons of the deities, / And likewise their various vehicles.”
n.­2471
lan kan phreng ni de dang mnyam/ Tib. The Tibetan translation of the Sanskrit vedikā as lan kan follows the use of the term vedikā in BHS to signify a railing.
n.­2472
mthar gyis ji ltar gnas pa yi/ /mu stegs rnams kyang de nas bri/ cho ga bzhin du thams cad kyang / /phyogs skyong de bzhin bri bar bya/ Tib. The Tibetan translates as, “Then draw the tīrthikas / In their positions following the proper sequence, / And draw all of the guardians of the directions / According to the proper procedure.”
n.­2473
mdor na gzugs brnyan gcig dang ni/ Tib. The Tibetan translates as, “In short, there can be a single image,” reflecting the Sanskrit *bimbaṃ instead of the extant Skt. bindus.
n.­2474
ma mo’i dkyil ’khor nyid dag ni/ /tshad med de tshe bri bar bya/ /gzugs brnyan gcig la sogs pa ni/ /mtha’ yas sa yi steng dag tu/ D. The Tibetan translates as, “The one should draw the immeasurable/ Maṇḍalas of the mātṛs / [Starting] from one image / And filling the entire earth.” However, it is unlikely that this verse is about the maṇḍalas of the mātṛs.
n.­2475
gus pa med pas nyan thos nyid/ /tha mas nges par thob par byed/ Tib. The Tibetan translates as, “Since they lack devotion, those who are of the lowest capacity / Will attain the state of a śrāvaka.”
n.­2476
bdag nyid chen po don bcas ’bras/ /zhi ba’i ’gro bar nye bar bstan/ D. The Tibetan translates as, “The great beings teach / How to proceed to peace, a meaningful result.”
n.­2477
Skt. 38.39–38.40 om. Tib.
n.­2478
rnam pa gnyis dang grangs med pa’o/ Tib. “Twofold” has been supplied from the Tibetan. The Skt. translates as, “threefold.”
n.­2479
mi yi rigs Tib. The Tibetan translates as, “human families.”
n.­2480
’di la byung / Tib. Both the Skt. and the Tibetan read “arise from this,” without specifying what exactly “this” refers to. It is likely to refer to the mind, though, as it was mentioned in verse 38.­43 above that mantras are contained in or coextensive with the mind.
n.­2481
gang zhig rgyal dang rgyal sras sngags/ /sems can phyir ni gsungs pa rnams/ /gang zhig de zlos mngon brtson pa’ang / /de nas nges par sangs rgyas ’gyur/ D. The Tibetan translates as, “Someone who studiously recites any mantra / Of the Victor or the victors’ sons that was taught / For the sake of beings / Will certainly become a buddha.”
n.­2482
nyan thos dgra bcom gyi bshad dang / Tib. The translation follows the Tibetan, which reflects the Sanskrit *śrāvakārha­bhāṣitaiḥ instead of the extant Skt. pratyekārha­bhāṣitaiḥ.
n.­2483
phran tshegs las kyis ni/ D. In place of “mantras,” the Tibetan translates as, “rites/activities.”
n.­2484
sum cu rtsa gnyis pa Tib. The Tibetan translations of the text record this as chapter 32.
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.­2488
sems can phyogs chen po dang ldan pa dang spro ba chen po dang ldan pa rnams Tib. The Tibetan translates as, “beings who occupy the cardinal directions and possess great power.”
n.­2489
lha tshogs dag kyang ’jigs par gyur/ /byis pa kun kyang rab tu dngangs/ D. The Tibetan translates as, “The hosts of gods were frightened, / And all the childish beings panicked.”
n.­2490
It is unclear whether the compound grahamukhyā° should be translated as “the grahas and the mukhyas,” or “the chief (mukhya) grahas.” The Tibetan translators opted for the latter.
n.­2491
gca’ rnams kun gyi gtso bo dang / /lha tshogs mi dang bcas pa dang / /ma rungs sems ldan srul po dag /rab ’gul yid ni mi brtan gyur/ D. The Tibetan translates as, “The chief among all of the grahas, / The hosts of divine beings along with the humans, / And evil-minded pūtanas / Were all mentally disturbed and unsettled.”
n.­2492
“Dharma king” is a frequent epithet of the Buddha Śākyamuni.
n.­2493
This process of “forging the samaya” ends more than twenty verses below, when they have heard Mañjughoṣa’s explanation of the actual samaya and its boons.
n.­2494
The address “venerable boy” suggests that it is Mañjughoṣa who is now being addressed, and not Vajrapāṇi.
n.­2495
In the Skt., literally, “spoken by me.”
n.­2496
mi dan mi ma yin pa dang / /’byung po ma lus lha rnams kun/ /khyod kyi dam tshig ngas bshad bsrung / D. The Tibetan renders this verse in three pādas that translate as, “Humans and nonhumans, / All the spirits and gods, / Will maintain your vow that I have spoken.”
n.­2497
The uṣṇīṣas are the uṣṇīṣa kings (as the list below indicates) and the Locanā is the mantra of the buddhas’ eye, personified as Tathāgata­locanā, or simply Locanā.
n.­2498
The Skt. has the form cakrī (Cakrin), which is probably a metri causa for cakravartī (Cakravartin).
n.­2499
dam pa rgyal/ D. In place of Jayoṣṇīṣa the Skt. has Jayodbhava, which is probably a metrical adaptation. The Tibetan reflects the reading jayottama (“highest victory”) and takes it to be an epithet qualifying Tejorāśi.
n.­2500
phyag na pad+ma rnam gzigs dang / Tib. “Lokita” seems to be a metrically adapted form of another name, possibly Lokanātha, as this clause lists the bodhisattva emanations of Avalokiteśvara.
n.­2501
The context indicates that Sitavāsinī (“Clad in White”) is just another name for Pāṇḍaravāsinī.
n.­2502
It is unclear which One Syllable is meant. It could be hūṁ, described earlier on as the mantra of the “Lord of Wrath.”
n.­2503
The Skt. translates as, “Yamānta,” which is probably a metri causa for Yamāntaka.
n.­2504
de dag pad+ma’i rig sngags dang / /gtsor ni rgyal bas gsungs ba dang/ /yi ge gcig dang ’khor los sgyur/ /’od chen sngags kyi mgon po ni/ /’di dag de bzhin dran par gyis/ /gzhin rje gshed ces bya ba yi/ /khro bo’i gtso bo de yang dran/ D. The Tibetan reads the material corresponding to Skt. 50.16–50.17 together and translates as, “These are what the Victor says are / The principle mantras of the Lotus family, and/ The One Syllable, cakravartin, / The sovereign of the lord of mantras and / The great luminous lord of mantra. / One should recollect these as well. / One should also recollect the chief of the wrathful ones, / Whose name is Yamāntaka.”
n.­2505
mgon po spyan ras gzigs pa yi/ /thugs ni thugs rje byung ba dang / /thugs rje chen pos thugs brlan par/ /sangs rgyas snga mas gsungs pa’ang dran/ D. The Tibetan translates as, “As Avalokiteśvara’s / Mind gave rise to compassion, / And his mind overflowed with great compassion, / He remembered what the buddhas of the past had taught.”
n.­2506
sgrol ma skye bo sgrol bar ni/ /spyan ras gzigs kyis gsungs pa dang / /rtag dang ting ’dzin skyes ’phags ma/ /ming gi gzugs ni bstan pa’ang yin/ D. The Tibetan translates as, “Avalokiteśvara called upon / Tārā to liberate living beings, and / The noble lady, born out of perpetual samādhi, / Is said to have taken the form of that name.”
n.­2507
“Companion” has a feminine ending, indicating that Tārā is meant.
n.­2508
byang chub sems bzin spyod pa ste/ /byang chub spyod byed dam pa’ang yin/ D. The Tibetan translates as, “As he performs the conduct befitting a bodhisattva, / She is a supreme companion in awakening.”
n.­2509
Krodhendra is a metri causa for Krodharāja (Lord of Wrath), probably referring to Yamāntaka.
n.­2510
khro dbang thig le dkar mo dang / D. The names Tilaka and Śatru are rather mysterious. Tilaka is translated into the Tibetan as thig le (“drop/bindu”), and in place of Śatru (“Enemy”), the Tibetan translates as, dkar mo (“White”), which could be an epithet of Mārīcī or Durgā.
n.­2511
Bhairava is probably a metri causa for Vajrabhairava, who, like Nīladaṇḍa, is a deity from the retinue of Vajrapāṇi.
n.­2512
’di dag khro mo pho nya’i tshogs/ /rigs ma’i spyan du rab tu bstan/ D. The “overseers of vidyās” (vidyādhyakṣāḥ) in the above list must be the deities classed as vidyārājas. Judging from the Tibetan alone it is possible that the three distinct pantheon groups are identified as one and the same. However, reading the Tibetan against the Skt. clarifies that this is a list of three nominative plural subjects.
n.­2513
gang zhig dran na phan zhing srung / Tib. The Tibetan translates as, “When one recollects [them], one is assisted and protected.”
n.­2514
“Buddha” om. Tib.
n.­2515
kun nas de dag mchod byas na/ Tib. The Tibetan kun nas reflects the Sanskrit *sarvatas (“in every way”) instead of the extant Skt. smaraṇāt (“through recollecting”).
n.­2516
bsod rnams skyes D. The Tibetan reflects the Sanskrit *Puṇyaprasavāṃ instead of the extant Skt. Puṇyābhāṃ. Both are the names of a class of gods and their realm.
n.­2517
The Skt. strī­rūpa­dhāriṇām (“of/as for those who possess the female form”) could be corrupt, making the meaning of this half-stanza uncertain.
n.­2518
gzugs med gzugs can lha dag dang / /rdzu ’phrul chen po ’dod chags bral/ /dkon mchog gsum la mchod byed dang / /rgyal ba’i bstan la rab dang ba/ D. The Tibetan translates as, “The gods of the form and formless realms / Who are very powerful and free from desire / Make offerings to the Three Jewels and / Trust in the Victor’s teaching.”
n.­2519
sngags dang dgra la rtag ’jigs pa/ /de dag la ni cung zad med/ /de ltar dam tshig rgyud gsungs pa/ /sngags pa kun gyis sgom min te/ D. The Tibetan translates as, “They are not perpetually afraid / Of mantras and enemies in the least. / Every mantra adept does not cultivate / The samaya that is taught in this tantra.”
n.­2520
’di ni khro rgyal mchog ces pa/ /gzhin rje gshed kyis brjod pa yin/ /sems can dam tshig la gnas na/ /mi ni ma lus gnod mi nus/ D. This verse could be about the reciprocity of the samaya‍—if people keep the samaya of Yamāntaka, so, too, will the spirits under Yamāntaka’s control keep their commitments and refrain from devouring (or just harming) the people. The Skt. of last pāda (abhakṣāḥ sarva­mānuṣāḥ) is likely to be corrupt, however. The Tibetan preserves a different reading that translates as, “This is what Yamāntaka called / The Supreme Lord of Wrath. / If beings maintain the samaya, / No human beings can do them harm.”
n.­2521
lha dang lha min thams cad dang / Tib. The Tibetan translates as, “All of the gods and demigods.”
n.­2522
rgyal ba’i sras kyis rab bskul nas/ D. The Tibetan translates as, “Having been motivated by the Victor’s son.” This reflects that the Tibetan translators either had a different interpretation of the extant Skt. jina­putrānubuddhinā or that the source for the Tibetan translation may have contained the Sanskrit variant *jina­putra­pracodanā.
n.­2523
I.e., Vajrapāṇi.
n.­2524
khro bo’i rgyal po’i nus pa ni/ /sngon chad bstan pa ma yin nam/ D. The Tibetan translates as, “Wasn’t the power of the / Lord of Wrath taught long ago?”
n.­2525
Yamāntaka’s mantra is the same as Vajrapāṇi’s because Yamāntaka is the heart essence of Vajrapāṇi, as explained in the next verse. It is not clear, though, which one of the mantras is meant; possibly hūṁ, as it is shared by both these deities.
n.­2526
de bzhin rjes su sbyin par bya/ /ji ltar ’dod bzhin rab tu ston/ /khyod kyis khro bo’i mthu dag ni/ /yongs su bstan par mi nus te/ D. The Tibetan is obscure, but may translate as, “So I will offer it as a gift. / I may teach whatever I wish. / You are unable to teach / The powers of the wrathful one.”
n.­2527
’di ni khyod nyid la gnas te/ /lus ’dir gnas shing snang ba yin/ /de nyid khyod kyis drangs pa ste/ /khyod nyid kyi ni snying la dris/ D. The Tibetan translates as, “This abides in you yourself. / It abides and is manifested in this body. / You have summoned it, and / You inquire about your own heart mantra.”
n.­2528
khro bo mthu ni khugs pa dag /’dir ni bzlog par nus pa min/ /ji ltar ’dod bzhin khyod la bstan/ /gzhan du dam tshig btang ba yin/ D. The teaching on Yamāntaka’s “own samaya” starts in the next verse. The Tibetan translates as, “The wrathful one’s powers have been summoned, / And now it is not possible to turn them back. / It was taught to you, as you wished, / And the samaya will be passed on to others.”
n.­2529
The “dharma of commoners” is a euphemism for sexual pursuits.
n.­2530
bstan pa la ni ma zhugs dang / D. The Tibetan translates as, “Does not follow the teachings.”
n.­2531
dad pa med cing ’gyod par gnas/ Tib. The Tibetan translates as, “Does not have faith and wallows in sorrow.”
n.­2532
dam chos the tshom thob pa dang / /de spong mnyam par ma bzhag dang / D. The Tibetan translates as, “Has doubts regarding the sacred Dharma, / Abandons it, and is distracted.”
n.­2533
mi brtson Tib. The Tibetan translates as, “Not diligent.”
n.­2534
cung zad shes pa ’khrul pa dang / Tib. The Tibetan includes an extra line here that translates as, “Whose understanding is a bit shaky.”
n.­2535
bag med shin du ’dod chags can/ /dam tshig nyams shing skyon ldan pa/ /sngags rnams legs par sbyar ba yis/ /khro bo’i rgyal pos ’joms par byed/ D. The meaning of the last pāda is unclear. The Tibetan, which unlike the Skt. does not indicate any gender for the subject of 50.48a, translates as, “One who uses the mantras correctly / Causes the Lord of Wrath to destroy / Those who are heedless and possess extreme attachment, / Who break the samaya and incur a fault.”
n.­2536
de skad smras nas ’jam dpal ni/ /snying rje yi ni brlan sems kyis/ /sangs rgyas byang chub sems dpa’ D. The Tibetan translation that corresponds to Skt. 50.50cd–50.51ab gives the impression that Mañjuśrī is the speaker and translates as, “After he said that, Mañjuśrī, / His mind overflowing with compassion, / Exclaimed, “The powers and activities / Of the buddhas and bodhisattvas are inconceivable.”
n.­2537
Vajradhara (“vajra holder”) is here an epithet for Vajrapāṇi.
n.­2538
de nas dpal ldan rdo rje ’chang / /phyir yang rdo rje rab tu blangs/ /de tshe rdo rje blangs nas kyang / /khro rgyal mthu ni shes nas dga’/ Tib. This final line introduces Vajrapāṇi’s instructions, which follow in the next chapter. In the Tibetan however, this final verse translates as, “Then the glorious Vajradhara / Took up his vajra once again. / And after he took up his vajra, / He understood the power of the Lord of Wrath and was pleased.”
n.­2539
sum cu rtsa gsum pa Tib. The Tibetan translations of the text record this as chapter 33.
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.­2542
tshes grangs dang ni rgyu skar dang / /smyung ba dag kyang mi bya ste/ D. The Tibetan translates as, “One should not observe the lunar days, / Asterisms, and fasting injunctions.”
n.­2543
bram ze dam pa mchog dag gi /dur khrod shi ba’i ro rnyed na/ D. The Tibetan translates as, “One should obtain a dead body of one of the / Highest holy brahmins from a charnel ground.”
n.­2544
ras ni chu yis lan gsum bkru/ D. The Tibetan translates as, “Rinse the cloth with water three times.”
n.­2545
zhag ni gsum mam bdun du bri/ D. The Tibetan translates as, “within three or seven days.”
n.­2546
dgra rnams lus la tsha ba ’byung / Tib. The Tibetan translates as, “A fever will rise in their enemies’ bodies.”
n.­2547
zhal drug zhabs drug phyag drug bri/ Tib. The Tibetan translates as, “should be depicted with six faces, six feet, and six arms.”
n.­2548
kha dog sngo Tib. In the Tibetan kṛṣṇa is translated as “blue.” Dark blue is certainly semantically possible.
n.­2549
gsus pa ’byang / Tib. “Wolf’s belly” means a protruding or prominent belly. The Tibetan translation of the term translates as, “a belly that hangs down.”
n.­2550
Possibly there is a connection here between his terminating the lives of all beings and “striking fear into fear itself,” as he is also the one who can help at the time of death to overcome fear.
n.­2551
The Tibetan translates as, “Draw him using a mixture of / Human fat and a bright red pigment. / Use a skull as the paint vessel. / Use human bone for the brush handles.”
n.­2552
shi ba’i skra las byas pa yis/ /pir dang pir ni bcing ba’ang bya/ D. The Tibetan translates as, “Affix each brush / With [a tip] made out of a corpse’s hair.”
n.­2553
las kyang ’jigs pa chen po bas/ /de yi don med mi bya’o D. The Tibetan translates as, “Since this work is very dangerous, / Do not make it fruitless for them.”
n.­2554
gang yang zlos pa smod byed dang / /de bzhin mchod rten khyad du gsod/ D. The Tibetan translates as, “Those who insult mantra reciters and / Likewise those who destroy caityas,” possibly reflecting some form of the Sanskrit *caitya in place of the extant Skt. caiva.
n.­2555
sems can kun dang skyob pa la/ Tib. In place of “oppress,” the Tibetan translates as, “protect,” reflecting the variant °ānutāyinām instead of what is adopted here, °ānutāpinām.
n.­2556
lung tang ’bras bu sngags bzlas blangs/ D. The Tibetan translates as, “While reciting the mantra, pick a soapberry fruit.”
n.­2557
“Leaves” om. Tib.
n.­2558
Ariṣṭa (lung tang) can be the name of several plants, but most likely the soapberry tree.
n.­2559
’bras bu’i rang skyur yang dag ldan/ Tib. The Tibetan translates as, “And combine them with kāñjika fruit.” The Tibetan suggests the Sanskrit variant *phalam in place of the extant Skt. āmla.
n.­2560
“Tamarind” (āmla) om. Tib. Apart from “tamarind,” āmla could also mean vinegar and perhaps other sour substances.
n.­2561
Kaṭu (“sharp,” “pungent”) could also mean intense heat, or the kaṭu plant (used as fuel).
n.­2562
me thab ji ’dod byas nas ni/ /tsha zhing skam pa’i shing dag gis/ /me thab de la mnyam bzhag nas/ /dur khrod me yi sbar bar bya/ /thams cad ldan pas bsreg byas na/ /cho gar bstan pa’i sbyin sreg yin/ D. The Tibetan translates as, “Prepare whichever fire pit you like, / Stack branches that are dry and produce intense heat / Evenly in the fire pit, and / Ignite it with the fire from a cremation ground. / When one makes the fire offering with all these things, / That is a homa that follows the correct procedure.”
n.­2563
me lha dag ni spyan drang bya/ Tib. The Tibetan translates as, “One should summon the fire deities.”
n.­2564
dang por bu dag ’chi ba ni/ /sems can zhugs nas de bzhin ’gyur/ Tib. The Tibetan translates as, “His sons will die during the first watch of the night, / As will a being who has just entered [his wife’s womb].”
n.­2565
gang du khros nas zlos byed pa/ Tib. The Tibetan translates as, “When one recites the mantra wrathfully.”
n.­2566
grong khyer de dang nye ba dang / Tib. The Tibetan translates as, “Or in the vicinity of a town.”
n.­2567
These two pādas are missing from the Tib.
n.­2568
brgya dag Tib. The Tibetan translates as, “hundreds.”
n.­2569
These two pādas are missing from the Tib.
n.­2570
gzhan gyis nus par mi ’gyur ro/ Tib. The Tibetan translates as, “Others cannot overpower him.”
n.­2571
It is not specified what part of the neem tree is used.
n.­2572
rang skyur dug dang ldan pa ni/ D. It is not specified what the “five poisons” are. The Tibetan translates as, “kāñjika mixed with poison.”
n.­2573
krag dang mi yi sha dang ni/ Tib. The Tibetan translates as, “Blood and human flesh.”
n.­2574
The “three pungent substances” could be black and long pepper and dry ginger (Monier-Williams).
n.­2575
ske tshe dug gi phye ma dang / D. The Tibetan translates as, “Brown mustard and poisonous powder.”
n.­2576
Amlavetasa, apart from vinegar, could also be the plant species Garcinia pedunculata.
n.­2577
star bu dang ni sram gyi sha/ Tib. The Tibetan translates as, “Vinegar and the flesh of an otter,” reflecting the Sanskrit *udrakam instead of the extant Skt. ādrakam. Although it may reflect a genuine variant in the source text, the way that this line is rendered in the Tibetan translation is likely incorrect given that we have already seen the ingredients “Vinegar and fresh ginger” (amla­vetasam ārdrakam) appear as a pair in Skt. 51.31.
n.­2578
Dhatura metel.
n.­2579
Luffa acuntagula.
n.­2580
Kaṇṭaka can mean devil’s thorn and a few other plants.
n.­2581
Madana most likely means thorn-apple here.
n.­2582
ke’u Tib. Gṛñjanaka most likely means “red onion” here, but it can also mean turnip or the tops of Indian hemp. The Tibetan term that is used to translate gṛñjanaka suggests that the Tibetan translators understood this to refer to a type of wild garlic (ri sgog).
n.­2583
The Skt. offers two readings for this ingredient: palāśa and palala, dhak tree and ground sesamum respectively.
n.­2584
Trophis aspera.
n.­2585
gzhan gyi zhag dang chu dang ni/ /kun dong chang ni btung bar bcas/ D. The Tibetan translates as, “Other oils, water, / Onion, and an alcoholic beverage.”
n.­2586
zla ba phyed kyi nang du ni/ Tib. The Tibetan adds an additional pāda after this one that translates as, “Within a fortnight.”
n.­2587
It is not specified whether the junction is of the night or day.
n.­2588
As indicated in the next verse, the target is the king.
n.­2589
dpal min mang po rab ston pa/ /rnam poa sna tshogs ’byung bar ’gyur/ Tib. The Tibetan translates as, “There will be various things / That indicate great misfortune.”
n.­2590
de la rims nad ’byung bar ’gyur/ D. The Tibetan translates as, “There will be a plague there.”
n.­2591
Kaṭuka can be a name of several plants. The name itself implies pungency, so possibly any hot and spicy substance is meant.
n.­2592
Atyamla (“very sour”) can mean citron, or any sour plant product or substance.
n.­2593
phyogs che nor dang ldan pa dang / /gcug cing dpung chen yang dag gnas/ D. The Tibetan translates as, “[His] vast land with its riches / Will be miserable and occupied by a great army.”
n.­2594
Vajradhara (“vajra holder”) is here an epithet for Vajrapāṇi.
n.­2595
yang spras pa/ Tib. There is no reference to mantras in the Tibetan, which just translates as, “He spoke again.”
n.­2596
Although the meaning is not quite clear, this verse seems to be referring to the next chapter, where some rites involving yakṣas are described.
n.­2597
This again seems to refer to the next chapter, which contains several yakṣiṇī rites, notably the ritual of the eight great yakṣiṇīs that starts from 52.­38. It is possible that the next five verses and the initial part of the next chapter (this part separates the introduction made here from the actual yakṣiṇī section) are an interpolation. The initial part of the next chapter is also omitted in manuscript A, one of the two extant manuscripts where this chapter is included.
n.­2598
de tshe gnod sbyin bdag po ste/ /byang chub sems dpa’ smras pa ni/ /gnod sbyin rnams kyis ras ris smras/ /’dod pa kun dang nye bar ldan/ /’gugs par byed dang dbang byed kun/ /zug rngu ma lus yang dag ’byin/ D. The Tibetan translates as, “Then the lord of yakṣas, / The bodhisattva, spoke. / He spoke about the yakṣas’ painting, / All of the desirable qualities they possess, /Attracting and controlling them, / And their removal of any kind of pain.”
n.­2599
bder gshegs bkas kyang bzlog pa dang / /gnyen pos kyang ni mi nus so/ D. The Tibetan translates as, “He has contradicted the Sugata’s teaching, and / No antidote can help him.”
n.­2600
thog ma med pa’i ’khor ba nas/ /shin tu sdug bsngal rgyu sngon byas/ /de dag sdug bsngal sdug bsngal bar/ /snying rje chen pos ’gro ba gdungs/ D. The Tibetan translates as, “They have generated the cause for intense suffering previously / Over the course of endless cyclic existence, / Experiencing one form of suffering after another. / One should burn with great compassion toward those beings.”
n.­2601
theg pa gsum la brten nas ni/ Tib. The Tibetan translates as, “Relying upon the three vehicles.”
n.­2602
Again, the meaning is not quite clear, but this probably refers to the yakṣiṇī rites, described in the next chapter, that lead to sensual enjoyment.
n.­2603
de dag sdug bsngal ldan don du/ /’dod pa’i longs spyod rjod par byed/ /khro bo ’di ni mnyes byas na/ /sdig pa kun las ldog par ’gyur/. This verse only consists of four pādas in the Tibetan that translate as, “The enjoyment of desire is taught / For those who have such suffering. / If one has pleased the wrathful one, / All of one’s misdeeds will be undone.”
n.­2604
sum cu rtsa bzhi pa Tib. The Tibetan translations of the text record this as chapter 34.
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.­2607
“Not” has been supplied from the Tib.
n.­2608
kye rgyal ba’i sras gzhan yang sems can la gnod par byed pa’i chos ston pa ni/ de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas dang byang chub sems dpa’ rnams kyis ni sems can thams cad kyi ched du gsungs pa ma yin te/ D. The Tibetan translates as, “Moreover, son of the Victor, this dharma teaching about harming beings is not something that the thus-gone, worthy, perfect and completely awakened ones and the bodhisattvas taught to benefit all beings.”
n.­2609
rgyud rnams kun la rgyud ’di yi/ /mthu ni bsam gyis mi khyab yin/ D. The Tibetan translates as, “Among all of the tantras, the power / Of this tantra is inconceivable.”
n.­2610
khro bo’i rgyal po’i sngags dag dang / /yul gsum dag kyang bsam mi khyab/ Tib. The Tibetan translates as “The Lord of Wrath’s mantras / And the three realms are inconceivable,” reflecting the Sanskrit *triviṣayaṃ instead of the extant Skt. ṛddhiviṣayaṃ.
n.­2611
The three realizations (literally, “awakenings”) are the realizations of the śrāvakas, of the pratyeka­buddhas, and of the fully realized buddhas.
n.­2612
kye rgyal ba’i sras gzhan yang chos dang chos ma yin pa dang / dkar po dang / nag po dang / dge ba dang / mi dge ba dang / ’gro ba’i bdag nyid chen po sems can ’dul ba’i thabs sgrub pa dang / chos kyi dbyings sgrub pa sangs rgyas bcom ldan ’das kyis rab tu rtogs par ’gyur te/ de nyid chos ston pas sems can smin pa’i thabs kyang rab tu sgrub par byed do/ The Tibetan translates as, “Moreover, son of the victors, the blessed buddhas perfectly understand what is Dharma and is not Dharma, white and black deeds, virtue and nonvirtue, accomplishing the methods by which a lord of the path tames beings, and accomplishing the realm of phenomena. Thus the Dharma that they teach causes one to accomplish the method that ripens beings.”
n.­2613
kye rgyal ba’i sras de bzhin du bdag cag gis bslab par bya zhing / ’di lta ste/ sems can gdul ba dang sems can smin pa dang bstan par bya ba’i phyir dang de la rgyal ba’i sras khyed cag gang ’khor gyi dkyil ’khor ’dir dam tshig chen po la zhugs pa de thams cad kyis mnyan par bya/ dad par bya de nyid dge ba dang mi dge ba tshol ba nyid du bya ste/ ’di lta ste/ de bzhin gshegs pa chos ston pa la mngon par dga’ bar bya’o/ D. The Tibetan translates as, “Thus, son of the Victor, we should train in the same way. So you may train, mature, and teach sentient beings, all of you sons of the Victor in the surrounding maṇḍala who have taken the great samaya should listen. You should act faithfully and examine virtuous and nonvirtuous action for yourself. Thus, you should take joy in teaching the Dharma of the Tathāgata.”
n.­2614
mi’i rgyu ma rlon pa dag Tib. The Tibetan translates as, “fresh human entrails.”
n.­2615
phyogs chen po dang ldan pa Tib. The Tibetan translates as “with a lot of territory,” reflecting a different interpretation of the Skt. mahāpakṣaiḥ.
n.­2616
gtso bo chen po dag Tib. The Tibetan translates as, “who are great leaders.” “Very influential” is a loose translation of mahānāyaka.
n.­2617
“With one’s left foot atop the Maheśvara liṅga” om. Tib.
n.­2618
de thos pa’i dbang gis Tib. The Tibetan translates as, “By hearing that.”
n.­2619
Presumably, the mantra is that of Yamāntaka.
n.­2620
gza’ ’khor dang bcas pa Tib. The Tibetan translates as, “his lady and her retinue.” It is also possible to translate the Tibetan as, “the grahas and their retinue.”
n.­2621
In this context the name Dakṣiṇamūrti probably refers to the southern face of the śivaliṅga and implies that the practitioner is sitting facing north.
n.­2622
po son cha’i shing dang tsher ma can gyi shing D. The Tibetan translation treats madanakaṇṭaka (“thorn apple”) as two different types of wood, “datura wood” and “thorn wood.”
n.­2623
Flacourtia sapida.
n.­2624
Presumably one writes the mantra or draws the nakṣatra on the ground, before stepping on it.
n.­2625
sngags thams cad nus pa med par ’gyur ro/ D. The Tibetan translates as, “all mantra beings will be powerless.”
n.­2626
mdo na ’jig rten dang ’jig rten las ’das pa’i sngags kyi cho gas kyang ji ltar ji ltar rab tu sbyar ba de lta de ltar thams cad sgrub par ’gyur/ D. The Tibetan translates as, “In short, whether it be used with a mundane or supramundane mantra ritual, it will accomplish them all.”
n.­2627
Gossypium herbaceum.
n.­2628
mi’i rus pa’i sreg blugs kyis D. The Tibetan translates as, “oblations of human bone.”
n.­2629
khyim du slar zhugs nas Tib. The Tibetan translates as, “enter the house again,” which doesn’t seem to make sense, as one is already in the house where one performed the homa.
n.­2630
mi gang su dag rjes de slong bar gyur na sbyin par mi bya’o/ /gal te tshan khar slong bar byed na ni khro bo’i rgyal po dran nas yi ge yi ge hUM rab tu sbyar ba byas na de’i mod la ’byer bar ’gyur ro/ D. The Tibetan translates as, “If any human being asks for that substance, do not give it to them. If they ask forcefully, recollect the Lord of Wrath while employing the syllable hūṁ and they will leave immediately.”
n.­2631
The last sentence possibly indicates that the manner in which one uses the ashes in the case if vighnas is not gender specific (in contradistinction to the rites described in the following few paragraphs), and so one can hold the ashes in one’s left or right hand, or both. The meaning, however, is not very clear.
n.­2632
“Nonhuman” om. Tib.
n.­2633
skyes bu gzhan brten pa na rma med par yang ’gyur ro/ /ji srid rang gi skyes pa nyid thob na ni phyir yang de’i rma’i sgo de rab tu ’byung bar ’gyur ro/ D. The meaning of this sentence is not completely clear. The Tibetan translates as, “When she has sex with another man she will not have any sores / until she encounters her own man, at which point her mouth sores will appear once again.”
n.­2634
yongs su rnying pa bzhun du D. The Tibetan translates as, “like that of a very old man.”
n.­2635
ji srid du rang gi chung ma de nyid dang yang phrad na phyir yang rnying pa med par ’gyur ro/ D. The Tibetan translates as, “until his own wife touches it, at which point it will again be as if he were not an old man.”
n.­2636
It is not clear what the “great discharge” is, but it may refer to gonorrhea.
n.­2637
yang na gzhan gyi bud med la bsten par ’dod na yang nus pa med par ’gyur ro/ /ji lta ji lta mngon par ’dod la de dag thams cad byed par ’gyur ro/ D. The Tibetan translates as, “Or, even if he wanted to have sex with another man’s woman, he will not be able to. / It can do whichever of those things one wishes.”
n.­2638
gal te gtor ba tsam gyis thal ba dang phrad par ma gyur na/ Tib. In the Tibetan the phrase spṛṣṭamātraḥ (“merely touched”), probably referring to the target, is taken to belong to the next paragraph and translated as “merely throwing.” The opening clause of the next section in the Tibetan translates as, “If one does not hit them with ash just by throwing it.”
n.­2639
The literal Skt. phrasing is “and not otherwise be fruitless.”
n.­2640
“Crockery and cutlery” om. Tib.
n.­2641
shing ji lta ba bzhin du za bar ’gyur ro/ D. The Tibetan elaborates here that the body of the enemy, “will be eaten (by worms) like a piece of wood.
n.­2642
rmi lam ngan pa yang mthong bar ’gyur ro/ zhag bdun gyis kyang ’chi bar ’gyur te/ D. The Tibetan translates as, “They will have nightmares and will die within seven days.”
n.­2643
gzhan yang bud med rnams la las su bya ba ni/ Tib. The Tibetan translates as, “There is another rite that one can perform on women.”
n.­2644
bcom ldan ’das yid la bsams te Tib. The Tibetan translates as, “If one visualizes the Blessed One.”
n.­2645
mo mtshan dang nu ma Tib. The Tibetan translates as, “a vagina and breasts.”
n.­2646
“Unusual” om. Tib.
n.­2647
bud med dam skyes pa gang la sems dga’ ba skye ba de la thal ba de byin na ji ltar ’dod pa’i las byed du gzhug par ’gyur ro/ D. The literal Skt. expression is “someone that [one’s] mind turns away from.” As one is now selecting an accomplice for an act of assault (abhicāra), one chooses for this purpose someone that one doesn’t like. The Tibetan contains a different reading that translates as, “If one gives the ashes to a person that one trusts, whether they are a man or woman, one can enlist them to perform whatever action one wishes.”
n.­2648
The touching may be done by the accomplice, but it is not clear whether the accomplice is touching himself while visualizing the target or is actually touching the target. It could be the latter, as the next paragraph explains that these activities can be performed from a distance.
n.­2649
bcom ldan ’das yid la bsams nas/ D. The Tibetan again specifies that the object of visualization is the “Blessed One” but in the context it seems more likely that one visualizes the target.
n.­2650
mdor na ’chi bar byed pa dang dbang du byed par yang ’gyur te/ Tib. The Tibetan for these two sentences is much shorter and translates as, “In short, one can kill them or enthrall them.”
n.­2651
mkhar srung ba yang ltung bar ’gyur zhing mes tshig pa chen po yang ’byung bar ’gyur/ Tib. The Tibetan translates as, “The stronghold will fall, a fire will ignite a massive blaze, and the defending forces will be destroyed.”
n.­2652
thams cad du ’o ma’i zas kyis ’tsho zhing / D. The Tibetan contains an additional statement that translates as, “one should nourish all of them with dairy products,” which seems strange and impractical (how would one nourish every soldier of a defeated army?) unless this implies the use of these substances for some unspecified ritual.
n.­2653
The word used in Skt., kāma, can mean “desire” as well as “sexual pleasure,” and even in the sense of “desire” it has a strong sexual connotation.
n.­2654
Naṭikā is a diminutive form of Naṭī.
n.­2655
Skt.: oṁ naṭi mahā­naṭi • āgaccha • āgaccha divya­rūpiṇi svāhā.
n.­2656
a mra’i shing gi rtsa bar gnas Tib. The Tibetan translates as, “standing at the base of a mango tree.”
n.­2657
ro smad gos gcig pa Tib. The Tibetan translates as, “a single garment on her lower body” (iconographically, yakṣiṇīs are represented wearing just a girdle around their hips).
n.­2658
“Equal to the great yakṣa” probably means that he will be as wealthy as Kubera.
n.­2659
gal te ma ’ongs na ni khro bo ’chol ba’i rgyal pos ’chi bar ’gyur ro/ D. The Tibetan translates as, “If she does not come, she will be killed by the Lord of Furious Wrath.”
n.­2660
Skt.: oṁ naṭṭe śuklāmbara­mālya­dhāriṇi maithuna­priye svāhā.
n.­2661
Skt.: oṁ bhaṭṭe bhaṭṭe • ālokini kiṃ cirāyasi | ehy ehi | āgaccha • āgaccha | mama kāryaṃ kuru svāhā.
n.­2662
ri’i rtse mor dkyil ’khor byas la Tib. The Tibetan translates as, “Construct the maṇḍala on a mountain peak.”
n.­2663
Skt.: oṁ rakte raktāvabhāse raktānulepane svāhā.
n.­2664
Skt.: oṁ mekhale mahā­yakṣiṇi mama kāryaṃ sampādaya svāhā.
n.­2665
Skt.: oṁ mekhale sumekhale mahā­yakṣiṇi sarvārtha­sādhani hūṁ | samayam anusmara svāhā.
n.­2666
The forms Lokinī and Lokavatī are probably shortened versions of Ālokinī and Ālokavati respectively, with both of them meaning “Splendorous.”
n.­2667
Skt.: oṁ lokini loka­vati svāhā.
n.­2668
shrI Nu Tib. Ghuṇu is a verbal form, second person imperative, but the meaning is unclear. Possibly this is an encouragement to make a move, or perhaps to make a buzzing sound that heralds the arrival of a spirit (cf. Edgerton, p. 220, the entry for ghuṇaghuṇāyate). In the Tib., this word appears as shrI Nu, which seems to be a transliteration of *śrīṇu (“cling on”?).
n.­2669
Skt.: oṁ ghuṇu guhyake ghuṇu ghuṇu guhye • ehy ehi guhyake svāhā. In the Tibetan this mantra is shorter and a little different: oM shrI Nu gu hya ke shrI Nu gu hya ke e hya hi gu hyai hi gu hya ke svA hA.
n.­2670
dang por re zhig gtsang zhing gos gtsang ma bgos te/ zla ba nya ba la gnas dben par ’dug nas D. The Tibetan translates as, “First, one should clean oneself and put on clean clothes. Then on the full moon, in a secluded place.”
n.­2671
These ingredients are difficult to verify. Karṇikā, apart from a lotus bud, could also mean Premna spinosa. As for vānapuṣpa, this could be one of the Skt. names of fennel, or it could just mean “fragrant flowers,” or “forest flowers.”
n.­2672
An alternative Skt. variant, vandhayet or bandhayet, suggests that one should “bind” the arm.
n.­2673
mi smra ba’i dka’ thub kyis bzlas pa bya’o/ Tib. The Tibetan translates as, “And recite the mantra while remaining silent.” This implies that one should recite the mantra mentally instead of verbally.
n.­2674
’chi ba skyed par yang ’gyur ro/ Tib. The Tibetan translates as, “they will cause the arising of death,” reflecting the Sanskrit *maraṇotpattim instead of the extant Skt. maraṇonmattim.
n.­2675
“Yakṣiṇī” om. Tib.
n.­2676
The names Tamasundarī and Andhārasundarī are synonymous, both meaning “Sundarī of Darkness.” The latter name was mentioned in the list of yakṣiṇīs in 1.­100.
n.­2677
“Hundreds” om. Tib.
n.­2678
I.e., the ritual procedure as described above for Tamasundarī. It was stressed in this procedure that the ritual must be performed in complete and utter darkness.
n.­2679
For metrical reasons, Yakṣakumārī is called in the Skt. verse Kumārī. Later, however, in her mantra and her sādhana, the full name is used. The Tibetan renders this verse and the next in prose.
n.­2680
lha’i gnas su yang ’gro bar byed/ Tib. The Tibetan translates as, “They convey one to the realm of the gods.”
n.­2681
gu ha pa ti Tib. Guhilā and Guhāmati seem to be epithets of Guhāvāsinī (“Cave Dweller”). They each indicate an association with caves or hidden places, and could be loosely translated as “Cave Woman.” The Tib. reflects the reading guhapati, which is unlikely, given the female gender of this yakṣiṇī.
n.­2682
Skt.: oṁ guhile guhā­mati guhā­vāsini • ānaya bhaga­vati mayāntikaṃ samayam anusmara svāhā.
n.­2683
The name Guhāvāsinī means, appropriately, “Cave Dweller.”
n.­2684
de la ’dod pa dang ldan pa yang don du gnyer bar yang mi bya’o/ /de la ’phags ma rdzu ’phrul che ba don du gnyer na ’grub par ’gyur te/ Tib. The Tibetan translates as, “One who has sexual desire for her should not seek her out for that purpose. If one seeks her out because she is noble and powerful, one will have success.”
n.­2685
The Skt. offers two different readings for the last sentence, one (supported by the Tibetan and adopted here) with and the other without the negative particle. The reading without the negative particle could be interpreted as, “If one spends it all, all will be restored.”
n.­2686
Skt.: oṁ naravīre svāhā.
n.­2687
Literally, “until the moon is released” (during an eclipse, the moon is said to be “seized”).
n.­2688
bud med dam skyes pa gang gi ming bris pa de D. The Skt. seems corrupt at this point and could be specifying “of a woman or a man” or just a woman. The Tibetan clearly translates as,“the name of the woman or man that one has written,” but it is more likely that this is about a woman being summoned for a male practitioner, as indicated further on in this paragraph.
n.­2689
The Skt. uses the form Yakṣakumārikā, which is a diminutive of Yakṣakumārī.
n.­2690
Skt.: oṁ yakṣa­kumārike svāhā.
n.­2691
“A single piece of clothing” probably implies a lower garment, possibly a piece of cloth around the hips or just an ornamental girdle.
n.­2692
Kumārī, i.e., Yakṣakumārī.
n.­2693
’gyod na ni rnam par ’jig pa ’byung bar ’gyur bas ma bzhin du bsgrub par bya’o/ D. The Tibetan translates as, “Since one will be completely ruined if one does hurt her feelings, treat her like a mother and one will succeed.”
n.­2694
As specified in other rites, she takes her back the following morning.
n.­2695
’jig rten rnams ’od bzang po dag gis gsal bar byas pa/ Tib. The Tibetan translates as, “illuminating the worlds with her radiance,” perhaps reflecting the Sanskrit *sva­prabhodyotita­lokā instead of the extant Skt. sva­prabhodyotitālokā.
n.­2696
There is a play on words here in the Skt., as paramaguhyaka can mean “exceedingly secretive” or “supreme guhyaka” (guhyaka and yakṣa being synonymous).
n.­2697
cho ga ’di nyid do/ N, H; mchog ’di nyid do/ D.
n.­2698
Skt.: oṁ manohare madonmādakari vicitra­rūpiṇi maithunāpriye svāhā.
n.­2699
mar me zad nas ni mi snang bar ’gyur ro/ /de la gos gcig bcings te gos yongs su bzhag nas mal stan nas ’gro bar byed do/ /yang na sgrub pa pos lag pa’i sor gdub bzhag pa las sor gdub gnyis pa yang bzhag nas ’gro bar byed do/ yang na gdu bu dang rked pa’i ’og pag dang rkang pa gnyis kyi rkang gdub dang mgo’i nor bu dang de bzhin du gzhan dang / gzhan lha’i rgyan gcig cig gang de khyer ba de dang de rjes su ster bar byed do/ D. The Tibetan is missing several important sections that clarify exactly what is happening in this paragraph. One such lacuna is marked in the translation because it has created an unresolvable grammatical issue and skewed the context of the passage. The Tibetan translates as, “After the lamp burns out, she will disappear. She wears a single piece of cloth, and she will leave the cloth behind and get up from bed. Then the adept should … She will drop the ring on her hand, drop two more rings, and then depart. Then, one by one, she will give up all the divine ornaments that she wears‍—her bracelets, girdle, anklets, the jewel on her head, and others as well.”
n.­2700
Skt.: oṁ mahā­nagni nagnije svāhā.
n.­2701
yang na gzhan dang rtse bar ni byed de/ ’on kyang de dang lhan cig smra bar ni mi byed do/ /bud med gzhan dang phrad par mngon par ’dod pa’am yid la sems na yang de’i tshe zlos pa de’i gan du ’ong bar mi ’gyur te/ D. The Tibetan translates as, “One can have her have sex with other men, but do not allow her to converse with them. She will not approach someone who obviously wants to have sex with another woman or even someone who just thinks about it and then recites the mantra.”
n.­2702
Skt.: oṁ sura­sundari svāhā.
n.­2703
The ablative case of kṛpālubhyaḥ has been interpreted as an instrumental (“[they associate] with”), (cf. Edgerton 1970, p. 46, paragraph 7.46).
n.­2704
mi yul dag na sbyor bar dga’/ /snying rjer ldan zhing rnam par rgyu/ D. The Tibetan translates as, “They love to have sex with mortals. / They are compassionate and wander about.”
n.­2705
This statement seems to be about yakṣiṇīs in general rather than the above seven.
n.­2706
gzhan dag phan byed ’tshe ba yang / /de bzhin mtshan mo yongs su rgyu/ /byis pa’i ’tsho ba ’phrog pa’i phyir/ /bskam zhing sha ni za byed gzhan/ D. The Tibetan translates as, “There are others who are helpful and playful, but / There are also those who wander at night / To take the lives of children, / And others who make beings wither and who eat flesh.”
n.­2707
srung byed Tib. The Tibetan translates as, “protected.”
n.­2708
de dag tshar bcad bsgrub don du/ /dam tshig ’di ni rab tu bstan/ D. The Tibetan translates as, “This is the samaya that was taught / To accomplish their destruction.”
n.­2709
ji ltar ’dod chags ’ching ba la/ /byis pa rnams ni bsdus pa’i don/ /sems can rnams la phan pa’i phyir/ /de ltar ’di kun gsungs pa yin/ Tib. The Tibetan grammar is a bit ambiguous, but it does appear to offer a different reading than the Skt. that may translate as, “All of these rites were taught / To those bound by passion, / To gather childish beings, / And to benefit beings.”
n.­2710
Because of the double meaning of the Skt. √vas (“to dwell/live”), this line could also be interpreted as “he will enjoy sex for one eon.”
n.­2711
de tshe de ni dam chos thos/ / thos nas rab tu grol bar ’gyur/ D. The Tibetan translates as, “Then they will hear the sacred Dharma, / And after hearing it he will be liberated.”
n.­2712
This line is actually the last pāda of the next verse.
n.­2713
bral ba’i rnam par yang dag ldan/ Tib. The Tibetan translates as, “She has a figure that will be lost.” “Sex” (rati) is absent in the Tibetan, which instead reflects the reading ākāra (“form,” “figure,” “shape”).
n.­2714
de dag chags bral zhes gsungs te/ /rnam grol de dag grub pa nyid/ Tib. The Tibetan translates as, “They are said to be free from attachment / And for them that attainment is liberation.”
n.­2715
gang zhig ’dod la chags btal ba/ /’di yi sngags i ’grub par ’gyur/ /bshang gci khrag gis brlan pa dang / /rul bas kun tu khyab pa dang / D. The Tibetan translates as, “This mantra will work / For someone who is free from desire. / Dripping with feces, urine, and blood, / Pervaded by putrid decay.”
n.­2716
sngags shes sngags kyi gzugs can dang / D. In place of the extant Skt. mantrajāpī (“mantra reciter”) the Tibetan reflects the Sanskrit *mantrarūpī (“one whose nature is the mantra”).
n.­2717
sngags shes sngags kyi gzugs can dang / /shes ldan dbang po thul ba dang / /dpa’ bo gtsang ba’i spyod la dga’/ /rtag tu de yi sngags kyang ’grub/ D. The Tibetan translates as, “But for a mantra adept who embodies the mantra, / Who has insight, who has conquered the senses, / Who is brave and delights in pure conduct, / His mantra will always work.”
n.­2718
rtag rgyal Tib. In the Tibetan, the adverb sadā (“always/invariably”) is incorporated into the name Jayā (“Victory”), making it Eternal Victory.
n.­2719
Skt.: oṁ padmocce svāhā.
n.­2720
rdo’am sa’i sgo glegs byas D. It is unclear what purpose this clay structure has. The Tibetan translates as, “Make the door out of stone or clay.”
n.­2721
“She will become one’s wife” om. Tib.
n.­2722
gal te mu tig gi phreng ba de len na ni de tsam kho nar yod par ’gyur la/ D. The Tibetan translates as, “If you take that pearl necklace, that will be the only one there is.”
n.­2723
Skt.: oṁ jaye sujaye jaya­mati sarva­kāryāṇi kuru me svāhā.
n.­2724
mu tig ’od ldan mthong na mdzes/ Tib. The Tibetan translates as, “She glows like pearl and is beautiful to behold.”
n.­2725
rab sngags gzugs ldan smin ma mdzes/ Tib. The Tibetan translates as, “With a form that is praised and a beautiful brow,” possibly reflecting the Sanskrit *subhruḥ (“with a beautiful brow”) instead of the extant Skt. śukraḥ (“[bright as] the evening star”).
n.­2726
“Great yakṣa” probably refers to Kubera.
n.­2727
Skt.: oṁ ṣṭhrīḥ hrīḥ mahā­nagni hūṁ phaṭ svāhā.
n.­2728
de bzhin du sha za mo dang sha za mo rdzu ’phrul che ba dang / D. The Tibetan interprets “piśācīs of great power” as two categories, “piśācīs and very powerful piśācīs.”
n.­2729
The Skt. grastā (i.e., grastāḥ), which means “devoured” or “seized,” is also a technical term used in the context of spirit possession. By being “seized” they enter the samaya with Lord of Wrath.
n.­2730
khro bo’i rgyal po gshin rje gshed kyi rig pa Tib. The Tibetan translates as, “the vidyā of Lord of Wrath.”
n.­2731
’khrul ’khor gyi gzugs sam de nyid kyi gzugs brnan byas nas Tib. The image spoken of here is of the deity or spirit that one is trying to summon. The Skt. yatrapratimā (“where an image is”) seems to be describing the location where one recites the mantra. The Tibetan translates as, “having made her diagram image or her actual image,” reflects the Sanskrit *yantrapratimā (“a diagram representation”).
n.­2732
“In their celestial forms” om. Tib.
n.­2733
The procedure is the same inasmuch as it relies on an image, otherwise the details will vary for different ritual targets.
n.­2734
The material that corresponds to Skt. 52.118–52.119.b is rendered in prose in the Tibetan translation.
n.­2735
I.e., the ones in the images.
n.­2736
As before, “accomplished” as an object of practice.
n.­2737
skad gcig gis ni zlos pa yis/ /don rnams thams cad sgrub par ’gyur/ D. The Tibetan translates as, “The reciter will instantly / Accomplish all of his goals.”
n.­2738
khro bos bkug cing rgyas byas nas/ D. The Tibetan translates as, “Summoned and increased by the Lord of Wrath.”
n.­2739
“They” probably refers to Maheśvara and other emanations of Śiva in particular, as many of the rites taught in the MMK, such as the rites of the eight yakṣiṇīs, are shared by the Buddhists and Śaivites, and some, such as those of Tumburu and his sisters, are of Śaiva origin.
n.­2740
The exact meaning of this pāda is unclear, but it appears to be about the mantra deities of the most cruel and vile type.
n.­2741
gang dag sngags ni ci yod pa/ /khro bo ’chol ba rnyog ’byung ba/ /de kun khro bo’i rgyal po yi/ /de dag bsgo ba mnyan par bstan/ D. The Tibetan translates as, “Whatever mantra beings they are / That are wrathful, crazed, and causing trouble, / All of them are commanded by and listen to / The Lord of Wrath.”
n.­2742
mchog dang rab mchog drag po dang / Tib. The Tibetan translates as, “The foremost and the fiercest.”
n.­2743
de bzhin pad+ma ’dzin sngags dang / /bdag nyid kyis kyang rab bshad dang / Tib. The Tibetan translates as, “Likewise I also taught / The Mantra of the Lotus Bearer.” In place of mantradhare (“in [the capacity of] the mantra holder”), the Tibetan reflects the Sanskrit *padmadhare (“lotus bearer”).
n.­2744
“This teaching” probably refers to the MMK, and specifically to its Yamāntaka sections.
n.­2745
The word “mantras” has been taken from verse 52.­134 below, as it applies to this list of mantra deities (the deities being identical with their mantras).
n.­2746
“Uṣṇīṣa emanation” implies the Tathāgata family, as these deities emanate from the Tathāgata’s uṣṇīṣa.
n.­2747
Mañjughoṣa begins the list of male mantra deities in the Skt. but is omitted in the Tib.
n.­2748
pad+ma ’dzin pa’i mnga’ bdag dang / Tib. As this is a list of bodhisattvas, the name Padmadhara probably refers to the bodhisattva Padmapāṇi, rather than the tathāgata Padmadhara.
n.­2749
The context suggests that the “lord of the yakṣas” is Vajrapāṇi.
n.­2750
rgyal sras rmad du byung ba dang / /dpung bzang ’jig rten rnam par grags/ /rdo rje’i sde dang sde bzang dang / /blo ldan chos kyis ’phags pa dang / D. The Tibetan translates as, “A miraculous son of the victor, and / The world renowned Subahu, / Vajrasena and Suṣeṇa, / Dhīmān and Dharmodgata.”
n.­2751
“All of them,” i.e., all the respective mantra deities (the mantra and deity being one and the same).
n.­2752
It is not clear whether tatra (“there”) actually means “against them” or just implies that the wrathful mantra of Yamāntaka should not be used when the peaceful mantras of the deities from the above list are used.
n.­2753
“Vidyā” in this context means the magical power of the mantra (as in the bahuvrīhi compound chinnavidya, referring either to a mantra whose vidyā is lost or a person whose mantra has lost its vidyā).
n.­2754
“Mantras,” i.e., mantra deities.
n.­2755
’phags pa ’jam dpal gyi rtsa ba’i cho ga byang chub sems dpa’i sde snod phal po che theg pa chen po shin tu rgyas pa’i mdo las/ gnod sbyin mo sgrub pa’i cho ga rab ’byam las le’u sum cu rtsa lnga pa rdzogs so// // D. This is the last verse in chapter 35 in the Tibetan translation of the text. The colophon at the end of this chapter translates as, “Thus concludes chapter 35, ‘The Rite that Brings the Yakṣiṇīs under One’s Control,’ from The Root Manual of Noble Mañjuśrī, an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.’ The second pāda in the opening verse of the next chapter in the Tibetan (where it is recorded as chapter 36) corresponds to Skt. 53.4b, and the correspondence between the Tibetan and Skt. texts continues at that point. The omission of the material from Skt. 52.144–52.148 may be justified by the fact that the paragraphs 52.145–46 are a verbatim repetition of Skt. 1.70–71. These two paragraphs contain the long Yamāntaka mantra and have been included in this translation along with the entire omitted section for the reader’s convenience, as the repeated part is separated from the original by more than one thousand pages of text.
n.­2756
Skt.: oṁ kha kha khāhi khāhi duṣṭa­sattva­damaka asimusala­paraśupāśa­hasta catur­bhuja catur­mukha ṣaṭ­caraṇa gaccha gaccha mahā­vighna­ghātaka vikṛtānana sarva­bhūta­bhayaṅkara aṭṭa­hāsanādine vyāghra­carma­nivasana kuru kuru sarva­karmāṃ | chinda chinda sarva­mantrān | bhinda bhinda para­mudrām | ākarṣaya ākarṣaya sarva­bhūtānām | nirmatha nirmatha sarva­duṣṭān | praveśaya praveśaya maṇḍala­madhye | vaivasva tajīvitāntakara kuru kuru mama kāryam | daha daha paca paca mā vilamba mā vilamba samayam anusmara hūṁ hūṁ phaṭ phaṭ | sphoṭaya sphoṭaya sarvāśā­pāripūraka he he bhagavan kiṃ cirāyasi mama sarvārthān sādhaya svāhā ||.
n.­2757
le’u sum cu rtsa lnga pa Tib. The Tibetan translation of the text records this as chapter 35.
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.­2759
The correspondence with the Tib. resumes at this point (the section of text starting from Skt. 52.144a until 53.4a is missing from the Tib.).
n.­2760
de nas gzhan yang bshad bya ba/ /sdug bsngal spang zhing bde bya ba/ /sdug bsngal spang zhes bstan pa ni/ /mdor bsdus na ni bzlog pa yin/ D. The Tibetan translation opens chapter 36 (Skt. 53) with this verse, which translates as, “I shall explain further. / The teaching that states, ‘Abandoning suffering / And pursuing happiness is the abandonment / Of suffering’ is, in short, wrong.”
n.­2761
“Those who attain awakening on their own,” i.e., the pratyeka­buddhas.
n.­2762
The Skt. uses the past tense form here, when this obviously ought to be the future.
n.­2763
Skt. 53.19a om. Tib.
n.­2764
de tshe nub phyogs bltas pa’i mal/ /de yi gnas su ’byung bar ’gyur/ D. The Tibetan translates as, “Then I will come to rest / On a bed facing west.” Based on the parallel passage in 53.­25 below, the reading apaścime has been emended to apaścimā (“final”). The Tibetan reflects the Sanskrit *paścime.
n.­2765
“Described as golden” alludes to the name of the river Hiraṇyavatī (“Rich in Gold”).
n.­2766
“Celebration” translates the Skt. maha or mahas, which can also mean “sacrificial oblation” or a religious event that involves such oblation. Possibly a double meaning is intended here, alluding to the cremation of Buddha’s remains.
n.­2767
Skt. 53.24 om. Tib.
n.­2768
It is not quite clear at which point in his life the Buddha is believed to have taught the Mañjuśrī­mūla­kalpa. It appears, though, that the entire discourse was delivered by the Buddha during his incarnation on Earth as Śākyamuni after he temporarily ascended to the realm of the Pure Abode sometime after turning the wheel of Dharma at Sarnath. The Buddha thus uses the future tense when predicting, just now, his own parinirvāṇa on Earth, but is changing at this point to the past (although it is difficult to tell because of the ambiguous grammar), as he now starts describing his life on Earth that already happened. He will continue to use the past tense until his narrative catches up with the “present” moment. He will then switch to the future once again when referring (in verse 53.­56 below) to his forthcoming parinirvāṇa.
n.­2769
lus kyi gdung ba’ang yun ring ba/ Tib. The Tibetan translates as, “Mortifying my body for a long time,” reflecting the Sanskrit *cīraṃ (“for a long time”) instead of the extant Skt. cīrṇaṃ (“I practiced”).
n.­2770
shes dang shes bya gsal ba ni/ /ngas ni cung zad thob pa med/ D. The Tibetan translates as, “I did not attain the slightest / Clarity regarding knowledge and its object.”
n.­2771
The holy fig tree has huge root spurs that can provide a cozy shelter.
n.­2772
We have a play on words here, as aśvattha is the name of the tree under which the Buddha attained awakening, and it is also the name of the astrological juncture (the full moon in the month of Āśvina) during which this happened. We also have a figure of speech here, as aśvattha is the name of the tree synonymous with bodhi (the Bodhi tree), and so, by poetic extrapolation, “aśvattha-hood” (which is the expression used in the Sanskrit text) means the state of awakening (bodhi).
n.­2773
shing rtsa a shwat+thar ’dug nas/ /sems ni shin tu dang bar gyur/ /bsam gtan dang ni ting ’dzin dang / /der ni brtan pa’ang mngon par ’thob/ /mtshan mo’i mthar ni skye mthar byed/ /der ni snang ba med pa’ang ’thob/ D The Tibetan translate as, “I sat at the base of that aśvattha tree, / And my mind became exceedingly clear. / Then I attained absorption, / Concentration, and stability, / And by the end of the night I brought birth to an end. / At that point I attained the absence of appearances.”
n.­2774
Grammatically, tad can refer to him (Māra), or the vighnas, or both.
n.­2775
This refers to those that follow the path of either the śrāvakas, the pratyeka­buddhas, or the buddha/bodhisattvas.
n.­2776
The Skt. narrative switches between the first and the third persons. Here it is all translated in the first person for the sake of consistency.
n.­2777
’gro ba lnga la yang dag brten/ D. The Skt. gatiṃ pañcāsunisṛtām (“mode of life,” “existence that depends on the five airs”) is translated into the Tibetan as if it were *pañca­gatiṣu niśritānām (“of those who follow the five destinies”). The five vital airs are prāṇa, apāna, vyāna, samāna, and udāna.
n.­2778
“The faults” probably refers to the three faults, also called “the three poisons”‍—anger, greed, and ignorance.
n.­2779
tshangs pa’i ’khor lo rab tu bskor/ Tib. The Tibetan translates as, “I turned Brahmā’s wheel,” which is another possible interpretation of the Skt. cakraṃ brāhmyam (“the great wheel”). In fact, a double meaning may be intended here.
n.­2780
“The four abodes of Brahmā,” or the four immeasurable states, are immeasurable loving kindness, compassion, sympathetic joy, and equanimity.
n.­2781
“Forward and backward movements” refers to the method of analyzing (vyavalokana) the chain of interdependent origination, namely how the arising of each link in the chain leads to the arising of the next link but the non-arising of the first link (ignorance) leads to the non-arising of all the subsequent links.
n.­2782
“Having thus turned the wheel” is, in the original text, in verse 53.­42 above.
n.­2783
This is probably a reference to the “twin miracle” performed at Śrāvastī, followed by the Buddha’s ascent to the realm of the gods.
n.­2784
mi yul dag tu rdzu ’phrul ni/ /de tshe yang dag bstan par byas/ D. The Tibetan translates as, “Then I perfectly displayed / A miracle in that district.” According to the standard version of the Buddha’s life, the miracle performed at Sāṅkāśya was his descent from heaven. The Tibetan seems to mistranslate saṅkaśye (probably meaning “in Sāṅkāśya”) as a form of *saṃ+kāś or perhaps *sam+pra+kāś, meaning “perfect display.”
n.­2785
There seems to be some confusion here about the sequence of events. Possibly the MMK presents here a different version of events in the Buddha’s life, according to which the Buddha descended from heaven not at Sāṅkāśya but “among the people of Agnibhāṇḍa” (unless he descended from heaven twice). It also seems odd that, “having descended from among the gods,” he is again, in the immediately following passage, in the realm of the gods, where he seems to ascend through the different levels, until he arrives (in verse 53.­54 below) “above the realm of the Pure Abode,” where he is now speaking to the assembled beings.
n.­2786
tshangs sogs brgya byin bcas pa dang / Tib. The Tibetan translates as “Brahmā and the rest including Śakra.” However, in this case “Destroyer of Cities” could be an epithet of Śiva, as Indra has already been mentioned.
n.­2787
stong chen po yi ’jig rten gyi/ /khams dang ’dra bar bsams mi khyab/ Tib. The Tibetan translates as, “Just as a great thousandfold / World system is inconceivable.”
n.­2788
The plural of “victorious lords” could be honorific and refer to Śākyamuni alone.
n.­2789
rdzogs longs spyod pa longs spyod spangs/ Tib. The Tibetan translates as, “Utterly devoid of sense pleasure and enjoyment,” reflecting the Sanskrit *sambhoga­bhoga­varjite instead of the extant Skt. sambhoge bhoga­varjite.
n.­2790
yang dag mtha’ ni rtogs nas kyang / /chos kyi mtha’ la yang dag gnas/ /sems can kun la snying brtse bar/ /kun gyis yongs su bskor nas gnas/ /lha yi tshogs ni thams cad dang / /’phags dang so so’i skye bo dang / D. This verse is rendered in six lines in the Tibetan and translates as, “Who realize ultimate reality and / Perfectly abide in the ultimate nature of phenomena / Will exhibit compassion and love toward all beings / And be present there surrounded by all of them. / All of the hosts of gods and / Noble and ordinary beings…”
n.­2791
sdug bsngal mi rtag stong pa yi/ /bcom ldan de ’di gzims pa yi/ /mthong ba yi ni tha ma ’am/ D. The Tibetan translates as, “The Blessed One lying here / Teaches about suffering and impermanence. / Is this the last time we will see him?”
n.­2792
rdzu ’phrul chen po lha yi bu/ Tib. The Tibetan translates as, “Divine sons with great miraculous power,” reflecting the Sanskrit *devaputrā instead of the extant Skt. buddhaputrā.
n.­2793
thub pas de ’drar mi ’da’ mdzod/ D. The Tibetan translates as, “May the Sage not pass away like that.”
n.­2794
yun ring dus nas brten mdzad pa’i/ /sems can mang po’i don mdzad stsol/ /zhi ba mya ngan ’das lam mam/ /bsam gtan rnam thar bstan du gsol/ Tib. The Tibetan translates as, “Please remain for a long time and / Carry out the benefit of many beings. / Please teach the path to peace or nirvāṇa, / Concentration, and liberation.” In the Skt., the spirits’ plea includes another line of unmetrical text which is, however, unintelligible and is missing from the Tibetan.
n.­2795
In this part in the Skt. the grammatical tenses alternate between the perfect, the future, and others. However, they have been converted in this translation to the future, as the Buddha is talking about his “future” nirvāṇa.
n.­2796
mi dang mi yi bdag po kun/ Tib. The Tibetan translates as, “All of the human beings and kings.”
n.­2797
gzhan yang shAkya’i rigs skyed pa/ /rdzu ’phrul chen po ’dod chags bral/ /bdag nyid chen po sangs rgyas ni/ /lha yi gnyen gyur pa/ D. The syntax of Skt. 53.78.cdef is not very clear. The Tibetan translates as, “Moreover, scion of the Śākya clan, / You are extremely powerful, devoid of desire, / A great being, a buddha, / And the divine friend of the gods.”
n.­2798
chags bral lugs la mkhas pa dang / Tib. The Tibetan translates as, “Free from passion and knowledgeable of customs.”
n.­2799
skye dang byang chub de bzhin du/ /dam chos ’khor lo sge ba spyod/ /zhi ba yang dag kun gshegs par/ /de bzhin rang rgyal dgra bcom pa/ /mi yi lus la brten nas ni/ /bla med zhi bar gshegs pa yin/ Tib. The Tibetan translates as, “Just as I was born, attained awakening, / Set the virtuous wheel of the holy Dharma in motion, / And will proceed entirely and completely to peace, / So too will the pratyeka­buddhas and arhats / Take on a human body and then / Proceed on to unsurpassed peace.”
n.­2800
bsil bar gyur cing ’gog par gyur/ Tib. “Cool and not subject to arising” is the description of final nirvāṇa and, by way of a figure of speech, also of the funeral pyre that has cooled and will not burn again. The Tibetan translates as “Cool and ceased,” which reflects the Sanskrit *nirodhaye instead of the extant Skt. nirodaye.
n.­2801
mi dang gnod sbyin mkha’ lding bdag D. In place of “ṛṣis,” the Tibetan translates as, “humans.”
n.­2802
The meaning of hṛtārtha (“stripped/deprived of wealth/purpose”) is unclear. This bahuvrīhi compound possibly refers to the fact that the grieving beings, having lost the Buddha, lost their most valued thing and/or their purpose.
n.­2803
yon tan ldan pa rdzu ’phrul ches/ /phyogs nas thams cad bdag gir byas/ /rang gi gnas su khyer nas ni/ /de tshe mchod pa byed ’gyur zhing / D. The Tibetan translates as, “These great powerful beings with good qualities / From every direction will all claim them as their own. / They will take them to their own realms and / Then make offerings to them.”
n.­2804
mchog dang tha mar gnas pa’i / /sems ni dad pa rnam gsum gyis/ Tib. The Tibetan translates as, “Since there are three types of thoughts / Categorized as superior, lesser, or middling.”
n.­2805
’jig rten rnam gsum ’gyur ba ni/ /sangs rgyas bse ru dgra bcom thob/ /theg pa rnam gsum ’jig rten gsum/ /rnam gsum yang dag bstan pa yin/ Tib. The Tibetan translates as, “There are three types of attainment in this world, / That of a Buddha, pratyeka­buddha, and arhat. / And three vehicles have been taught / For these three types in this threefold world.” The Tibetan translation of the material in Skt. 53.103d reflects the Sanskrit *samudita instead of the extant the Skt. samoditam.
n.­2806
rang rgyal byang chub la brten pa/ /de bzhin ’jig rten ’gyur ba yin/ Tib. The Tibetan translates as, “There will likewise be those in the world / Who rely upon the awakening of a solitary victor.” The Tibetan reflects the Sanskrit *niśrita (“relying upon”).
n.­2807
snying ni mya ngan bcas gyur nas/ D. om. Skt.
n.­2808
The wording suggests that it is the Bodhi tree that provides shelter (literally, a “hiding place”). This “hiding place” could be a hollow inside the tree, or a place between the huge root spurs that grow from this tree, or, less likely, a natural cave next to the tree.
n.­2809
’og min de bzhin ’jig rten mtha’/ /srid rtse’i ’jig rten khams kyi bar/ /’jig rten ma lus thams cad dang / /stong chen srid pa las byung ba/ Y, K, N, H. The Tibetan translates as, “From the edge of this world in Akaniṣṭha / Up to the world system of the peak of existence, / And all worlds without exception / That arise out of the thousandfold world.”
n.­2810
mi dang mi yi bdag po dang / Tib. In the Tibetan, the phrase manujair narādhipaiś cāpi is interpreted not as “human kings,” but as “human beings and kings,” which is grammatically possible, but the hierarchical order in which these beings are listed (from the “powerful gods” to the spirits) makes it unlikely that human beings would be mentioned before kings, here or in other similar passages throughout the text.
n.­2811
sangs rgyas nyi ma’i rigs las byung / Tib. “A relative of the sun” is a reference to the solar dynasty of Ikṣvāku, of which the Buddha was a descendant.
n.­2812
’chi mas brnangs shing smre sngags ’don/ /sa rnams sgra ni chen pos gang / /ha ha zhes bya’i sgra nyid dang / /rnga bo che yi sgra yang thos/ D. The Tibetan ’chi mas brnangs shing preserves a scribal error that should be emended to mchi mas brnangs shing.
n.­2813
thub mchog gzims mal dam pa ni/ /kun nas yongs su bskor bar mthong/ Tib. The Tibetan translates as, “He will see the Supreme Sage’s / Fine bed surrounded on all sides,” to remind us that this is still part of Kāśyapa’s vision.
n.­2814
de tshe bram ze ’od srung ni/ Tib. In place of “monk,” the Tibetan translates as, “great brahmin.”
n.­2815
skye gzhan gyi rjes ’gro ba/ /bdag gis ston pa’i sku mi mthong / Tib. The Tibetan translates as, “As I proceed on to the next rebirth, / I shall no longer see the teacher’s body.”
n.­2816
Ajātaśatru murdered his own father.
n.­2817
de tshe deyi phug ’ongs nas/ Tib. In place of “house,” the Tibetan translates as, “cave,” reflecting the Sanskrit *guhāṃ instead of the extant Skt. gṛhaṃ.
n.­2818
nyan thos chen po gzi brjid che/ Tib. The Tibetan translates as, “O great splendorous śrāvaka.”
n.­2819
der ni sems med brgyal gyur pa/ Tib. The Tibetan is missing the material in Skt. 53.137f and translates as “Then he will fall down unconscious.”
n.­2820
de yi tshe na gzon nu ni/ /rdzu ’phrul chen po ’jam pa’i dbyangs/ /dbugs ’byin pa ni byed par ’gyur/ /sems can rjes su gzung ’dod pas/ /’jig rten kun tu rgyu bar gyis/ D. The Tibetan renders this verse in five lines that translate as, “Then, Divine Youth / Extremely powerful Mañjuśrī, / You will offer them comfort. / You will wander the entire world / Out of a desire to care for beings.”
n.­2821
de tshe khyod ni ’dug par ’gyur/ Tib. The Tibetan translates as “At that time you will be there.” Skt. 53.139c reads mantra tvam, which translates as, “You, the mantra deity,” but the word “mantra” is not reflected in the Tibetan. The Tibetan reflects the Sanskrit correlative *tadā (or perhaps *tatra or *atra) instead of the extant Skt. mantra.
n.­2822
’jig rten kun tu bltas nas ni/ /su zhig sdub bsngal gang las drang / D. The Tibetan translates as, “You will survey the entire world thinking / ‘Who can I deliver from suffering?’ ”
n.­2823
gzhon nu zab pa’i blo ldan pa/ /de ltar sa la ’gyel bar gyur/ /’jam dpal gyis ni de yi tshe/ /sa bdag de ni sdug bsngal ba/ D. The Tibetan is missing the first person pronoun from Skt. 53.141a, which is critical to generating a proper translation of this line. The Tibetan also omits the verb (in the form of a future participle) vaśyam or paśyam. If we supply the verb paśyam here instead of vaśyam, then the Tibetan corresponding to Skt. 53.141cd translates as, “At that point Mañjuśrī, you will see / The King in a state of acute suffering.”
n.­2824
’jam pa’i dbyangs kyis mi bdag ni/ /rmi lam gnas pa bzhin du mthong / /khyod kyi rdzu ’phrul byin brlabs kyis/ /rgyal pos mya ngan gyis brgyal des/ /de tshe de ni rmi lam du/ /mngon sum byis pa lta bur mthong / D; ’jam pa’i dbyangs kyi mi bdag ni/ /rmi lam gnas pa bzhin du mthong / /khyod kyi rdzu ’phrul byin brlabs kyis/ /rgyal pos mya ngan gyis brgyal des/ /de tshe de ni rmi lam du/ /mngon sum byis pa lta bur mthong / N. The Tibetan translates as, “Mañjuśrī, you will see the king / In a dream-like state, / And, due to the blessing of your miraculous powers, / The king, who is overcome with grief, / Will then have a vision / Of a child appear before him in a dream.” The majority of Tibetan translations of the material corresponding to Skt. 53.143ab indicate that it is Mañjuśrī who sees the king, but in the Skt, it is clear that it is the king who sees Mañjuśrī. Only N preserves a variant that might account for the syntax in Skt. 53.143ab. Still, the Tibetan translators seem to have accounted for their reading in the next verse of the Tibetan translation, in which it is clear that the king sees Mañjuśrī in a dream. Thus, following all of the Tibetan translations of the material corresponding to Skt. 53.143–144ab aside from N, the Tibetan reading suggests that Mañjuśrī first sees the king in a dream state and then is seen by the king in the next verse.
n.­2825
de bzhin chos ni rnam par ’phrul/ /byang chub sems dpa’ byis pa’i gzugs/ /sna tshogs rdzu ’phrul bsam mi khyab/ /’jam dpal gyis bstan sems dang byas/ Tib. “As is the special quality of their emanations, / Taking the form of a bodhisattva child, / You, Mañjuśrī, with your various inconceivable magical powers, / Will cause him to reflect upon the teachings.”
n.­2826
mdo sde ’gyos pa sel ba ste/ Tib. The meaning of the Skt. sūtra, literally “thread” or “string,” is not clear in this context but possibly suggests that the crimes were committed in an uninterrupted succession. The Tibetan term mdo sde would interpret the term sūtra to refer to the genre of Buddhist literature of the same name, and it suggests the tentative translation, “As in the sūtras, his wicked deeds will be cleared away.”
n.­2827
It is not clear how the phrase “in the beginning, in the middle, and at the end” fits with the remainder of the verse. The genitive plural ending suggests that it refers to the buddhas, i.e., “the buddhas [who authored this teaching in] the beginning, the middle, and the end.”
n.­2828
sangs rgyas dpa’ bos de gsungs nas/ /’od chen ldan pa ’jam dbyangs la/ /gnas gtsang steng bzhugs de tshe gzigs/ / D. The Tibetan is again a bit obscure and renders this material in three lines that translate as, “After the Buddha, the Hero, said that, / He gazed upon the great radiant one Mañjuśrī, / Who was dwelling above Pure Abode.”
n.­2829
rkang gnyis skyil krung bcas nas ’dug D. The Tibetan translates as, “He will take a seat with his legs crossed.”
n.­2830
“The late king” is Ajātaśatru’s father, Bimbisāra.
n.­2831
rgyal po’i bu ni ’dug par gyur/ /de nas ’od srung ches smras pa/ /nga ni spur sbyong gnas su ’gro/ /mi rnams la ni phan phyir dang / /mchod rten gzugs gnas mchod don du’o/ D. The translation of Ajātaśatru’s speech is uncertain. The Tibetan (where it is Mahākāśyapa speaking to Ajātaśatru) translates as, “The prince took his seat / And Mahākāśyapa addressed him saying, / ‘I will go to the cremation site / In order to benefit people [there] and / To worship the place where his body is interred in a reliquary.’ ” The Skt. bimba (“disk/sphere/orb/dome”) can also mean “image/figure,” which meaning appears to be reflected in the Tibetan. However, the stha (“located”) that follows after caityabimba (“caitya dome/globe”) suggests that bimba here is a locum rather than the image.
n.­2832
Skt 53.160ab om. Tib. The translation of these two pādas is uncertain.
n.­2833
de nas lam gyi bar ’dug nas/ /’khor ba’i stegs ni rab tu brtan/ J, C. The Tibetan translates as, “He will come to the halfway point on the road / And take shelter at a resting place for travelers.” The Tibetan ’khor ba’i stegs translated here as a “a resting place for travelers” might reflect the Sanskrit *saṃsārasthaḥ (as is conjectured in Jayaswal’s edition of this chapter) meaning literally a “place” (*sthaḥ) for “travelers” (*saṁsāra/saṁcāra).
n.­2834
The Skt. mahalla/mahallaka is often used as a term of contempt or ridicule to describe an aging but unruly monk.
n.­2835
ji tsam de nas ’ongs gyur pa/ /dge ’dun kun dga’ rar gnas pa’i/ /dge slong rgan zhugs gsar bu ni/ /sdig pa nyid kyis rnam rmongs pas/ D. The Tibetan translates as, “A deluded and sinful / Elderly ordained monk / Living at the monastery / Will see him approaching in the distance.” The verb “see” (mthong nas) is distributed to this verse from the beginning of the next verse.
n.­2836
mthong nas rgan zhugs rnam ’khrugs te/ /gang phyir de dang nye bar ’ongs/ /grags pa che zhing skal ba che/ /sems can bdag pa rims nad med/ /bram ze de yi drung lhags nas/ /de tshe rkang gnyis phyag byas nas/ /de la smras pa skal ba che/ /legs ’ongs khyod ni vi phyir byin/ Tib. The Tibetan corresponding to Skt. 53.162–163 is slightly different and translates as, “Seeing him, the elderly monk will get nervous / [And wonder] why should I approach him? / He will come closer to the brahmin / Who is so very famous and fortunate, / A pure being free of disease and illness, / And then, after prostrating at his feet / He will say to him, ‘Fortunate One, / Welcome! Why have you come?’ ”
n.­2837
“Of great wisdom” om. Tib.
n.­2838
bslab dang bslab min rjes su ston/ Tib. The translation of the last pāda is uncertain. The Tibetan translates as, “Who teaches the learned and the unlearned.”
n.­2839
sa rnams dang ni ri rab kyang / Tib. The Tibetan translates as, “The entire earth and even Mount Meru.”
n.­2840
skar mda’ dag kyang sa la ltung / D. The Tibetan translates as, “And meteors will fall to earth.”
n.­2841
de nas de ni sngags zhes brjod/ /nyan thos rnams kyi rigs las byung / /yi ge hUM de yi yi ge gcig /las rnams ma lus byed cing dge/ Tib. The “family” refers to the Buddha/Tathāgata family. The Tibetan offers a different reading that translates as, “Then he will pronounce the mantra / That comes from the family of the śravakas, / The syllable hūṃ, the One Syllable / That is auspicious and accomplishes all activities.”
n.­2842
“He,” as the mantra, is the deity, presumably Lord of Wrath.
n.­2843
Skt. 53.180cd om. Tib.
n.­2844
’od srung chen po rmad ’byung ba/ /skal ba chen po de mthong nas/ /rdzu ’phrul chen po dge slong rnams/ /thams cad smre sngags ’don du byed/ Y, J, K, C. Following the reading in Y, J, K, and C, the Tibetan translates as, “When they see the miraculous Mahākāśyapa, / The great fortunate one, / The very powerful monks / Will all wail with grief.”
n.­2845
“The Magadhan king” refers to Ajātaśatru.
n.­2846
sa steng zhi ba’i gzims mal du/ /bas mtha’ dgon par mya ngan ’das/ Tib. “Passed into nirvāṇa” has been supplied from the Tib., filling the lacunae in the Skt.
n.­2847
The Skt. dhātu (“element/elemental component”) also means “relic,” or relics that will remain after the cremation. Possibly this meaning is also implied here.
n.­2848
thub pa’i sku sbyangs las byung ba’i/ /der ni sku gdung mchod rten byas/ Tib. The Tibetan translates as, “A body relic caitya will be built there / At the source, the Sage’s funeral pyre.”
n.­2849
dge slong kun dga’ bo zhes bya/ /slob pa nga yi bsnyen bkur ba/ /mi yi dam pa mnyes gshin pa/ nga la rtag tu yongs su dad/ D. The Tibetan translates as, “The monk named Ānanda, / A disciple and my attendant, / A dear and distinguished person / Who always has utmost faith in me.”
n.­2850
Skt. 53.203ab om. Tib.
n.­2851
rdzu ’phrul chen po snying rjes non/ /rna; ’byor chen po ’dod chags bral/ /rdzu ’phrul chen po thub pa’i sras/ /thams cad de bzhin smre bar byed/ D. The Tibetan differs quite a bit from the Skt. here and translates as, “The great powerful one will be overcome with compassion. / The great yogi who is free from desire, / The great powerful one, the Sage’s heir / Will wail just like everyone else.”
n.­2852
ma ga d+hA yi grong mchog tu/ /grong khyer bzang po rgyal po khab/ D. The city “referred to as royal” is Rājagṛha. The Tibetan translates as, “To the capital city of Magadhā, / The beautiful city of Rājagṛha.”
n.­2853
The reading “lamenting” was obtained by emending palāyinaḥ (“fleeing”) to pralāpinaḥ (“lamenting”).
n.­2854
de bzhin rnam pa du ma’i gnas/ /bstan pa bsdu ba’i ched dag tu/ /’dus nas smra ba kun smra ba/ rdzu ’phrul chen po byed par ’gyur/ D. The translation of this Skt. verse is problematic. The Tibetan differs significantly and seems to be a continuation of Mahākāśyapa’s speech. The Tibetan translates as, “ ‘Let us gather in these many various places / To collect the teachings, / And then recite all that can be recited / Great powerful ones.’ ”
n.­2855
de bzhin dge bsnyen dge bsnyen ma/ /dus kyi mtha’ la ma zhir ’gyur/ D. The Tibetan translates as, “Male and female lay practitioners will have no peace,” probably reflecting the Sanskrit *aśāntā instead of the extant Skt. aśrāddhā.
n.­2856
phan tshun skyon ni ’tshol byed cing / D. The Tibetan translates as, “They will seek each other’s faults.”
n.­2857
rma ldan skyon ni ma rungs ltar/ /skyon la rtag tu rtog par byed/ D. The Tibetan translates as, “They will bear weapons and inflict harm like wicked people, / And they will obsess about doing harm.”
n.­2858
“Free from … karmic traits”; literally, “without karmic influences” (nirāsrava).
n.­2859
de nas mkha’ lding klu dang ni/ Tib. “Nāgas” has been supplied from the Tibetan. The Skt. has “gandharvas” in this position, repeated for the second time.
n.­2860
gzi brjid chen po gza’ rnams dang / D. The term “planets,” reflecting the Sanskrit *graha, has been supplied from the Tibetan due to the lacunae in the Skt.
n.­2861
sku gdung Tib. In place of “body,” the Tibetan translates as, “body relics.”
n.­2862
The verb used for blessing, adhi + √ṣṭhā, could also imply that Mahākāśyapa is restoring Ajātaśatru’s legitimacy (in the moral sense) as a king.
n.­2863
cha gcig khyod kyis blang bar gyis/ D. The Tibetan translates as, “You will pick up a portion,” where “you” must refer to Mahākāśyapa.
n.­2864
rgyal po gzhan ni stogs ldang gyis/ /gzhan dag rab tu khyer bar gyur/ D. The Tibetan translates as, “The other powerful kings / Will take away the rest.” The Tibetan translates the Skt. bhogibhiḥ as rgyal po, which translates as “kings” rather than “snake-like beings.”
n.­2865
phan tshun bab col ’khrugs nas ni/ /gcig la gcig gi ’khon byas nas/ /de tshe nam mkhar sku gdung khyer/ rang gi gnas su’ang bzhag par ’gyur/ D. The Tibetan translates as, “They will become agitated and rash toward each other, / And while they are fighting one another / They will transport the relics through the sky / And inter them in their own location.”
n.­2866
de tshe thub pa’i nyan thos mchog /dge slong ’od srung chen po de/ Tib. The Tibetan translates as, “Then the monk Mahākāśapa, / The Sage’s preeminent śrāvaka will say.”
n.­2867
sems can ’jigs par sngang ba ste/ Tib. The Tibetan translates as, “Appear to terrify beings,” meaning (by the Tibetan reading) that beings appear to now be terrified of the buddhas, pratyeka­buddhas, and śrāvakas.
n.­2868
de tshe sa las ma phye bar/ /de yi sku gdung blangs nas ni/ D. The Tibetan translates as, “Then he will pick up some of the relics / That had not been removed from the ground.”
n.­2869
kun la’ang mi rtag ’du shes kyis/ /de na yang ni gnas par gyur/ /snying rjes brlan pa’i sems kyis ni/ /sems can rnams la mya ngan byed/ D. The Tibetan translates as, “Even though everything is impermanent because it is compounded, / There is something that yet remains. / His mind overflowing with compassion, / He will grieve for all sentient beings.”
n.­2870
shAkya’i skyes mchog bstan pa ni/ /’jig rten dam chos nub pa na/ /bskal pa rnam pa mang por ni/ /yun ring sems can ngu bar ’gyur/ /’di dag dud bzhin mi ’gyur bar/ /’di dag gsung ni bsdu bar bya/ Y. Following the variant in Y, the Tibetan translates as, “When the teaching of the supreme being of the Śākyas, / The holy Dharma, is gone from the world, / Over the course of many eons, / Beings will cry for a long time. / These teachings must not be like smoke. / These words should be collected.” The word for “smoke” (dhūma), synonymous with “destruction,” is also used in the Skt. in place of “chanted” (saṅgātavyam). The Tibetan translates as, “collected,” reflecting the Sanskrit *saṅghātavyam.
n.­2871
dpa’ bo de las langs nas ni/ /sems kyi stobs ni nyams pa med/ D. The Tibetan translates as, “Then the hero will get up and, / With an unmatched willpower.”
n.­2872
“Silks, music, riches” has been supplied from the Tib. (the Skt. lists instead “parasols” for the second time).
n.­2873
“Garlands” are listed twice in both the Skt. and the Tib. texts. Banners, bells, and unguents are missing from the Tib. list.
n.­2874
’jig rten mchog la mchod pa yis/ /bdag gi dge ba mang po gang / /de bzhin gshegs la mchod pa ’dis/ /bsam gyis mi khyab mchog thog zhog D. The meaning of this verse is unclear. The Tibetan translates as, “By this offering to the most eminent being in the world, / And my virtue, however great, / Due to this offering to the Tathāgata, / May I attain the inconceivable supreme state.”
n.­2875
khyod ni bdag gi dbang ’gyur mdzod/ D. The Tibetan translates as, “You must act under my power,” reflecting the Sanskrit *vaśībhūtaḥ instead of the extant Skt. sākṣibhūtaḥ. The Tibetan variant makes little sense given the context.
n.­2876
I.e., King Bimbisāra.
n.­2877
de tshe shing rta zhon nas byung / Tib. The Tibetan translates as, “He climbed onto a chariot and left.” The Tibetan reflects the Sanskrit *ratha (“chariot”) instead of the extant Skt. *rathyā (“road”).
n.­2878
sems ni yang dag dad gyur nas/ H; sems ni yang dag dang gyur nas/ D. The BHS grammar of this verse has been interpreted based on the Tibetan translation in H. The rules of classical Skt. wouldn’t allow this interpretation, but the BHS rules do.
n.­2879
bse ru lta bur skye ba med/ D. In the Tibetan, the Skt. khaḍga­kalpamasambhavaḥ (“appearing exactly as [a rhinoceros]”) is translated as “rhinoceros-like and unarisen.” Among other possibilities, the Tibetan translators may have divided the compound not as kalpama + sambhavaḥ, but as kalpam + asambhavaḥ. For the BHS form kalpama see Edgerton 1970, paragraph 22.13.
n.­2880
zhabs bkrus nas ni bshos gsol te/ Tib. The Tibetan translates as, “We will wash your feet and offer you food.”
n.­2881
The “three stains” are ignorance, hatred, and greed.
n.­2882
me tog spos sogs sngon ’gro bas/ Tib. The last pāda has been supplied from the Tibetan (Skt. lacunae).
n.­2883
khyor bcas chos la dad pa yis/ /de yi rkang pa gnyis la gtugs/ D. The Tibetan translates as, “Then, holding the vessel and with faith in the Dharma, / She fell down at his feet.”
n.­2884
Literally “player in the dirt” (pāṃsukrīḍanaka), which implies playing in the sand or in direct contact with earth.
n.­2885
nyan thos rgyal ba skyob pa la/ Tib. The Tibetan translates as, “Toward a śrāvaka, a victorious protector,” reflecting the Sanskrit *śrāvaka­jinatāyine instead of the extant Skt. pratyeka­jinatāyine.
n.­2886
A reference to the first Buddhist council at Rājagṛha.
n.­2887
sdud par byed/ D. The Tibetan translates as, “collected.”
n.­2888
dpa’ bo Tib. The Tibetan translates as, “hero.”
n.­2889
gzhon nu khyod ni ’dul byed cing / /zhi ba dam pa ston par ’gyur/ Tib. The Tibetan translates as, “You, youthful prince, will train / And instruct him in the ultimate peace.”
n.­2890
U is the first letter of this king’s name. Possibly he is identified here only by this first letter, because this letter is always the same in all the different version of his name: Udayin, Udayabhadra, Udayana, etc.
n.­2891
The time sequence is unclear, but probably the time spent among the pitṛs is an interim period before being reborn as a god.
n.­2892
grong khyer stobs ldan mtshan phyed du/ D. The Tibetan translates as, “At midnight, in Balanagara.”
n.­2893
rang rgyal skyob pa dag la ni/ Tib. “Victorious” om. Tib.
n.­2894
Starting with Nahuṣa, and ending with Aśvatthāman three verses below, is the list of the kings who lived prior to the Buddha Śākyamuni. This section is therefore written in the past tense.
n.­2895
rgyal po na hu sha la sogs/ D. It is unclear whether pārthiva is a qualifier of Nahuṣa (as the Tibetan takes it to be) in the meaning of “prince,” or whether it is a proper name (as it is translated here). The alternative translation of this pāda as found in the Tibetan would be, “Are Nahuṣa and the other kings and rulers.” The two names (if pārthiva is also a proper name) are followed by ādayaḥ (“and so forth”), which suggests lines of kings.
n.­2896
Skt. 53.310–53.314b om. Tib.
n.­2897
“Twice-born” are members of the three higher castes, brahmin, kṣatriya, and vaiśya.
n.­2898
The translation of this verse is uncertain, but there is no way to verify it, as this section is omitted in the Tib.
n.­2899
It is unclear whether the Skt. pārthiva should be translated as “king” (as it has been here) or taken to be the name Pārthiva, in which case the compound pārthivādayaḥ ought to be translated as “Pārthiva and the others,” meaning perhaps other kings from his lineage or his successors. See n.­2895.
n.­2900
The Skt. of this half-stanza is incomplete and could not be translated. It also marks the end of the passage that is omitted in the Tib., which picks up again at 53.314c.
n.­2901
kha cig nyan thos theg pa la/ Tib. The Tibetan translates as, “Some are on the śrāvaka path.”
n.­2902
This pāda has been supplied from the Tibetan (Skt.: lacunae).
n.­2903
rgyal po rtsod pa la dga bas/ /gzhan ni tha mar bstan pa yin/ D. The Tibetan syntax is a bit obscure, but these lines likely translate as, “It is said that rival kings who delight / In fighting will have the shortest [lifespans].” It is not possible to confirm the intended syntax for the term gzhan here because this pāda is missing in the Skt. Here gzhan is taken as a translation of the Sanskrit parāḥ, which can mean “rival, opponent, enemy” and read as a modifier for the extant Skt. pārthivā.
n.­2904
mtshon reg pas ’chi bar ’gyur/ Tib. The Tibetan translates as, “They will die by the sword.”
n.­2905
“Present,” i.e., contemporary with the Buddha Śākyamuni himself.
n.­2906
de bzhin li ts+cha bIr skyes pa’i/ /shAkya’i rigs skyes seng ge dang / D. The Tibetan translates as, “Likewise Siṃha who was born among the Licchāvis / And who was born into the Śākya clan.”
n.­2907
The Sanskrit syntax could also be interpreted as “There is the powerful king Śuddhodana, / Also known as Vairāṭa.”
n.­2908
nges par byang chub ’dod nas kyang / shi nas zhi ba ’thob par ’gyur/ D. The Tibetan translates as, “Be steadfast in their desire for awakening / And attain the peace of nirvāṇa after they die.”
n.­2909
nad med ser sna bral ba dang / D. The Tibetan translates as, “Who is free from illness and not stingy.”
n.­2910
“Gift of dust” (Skt. pāṃsudāna) refers to an event, described in the Aśokāvadāna, when Āśoka offered in one of his former births a bowl of dust to Śākyamuni, wishing that it was food.
n.­2911
rigs ni nges par ’gyur ba dang / /rgyal po nor chen ldan par ’gyur/ D. The Tibetan translates as, “His family line will be secure and / The king will come to possess great wealth.”
n.­2912
lha yi ’jig rten shi ’phos nas/ /sa yi ’jig rten ’dir ’ongs gyur/ D. The Tibetan translates as, “Then, when you passed away and left the celestial realm, / You came to this earthly realm.”
n.­2913
de nas gnod sbyin shing rta grub/ Tib. The Tibetan translates as, “He will obtain a yakṣa chariot.”
n.­2914
It is unclear whether the plural of “victorious ones” is honorific or actually refers to Śākyamuni and the previous buddhas. It could be the latter, as 53.­346 below again uses the plural number for the “lord protectors” to whom the new reliquary stūpas will be dedicated.
n.­2915
We have a play on words in the Skt., as dhātu can mean both “relic” and “mineral/element,” and so dhātugarbha, as a description of the earth, can mean at once “receptacle for relics” and “composed of minerals/elements.”
n.­2916
de nas gnod sbyin shing rta dang / Tib. The Tibetan translates as “The yakṣa chariot.”
n.­2917
Skt. gives Dharmāśoka, a frequent epithet of Aśoka.
n.­2918
de bzhin des kyang rig nas ni/ /rgyal po chos ni ston par byed/ D. The Tibetan translates as, “He will remember this and / Teach the dharma of kings.”
n.­2919
The group of cakravartin mantra deities seems to be coterminous with or include the uṣṇīṣa deities, such as the eight uṣṇīṣa kings, all of them fully realized buddhas (in contradistinction to mantra deities who are spirits).
n.­2920
“The supreme,” as in the threefold division into the supreme, the middling, and the inferior that recurs throughout the MMK. “Supreme” refers to practices aiming at buddhahood.
n.­2921
In this passage, the Buddha again refers to kings that came before him.
n.­2922
The list of the mantra deities starting here includes several of the eight uṣṇīṣa kings.
n.­2923
rgyal po chen po dug chen pa/ D. The Tibetan translates as, “The great king Sagara.”
n.­2924
The One Syllable meant here is possibly bhrūṁ, i.e., the mantra of the uṣṇīṣa king simply called Rājoṣṇīṣa or Uṣṇīṣa.
n.­2925
nga las nu ni ’jig rten dang / /de bzhin gtsug tor dam pa grub/ D. “Māndhātṛ accomplished the worldly [mantras] / As well as the supreme uṣṇīṣa [mantras].”
n.­2926
This could be the Great Hero (an eight-syllable mantra) introduced in 2.­17-18.
n.­2927
The term “vidyārāja” (“vidyā king”) here refers equally to the deity and its mantra, with an emphasis on the vidyā, i.e., the magical power.
n.­2928
de nas stong phrag brgyad cu’i sngags/ /de bzhin yang dag bsgrubs nas ni/ Tib. Eighty thousand or one hundred thousand years was an average lifespan in the first, i.e., the Satya eon. The Tibetan takes these numbers to be the number of times that the kings recited the mantra and translates as, “And they likewise accomplished / Eighty thousand mantra recitations.”
n.­2929
This “middle period” still refers to the time before Śākyamuni, when Vārāṇasī was ruled by the dynasty that included Brahmadatta and so forth.
n.­2930
The “lotus holder” is presumably Avalokiteśvara, and the family is the Lotus family.
n.­2931
de tshe bar ma’i dus dag tu/ /lha mo rdzu ’phrul chen mo dang / /lha rnams kyi ni sngags dang ni/ /pad+ma’i rigs kyi sngags dang ni/ /blon po mi yi gtso bo dang / /sa bdag sa kun bdag po’o/ D. The Tibetan translates as, “Then, during the middle period, / There were the mantras of the / Powerful goddesses and gods, / The mantras of the Lotus family, / The ministers who were the highest among the people, / And the kings who were lords of the entire earth.”
n.­2932
It is unclear whether this verse is about King Brahmadatta or the deity Lokeśa.
n.­2933
The Skt. actually says, “When I attained the state of a buddha,” which, in this context, must refer to the final nirvāṇa.
n.­2934
sha za lto ’phye gnod sbyin dang / /rdzu ’phrul chen mo klu rnams kyi dus ngan de tshe tha ma la/ /sngags ni rab tu grub par ’gyur/ D. The Tibetan treats this verse as a list of various mantras and translates as, “During the final debased eon, / The mantras of the piśācas, / Uragas, yakṣas, and / Powerful female nāgas will be effective.”
n.­2935
It is not clear whether kumāras and kumārīs are a class of nonhuman beings (cf. MMK 36.26 in another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition), or the term refers here to another class that has such forms, e.g. grahas.
n.­2936
The Skt. word mukhya suggests that he was either the first Aśoka or the main one of the “Aśoka” kings.
n.­2937
Another name of Pāṭaliputra, the ancient capital of Magadha.
n.­2938
rgya yi gtso bo zhes bya ba/ D. The Skt. translates as, nīcamukhya (“chief rogue”). The Tibetan, however, translates as, “Chief of Seals,” which suggests the Sanskrit *mudrāmukhya.
n.­2939
de dag la ni des nor byin/ D. This pāda has been supplied from the Tib. (Skt.: lacunae).
n.­2940
nor ni mang po de dag gis/ /dge ba’i bshes la rab mchod nas/ /de yi nor ni zad par byed/ D. The Tibetan renders these last four lines in three lines that translate as “With their great wealth, they / Will make offerings to a spiritual teacher, / And his wealth will be exhausted.”
n.­2941
“The city named after flowers” is Pāṭaliputra.
n.­2942
The minister’s name, Vararuci, is mentioned at this point probably because this name (“one eminently fond of pleasure/passion”) ties in with his description here as atirāgin (“one possessed of strong passion or addicted to pleasure/love”).
n.­2943
mchog sred ces ni rnam grags pa’i/ /de tshe ’dod chags shas che ’byung / /bud med byas pa’i skyon gyis ni/ /bram ze’i khye’us ’chi ba thob/ D. The Tibetan translates as, “Then, the one known as Vararuci / Will experience acute passion. / Due to a crime committed against a woman, / [A number of] brahmin youths will receive a death sentence.”
n.­2944
me tog ces bya’i grong khyer gyi/ /mi rnams ’chad pas gnod par byed/ D. The Tibetan translates as, “Killing these youths / Of the city by the name Flower will cause problems.”
n.­2945
de bzhin lnga bcu rtsa drug go/ Tib. The Tibetan has “fifty-six.”
n.­2946
de ni mtshan phyed sad nas ni/ /rgyal srid la ni bu bzhag pa/ /snying po thig le zhes bya ba/ /blon po la sdang byis pa de/ D. This minister, mentioned below, is Cāṇakya. The Tibetan translates as, “Awakening at midnight, he / Will install as king a son / Named Bindusāra, / And as minister a wicked fool.”
n.­2947
It is unclear whether this verse and the next are about Candragupta or Bindusāra. The Skt. grammar indicates that it could be the latter, while the Tib. indicates the former. However, as the following verses (starting from 53.­414) describe Bindusāra’s birth in the family of Candragupta and his subsequent life on Earth, these two verses could be about Candragupta.
n.­2948
nyan thos kyi ni byang chub ’gro/ Tib. The Tibetan translates as, “Will progress to the awakening of a śrāvaka.”
n.­2949
bye ma las byas srid gzhan du/ Tib. In place of “Siṃhadatta,” the Tibetan translates as, “out of sand” (i.e., “[he built a caitya] out of sand”).
n.­2950
snying po thig le rgyal po yis/ Tib. The name Bindusāra is derived from the Tibetan. The Skt. reads bimbasāra.
n.­2951
blo ldan zla ba spas pa yi/ /rgyal po dga’ ba’i rigs su skyes/ Tib. The Tibetan translates as, “He will be born into the royal line / Of King Nanda and Candragupta the wise.”
n.­2952
byis pa nyid nas rgyal por ’gyur/ /yun mi thung bar bde ba myong / /’jigs med bstan dang yang dag rig /spyi brtsan pa dang snyan par smra/ D. The Tibetan translates as, “After childhood he will become king. / He will demonstrate fearlessness and perfect understanding. / In general, he will be bold and smooth spoken.”
n.­2953
khyod nyid kyi ni sngags nyid kyang / /de tshe grub par byed par ’gyur/ Tib. The Skt. grammar of this half-stanza is ambiguous. The Tibetan translates as, “Then he will also accomplish / Your mantra as well.”
n.­2954
byis pa’i tshul can sna tshogs gzugs/ /byis pa rnams la mthu dang ldan/ Tib. The Tibetan translates as, “They will have power over various types / Of foolish beings who practice foolish systems.”
n.­2955
gang zhig khyod kyis bstan pa’i sngags/ Tib. This pāda has been supplied from the Tibetan (Skt.: lacunae).
n.­2956
The three reigns are those of Candragupta, Bindusāra, and Aśoka.
n.­2957
mnar med dmyal bar yang dag ’gro/ Tib. The Tibetan translates as, “He will proceed to the Avīci hell.”
n.­2958
las gcig sdug bsngal des zad nas/ D. The Tibetan translates as, “After that suffering has exhausted a one of his actions.”
n.­2959
“Krodha” probably refers here to the krodha Yamāntaka.
n.­2960
The Tibetan does not provide any material for the lacunae in Skt. 53.426b and omits the material in Skt. 53.426d.
n.­2961
ji ltar ’dod par nyes bral rnams/ D. The material corresponding to Skt. 53.433e is missing from the Tibetan, rendering this line relatively unintelligible. On its own this final verse of the Tibetan translates as, “As they please, free from fault.”
n.­2962
dge ba’i rtsa ba de yi mthus/ /rang rgyal byang chub smon lam btab/ Tib. The Tibetan translates as, “Due to the power of that root of virtue, / He will proclaim his aspiration for the awakening of a pratyeka­buddha.”
n.­2963
blo ngan Tib. In place of “unhappy rebirths,” the Tibetan translates as, “ill intentions,” reflecting the Sanskrit *durmatiḥ instead of the extant durgatiḥ.
n.­2964
nyan thos de ni byang chub thob/ Tib. Here, as elsewhere throughout this chapter, the Tibetan translates as “Attain the awakening of a śrāvaka,” instead of the awakening of a pratyeka­buddha.
n.­2965
“From this,” i.e., from Cāṇakya’s example.
n.­2966
de nas rgyal po dam pa dang / Tib. The Tibetan translates as, “[The mantras] are the supreme monarch.”
n.­2967
dbang phyir D. In place of “wealth,” the Tibetan has “power.”
n.­2968
ji bzhin yon tan bzang po ni/ /ji lta bzhin du brjod par ’gyur/ D. The Tibetan translates as, “For as long as there are good people / With good qualities, it will be recited.”
n.­2969
sgrub dka’i sngags ni rab bsgrub cing / /’jam pa’i dbyangs kyi de bzhin no/ D. The translation of the last two pādas is uncertain. The Tibetan translates as, “He will accomplish a mantra that is difficult to accomplish and / Will be just like Mañjughoṣa.”
n.­2970
This is a reference to Rājagṛha, literally “the king’s home.”
n.­2971
This seems to be a reference to the Bamboo Grove. The Sanskrit word for grove, ṣaṇḍa, appears in its alternate spelling of khaṇḍa.
n.­2972
rab byung bdag nyis chen po de/ /ji bzhin de tshe ’byung bar ’gyur/ /ma khol zhes bya’i brtul zhugs can/ /de ni de tshe ’byung bar ’gyur/ D. The Tibetan translates as, “As a renunciant / He will truly be a great being, / And he will then be known as / The vow holder Mātṛceṭa.”
n.­2973
ji bzhin don ni bstod pas mchod/ /rnam pa sna tshogs dpe dag gis/ /’byung po kun la phan pa’i phyir/ /legs par spyod pa rab byed pa’o/ Tib. The Tibetan translates as, “He will make offerings with genuine verses of praise. / Using various types of examples, / He will compose them in well-crafted language / For the benefit of all beings.”
n.­2974
The “Joyful” is the first bodhisattva level.
n.­2975
rig pa rma bya chen mo ni/ Tib. Māyūrī is identified in the Tibetan as Mahāmāyūrī.
n.­2976
“Down to every word” (dhātvartham, literally “the meaning of the roots [of speech]”) om. Tib.
n.­2977
’jig rten rig pa ston bdag nyid/ /gzhung byed ngang tshul can du ’gyur/ Tib. The Tibetan translates as, “He will educate the world / And will be naturally adept at composing texts.”
n.­2978
de yi rig pa grub pa ’di/ D. “Vidyā” has been supplied from the Tibetan.
n.­2979
dge slong dgra bcom zhes bya ba/ Tib. The name given in the Tibetan reflects the Sanskrit *Arhadbhikṣu, which seems unlikely as a proper name.
n.­2980
The “yakṣa” here is Kubera, the god of wealth.
n.­2981
de ni sngags don bdag nyid ldan/ /rgyud shes de bzhin mang du thos/ /gnod sbyin sngags ni rab brjod pas/ /de la bum pa bzang po ’grub/ D. The Tibetan translates as, “Endowed with the nature and meaning of mantra, / He will be versed in the tantra and very learned. / He will accomplish the pot of fortune / By reciting the yakṣa mantra.”
n.­2982
sngon ni ngas ni gang bshad pa’i/ /theg pa chen po’i mdo sde yang / /de yi tshe na bum pa las/ /dka’ thub chen po ’dren par byed/ Tib. The Skt. syntax of “Mahāyāna sūtra” suggests that, rather than this sūtra being drawn from the pot, the story itself was told in this sūtra. However, as the overall grammar of this Skt. verse seems defective, and because the Tibetan version fits the context better, the Tibetan has been adopted here.
n.­2983
glegs bam de la des bltas nas/ /de la sngags ni zlos pa na/ D. The Tibetan translates as, “As he looks at that volume / And recites the mantra that it contains,” possibly reflecting the Sanskrit *mantrajāpine instead of the extant Skt. mantrarūpiṇe.
n.­2984
tshangs pa ka ba’i mthar gyur par/ /brgya byin sogs bcas dbang phyug che/ /sngags kyis ma bkug ma ’ongs na/ /sngags pa bdag min sngags rgyal min/ Y, J, K, C. The Tibetan translates as, “If this mantra does not summon Brahmā / Down to the lowest being, and / Śakra and the rest along with Maheśvara do not come, / Then I am neither a mantra adept nor a lord of mantra.” Alternately, the last line might be translated as, “Then I am not a mantra adept and this is not the Lord of Mantras.”
n.­2985
de nas sngags pa chen po langs/ /brtul zhugs brtan zhing las rnams grub/ /ji ltar sngags ni byas pa yi/ /sbyor ba mthong ba’ rgyu dag kyang / /rkun ma dgug pa de don gtsor/ /sbyor ba rab tu byas par ’gyur/ N. The Tibetan differs significantly from the Skt. here. Following the reading in N, which reflects the Sanskrit *prayoga­dṛṣṭa­hetavaḥ instead of the extant prayogākṛṣṭa­hetavaḥ in Skt. 53.464d, the Tibetan translates as, “Then he will take up the great mantra, / Maintain the observances, and accomplish all of the rites. / Whatever mantra he uses will possess / The manifest causes of that practice, / And he will apply the practice to / His primary goal, summoning the thief.”
n.­2986
Skt. 53.468b om. Tib.
n.­2987
kun tu yang ni ma mthong gyur/ D. The Skt. form dāsyante is a bit of a mystery. Here it has been translated as “will [not] find” based on the Tibetan translation. Possibly, it should be emended to drakṣyante.
n.­2988
This seems to refer to Vajrapāṇi, the father of Mūrdhaṭaka (cf. 2.­38-39).
n.­2989
bgegs kyi gzugs kyis sngags pa la/ D. The Tibetan translates as, “As a mantra being in the form of a vighna.”
n.­2990
’dis ni bdag la ma mchod pas/ D. The Tibetan translates as, “He does not make offerings to me.” However, the Sanskrit *apūjita that is reflected in the Tibetan would be unmetrical.
n.­2991
shin tu legs par yang dag bkug Tib. The Tibetan translates as, “He will perform the summoning rite perfectly,” possibly referring to the next verse.
n.­2992
de nas de ni bgegs de yis/ /yi dags rnams la bum pa byin/ D. The Tibetan translates as, “Then he will have the vighna / Give the pot to the pretas.”
n.­2993
In the Skt., the honorific plural “we.”
n.­2994
On this occasion the diminutive form Nandaka is used.
n.­2995
bdag nyid chen po byang chub ni/ /bgegs med myur du rnyed dka’ thob/ Tib. The Tibetan translates as, “Free from vighnas, that great being / Will quickly attain that realization so difficult to attain.”
n.­2996
rgyl po btsun pa zhes bya ba/ Tib. The Skt. gomimukhya (literally, “the most important of the Gomins”) is unclear. The epithet seems to refer to Puṣyamitra Śuṅga, the founder of the Śuṅga empire. He is called, a few verses down, gomiṣaṇḍa (“the bull of the Gomins”), suggesting, again, a prominent or the most important Gomin. In place of gomimukhya, the Tibetan reflects the reading *gomyākhyā (“by the name of Gomin”).
n.­2997
The expression gomiṣaṇḍa (“the bull of the Gomins”), just like gomimukhya above in note at 53.­484, is rather unclear.
n.­2998
Jayaswal (Jayaswal 1934, p. 19) suggests that the name of this king is Buddhayakṣa, and identifies him with the Kushana king Kadphises I.
n.­2999
bdag nyid chen po sems dpa’ la/ /sa yi bdag por don du gnyer/ D. The meaning of this half-stanza is not completely clear. The Tibetan translates as, “He will ask this bodhisattva / Great being to be lord of the earth.”
n.­3000
grong khyer sa ni lnga len ’byung / Tib. The Tibetan translates as, “He will take five cities and lands.”
n.­3001
Āvasatha can mean lodgings for pupils or ascetics in particular.
n.­3002
lha ldan yul zhes bya ba yi/ Tib. It is not clear whether or not the Tibetan lha ldan yul is actually meant to translate the extant Skt. nepālamaṇḍale here (which is more commonly translated as bal yul, as witnessed in this very work) or if another location was intended. The Tibetan lha ldan yul is also an alternate name for Lhasa (lha sa), the primary city in the central Tibetan province of Ü (dbus).
n.­3003
Here, as well as in other places throughout the text, the Skt. bhoga is translated in the Tibetan not as “pleasures,” “enjoyments,” or “comforts,” but as “prosperity” or “wealth.”
n.­3004
Skt. 53.503b om. Tib.
n.­3005
The term mleccha here, which normally means a foreigner or a tribesman, seems to refer here to the Nepali subjects, as the kings themselves that are listed next are still Licchavi, i.e., not mleccha.
n.­3006
kha ba can gnas kla klo’i rgyal/ Tib. “In the snowy land” has been supplied from the Tibetan (Skt.: lacunae).
n.­3007
In place of Vṛṣa, the Skt. has Vaviṣa, which could be a metrical adaptation.
n.­3008
Skt. 53.506f om. Tib.
n.­3009
phyi ma yin Tib. In the Tibetan the Skt. paścima is translated not as “western,” but as “later.” However, the kings listed next are of the “western” Ṭhākurī dynasty, as they ruled out of Nepāla (the Kathmandu Valley) over the western provinces. The Licchavi and Ṭhākurī dynasties ruled together, at that period, from the same place (cf. Jayaswal 1934, p. 21).
n.­3010
de ’og lugs ni rnam zhig cing / /phyi rol skye dgus nye bar spyod/ D. The Tibetan translates as, “After that the dynasty will collapse and / [That land] will be served by foreigners.”
n.­3011
It is not clear whether mleccha here refers to foreigners, i.e. non-Nepalese, or to the indigenous population.
n.­3012
sna tshogs lha dang bram ze dag D. The Tibetan translates as, “Brahmins and various gods.”
n.­3013
rgya yul kun la brten pa yi/ D. It appears that in the usage of the MMK, the Skt. cīna refers to Tibet, whereas mahācīna refers to China. The mention of brahmins, though, if Tibet is meant, is puzzling. The phrase cīnaṃ samantataḥ is also ambiguous, as it could mean “over the entire territory of Tibet” or “in the countries surrounding Tibet.” Also, the Skt. cīna is here translated into Tibetan as rgya yul, which is rather vague as it can mean India or China.
n.­3014
“The divine youth of great splendor” seems to refer here to Mañjuśrī.
n.­3015
The mantra meant here must be the eight-syllable Mañjuśrī mantra given in 2.­18, oṁ āḥ dhīra hūṁ khecaraḥ.
n.­3016
mi bdag rgyal thabs nyid kyi phyir/ /de ni skal ba mi nyung ’gyur/ D. The Tibetan translates as, “There will be a great deal of good fortune / That will benefit that king and the kingdom” might reflect the Sanskrit *analpabhāga instead of the extant Skt. alpakārya.
n.­3017
mchog gi sbyin pa bla na med/ /bsam pa tsam gyis thob pa nyid/ D. Some Skt. readings in the last two verses could be corrupt and the meaning is unclear. The Tibetan translates as, “His supreme generosity will be unsurpassed. / He will obtain things just by wishing for them.”
n.­3018
lha ngan phal pa dag dang ni/ /mi yi ’jig rten smos ci dgos/. In the Tib., this half-stanza translates as, “Let alone wicked and mundane deities / And the world of human beings.”
n.­3019
shing shun gyon yul ma gtogs pa/ Tib. The Tibetan translation seems to misread the phrase baṣkalodyaṃ sakāpiśam (Baṣkala, Udyāna, and Kāviśa) as *valkalavāsī (“one who is wearing clothes of tree bark”).
n.­3020
de ni dpag tshad bsun brgya dang / D. It is not clear whether śatasapta here means “one hundred and seven” or “seven hundred.” In the Tibetan it is translated as the latter.
n.­3021
The text does not specify what the number two hundred and seventy-seven thousand refers to; it could be the number of subjects in Turuṣka’s realm, or perhaps his revenue.
n.­3022
stong phrag brgyad cu rtsa gcig gi/ D. The Tibetan translates as, “eighty-one thousand.”
n.­3023
des kyang sngags ni rab bsgrubs pa/ /sa steng rgyal po’i ched du’o/ /phyogs che dpung ni chen po dang / /rgyal po grags pa chen po ste/ D. The Tibetan translates as, “He will have accomplished the mantra, / To benefit the king on earth. / There will be a great many vassals and a great army, / And the king will have great fame.”
n.­3024
gnyen dang rigs dang rgyal pos kyang / /de ni bkur ba nyid du ’gyur/ D. The Tibetan translates as, “He will be revered by his / Friends, family, and other kings.”
n.­3025
“Eight thousand” or, possibly, “one thousand and eight.”
n.­3026
The Skt. nāga can indicate both a nāga or an elephant. “Elephant” is often the name given to the followers of the Buddha, especially in the context of conflicts arising between the Buddhist and the brahmanical religions. A pun may be intended here with both these meanings implied, that of a nāga and of a (human) Buddhist.
n.­3027
A pun may be intended here, as yakṣa can indicate both a yakṣa or a person from the north.
n.­3028
de yi tshe na ’byung bar ’gyur/ /de ltar rnam pa mang po bstan/ /sa dag ’jig rten rnam grags pa/ /bstan dang ston par ’gyur ba yin/ D. The Tibetan syntax is obscure, but the Tibetan for this verse might translate as, “Thus it is said that at that time / There will be many types / Of kings who will be known throughout the world, / And they will teach the teachings.”
n.­3029
The country of the Lāḍas corresponds to modern Gujarat.
n.­3030
Skt. 53.533c om. Tib.
n.­3031
grong khyer phyin nas yang dag zhugs/ Tib. The name Vallabhī appears to correspond to the Tibetan grong khyer phyin here.
n.­3032
rig pa’i bdag nyid Tib. In place of “will apply himself,” the Tibetan. translates as, “learned in the vidyā,” reflecting the Sanskrit *vidyātmā instead of the extant Skt. yuktātmā.
n.­3033
des na de ni sngags kyang grub/ Tib. The Tibetan translates as, “He will accomplish the mantra.”
n.­3034
de nas de ni yid byung nas/ /rgyal po’i mi la rab khros te/ Tib. The Tibetan translates as, “After that, as he thought about it, / He became very angry at the king’s servants.”
n.­3035
“Supremely happy” is a play on words that involves the realm’s name‍—Tuṣita‍—meaning “happy.”
n.­3036
lo ni lnga bcu rtsa lnga dang / /de bzin zla ba lnga ru ’tsho/ /de srid rgyal srig des byas nas/ D. The last three verses of the Tibetan translate as, “He will live for fifty-five years / And five months. / After he has ruled the kingdom for some time.”
n.­3037
de yi nu bo brtan zhes bya/ D. Anuja can mean a younger brother (as in the Tibetan), or just anybody younger. If Jayaswal’s identifications of these kings are correct, Dhruva was Capala’s nephew (Jayaswal 1934, p. 24).
n.­3038
brtan pa chos ni brtan par ’gyur/ D. There seems to be a figure of speech intended here, as the name Dhruva can mean “firmly holding on.” The Tibetan translates as, “Dhruva will support the Dharma,” and possibly reflects the Sanskrit *dharma­sthāvaratāṃ gataḥ (“he became established in the Dharma”). The Tibetan variant doesn’t agree with the next verse, however, where Dhruva is described as “servile, miserable, and foolish.”
n.­3039
The Skt. sevaka seems to stand for strīsevaka (“womanizer”). The first pāda, sevakaḥ kṛpaṇo mūrkhaḥ, is similar to the first pāda of the verse 53.­622 below, strīvaśaḥ kṛpaṇo mūrkhaḥ (“heartsick fool controlled by women”).
n.­3040
sngon ni bkren pa zham ring gyur/ /yul ni la da’i bdag por gyur/ /lhag ma rgyal po thams cad dang / /skye dgu kun kyang zham ring po/ D. To bring the translation closer in meaning to the Tibetan, the Skt. mūrdhāntās (which makes no sense in the context) has been emended to pūrvāntās (“formerly ended”), as the letter p is often confused with m, and so is v with dh. The Tibetan possibly reflects the reading *prajānām tu sevakāḥ (“the servants of the people”). Given this confusion, the translation here is only tentative. The Tibetan translates as, “Those who were previously poor servants / Will become the rulers of the Lāḍa country, / And all of the kings who are left / Will become servants to all the people.”
n.­3041
tshul khrims zhes bya rab ’das nas/ /de ni de dag kun gyi sngar/ /sa bdag thams cad ’byung ’gyur ba/ /dpa’ bo rgya mtsho’i pha rol ’gro/ D. The translation of this verse is slightly problematic. The Tibetan translates as, “After Śīla dies, he and / All of the kings that / Came before all of them / Will cross the hero’s ocean.”
n.­3042
me tog gzhu dang rgyal po’i bu/ Tib. The Tibetan translates as “And Prince Puṣpadhanus.”
n.­3043
dang po’i dang po snga ma dag /ba la’i grong du ’byung ba yin/ /’od ces bya ba stod rnams dang / /de bzhin khyab ’jug ces bya ba/ D. This probably means that the element “prabha” or “viṣṇu” will be part of their names. The term stod rnams in the Tibetan is most likely a scribal error for stong rnams (sahasrāṇi). The Tibetan translates as, “These very first forefathers / Will be born in the city of Vallabhī. / There will be thousands of them / Named either Prabha or Viṣṇu.”
n.­3044
ya de ba yi rigs su byung/ Y, K, C; ya nga ba yi rigs su ’byung/ D. The reading ya nga ba in D reflects a common scribal error for ya da ba given the similarities between the Tibetan characters for da and nga. All of the Tibetan witnesses here preserved a proximate rendering of the Skt. Yādava used to indicate the descendants of Yadu..
n.­3045
grong dang skye bo gnyen dang bcas/ /drang srong dmod pas gnod gyur pas/ /blo ldan rgyal po med par ’gyur/ /grong khyer chu yis rab tu gang / /de tshe de yi res ldan grong / /rgya mtsho chen pos rab tu gang/ D. The Tibetan translates as, “The town with its citizens and his kin / Will be harmed by a ṛṣi’s curse. / When the wise king is gone / The city will be flooded, and / Then his Vāravatī / Will be flooded by the ocean.”
n.­3046
The first dynasty mentioned here is the Scythian Śaka dynasty, which established itself in northwestern India, including Kashmir.
n.­3047
nyi shu gcig dang sum cu yi/ /mi yi rgyal por shes byar bya/ D. The Tibetan translates as, “Twenty one and thirty / Will be called kings.”
n.­3048
“The middle country” is probably part of the “northern area” mentioned above and refers to Madhyadeśa, i.e., roughly to the Gangetic plain.
n.­3049
mtha’ yas Tib. Instead of ante (“in the end”) the Tibetan reflects the reading anante, which could have been an attempt to correct the meter.
n.­3050
Jayaswal identifies this dynasty as the “Nāga dynasty of the Bhāraśivas,” which ruled Madhyadeśa fom 150 to 348 ᴄᴇ (Jayaswal 1934, p. 26).
n.­3051
bdung zhes bya ba ’phrod byed gzhan Tib. The Tibetan translates as, “Another Hara named Kunta.”
n.­3052
phreng kun Tib. According to Jayaswal, Paṅkti is a corruption of Avanti, which seems to be backed by historical evidence (Jayaswal 1934, p. 27). In the Tibetan Śarva (emended from “Sarva”) and Paṅkti are a single name *Sarvapaṅkti.
n.­3053
These eight kings have been identified by Jayaswal as “the Maukharis,” who ruled Madhyadeśa from 550 to 600 ᴄᴇ (Jayaswal 1934, p. 27).
n.­3054
dus kun chos lugs rnam par nyams/ /rgyal po de dag dus las ’das/ /des ni bram ze rigs byung ba/ /de tshe longs spyod che nor dang / Tib. It is unclear if viṣṇuprabhavau means “[the two] descended from [the king] Viṣṇu,” or is a dvandva compound with the meaning “Viṣṇu and Prabhava.” The Tibetan differs from the Skt. and translates as, “When they lose control for all time, / Those kings’ time will pass. / One who is born in a brahmin family / At that time will be wealthy and prosperous.” Here the Tibetan term chos lugs translates the Skt. maryāda.
n.­3055
bar mthar yi ge dang po b+ha/ /de tshe blon po gnyi ga gtso/ /gnyi ga nor ldan dpal ldan grags/ /bstan pa la ni phan par dga’/ D. In the Tib., this verse translates as, “The middle and the last will begin with Bh. / There will be two chief ministers at that time, and / Both will be known to be wealthy and glorious. / They will delight in benefiting the teachings.”
n.­3056
This makes the number of the district’s inhabitants 16,800. Jayaswal, however (Jayaswal 1934, p. 29), isolates the word “three” from this sentence and interprets it as the three kings: (1) Āditya­vardhana, (2) either Prabhākara­vardhana or Rājya­vardhana, and (3) Harṣa­vardhana, all three of the Śrīkaṇṭḥa-Sthāṇvīśvara dynasty.
n.­3057
Jayaswal (Jayaswal 1934, p. 29), again, isolates the name Āditya and takes it to be the name of the king Āditya­vardhana.
n.­3058
bdun dang brgyad dang de bzhin gsum/ /te tshe dpal mgrin gnas na ’dug /ston pa nyi ma zhes bya ba’i/ /gnas na dbang phyug rab tu gnas/ D. The Tibetan translates as, “There will be seven, eight, and likewise three / Who will reside in Śrīkaṇṭha then. / The teacher known as Āditya / Will live in Sthāneśvara.”
n.­3059
According to Jayaswal (Jayaswal 1934, p. 29), the third king whose name begins with H is Harṣa­vardhana.
n.­3060
“Dharma King” most likely refers here to the buddha Śākyamuni.
n.­3061
rgyal po dkar dang zla mdzes dang / D. The Skt. phrase śveta­sucandraś ca suggests that these are two kings, Śveta and Sucandra. Jayaswal, however, interprets śvetasucandra as a single name on the assumption that śveta is a corruption of svāti; this phrase thus refers to Svātisucandra. In the Tibetan, śvetasucandra is taken to be two different kings, Śveta (rgyal po dkar) and Sucandra (zla mdzes).
n.­3062
longs spyod skra bzang skra zhes su/ Tib. The Tibetan suggests that these names could be *Bhogakeśin (longs spyod skra) and *Sukeśin (bzang skra), which would restore the eight-syllable meter.
n.­3063
The translation of this verse follows the interpretation found in Jayaswal 1934, p. 30.
n.­3064
sangs rgyas dag pa Tib. The Tibetan reflects the variant *Buddha instead of the extant Skt. Budha.
n.­3065
The list of kings in this and other verses in this passage is very confusing, without a clear indication of which is the proper name and which is a moniker.
n.­3066
mnyam dang legs par ’jam pa dang / Tib. There is no name in the Tibetan matching Mathita. Jayaswal appears to have reconstructed these names from the Tibetan as *Sahita and *Sumañju.
n.­3067
Jayaswal was unable to identify Bala; he is also omitted in the Tib.
n.­3068
The epithet keśin relates to hair, and thus refers to the two kings mentioned next, whose names relate to hair: “Pulina” suggests horripilating hair and “Sukeśin” fine hair.
n.­3069
de ltar ’di dag rgyal po rnams/ /kan tsi pu rar gnas par bstan/ /de bzhin stong phrag rnam grags pa/ /de tshe ’byung bar ’gyur ba yin/ Tib. The Skt. is confused at this point, as it seems to have an extra pāda. The Tibetan translates as, “It is said that these kings / Will reside in the city of Kāñci. / Likewise it was said that there will be / One thousand [kings] at that time.”
n.­3070
For metrical reasons, the Skt. uses in place of Mañjughoṣa the synonymous form Mañjubhāṇin.
n.­3071
kho ra ’khor yug ko sa la/ D. A part of this pāda has been supplied from the Tibetan (Skt. lacunae).
n.­3072
o Da yul gyi mtshams kun na/ / D. The geographic references in this verse are confusing. Jayaswal suggests that the Kāmarūpa line of kings ruled in upper Burma (Jayaswal 1934, p. 32). “Maritime provinces” could refer to countries in southeast Asia and the Indonesian archipelago ruled, at that time, by Indian kings. In the Tibetan, the Skt. phrase udrasandhiṣu (“in the maritime provinces”) is translated as “on the border of the land of Od[r]a,” probably referring to Oḍra.
n.­3073
The designation mleccha denotes people outside of brahmanical social order and therefore strongly suggests that they were Buddhists, as is the case here.
n.­3074
de nas skyes pa thams cad ni/ Tib. “All the beings” has been supplied from the Tibetan, as some words appear to be missing in the Skt.
n.­3075
The Skt. gauḍa­vardhana could be interpreted as a proper name or, literally, “one who brings prosperity to Gauḍa.”
n.­3076
sa bdag mang po rnams mnan nas/ /zho shas ’tsho ba dag tu byas/ D. The Tibetan translates as, “He will overcome many kings and / Turn them into laborers.”
n.­3077
The “middle period” seems to refer here to the middle part of the period covered by the prophecy (the prophecy ends in the eighth century ᴄᴇ).
n.­3078
“Provide comfort” om. Tib.
n.­3079
The king with the initial S is identified by Jayaswal as king Skanda (Jayaswal 1934, p. 33).
n.­3080
de yi nu bo byis zhes bya/ Tib. The Tibetan translation of anuja (nu bo) is commonly understood to signify a “younger brother,” which is also a viable interpretation of the Skt. anuja, but might be historically inaccurate in this case.
n.­3081
bstan pa ’di la phan zhing dga’/ Tib. The Tibetan translates as, “Will propagate and rejoice in this teaching.”
n.­3082
lo ni sum brgya dag tu’ang ’tsho/ /zhag ni sum cur rab byung nas/ D. The Tibetan translates as, “He will live for three hundred years. / He will take a thirty-day ordination, and.”
n.­3083
pha rol rgol bas pham byas te/ /de nas rgyal pos rang srog bcad/ Tib. The Tibetan translates as, “He will be defeated by a false teacher, / And the king will take his own life.” It is possible to bring the meaning close to the Tibetan by emending the second pāda to °ādhyāpaka­sampramūrcchitaḥ (“made confused by the teacher, [the king will kill himself]”). It is also possible that the Skt. is corrupt, and the original version was that it was his son who would commit suicide, which would fit perfectly with the second half-stanza.
n.­3084
This half-stanza is missing from the Tib.
n.­3085
zhag gsum dang ni gcig dag tu/ Tib. The Skt. and the Tibetan translate as, “For three days and one,” which is probably a metri causa.
n.­3086
der ni lha rgyal zhes byar ’gyur/ Tib. The Tibetan translates as, “He will be known as Devarāja.” Devarāja means “king of gods.”
n.­3087
grong khyer ’phags rgyal zhes bya ba/ /de tshe ma la bar skye’o/ Tib. The Skt. translates literally as, “among the nation of Kālavas.” The Tibetan translates as, “Then he will be born among the Malavas / In the city named Ujjayinī.”
n.­3088
Vargacārin (“one who mixes with the crowd”) is one of the two types of pratyeka­buddhas, the other being khaḍga­viṣāṇa­kalpa, i.e., the “rhinoceros”-like, solitary type.
n.­3089
yid la ni rdzu ’phrul la dad nas/ D. The Tibetan translates as, “His mind convinced of their power.”
n.­3090
gzhan gyi dbang gis ’dir yang phyin/ D. The last pāda seems a little strange, but the Tibetan confirms it.
n.­3091
de ltar rnam mang sems can dang / /de bzhin phun tshogs rgya che ba/ D. The Tibetan translates as, “Thus all manner of beings / Will greatly benefit as well.”
n.­3092
go DA nus pa’i ngang tshul can/ Tib. The Tibetan translates as, “A Gauḍa with strong ethics.”
n.­3093
“The king with the initial U was identified by Jayaswal as Budhagupta, who ruled toward the end of the fifth century ᴄᴇ (Jayaswal 1934, p. 39).
n.­3094
rgyal po lam ni byed par shes/ Tib. The Tibetan translates as, “Known as one who carries out the path of a king,” possibly reflecting the Sanskrit *mārgadharaḥ instead of the extant Skt. māgadhakaḥ.
n.­3095
Jayaswal (Jayaswal 1934, p.43) takes the Skt. word for “twelve,” dvādaśa, to be the name of Candra’s son, Dvādaśāditya. It is difficult to tell if Jayaswal is right or not; the word gaṇanāṃ that follows after dvādaśa suggests that dvādaśa is not a proper name but just a number. However, the word gaṇanāṃ (the meter indicates that it doesn’t belong to this verse) could have been added erroneously by a scribe or a redactor to make sense of dvādaśa as a number.
n.­3096
lo rgyad bcas pa dag tu ’tsho/ D. The Tibetan translates as, “Will live for eight years.” The Skt. phrase māsaparampara suggests that his remaining life will be counted in months.
n.­3097
This king has not been identified by Jayaswal.
n.­3098
This king has not been identified by Jayaswal.
n.­3099
This king has not been identified by Jayaswal.
n.­3100
de dag mang po ston byed cing / /grags dang snyan pa’i don la brtson/ Tib. The meaning of this half-stanza in the Skt. is uncertain as the grammar is unclear. The Tibetan translates as, “He will demonstrate many of these things / And will expend his efforts for the sake of fame and notoriety.”
n.­3101
rtag tu cho gar yang dag ldan/ /ka ba nye bar gnas gyur tshe/ Tib. The Tibetan may be corrupt here and translates as, “He will always be engaged in ritual / And his life will be recorded on a pillar.” The translation “recorded on” is only a conjecture for the term nye bar gnas (*upasthita?) here.
n.­3102
lo ni sum cu dag dang bdun/ Tib. The Tibetan translates as, “thirty-seven.”
n.­3103
lha rnams dag tu nye bar skyes/ D. “God realms” has been supplied from the Tibetan. The Skt. translates as, “animal realm.”
n.­3104
Despite the Skt. tataḥ (“then/next”), we are now, according to Jayaswal (Jayaswal 1934, p. 47), jumping back in time, as the Nāga kings ruled Bengal from the second to the fourth centuries ᴄᴇ. Notwithstanding Jayaswal’s argument, the Skt. could also be interpreted that King Gopālaka will be reborn in the animal realm as the king of the nāgas (cf. verse 53.­761 below, where a king is reborn as the king of the nāgas).
n.­3105
“Nāga” here suggests the Nāga dynasty of Bengal, rather than a personal name. The word nāga (“elephant”) is also used when referring to Buddhists in the context of struggles between Buddhists and brahmins. Thus the “Nāga king” could simply mean a Buddhist king. The same king and other kings from the same dynasty are treated again in 53.­683 and the following verses.
n.­3106
brtul zhugs can ni mthur ldan pa/ /sbyin gnas zhes pas dbang yang bskur/ Tib. The translation of this half-stanza has been informed by Jayaswal’s analysis. The Tibetan differs and translates as, “He will be consecrated by a vow holder / With the authority to do so named *Dakṣiṇīya.”
n.­3107
ma zhu pas ni rab btab nas/ D. The Tibetan translates as, “Being uninvited, he will be attacked.”
n.­3108
Jayaswal (Jayaswal 1934, p. 48) identifies Samudra with Samudragupta who ruled Gauḍa and Magadha in the third quarter of the fourth century. If the Sanskrit and the Tibetan texts are correct, though, Jayaswal’s interpretation cannot be right.
n.­3109
blo ngan lo ni gsum gyi bar/ Tib. The Tibetan translates as, “three years.”
n.­3110
bab col chen po rab tu byed/ D. The Tibetan translates as, “Will do a lot of foolish things.”
n.­3111
Jayaswal takes the description in this and the following verses to apply not to Bhasma, but to Samudra.
n.­3112
byis par gyur pas ’di nyid sems/ /pha rol din ni de mi sems/ Tib. The Tibetan translates as, “He will be a fool who only cares about this life / And does not care about the next life.”
n.­3113
kha che’i sgo yi mthar thug bar/ /byang gi phyogs la brten nas ni/ D. The Tibetan translates as, “Occupying the northern territory / Up to the gate of Kaśmīra.”
n.­3114
bcu gnyis lo dang zla ba lngar/ D. The Tibetan translates as, “For twelve years and five months.”
n.­3115
“Onto the ground” om. Tib.
n.­3116
mtshan ma tsam zhig de byas nas/ /phyir yang de ni ’byung bar ’gyur/ /bran ze’i gtso bo gnyis kyis ni/ /de dag phan tshun phye nas ni/ D. The Tibetan is obscure and might translate as, “They will make him [ruler] in name only, / And they will be [in power?] again. / The two chief brahmins / Shall then divide [the kingdom?] between themselves.”
n.­3117
bdag nyid ngan pa’i rtsod rgyal gyis/ /byis pa’i gtso bo de gnyis pos/ /mi dge’i bshes gnyen la brten nas/ /srog chags mang po rab tu bsad/ D. The Tibetan translates as, “Naturally contentious, wicked kings, / Both of those child leaders / Will take unvirtuous spiritual advisors and / Kill many living beings.”
n.­3118
gang zhig sngon gyi rgyal pos bkur/ /dpa’ bas nga rgyal byed pa gang / /go Dar skye bo gnas pa dag /thams cad dag ni gsod par rtsom/ D. The exact meaning of this verse is uncertain. The Tibetan is also obscure but might translate as, “Someone will be honored by the former king / Who will act proud due to his valor / And begin killing all of / The people who live in Gauḍa.”
n.­3119
ston pa’i gzugs brnyan nyams dga’ ba/ /blo ngan gyis ni ’jig par ’gyur/ /chos kyi stegs ni mi nyung ba/ /rgyal ba rnams kyis sngon bstan pa/ /blo ngan dag gis bsreg ’gyur zhing / /mu stegs rnams ni gsod par dga’/ /de nas de ni khro dang chags/ /mi sdom log pa’i nga rgyal can/ D. The Tibetan for Skt. 53.651–652 translates as, “The fool will destroy / Beloved images of the Buddha. / The many bridges of Dharma / That the victors foretold / Will be burnt by fools, and / He will delight in killing tīrthikas. / Thus he will be a wrathful and lustful person / Who is disloyal and takes pride in wrongdoing.”
n.­3120
The king with the initial R is Rājya­vardhana.
n.­3121
rigs bdag nyid/ Tib. The Tibetan translates as, “knowledgeable.”
n.­3122
“This teaching,” i.e., the Dharma teachings.
n.­3123
ston pa’i bstan pa ’di la dad/ /zla ba zhes bya’i rgyal mchog des/ /gcer bu’i rigs gyur rgyal po ni/ /de yang rab tu bsad par gyur/ Y, J, K, C, U, H. The Skt. grammar of this verse seems to indicate that the “king of the Nagna caste” was the just-mentioned Soma (Śaśāṅka?). Soma is later described as a brahmin, and it is not clear what nagnajāti refers to (if Soma is even the referent!); possibly it is used here as a term of contempt. The Skt. yāti tavān has been emended to pātita eva (p is often confused with y in manuscripts). The translation proposed here is far from definitive. The Tibetan translates as, “He will have faith in this teacher’s teaching. / The supreme ruler by the name of Soma / Will kill / The king of the Nagna caste.” The “Nagna caste” could refer to naked (nagna) ascetics, or perhaps to Digambara Jains.
n.­3124
The new king with the initial H is Harṣa­vardhana.
n.­3125
bsod nams che ba’i grong mchog song / Tib. The Tibetan translation of Puṇḍra reflects the reading puṇya.
n.­3126
rgyal rigs chos la gnas nas ni/ /chos kyi don shes brtser ldan pas/ /de ni nga rgyal khro tshul gyis/ /srog chags mang po gsod byed cing / /sems can gnod pa byed pa dang / /chad pa byed la rab dka’ zhing / D. In the Tibetan the last six pādas appear in a different order and translate as, “He will maintain the duties of a kṣatriya and / Will understand the meaning of the Dharma and be merciful, // Then, out of pride and anger, / He will kill many living beings and / Delight in harming beings / And causing destruction.”
n.­3127
kla klo’i rgyal pos rab tu mchod/ D. The Tibetan translates as, “Honored by the mleccha king.”
n.­3128
This pāda seems to contain a figure of speech. The phrase rājyaharṣa (“joy of kingship”) consists of the short forms of the names of Rājya­vardhana and Harṣa­vardhana, i.e., the R-initialed and H-initialed kings, thus providing the basis for the other interpretation, namely that the task will be accomplished by Rājya­vardhana and Harṣa­vardhana.
n.­3129
The narrative of the following verses seems to indicate that the prophecy switches now back to Soma.
n.­3130
de yi las kyi mthu yis ni/ D. “Karma” is the Tibetan reading; the Skt., which appears to be corrupt, translates as, “Dharma.”
n.­3131
lha mi’i rgyal srid chen po thob/ D. The Tibetan translates as, “He will obtain a vast dominion over gods and humans.”
n.­3132
lo ni bcu dang bdun dag dang / Tib. The meaning of this verse is unclear, as it appears to be missing one pāda in both the Skt. and the Tibetan.
n.­3133
mi ma yin pas nyen pa yi/ Tib. The Tibetan translates as, “He will be afflicted by nonhuman beings,” reflecting the (hypermetrical) Sanskrit *amāṇuṣeṇaiva instead of the extant Skt. māṇuṣeṇaiva.
n.­3134
theg pa la ni chags med ’gyur/ Tib. The Skt. of the last two pādas is hypermetrical and corrupt, and the meaning is not completely clear. Of the three (sūtra) vehicles of the hearers, the pratyeka­buddhas, and the bodhisattvas, it is probably the last two that imply complete freedom from attachment. In the Tibetan, the last pāda translates as, “They do not have attachment to the vehicles.”
n.­3135
Skt. 53.680f om. Tib.
n.­3136
de thse thsogs kyi rgyal srid rgyud/ Tib. The Skt. term gaṇarājya (“popular rule”) suggests some form of a republic, or perhaps a king’s rule that enjoys wide popular support.
n.­3137
The unedited Skt. reading could suggest that “Mānava” is an epithet or another name of Soma.
n.­3138
zla ba brgyad dang zhag lnga dang / /phyed dang gnyis zhag ’das nas ’chi/ Tib. The Tibetan translates as, “For eight months and five days / And then die over the course of one and a half days.”
n.­3139
This and other kings from the same Nāga dynasty have already been mentioned in 53.­628 and the following verses.
n.­3140
de’i mthar rgyal po ’dug pa ni/ /klu yi rgyal po zhes bya ba/ /go DA’i yul gyi rgyal po ’byung/ Tib. Both the Tibetan and the Sanskrit are missing one pāda, but the Tibetan may provide the material missing in Skt. 53.683a, while the Skt. 53.683b may provide the material missing from the Tibetan translation of the verse. When we combine the two, we can reconstruct the following four-line verse: “The last king of that line / Will be a young boy of the vaiśya caste / Named Nāgarāja / Who will become the king of Gauḍa.”
n.­3141
This pāda is very obscure. The caste of the boy’s advisers could be brahmin (dvija)‍—if we emend the reading viśau to dvijau‍—or vaiśya (viś), and the dual ending suggests that there are two of them. The Tibetan seems to corroborate the former.
n.­3142
dang por dza ma’i rigs bram ze/ /kun nas rje’u rigs kyis bskor ba’i/ /klu zhes bya ba de yang ’byung / D. This verse appears to be reduced in the Tibetan to just three pādas that translate as, “At first the one called Nāga / Will be completely surrounded by / Brahmins (such as Jama) and vaiśyas.”
n.­3143
der ni lo ni lnga dang gcig /rgyal srid kun nas ’khrugs bzhin spyod/ /srog gcod mang po byas nas ni/ /de tshe srog la gnod par byed/ Tib. The Tibetan translates as, “Then, for six years / There will be unrest everywhere in the kingdom. / Many will lose their lives, / And the living will be traumatized.”
n.­3144
bud med gtso bo’i byis pa ni/ D. Jayaswal (Jayaswal 1934, p. 47) takes śiśu to be the name of a Vākāṭaka king. The Tibetan, which does not reflect this interpretation, translates as, “The child of the chief woman.”
n.­3145
yid ni skrag par gyur pa yis /shar phyogs yul mi nyams par gyur/ Tib. The Tibetan translates as, “They will be terrified, and as a result / The people of the east will be defeated.”
n.­3146
The king with the initial Bh has been identified by Jayaswal as Bhānugupta (Jayaswal 1934, p. 63).
n.­3147
de bu yi ge pra zhes bya/ D. In place of P, the Tib. has Pr.
n.­3148
rgyal rigs mchog tu skyes par bstan/ Tib. The Tibetan translates the Skt. agraṇī (“prominent”) as mchog tu skyed pa or “high born.”
n.­3149
legs par spyod pas byis par bcing/ D. The Tibetan translates as, “As a child, he will be imprisoned for his behavior.”
n.­3150
yi ge ha zhes rgyal chen ni/ D. The translation follows the Tibetan here. In the Skt., his initial is A, but since the king in question is probably Hūṇa (Toramana), H seems more plausible.
n.­3151
go DA’i skye bo zhes grags grong / /mu stegs zhes kyang rnam par grags/ /rgyal pos de ni rnam mnan nas/ /stobs chen de ni ’dug par gyur/ D. The Tibetan translates as, “The king named Tīrtha / Will attack the city / Named Gauḍajana, / And his great army will occupy the city.”
n.­3152
de tshe bu ni dbang yang bskur/ /byis pa khye’u phug ces pa/ Tib. The boy’s name is Soma (as indicated in the 53.­711 below), which means “moon,” so the boy has the name of a planet. Jayaswal identifies this boy as Mihira (mihira can refer to the sun or the moon). The Tibetan, however, reflects the Sanskrit *guha instead of the extant Skt. graha, which it takes to be the proper name Guha.
n.­3153
skye ba bye ba phrag dgur ni/ lha yi ’jig rten dag du gyur/ Tib. The Tibetan translates as, “He will spend ninety million / Lives in the god realms.”
n.­3154
“This king,” i.e., the king with the initial H, first mentioned in 53.­695 above, is identified by Jayaswal as Hūṇa (Toramana).
n.­3155
chabs ’og rgyal phran gyis bcom pa’i/ /rgyal thabs rnam ’jig ’byung bar ’gyur/ U; chags ’og rgyal phran gyis bcom pa’i/ /rgyal thabs rnam ’jig ’byung bar ’gyur/ D. Following the variant in U, the Tibetan translates as, “Conquered by a vassal kingdom, / The kingdom will be completely destroyed.”
n.­3156
rgyal po de ni gdon gyis ’dzin/ Tib. There is a play on words here as the phrase rājā graha­cihnitaḥ (“the king designated as a ‘planet’ ”) can also mean “the king showing the symptoms (cihnita) of possession (graha).” Possibly both these meaning are intended at the same time.
n.­3157
yi ge pra zhes rgyal rigs ni/ Tib. This kṣatriya, mentioned earlier in 53.­698, has been identified by Jayaswal as Prakaṭāditya (Jayaswal 1934, p. 65). In the Tibetan, his initial is given as Pr.
n.­3158
yi ge ha yis yongs su mchod/ D. In the Skt., the initial is A. The Tibetan reading H could be correct, though, if Jayaswal is right in identifying this king as Hūṇa (Toramana).
n.­3159
sngon gyi las kyis yongs bskul nas/ /rgyal rigs rgyal por ’byung bar ’gyur/ /de nyid las byas byed bcug dang / /rjes su yang ni yi rang byas/ D. The Tibetan translates as, “Propelled by karma from a previous life, / That kṣatriya will become king. / That will make him enact his previous karma, / And he will be pleased.”
n.­3160
“Kanaka” probably refers to Kanakamuni, one of the past tathāgatas.
n.­3161
skyon bral bdag nyid grol ba dang / Tib. Instead of yuktātmā (“wholly engaged/focused”), the Tibetan seems to reflect the Sanskrit *muktātmā (“liberated”).
n.­3162
der gnas rnams la yang dag dgongs/ Tib. The Tibetan translates as, “He surveyed the entire area,” which is also possible.
n.­3163
byis pa’i spyi bor lag byugs nas/ D. The meaning of the Skt. mūrdhni-m-āsṛjya is unclear. It could perhaps have a figurative meaning of “placing at the head,” i.e., “allowing to be a leader.” The Tibetan translates as, “He rubbed the boy’s head with his hand.”
n.­3164
thong shig D. In place of “Let us go,” the Tibetan translates as, “Let us look.”
n.­3165
skye bo’i mchog gyur phan ’dod pa/ /de yi lhung bzed blangs nas ni/ D. The translation proposed here presumes that the Skt. agrajite is a shortened form of agrajitendriye. The Tibetan translates as, “That exemplary man who wanted to be helpful / Took his alms bowl and…”
n.­3166
gtsug lag khang song zas la spyad/ D. “Went back to his monastery” has been supplied from the Tibetan (Skt.: lacunae).
n.­3167
mu stegs rnams la rab dad nas/ /bstan pa la ni de mi mchod/ D. The Tibetan has two additional pādas at this point that translate as, “He was devoted to the heretics and / Did not worship the teachings.”
n.­3168
“Bald head” is a derogatory term describing a Buddhist monk.
n.­3169
byis pa de yi sems can la/ /de lta bu yi zhe sdang skyes/ /ston pas nye bar bsngags pa yi/ /chos kyi zam pa grags pa dang / /sa steng lha khang mchod rten mchog/ /mu stegs rnams kyis de dag bshig/ /tshong dpon mchog gi bu de la/ /kun nas ’khrug pa’i sems kyang byas/ D. The Tibetan corresponding to Skt. 53.737–738 translates as, “This made the being / Who was that young boy angry as well, / And the famous Bridge of the Dharma / That the teacher had praised / And the earthly monasteries and supreme caityas / Were destroyed by the tīrthikas. / The senior merchant’s son / Was thoroughly disturbed by this.”
n.­3170
gnyis pa’i byis pa gang yin de/ /zla ba zhes bya’i rgyal po yin/ /rnam smin de yis mi ’dod pa/ /yun ring sdug bsngal rjes su myong / D. The Tibetan translates as, “The one who was the second child / Was the king Soma. / He will experience undesirable suffering / For a long time due to the maturation [of his karma].”
n.­3171
de tshe de tshe de dang der/ Tib. This pāda has been supplied from the Tibetan (Skt.: lacunae).
n.­3172
tha ma’i skye ba thob pa na/ Tib. The Tibetan translates as, “In his final human birth.”
n.­3173
This king is the king mentioned earlier with the initial P, identified by Jayaswal as Prakaṭāditya.
n.­3174
rgyal po de yi bstan pa nyams/ Tib. This pāda is problematic. The Skt. reading nagnasandhi (“naked joint”) has been tentatively emended to bhagnasandhi (“broken joint”). The Tibetan translates as, “The teaching that king possessed will fade away.”
n.­3175
rnam par smin pa’i las de yis/ /byis pa rgyal po’i dbang phyug byed/ /med par rgyal po byed par ’gyur/ /yod pa rab tu ’jig par ’gro/ D. The Tibetan translates as, “Due to the maturation of that karma, / The boy will be made king / When he lacks a king’s power to rule, / And what he has will be brought to ruin.”
n.­3176
blo grol Y; blo gros D.
n.­3177
The P-initialed king is first mentioned in verse 53.­693 above.
n.­3178
Another name of Vārāṇasī.
n.­3179
The Skt. of the first two pādas is clearly corrupt and the meaning unclear. The name Pañcakesarī (“Five Lions”) seems to correspond to the city in Orissa of the same name, where a dynasty called Siṃha (“Lion”) ruled.
n.­3180
de ni seng ge lnga zhes bya/ /pham nas rgyal pos gzhan yang pham/ Tib. The first three pādas correspond to two pādas in the Tibetan that translate as, “After the ones called the Five Lions / Are defeated, the other kings will also be defeated.”
n.­3181
53.757–759 are translated from the Tibetan, as they are omitted in the Skt.
n.­3182
It is unclear who is being referred to by “he,” whether Deva or the P-initialed kṣatriya king, but it is likely to be the latter, as he is mentioned again in verse 53.­768 below.
n.­3183
Again, it is unclear whether this kṣatriya king is the P-initialed king first mentioned in verse 53.­693 above, or a new king called “Born Prosperous” (Abhivardhamāna­janma). The Tibetan (from where this and the previous two verses have been supplied) seems to take abhivardhamāna­janma as the name of a new king. However, the narrative in this section of the prophecy seems to indicate that “born prosperous” is just an epithet of the P-initialed kṣatriya king, whose section began at verse 53.­693 above and will end with verse 53.­768 below; this also is the understanding of Jayaswal (Jayaswal 1934, p. 66).
n.­3184
Abhivardha­māna­janma literally means “one whose birth/life is of increasing prosperity.”
n.­3185
It is unclear what the two numbers seven refer to‍—possibly months and days respectively.
n.­3186
rdzu ’phrul chen po klu yi rgyal/ /blo ldan dud ’gro’i nang du gnas/ Tib. The Tibetan translates as, “He will be born in the animal realm / As a wise and powerful nāga king.”
n.­3187
Skt. 53.763–764 om. Tib.
n.­3188
tshong pa sngags ni grub pa ste/ /ji ltar ’dod pa’i blo byed cing / /de tshe rig pa’i rgyal po dang / /de tshe bde ’gro dag tu gyur/ D. The Tibetan translates as, “The merchant will be a master of mantra. / He will accomplish whatever his mind desires and / Then become a king of the vidyās. / Then he will be in the higher realms.”
n.­3189
Each of the three epithets used here, jina (“victor”), sugata, and cakravartin, imply the highest realization of a buddha.
n.­3190
de yi tshe na ’khor los gyur/ /sna tshogs rtog ces rgyal por ’gyur/ /de bzhin du ni blo ldan de/ /de tshe rig ’dzin chos kyang ’chad/ D. The Tibetan translates as, “Then he will become a cakravartin / King named Citraketu, / And that wise one will / Then teach the vidyādhara dharma.”
n.­3191
It is unclear what the two numbers refer to, but possibly months and days.
n.­3192
This half-stanza, about him progressing toward awakening, is somewhat at odds with the epithets used earlier‍—jina, sugata, and cakravartin‍—that suggest that he had already attained the highest accomplishment.
n.­3193
de yang lo ni gsum dag tu/ /rgyal po’i dbang phyug byas nas ni/ / Tib. Before this pāda, the Tibetan adds another two pādas that translate as, “Moreover, after carrying out the / Sovereign duties of a king for three years.”
n.­3194
The Tibetan includes the material in Skt. 53.769d but omits the material in Skt. 53.769c. It then omits the material in Skt. 769ef–53.771.
n.­3195
The Skt. anuja can mean “younger brother,” as well as younger relative or person.
n.­3196
The phrase rājya­vardhana (“[one who brings] prosperity to the kingdom”) is taken by Jayaswal to be a proper name (Jayaswal 1934, p. 66).
n.­3197
de yi nu bo yig pa zhes/ /brtul zhugs can du rnam par gnas/ /lo ni gsum dang gcig dag tu/ /rgyal srid yongs su ’phel bar byas/ Tib. The Tibetan translates as, “His younger brother with the initial P / Will be consecrated as a vow observer. / Over a period of four years / He will make the kingdom prosperous.”
n.­3198
This passage, including the preceding verse, is rather unclear. “Both of them” possibly means the V-initialed king and his supervisor. Jayaswal, however, interprets this passage differently, namely that “both of them” refers to the V-initialed king, whom he identifies as Vajra, and his successor Rājya­vardhana (Jayaswal 1934, p. 66).
n.­3199
de ma thag tu ’khru bas btab/ /’di dag gnyis ga ’chi bar gyur/ D. The Tibetan translates as, “Shortly after that they will / Contract dysentery and both die.”
n.­3200
“His” seems to refer to the king with the initial V.
n.­3201
de’i yang nu bo yig pa zhes/ Tib. In the Tibetan his initial is P.
n.­3202
This king, with the initial Dh, has been identified by Jayaswal as the ruler of Magadha, Dharasena IV (Jayaswal 1934, p. 66).
n.­3203
de’i yang nu bo rgyal po ni/ Tib. The word “brother” has been supplied from the Tibetan. The Skt. kanyasa suggests either the youngest brother or the youngest son. Jayaswal, however, identifies this king, despite his initial V, as the Magadhan ruler Dhruvasena III. Jayaswal interprets the term kanyasa (“youngest”) as the “youngest uncle,” based on his identification of this king as the youngest of the grand uncles of Dharasena IV (Jayaswal 1934, p. 67).
n.­3204
yi ge dza zhes rnam par bsgrags/ D. In the Tibetan his initial is given as J.
n.­3205
rta dang shing rta glang po dmag /kun nas gru dang theg pa yis/ D. The Tibetan translates as, “With horses, chariots, war elephants, / Boats, and vehicles in every direction.”
n.­3206
de tshe sngon gyi rgyal po de’i/ /bram ze de bzhin shA ga rigs skye/ D. The Tibetan translates as, “Then a previous king / Will take birth as a brahmin in a Śāka family.” All of the Tibetan witnesses contain some rendering of the Sanskrit *Śāka instead of the extant Skt. Śākya. They also all indicate that these lines describe a brahmin who is the companion of the kṣatriya king who is the subject of this prophecy. Brahmins, kṣatriyas, and vaiśyas are all technically considered to be “twice-born” or dvija, though brahmins tend to be most closely associated with this title.
n.­3207
de tshe dus kyi tha ma la/ /de nyid ’di yi grogs nyid ’gyur/ D. The Tibetan translates as, “At that time, during the debased eon, / He will be this one’s friend.” In the Tibetan the extant Skt. sukhāyatām (sukhāyatam?) is translated as “friend,” possibly reflecting the Sanskrit *sahāyatām.
n.­3208
u DI ya na rgyal po che/ D. In place of Gauḍa, the Tibetan translates as, Uḍīyana.
n.­3209
u DI yan gyi grong mchog la/ /grong khyer yi ge pa zhes bya/ D. The Tibetan translates as, “In the capital city of Uḍīyana, / A city that begins with the initial P.” Jayaswal suggests that this city could be Vāruṇikā, which corresponds to the modern Deo Barnark in Bihar.
n.­3210
der ni de tshe brgyad dag gi/ /gtsug lag khang yang byed par ’gyur/ D. The Tibetan translates as, “He will construct / Eight monasteries there.”
n.­3211
This king has been identified by Jayaswal as Yaśovarman of the early eighth century.
n.­3212
The “P dynasty” seems to be the Gupta dynasty that begins with King Śrī (Jayaswal 1934, p. 68).
n.­3213
des ni bran tshogs rnams bsad nas/ /rang dbang du ni yongs su gyur/ D. The Tibetan translates as, “He will kill the assemblies of ministers, / And then rule on his own.”
n.­3214
de yi spun zla gnyis pa ni/ Tib. The Tibetan translates as, “His second brother.”
n.­3215
The person with the initial R has been identified by Jayaswal as the Gupta emperor Viṣṇugupta Candrāditya, earlier in the text referred to as Candra (Jayaswal 1934, p. 71).
n.­3216
de nas gzhan yang sa bdag ni/ /de tshe rgyal po bzang po byung / Tib. The meaning of this pāda is unclear. The Skt. śvāda (“dog eater”), if this reading is correct, implies someone of a degraded social status. In place of “dog eater,” the Tibetan reads bzang po, which cannot be a translation of śvāda, as it means “good,” “kind,” etc.
n.­3217
gdengs ka che ldan mgyogs par ’gro/ Tib. The Skt. mahābhogin can mean “having a great hood” or “rich in comforts/opulent.” The Tibetan translation reflects the former.
n.­3218
There is a play on words here in the Skt., as sphuṭāṭopin can be translated as both “possessing an expanded hood” and “puffed up with pride.”
n.­3219
mchog tu ’jigs rungs lus ldan zhing / /de tshe sgra ni drag par sgrogs/ D. The Tibetan translates as, “He will have an extremely frightening body / And will utter a fierce roar.”
n.­3220
de la lor ni mi ’dod pa/ D. In the Tibetan the Skt. naiṣṭhika (“inevitable [result]”) is translated as “undesirable [result],” probably being read as na-iṣṭika.
n.­3221
sa srung ’jig rten ’phel byed pa/ /’jig rten kun gyis shes pa ste/ /lus can shar phyogs gnas pa yin/ Tib. The Tibetan condenses this material into three pādas that translate as, “These kings who will bring prosperity to the world / And be known throughout the entire world / Will rule over the eastern people.”
n.­3222
rgyal po yi ge pa zhes pa’i/ /rgyud rnams rgyud du skyes pa gzhan/ /rgyal rigs dpa’ bo rnam par gnon/ /de bzhin rgya mtsho gsum gyi bdag D. The Tibetan translates as, “Another king will be born in that royal line / Who bears the first initial P. / He will overcome a kṣatriya hero / And likewise [become] lord of the three oceans.”
n.­3223
This seems to be about the eight states where one has the freedom to practice the Dharma, and the eight states without this freedom.
n.­3224
Jayaswal has identified this king as Kumāragupta III, the late Gupta emperor of the Gauḍa dynasty.
n.­3225
The Gopālas are the dynasty better known under the name of Pāla.
n.­3226
de bzhin ’od ma’i tshal chen dang / Tib. In place of the “grove of Mahābodhi,” the Tibetan reflects the Sanskrit *veṇuvana, which translates as the “Bamboo Grove.”
n.­3227
snying po med pa’i ’bab chu mchog/ Tib. This description of this river in the Skt. is somewhat of a mystery. The Tibetan translates as, “The supreme river Phalgu.” Phalgu is another name for the Nairañjana.
n.­3228
Both Tāra and Tārā mean “savior,” the first being masculine and the other feminine.
n.­3229
sa bcu thob pa’i bdag po ni/ /gang yang byang chub sems de yang / /sems can rnams ni ’dul byed pa/ /zla ba zhes ni rnam par sgrags/ /rig pa’i rgyal mo rdzu ’phrul che/ /de ni sgrol ma zhes kyang bstan/ /bud med gzugs ’chang lha mo ni/ /’gro ba kun tu rnam par rgyu/ /snying rjes brlan pa’i sems kyis ni/ /sems can rnams la phan don du/ /mi mjed ’jig rten khams gnas nas/ /bud med ming gis ’jug par byed/ /sa bcu la ni rab gnas thob/ /byang chub sems dpa’ rdzu ’phrul che/ D. The Tibetan appears to repeat the material in Skt. 53.816cd, leading it to render the content in Skt. 53.814–816 in fourteen lines instead of twelve. The Tibetan translates as, “A lord who has attained the tenth level, / The bodhisattva who / Tames all beings / Known as Candra // Is also called Tārā, / The very powerful vidyārājñī. / Bearing the form of a woman, the goddess / Wanders all the realms of rebirth. // His mind flowing with compassion, / He remains in the Saha world / And exists nominally as a woman / In order to benefit beings. // He has attained mastery over on tenth level / And is a great powerful bodhisattva.”
n.­3230
longs spyod dbang phyug ’phel byed pas/ /’di ni lha mo bsgrub par bya/ /byang chub tshogs kyi ched du ni/ /skyed pa nyid nas brtsam par bya/ Tib. The last pāda is missing in the Skt., and the phrase “Merit and wisdom” supplied here is a conjecture. The Tibetan translates as, “This goddess should be accomplished / In order to increase wealth and power. / For the accumulation of awakening, / One should begin following the generation.” The final two pādas are obscure in the Tibetan as well as the Skt., but they seem to be indicating a bifurcation of rituals to Tārā along the lines of the accumulation of worldly wealth and power and the accumulation of the various factors that lead to awakening. The final pāda in the Tibetan, which is missing in the Skt., might refer to accomplishing the deity Tārā following the generation (skyed nyid nas) of bodhicitta, which would ground the practice in a more soteriological approach.
n.­3231
Her being present in the eastern region could also be an allusion to her position in the maṇḍala, where the eastern quarter would likely be occupied by White Tārā.
n.­3232
re ba thams cad dga’ rgyas phyir/ Tib. The Tibetan translates as, “To increase happiness and fulfill all hopes.”
n.­3233
bdag nyid rnam pa stong dang ni/ Tib. “Five hundred” could be an allusion to the fact that Tārā manifests in seven, eight, twenty-one, or five hundred forms. In place of “five hundred,” the Tibetan has “one thousand.”
n.­3234
de bzhin du yang ’grub par ’gyur/ Tib. “Also” reflects the Tibetan reading. The Skt. has “at that time.”
n.­3235
dbus kyi yul du de bzhin sngags/ Tib. In place of “ministers” (mantrī, sngags pa), the Tibetan reflects the Sanskrit *mantra (sngags).
n.­3236
Skt. 53.830ab om. Tib.
n.­3237
dang po’i yi ge sha dang na/ /dang po’i yi ge par yang bstan/ /dang po’i yi ge ba dang e/ /dang po’i yi ge ar yang bstan/ /dang po’i yi ge har bstan te/ /dang po’i yi ge par yang sgrags/ D. The form and content of this list from Skt. 53.829–830 differs in the Tibetan and translates as, “Those who are known by the first initial Ś and N, / One known by the first initial P, / Those with the first initial V and E, / One known by the first initial A, / One known by the first initial H, / And again one with the first initial P.”
n.­3238
zla ba’i rigs/ Tib. “Lunar dynasty” is the Tibetan translation of somacihnitaḥ (“marked by the moon”).
n.­3239
These three initials are given in the Tib. as J, V, and Dh.
n.­3240
dang po’i yi ge dza dang ba/ /dang yig d+ha ni zla ba’i rigs/ /yi ge ha nyid rnam bsgrags dang / /de bzhin yang ni dang po’i a/ D. The Tibetan translates as, “The lunar dynasty with the first initial / J, B, and the initial Dh, / One known by the initial H, / And again the first initial A.”
n.­3241
dang po’i yi ge sa la yang / /bud med rigs min ’jig rten sdang / /dang po’i yi ge a dang ma/ /’jig rten rnams la mthu dang ldan/ Tib. This verse also differs slightly in the Tibetan and translates as, “Those with the first initials S and L / Who will not marry and will anger the people, / And those with the first initial A and M / Who will have power over the entire world.” The Tibetan phrase bud med rigs min that is translated here as “who will not marry” (lit. “not joined/endowed with a woman”) reflects the Sanskrit *srtyayuktāḥ in place of the extant Skt. stryākhyayā.
n.­3242
de dag bar ma bzang po las/ /khyad par ring dang thung ba yin/ D. It is not clear what the words ucca (“high”) and nīca (“low”) in the Skt. refer to, whether their lifespan (as the context seems to indicate), or their physical height, or perhaps their high and low morals. The Tibetan translates as, “Based on whether they are middling or best, / [Their] particular [lifespan] will be short or long.”
n.­3243
The “middle” kings are missing from the enumerations below.
n.­3244
dang po’i gtso bo chen po ni/ /rna can rgyal por rab tu bsgrags/ D. The form vṛtsudhāna could be corrupt. Jayaswal takes this to be the name of a king, Vṛtasudhāna. The Tibetan translates as, “The first great leader / Will be known as Karṇarāja.” Here the Tibetan reflects the Sanskrit *Karṇarāja instead of the extant Skt. *Karmarāja.
n.­3245
Jayaswal interprets the phrase subhūtir bhūtiḥ as a single name, Subhūtibhūti. This could also be two names, Subhūti and Bhūti, or perhaps “the wealthy (subhūti) Bhūti.”
n.­3246
legs byin Tib. In place of the extant Skt. Sudaha, the Tibetan reflects the Sanskrit *Sudatta.
n.­3247
Skt. 53.839 om. Tib.
n.­3248
This half-stanza is very unclear. The second of the two initials (Th) has been supplied from the Tibetan, as the Skt. just translates as, “of the two letters V.” It is not clear what these letters refer to. Also, the names Subhū and Mṛga could be a single name, but Jayaswal takes them to be two names. It is also uncertain whether this verse is about the future or the past‍—the remainder of the verse seems to indicate that the narrative has now reverted to the time prior to the birth of the Buddha Śākyamuni.
n.­3249
tha mar legs ’byor gzhon nu dang / /yi ge ba dang tha gnyis ni/ /yangs pa can du yang dag byung / /gang du thub pa de skyes pa/ ser skya zhes bya’i grong mchog tu/ D. The Tibetan translates as, “The last were prince Subhūti, and / The two with the initials V and Th / Who were in Vaiśālī. / In the place where the Sage was born, / The capital city of Kapilavastu…” Here the Tibetan renders the material in Skt. 53.840 in six verses instead of four.
n.­3250
tha mar zas btsang shA ga rigs kyi/ /nyi ma bu ram rigs skyed pa/ /tha mar zas gtsang rnam bsgrags pa/ /shAkya shaAkya’i rnam ’phel byed/ D. The Tibetan translates as, “Śuddho[dana], the last of the Śākya clan, / Was born into the Solar lineage. / Śuddho[dana] is known as the last / Śākya who brought prosperity to the Śākya people.”
n.­3251
sems can brtson ’grus chung bar ni/ /’jig rten skyed mchog bstan pa yin/ D. The Tibetan translates as, “The preeminent being taught / Beings with little discipline.”
n.­3252
References to the mantras “residing” in Madhyadeśa (or anywhere) reflect the underlying notion that the mantra and the deity are one and the same.
n.­3253
rnam pa sna tshogs rtags dang ni/ /rnam pa sna tshogs rgyud dag dang / /rnam pa sna tshogs sbyor bar ldan/ /lus can rnam pa sna tshogs ’grub/ D. The Tibetan translates as, “The various types of signs / And the various types of tantras / With their various applications / Are effective for various types of beings.”
n.­3254
The “three times” possibly refers to the three times of the day (or night) that are said to be most suitable for performing rites.
n.­3255
rnam pa bzhi ru mtshon pa yi/ /gling dag de bzhin kun tu yang / D. It is unclear if the four groups of islands are meant, or perhaps the four continents with their different four characteristics (caturdhā pari­cihnitaiḥ). The Tibetan reflects the second option.
n.­3256
“With reference to kings” might imply a double meaning that these mantras can be used by the kings and that they also can be used to target the kings, e.g., to remove a bad king or promote a good one.
n.­3257
rdzu ’phrul rtse dang rnam ’phrul dang / /’dir ni dus kyi spyod pa’ang bstan/ /sngags kyi bdag nyid sems can gyi/ /’gro ba skye gnas rgyal po’i ming / D. The Skt. syntax of this verse is not very clear, and the Tibetan doesn’t make it any clearer. The Tibetan translates as, “The magical play and emanation as well as / The practices according to time were taught here, / As was the great mantra being, beings’ / Types of rebirth, and the names of kings.”
n.­3258
The structure of this section is confusing, with the content and order of the stanzas possibly corrupt. Those that are prophesied next are not kings, but rather politically active “ascetics.” Further on in the prophecy come the “kings,” but, apart from the four great kings who are traditionally referred to as such, they are rather lords of the different classes of beings.
n.­3259
’jig rten mig gcig gyur pa yi/ /tub pa’i mchog ni med pa na/ D. The material corresponding to Skt. 53.856ab appears here in the Tibetan translation and translates as, “When the Sage who is the lone / Eye of the world is no more.”
n.­3260
rtag tu sngags smra la dad pas/ /bstan pa’i don ni byed par ’gyur/ /de dag gzhon nu bshad par bya/ /rtse gcig yid kyis mnyan par gyis/ D. The material corresponding to Skt. 53.855cd appears at the beginning of this verse in the Tibetan translation, which translates as, “Beings will carry out the goal of the teachings / By devoting themselves to the constant recitation of mantras. / I will teach them, divine youth, / So listen with single-pointed focus.”
n.­3261
yi ge ma zhes gzhon nu zhes/ Tib. In place of “one with the initial Ku,” the Tibetan translates as, “Kumāra,” reflecting the Sanskrit *kumāra instead of the extant Skt. kukāra.
n.­3262
Jayaswal identifies him, rightly or wrongly, with Nāgārjuna (Jayaswal 1934, p. 75).
n.­3263
Skt. 53.861ab om. Tib.
n.­3264
Jayaswal identifies this ascetic, rightly or wrongly, with Aśvaghoṣa (Jayaswal 1934, p. 75).
n.­3265
The Skt. further describes him as passionate (rāgin), which somehow doesn’t agree with his being an ascetic, at least not in the tantra system espoused in the MMK.
n.­3266
The Skt. word for “another,” apara, is taken by Jayaswal to be a proper name, a renunciant by the name of Apara.
n.­3267
sing ga la yi grong na gnas/ D. Reading the Skt. saihnikā as saiṃhikā. The “city of lions” refers to Siṃhala.
n.­3268
yi ge da dang Tib. The Tibetan has D instead of V.
n.­3269
byed par ’gyur bar the tshom med/ /mtshon gyis lus zhig mtho ris ’gro/ D. This line has been translated from the Tibetan. The Skt. seems to translate as, “one who strayed from the path of the Teacher.”
n.­3270
It is unclear whether it is “Suṣeṇa” or “Sena” that is meant to be the proper name.
n.­3271
de nas yi ge sa dang ka /dang po dag tu brjod pa dang / /de bzhin yi ge ra dang g+ha/ /dang po dag tu rab brjod dang / dang por yi ge ba dang ni/ /legs byin legs de sde zhes bstan/ /sbyin byed byin par byed pa nyid/ /gzhan gyi grub mtha’ sun byed pa/ D. The Tibetan that corresponds to Skt. 53.870cd–871 differs in its content, renders this material in eight verses instead of six, and includes one verse with additional content. The Tibetan translates as, “Then there will be the ones known / By the first initials S and K, and / Likewise the ones known / By the first initials R and Gh, / The ones with the first initials V and *Ni, / Sudatta and **Suṣeṇa who is known as Sena, / And Dattaka and Dāyaka / Who will refute the doctrinal systems of others.”
*This ni is assumed to represent the first initial of a name and not the usual nominative particle, following the pattern already established in this section of verses. It is also quite possible that this is a scribal error for na that has been mistakenly rendered to look like a nominative particle ni in the Tibetan.
** The Tibetan translation of this line is problematic and does not resolve the issue with the Skt. rendering of this line mentioned above.
n.­3272
yi ge ba zhes sdom brtson bsgrags/ D. The Tibetan has V instead of C.
n.­3273
dang por yi ge ba grags dang / D. The Tibetan translates as, “The one whose name has the first syllable V.”
n.­3274
“Direct application” is here a translation of the Skt. abhiyoga. In the context of applying (yoga) the mantras, the prefix abhi possibly implies that the mantras target specific beings, human or otherwise.
n.­3275
grags pa ’dzin par shes par bya/ Tib. The translation of the last pāda may be a little problematic. The Skt. kīrtikarāḥ seems to imply that they confer fame on others. The Tibetan translates as, “They will be known as famous supports.” The translation “famous supports” is a rendering of the Tibetan grags pa ’dzin pa, which reflects the Sanskrit *kīrtidharāḥ instead of the extant Skt. kīrtikarāḥ.
n.­3276
The six-syllable mantra is probably oṁ vākyeda namaḥ, the main heart mantra of Mañjuśrī.
n.­3277
gang phyir dang po gtso bo’i tshig /sems can rnams la phan ’dod pas/ /gzon nus yongs su gsungs gyur pa/ /yi ge drug pa’i sngags kyang zlos/ /cho ga rab ’byam ’di dag las/ /des ni de phan de la bsten/ D. The Tibetan material corresponding to Skt. 53.879cd–880 differs somewhat and translates as, “Which is why one should recite the six-syllable mantra, / The premier and highest verbal utterance / That the divine youth taught / Out of a desire to help beings. / From among these extensive ritual manuals, / He *taught that to benefit them.” The translation “taught” follows the variant bstan in Y, K, N and H. The Tibetan for this particular line is obscure.
n.­3278
grags ldan dge ba de las gzhan/ D. The Tibetan translates as, “And the famous Śubha after that.”
n.­3279
khyab ’jug Tib. The Tibetan renders the Sanskrit Mādhava using the generic Tibetan translation for the name Viṣṇu.
n.­3280
dregs bral dang / D; dreg bral dang / Y, J, K, C. The Tibetan translation might reflect the Sanskrit *gatamadaḥ (which is unmetrical) instead of the extant Skt. namas tadā.
n.­3281
de bzhin ka shir skyes pa gzhan/ D. The Tibetan translates as, “[And] likewise other citizens of Kāśī,” reflecting the Sanskrit *kāśījātās instead of the extant Skt. śakajātās. In the last two verses, it is difficult to tell which of these terms are proper names and which are merely epithets.
n.­3282
Jayaswal identifies this brahmin as Viṣṇugupta (Jayaswal 1934, p. 76).
n.­3283
Another name of Pāṭaliputra, the ancient capital of Magadha.
n.­3284
As the next verse makes clear, Krodha (also called Mahākrodha, Krodharāja, etc.) refers here to Yamāntaka.
n.­3285
bram ze yi ge dang po a/ D. Jayaswal tentatively identifies this brahmin as Subandhu (Jayaswal 1934, p. 76). The Tibetan gives the initial of this brahmin not as S, but as A.
n.­3286
chos don dge ba ldan bdag nyid/ Tib. Because of the meter, the Skt. mantrārtha° should probably be emended to the standard phrase, mantra­tantrārtha°. Instead of mantrārtha° (literally, the “business” of the mantras), the Tibetan reflects the Sanskrit *dharmārtha° (“Dharma and wealth”).
n.­3287
bden par smra zhing dbang po thul/ D. The last pāda has been supplied from the Tibetan. (Skt.: lacunae).
n.­3288
de nas mthar ni dang yig sha/ Tib. The Skt. includes the word ante (“at the end”) in this pāda, but it is unclear what it refers to, though possibly that this brahmin’s name will begin and end with Ś.
n.­3289
rig pa rjes bzung ma rungs dang / D. The Tibetan translates as, “[He will enthrall] the benevolent and wicked vidyās,” which reflects the Sanskrit *vidyānugraha­duṣṭāṃ instead of the extant Skt. vetāḍagraha­duṣṭāṃ.
n.­3290
rnam pa sna tshogs sha za dang / Tib. The Tibetan translates as, “And the various piśācas.”
n.­3291
dang po’i yi ge na zhes pa/. The Tibetan translates as, “With the first initial N.”
n.­3292
dang yig b+ha ni nor gyi spyan/ /rgyal po rnams ni sngags mchod byed/ D. The Tib. resolves the syntax of this half-stanza differently and translates as, “There will be a treasurer with the initial Bh / Who will perform the offering and mantra for kings.”
n.­3293
thog ma bar mthar gtso bo ste/ D. It is unclear what the “beginning, middle, and end” refers to.
n.­3294
rang byung sangs rgyas chos kyi rgyal/ D. It is unclear who is here meant by “Dharma king.” It could be the Buddha Śākyamuni, but also Yama or other deities. The Skt. svayambuddha (“self-realized”) suggests Buddha Śākyamuni. The Tibetan seems to confirm this and reflects the Sanskrit *svayambhū­buddha.
n.­3295
The “king of the yakṣas” is Kubera.
n.­3296
nges pa’i tsher ni Y, K; nges pa’i tshar ni N; nges pa’i tshig ni D.
n.­3297
As the singular number alternates in this verse with the plural, it is difficult to tell if this is about the classes of gods, or the chief deity (of the same name) presiding over each of the respective realms.
n.­3298
The Tib. cuts off here (F.327.a.7) and picks up again in the next chapter at 54.­3. There is no chapter break in the Tibetan text. Possibly the Tibetan translators omitted this section because of the corruptions in the text and dead ends in the content structure.
n.­3299
The Skt. actually reads vidyācitraketu, which is hypermetrical and unlikely to be a name. Citraketu, the king of vidyādharas, was also mentioned in verse 53.­765 above.
n.­3300
The exact meaning of the Skt. tathāhetau (“for the same/similar reason”) is unclear. It could have something to do with the etymology of the names Citraketu and Vemacitri, both of which include the element citra.
n.­3301
“Days” are meant here as the personified astrological entities.
n.­3302
The Skt. of this verse has been heavily emended to make some sense and the translation should be regarded as tentative.
n.­3303
This verse, again, is very unclear and the meaning has been half guessed.
n.­3304
The text includes, between the last two pādas, the phrase m-urvyām (“on earth”), which spoils the meter and doesn’t fit the context very well. Therefore, it has been omitted in the translation here.
n.­3305
Śākyamuni is using here the plural number referring to himself, or perhaps he includes in the statement also Mañjuśrī and Vajrapāṇi who likewise contributed to the discourse presented in the MMK.
n.­3306
“How should I remember them?” means “What should I remember them as?” The direct answer to this question is three verses below, in the very last sentence of this chapter, “You … should … remember [them] as.”
n.­3307
“And so forth…” is an instruction telling what Mañjuśrī’s question should include if quoted in full. The text, however, is unclear, and the two sentences in prose included here seem a bit out of place and possibly don’t belong here.
n.­3308
The Mahā­parinirvāṇa Sūtra is largely in the form of a dialogue between the Buddha and Mañjuśrī, in the course of which the sūtra and its teachings are entrusted to Mañjuśrī.
n.­3309
This and the next two verses, up to the end of this chapter, are probably part of the Buddha’s reply to Mañjuśrī’s question, as Mañjuśrī is addressed in the very last sentence (53.­923ef) in the second person. The entirety of chapter 54 could also be regarded as part of the Buddha’s reply.
n.­3310
There is no chapter break at this point in the Tibetan text.
n.­3311
’jam dpal de bas na/ de ltar phyi ma’i tshe phyi ma’i dus su rigs kyi bu’am/ rigs kyi bu mo gang la las de bzhin gshegs pa rnams kyi chos kyi mdzod ’di glegs bam du chud par byas te/ ’dri bar ’gyur/ klog par ’gyur/ kha ton du byed par ’gyur ba’am glegs bam du byas te ’chang bar ’gyur/ gus par byas te yid la byed par ’gyur/ gos rnam pa sna tshogs dang / phye ma dang / gdugs dang / rgyal mtshan dang / ba dan dang / dril bu dang / rol mo dang / phreng ba dang / byug pa dang / spos dang / dri dang / dri zhim po dag gis mchod par byed par ’gyur/ ri mor byed par ’gyur/ yang dag par ’dzin par byed par ’gyur/ yid rtse gcig pa’i sems kyis chos byed par ’gyur ba de la ni/ phan yon bcu po ’di dag tu ’gyur te/ bcu gang zhe na/ D. The entire section started from Skt. 53.905c up to the beginning of this paragraph is missing from the Tibetan text. The Tibetan translation corresponding to Skt. 54.3 also differs somewhat and translates as, “Since that is the case, Mañjuśrī, at a later time in the future, the activities for any son or daughter of the lineage who has written this treasury of the Dharma of the tathāgatas down in a book; who copies it; reads it; chants it; makes it into a volume and then wears it; who reveres it and is focused on it; who worships it with various types of cloth, powders, parasols, victory banners, flags, bells, music, garlands, ointments, incense, perfumes, and sweet smells; who illustrates it; who upholds it perfectly; and who enacts its qualities with a singular focus will incur the following ten advantages.”
n.­3312
der ’di pha rol gyi dmag tshogs kyi ’jigs pa ’byung bar mi ’gyur/ char ’bab pa mi mkhas pa dang gza’ dang ’ching ba chen po’i ’tshe ba ’byung bar mi ’gyur/ mi ma yin pa’i ’jigs pa’am/ der ’di la mi’i ’jigs pa ’byung bar mi ’gyur/ phyir rgol ba thams cad kyi ’jigs pa’am/ der ’di la nas kyi ’jigs pa ’byung bar mi ’gyur ro/ /dus ma yin par ’chi ba’i ’jigs pa’am/ der ’di la dus ma yin pa’i char gyi ’jigs pa ’byung bar mi ’gyur ro/ /char ches pa’i ’jigs pa’am/ der ’di la rlung chen po’i dkyil ’khor gyi ’jigs pa ’byung bar mi ’gyur ro/ /sha za thams cad kyi ’jigs pa’am/ der ’di la dgra’i ’jigs pa ’byung bar mi ’gyur ro/ /de bzhin du g.yon can rkun po’i ’jigs pa’am/ der ’di la ’chi ba’i ’jigs pa ’byung bar mi ’gyur ro/ /gshin rje’i rgyal pos khyer ba’i ’jigs pa’am/ der ’di la chom rkun gyi ’jigs pa ’byung bar mi ’gyur ro/ /lha thams cad dang klu dang gnod sbyin dang dri za’i ’jigs pa’am/ der ’di la gzhan gyi sngags kyi ’jigs pa ’byung bar mi ’gyur ro/ /sbyar ba’i dug thams cad kyi ’jigs pa’am/ der ’di la nad kyi ’jigs pa dang / rims dang / tshad par ’khu ba dang / ma zhu ba dang / yan lag dang / nying lag gi nad kyi ’jigs pa ’byung bar mi ’gyur te/ D. The Tibetan rendering of this list differs in its arrangement and content. The Tibetan translators marked each of the ten advantages in this list by using the phrase der ’di la, translated here as “then they will have” and “they will have.” The arrangement of these “ten advantages” (daśānuśaṃsā, phan yon bcu po) in this English translation follows the Tibetan translators’ organization of the passage, which can at times seem counterintuitive. The Tibetan translates as, “(1) Then they will have no fear of enemy armies, there will be no danger of drought, planetary influences, or great pestilence (mahāmārī, ’ching chen po), and they will have no fear of nonhuman beings; (2) They will have no fear of human beings or any opponents; (3) They will have no fear of sickness and no fear of premature death; (4) They will have no fear of unseasonal rains and no fear of floods; (5) They will have no fear of typhoons and no fear of any pīśacas; (6) They will have no fear of enemies, and likewise no fear of rogues and robbers; (7) They will have no fear of death and no fear of being carried off by the Lord of Death; (8) They will have no fear of bandits and no fear of any of the gods, nāgas, yakṣas, and gandharvas; (9) They will have no fear of the mantras of other sects and no fear of any poison they might consume; (10) They will have no fear of sickness, fever, contracting dysentery, indigestion, or diseases that affect the major and minor limbs of the body.”
n.­3313
phan yon bcu po ’di dag tu shes bar bya’o/ /gang du de bzhin gshegs pa rnams kyi cho ga chen po rab ’byam chos kyi mdzod ’di glegs bam du byas te/ bzhag la ’dri ba dang / klog pa dang / mchod pa dang / ’dzin pa dang kha ton du byed na de bzhin gshegs pa rnams kyis shin tu bzung zhing chos kyi mdzod mngon du ’gyur ro/ D. The Tibetan translates as, “One should know that these are the ten advantages. Wherever this treasury of Dharma, this extensive manual of the tathāgatas, has been made into a book, if one sets it down and copies it, reads it, worships it, upholds it, and chants it, one will be embraced by the tathāgatas and the treasury of Dharma will manifest.”
n.­3314
This sentence is missing from the Tib.
n.­3315
The Tib. does not mention the master (ācārya).
n.­3316
’dis ni thams cad mtshon pa yin na sems can rnams kyi dran pa med par ma byed cig D. The last two sentences are missing from the Tibetan. The alternate reading in the Tibetan here translates as, “Since this manual illustrates everything, beings must not forget it.”
n.­3317
’on kyang khyod kyis shes par ’gyur mchod pa byed par ’gyur yang dag par ’dzin par ’gyur zhing bsod nams chen po yang rab tu skye bar ’gyur ro/ /sems can skal ba med pa rnams la bstan par mi bya ste/ /gzhan du na dbul ba dang / nad dang / mdze dang / ’tshe ba dang / ’go ba’i nad nyid byed par ’gyur ro/ D. The Tibetan for the first part of this paragraph translates as, “However, you should understand it, worship it, enact it, perfectly uphold it, and you will produce a great deal of merit. Do not teach it to unfortunate beings or it will cause poverty, illness, leprosy, injury, and infectious diseases. That is why you should not teach it to others.”
n.­3318
bsam gtan la rab tu zhugs pa dang Tib. In place of “who keep their samaya concerning the sense bases and psychophysical elements,” the Tibetan translates as, “who have penetrated samādhi,” possibly reflecting the Sanskrit *°samādhyanupraveśa° instead of the extant Skt. °samayānupraveśa°.
n.­3319
bcom ldan ’das chis kyi rnam grangs ’di’i min ci zhes bya/ D. The Tibetan translates as, “Blessed One, what is the name of this Dharma discourse?” This indicates that the Tibetan translators understood the Skt. nāma not as a term indicating emphasis but as “name.”
n.­3320
byang chub sems dpa’i spyod pa’i rjes su ’jug pa rgyud thams cad kyi mdzod ces bya bar yang zung shig D. The Tibetan translates as, “You should remember it as the treasury of all of the systems of engaging in bodhisattva conduct.”
n.­3321
theg pa chen po shin tu rgyas pa nges par bstan pa nyams pa med pa zhes bya bar yang zung shig /byang chub sems dpa’i sde snod ces bya bar yang zung shig Tib. The Tibetan translates as, “You should remember it as the unparalleled exceedingly vast and definitive Great Vehicle teaching.” The Tibetan then adds a line that is absent from the Skt. that translates as, “You should remember it as a bodhisattva basket.”
n.­3322
drang don mdo yis yongs su brgyan/ D. “The meaning that needs to inferred” (Skt. neyārtha, Tib. drang don) refers to a hermeneutic for the heirarchical arrangment of sūtra texts and teachings that was perhaps most famously set forth in the Saṃdhi­nirmocana­sūtrahttps://read.84000.co/translation/toh106.html, where the term neyārtha/drang don refers to teachings that require further interpretation and the term nītārtha/nges don refers to definitive teachings that require no further interpretation.
n.­3323
theg pa rnam gsum bdag po dang / Tib. This pāda has been translated based on the Tibetan, which reflects the Sanskrit *tridhāyāna­patis (“lord of the three vehicles”) instead of the extant Skt. tridhā jana­gatis (“threefold human destiny”?).
n.­3324
“Thieves” om. Tib.
n.­3325
This verse seems to be missing one pāda in both the Skt. and the Tib.
n.­3326
“Music” om. Tib.
n.­3327
sangs rgyas sku mdog thob par ’gyur/ Tib. The Tibetan translates as, “One will obtain the complexion of a buddha,” which reflects the Sanskrit *buddha­varṇitām instead of the extant Skt. buddha­vartitām.
n.­3328
The Tibetan skips the remainder of this list of articles and jumps to “The merit thus obtained” in MMK 37.26 below.
n.­3329
sngags dang rgyud don drang ba’i don/ /don yod tshig ni rab bshad pa/ Tib. The Tibetan translates as, “The provisional meaning of the goal of the mantra system / Is perfectly explained [in these] meaningful verses.” The Tibetan reflects the Sanskrit *mantra­tantrārthaṃ neyārthaṃ instead of the extant Skt. mantrān tattvārtha­neyārthaṃ.
n.­3330
chom rkun nad ni gzhan dag dang / me yi ’jigs pa de la med/ /rgyal po skye bo dag kyang rung / /su zhig de la mchod mi byed/ Tib. The Tibetan translates as, “He will have no fear of robbers, / Illness, fire, and other things. / Whether he be a king or ordinary person, / They will not affect whoever worships it.”
n.­3331
rgyal po rgyal rigs spyi bo nas/ /dbang bskur yul du nyer gnas tshe/ /mdo sde mgo la nges bcings nas/ /yang dang yang du phyag ’tshal na/ D. The Tibetan corresponding to Skt. 54.40cd–41 translates as, “When a kṣatriya king receives the crown / Consecration and rules a country, / And this sūtra is held above his head / And worshiped again and again, / Bandits will not trouble him, and / He will not be slain by a weapon.”
n.­3332
The epithet kumāra (“the divine or princely youth”) seems to refer to Kārttikeya the god of war, as he is described here as sitting on a peacock seat. Since Kārttikeya is also an emanation of the “divine youth” Mañjuśrī, this epithet should perhaps be understood as referring here to both Mañjuśrī and Kārttikeya.
n.­3333
ser dang dngul dang ra gan gis/ /rgyal mtshan yu ba bsgreng ba la/ /rgyal mtshan ba dan gtags nas ni/ /legs dgad legs par mnyam par bzhag D. The Tibetan translates as, “The banner should be hoisted by a handle / Made of gold, silver, and brass, / The flag should be attached to the banner, and / They should be prominently displayed and evenly distributed.”
n.­3334
rgyal mtshan sgreng la gnas pa yi/ /gzhon nu las ni sna tshogs pa/ /rnam pa du ma’i gzugs dang ldan/ /bdag nyid chen po ’jam pa’i dbyangs/ /sa bcu’i bdag po’i bdag po ni/ /mthong ba tsam gyis ’jigs par byed/ D. The material in 54.­46-49 above is reduced to just six pādas in the Tibetan that translate as, “They will be terrified by the mere sight / Of the divine youth with his various actions / And his various forms, / The great being Mañjuśrī / Emblazoned on a hoisted banner.”
n.­3335
It is not clear who this king is, as his story seems to peter out in the very next verse, unless he is an avatar or a previous incarnation of Indra, who seeks, further down in the text, help from Kāśyapa.
n.­3336
grub par ’dod pas rab tu bya/ Tib. The Tibetan translates as, “Who acted out of a desire for attainment,” reflecting the Sanskrit *siddhi° instead of the extant Skt. sandhi°.
n.­3337
brgya byin Tib. The Tibetan specifies that the subject is Śakra/Indra here. The term śacīpatiḥ (“Śacī’s husband”), an epithet of Indra, appears below in Skt. 54.56b, allowing us to identify the subject of the Skt. verse as Indra as well.
n.­3338
lha dang lha min sngon g.yul ’thab/ /pha rol ’jigs pa byung ba na/ /gang tshe brgya byin sngon gyur pa/ /dpung ni pham byas zhes sdang bas/ Tib. The Tibetan translates as, “Long ago a battle raged between the gods and asuras, / When Indra became frightened / By the opposition (as he had before), / And his army was defeated by the enemy.”
n.­3339
de tshe gcig tu song nas ni/ /sa steng rnam par du bar gyur/ Tib. “He wandered the earth alone / And wept.” Before the emendation, the first stanza in the Skt. actually translates as, “The beings were at that time alone” (ekākinas tadā sattvā[ḥ]).
n.­3340
de skad bcom ldan gsol nas ni/ Tib. In place of “god of bounty” (maghavān), the Tibetan translates as, “Blessed One” (bhagavān).
n.­3341
“God of Bounty” (Maghavan) and “one who has performed one hundred sacrifices” (Śatakratu) are epithets of Indra.
n.­3342
“Thousand-eyed” (sahasradṛk) and Kauśika, again, are epithets of Indra.
n.­3343
rnyed dka’ sku ni ’bum gyur pa/ D. In place of “endowed with one hundred thousand powers,” the Tibetan translates as, “having one hundred thousand bodies.” The Skt. could also be interpreted as “having the strength of one hundred thousand [men].”
n.­3344
Maghavan (“God of Bounty”) is another name of Indra. The Tibetan reflects the Sanskrit *bhagavān (“Blessed One”) instead of the extant Skt. maghavān.
n.­3345
de nas de ni de dran npas/ /byang chub sems dpa’ dran tsam gyis/ /gzhon nu sna tshogs gzugs can ni/ /der ni de yi mod la lhags/ /der ni bcom ldan ’das dang ni/ /bcom ldan lha yi dbang phyug bcas/ D. The Tibetan translates as, “So he recollected him, and / Simply by recollecting the bodhisattva / The youthful prince with a universal form / Immediately came to that place / Where Blessed [Kāśyapa] was / Along with the Blessed Lord of the Gods.”
n.­3346
lhags nas byang chub sems dpa’ des/ Tib. The subject “The bodhisattva [Mañjuśrī]” has been supplied from the Tibetan. The Skt. translates as, “he pronounced the mantras,” which seems premature at this point in the narrative.
n.­3347
The mantra proper (beginning with oṁ) is in the Skt.: oṁ hana hana sarva­bhayān sādayotsādaya trāsaya moṭaya chinda bhinda jvala jvala huṁ huṁ phaṭ phaṭ svāhā.
n.­3348
de nas lha ma yin thams cad rgya mtsho chen po’i mtha’i ’gram du gang rang khyer gang yin pa der mngon du phyogs shing song bar gyur te/ sems zhum zhing nyams la dpung gi ’jigs pas sems dkrags shing gdong gi mdog nyams shing nga rgyal dang dregs pa la sogs pa dang bral bar gyur la/ mtshon cha dang bral zhing ri ’bigs byed ’bar ba bzhin du lha’i dbang phyug de mthong nas byer bar gyur to/ D. The material in the Tibetan after the phrase translated here as “[h]e mounted his chariot and rode to where all of the asuras were,” differs from the Skt. and translates as, “Then all the asuras turned toward the area where their own city was on the shore at the edge of the great ocean and left. Disheartened and concerned out of fear that the battle was lost, the color drained from their faces and they lost all pride, confidence, and the like. They dropped their weapons, gazed upon the lord of the gods who looked like the blazing Vindhya mountains, and were routed.”
n.­3349
de nas lha rnams kyi dbang po brgya byin *gyis chen po la ’od pa’i nor bu rin po che nang ’od dang ldan zhing gsal ba’i phreng ba blangs nas/ D. The Tibetan translates as, “Śakra, Lord of the Gods, picked up a garland that was luminous and possessed the inner radiance of an extremely valuable precious gem.” *This translation follows the variant brgya byin gyi preserved in J and C.
n.­3350
mi ma yin pa’i grangs kyis bgrang bar D. The Tibetan translates as “according to the reckoning of nonhuman beings,” reflecting the Sanskrit *amānuṣikayā gaṇanayā instead of the extant Skt. mānuṣikayā gaṇanā.
n.­3351
“Qualities” is missing from the Tib.
n.­3352
de bzhin du phan yon gyi yon tan mchog ’di dag rgya che ba dang / mtha’ yas shing mu med pa sngon gsungs pa yin no/ Tib. The last clause is unclear in the Skt. The Tibetan translates as, “Thus these supreme advantageous qualities were previously described as exceedingly vast, infinite, and limitless.”
n.­3353
ci ste blo chung ba gang gis chos ’di ni thub pa mchog dang / thub pa’i sras blo dang ldan pa ma yin no/ /zhes rab tu spong bar byed do/ D. The Tibetan renders this material in prose and translates as, “And so a feeble-minded person who rejects it, saying, ‘This is not the teaching of the intelligent Sage and the Sage’s heirs.’ ”
n.­3354
de nyams nas ni dud ’gror ’gro/. The Tibetan translates as, “After experiencing that they will be reborn as animals.” The translation of de nyams nas as “[a]fter experiencing that” is tentative. The term might also refer to the deterioration (nyams) of the karma that led to these beings’ rebirth in the hell realms.
n.­3355
me ma mur D. In place of Gūthamṛttikā, the Tibetan has Kukūla, which is a different hell.
n.­3356
de nas phyir yang spu gri sor/ Tib. This pāda appears to be corrupt. Jvaradhāra (a current of fever?) is an unlikely name of a hell. The Tibetan repeats the Kṣuradhārā hell here that was already mentioned in the previous verse.
n.­3357
yang nga kyi hud zer de bzhin/ Tib. It is not clear whether Avava is the name of a hell. The Tibetan reflects the reading athavā instead.
n.­3358
ma dad sems kyis chos spangs pa/ /sdig pa’i las can gnas yin te/ D. The translation of this half-stanza is problematic. The Tibetan translates as “Is the place for evil beings / Who have rejected the Dharma due to their lack of faith.”
n.­3359
In the original text, this line constitutes pāda “b” of the next verse.
n.­3360
kun gyi mthar thug mnar med pa/ /de nyams de bzhin dmyal chen skye/ Tib. In the original text, this line constitutes the last pāda of the previous verse. The Skt. has been emended, but the meaning remains unclear. The Tibetan for the last two pādas translates as, “Experiencing Avīci, the lowest of all of the hells, / Is like being born in a vast hell realm.”
n.­3361
mdo sde de ni rgya cher bcas/ /chos kyi nor kun rab spangs nas/ Tib. The Tibetan translates as, “Those who completely reject the Dharma jewel / With its vast and profound sūtras.”
n.­3362
de ni ’jig rten ngan par ’gro/ /dbang med rtag par dbang du ’gro/ D. This verse, which has only three pādas in the Skt., is reduced to just two pādas in the Tibetan that translate as, “Will take a low rebirth in the world, / Be powerless, and always be controlled.”
n.­3363
The Skt. actually begins with a phrase that translates as, “Anyone who [rejects] this sūtra,” but the description of the sūtra that follows is too long to replicate in the English translation the Sanskrit syntax, which is resolved only in the second half-stanza of 54.­84 below.
n.­3364
grub pa sna tshogs brgya rnams ’thob/ /yang dag mtha’ ni sgrib pa med/ Tib. The Tibetan translates as, “Will attain hundreds of various types of siddhis / And the ultimate state and be free from afflictions.”
n.­3365
phun tshogs Tib. Instead of samyak (“duly,” “properly”), the Tibetan translation reflects the Sanskrit *sampad (“good fortune”).
n.­3366
rtag dang chad dang thog mtha’ ni/ Tib. The Tibetan translates as, “Eternalism, nihilism, beginning and end,” reflecting the Sanskrit *śāśvatocchedam ādyantam instead of the extant Skt. śāśvatocchedam­adhyāntam.
n.­3367
le’u rab ’byam rab gsungs pa/ /nges pa’i mdo sde bzang po yin/ Tib. The translation of this half-stanza is based on the Tibetan. The Tibetan reflects the Sanskrit *nītasūtrārtha° (“sūtra of definitve meaning”) instead of the extant Skt. nīlasūtrānta°.
n.­3368
The seventh sage is the Buddha Śākyamuni.
n.­3369
Paṭala usually means a chapter or section of a book, but it can also mean, as seems to be the case here, the complete work.
n.­3370
rtsa ba rab ’byams le’u zhes/ /sngags dang rgyud dang ldan pa de/ Tib. The Tibetan translates as, “It is called the ‘extensive source text’ / That contains the mantra system.”
n.­3371
de ni mnar med dmyal bar ’gro/ /bskal pa chen por de ’tshed ces/ /rnam pa du mar dbye bar bstan/ Tib. The last pāda has been partially reconstructed based on the Tibetan, as the Skt. appears incomplete. The Tibetan also adds, “He will be roasted for a great eon.”
n.­3372
lkugs shing ’on pa yan lag nyams/ /blo nyams long ba nyid dang ni/ D. The Tibetan translates as, “He will be mute, deaf, crippled, / Dumb, and blind.”
n.­3373
gos ngan D. “Poorly clothed” has been supplied from the Tibetan. The Skt., which is probably corrupt, translates as, “skilled” (kuśala).
n.­3374
This verse is missing from the Tib., where some parts of it appear in the next verse.
n.­3375
mdo sde ’di ni rab spangs na/ /gang dang gang gis ’gro bar ’gro/ /de dang der ni skye ba na/ /blo ngan rmongs par skye bar ’gyur/. The second half-stanza of the Skt. has been reconstructed conjecturally. The Tibetan of this verse differs significantly and translates as, “If one rejects this sūtra, / Wherever one is reborn, / When one takes rebirth there, / One will be an idiotic and deluded being.”
n.­3376
Skt. 54.96 om. Tib.
n.­3377
“Folded his hands” om. Tib.
n.­3378
de la bcom ldan ’das ma ’ongs pa’i dus na sems can mi rigs pa’i chags pas zil gyis non pa slu bar byed pa nga rgyal can ma dad pa gya gyu can dmu rgod tshul khrims ’chal pa dag ’byung bar ’gyur te/ D. The Tibetan translates as, “Blessed One, in the future beings will be overcome by illogical attachment, disagreeable, proud, faithless, dishonest, unruly, and undisciplined.”
n.­3379
sngags dang / spyod pa dang / D. The Tibetan treats “mantra” and “conduct” as two separate items on this list.
n.­3380
The Skt. term dharmadhātu (“the sphere of phenomena”) can also mean a buddha.
n.­3381
Although it is difficult to determine in the vague BHS language of this mantra, the gender here seems feminine. The Skt. uses the form kumārarūpiṇi, which is the vocative of kumārarūpiṇī (“you (feminine) with the form of the divine youth”). This would be in line with the preceding commentary that one uses this mantra to invoke, at the time of death, the form (mūrti, which is feminine in Skt.) of the dharmadhātu, which is Mañjuśrī. As this mantra is a vidyā, this also makes it likely that a female entity is addressed here. The epithet, viśvasambhava (“omnifarious”), could be a vocative form (viśvasambhave before sandhi) of the feminine form viśvasambhavā.
n.­3382
Hūṁ hūṁ om. Tib.
n.­3383
The part of the mantra jinajit • mañjuśrīya suśriya is difficult to interpret. Like the first part of the mantra, this part could be addressing the same feminine entity. One can expect, in this position, vocatives addressing the deity, but this doesn’t seem to be Mañjuśrī, at least not addressed directly. The form suśriya could be the BHS vocative of the feminine suśriyā (“exquisite splendor”), and mañjuśrīya, the corresponding adjective derived from mañjuśrī. The form jinajit could likewise be taken as feminine.
n.­3384
a mr-i tod+b+ha ba ba/ D. The Tibetan reflects the Sanskrit *amṛtodbhava instead of the extant Skt. amṛtodbhavodbhava.
n.­3385
The mantra proper (starting from oṁ) is in the Skt.: oṁ kumāra­rūpiṇe viśva­sambhava āgacchāgaccha | lahu lahu bhrūṃ bhrūṃ hūṁ hūṁ jinajit • mañjuśrīye suśriye tāraya māṃ sarva­duḥkhebhyaḥ phaṭ phaṭ śamaya śamaya | amṛtodbhavodbhava­pāpaṃ me nāśaya svāhā ||.
n.­3386
rig pa’i rgyal po thams cad gzengs stod par byed pa/ D. The Tibetan translates as, “It excites all of the vidyārājas,” reflecting the Sanskrit *samuttejanaṃ instead of the extant Skt. sattejanaṃ.
n.­3387
gshin rje’i ’jig rten dang / /dmyal ba’i sems can thams cad kyi sdug bsngal rab tu sbyangs shing / Tib. “The worlds of Yama,” in this context, probably include the hell realms, and the Tibetan includes an explicit reference to the hell realms here.
n.­3388
bde ba rnams kyang rab tu thob par ’gyur la/ Tib. The Tibetan adds a line that translates as, “and they all attained all manner of happiness.”
n.­3389
I.e., at the time of death.
n.­3390
sangs rgyas bcom ldan ’das kyi sangs rgyas dang / chos ni bsam gyis mi khyab ste/ bsam pa’am/ gzhal ba’am/ spang bar ni bdag gis ji zhig nus te/ sangs rgyas bcom ldan ’das nyid kyis mkhyen par ’gyur ro/ D. This‍—the final‍—paragraph of the MMK is probably spoken by Śākyamuni, who voices a reflection that each and every reader should make for him/herself, so it is in the first person. The meaning of these lines, however, is not very clear. The Tibetan translates as, “The buddhahood of the blessed buddhas and their Dharma are inconceivable. How could I be able to contemplate, evaluate, or reject them? Only the buddhas, the blessed ones, understand.” Both interpretations seem possible, given the vagueness of the grammar.
n.­3391
le’u sum cu rtsa drug pa D. The Tibetan translations of this text record this as chapter 36.
n.­3392
The contents of the final part of this chapter indicate that it was intended as the last. The Trivandrum manuscript, however, which is the only complete manuscript of the MMK, includes one other chapter after this. This additional chapter, however, lacks the standard opening and, as far as its contents, seems to be out of place at the end of the work.
n.­3393
“Above the Pure Abode” or “in the sky (gaganatale) above the Pure Abode,” as specified at the beginning of the text, is the venue for the teaching of the Mañjuśrī­mūla­kalpa.
n.­3394
The name Mahā­sthāna­prāpta is followed in the text by Mahāsthāna, which probably is the short version of the same name.
n.­3395
bcom ldan ’das kyis de skad ces bka’ stsal nas/ dge slong de dag dang / byang chub sems dpa’ de dag dang / thams cad dang ldan pa’i ’khor de dag dang/ gnas gtsang ma’i steng na gnas pa’i lha’i bu’i tshogs rnams dang / sems can bye ba khri phrag brgya stong du ma dang / lha dang / klu dang / gnod sbyin dang / dri za dang / lha ma yin dang / nam mkha’ lding dang / mi ’am ci dang / lto ’phye chen po dang / grub pa dang / rig ’dzin dang / drang srong mchog dam pa du ma dang / ’jam dpal gzhon nur gyur pa dang / spyan ras gzigs dang / byams pa dang / mthu chen thob dang / mthu chen gnas dang / phyag na rdo rje la sogs pa byang chub sems dpa’ sems dpa’ chen po rnams dang / ’jig rten gyi khams grangs med pa dang / chos kyi dbyings mtha’ yas pa na bzhugs pa’i sangs rgyas bcom ldan ’das nyan thos dang / rang sangs rgyas kyi ’khor dang bcas pa dang / sangs rgyas bcom ldan ’das nam mkha’i ngo bo dang ’dra bar bzhugs pa’i sangs rgyas dang / byang chub sems dpa’ sems dpa’ chen po bsam gyis mi khyab pa rnams thugs rangs te/ bcom ldan ’das kyis gsungs pa la mngon par bstod do/ /. This paragraph is omitted in the Skt. and has been supplied in its entirety from the Tibetan.
n.­3396
’phags pa ’jam dpal gyi rtsa ba’i rgyud rdzogs so// // D. In the Sanskrit text, this colophon comes after the next chapter, which is missing from the Tibetan translation and has been, likewise, omitted here. The omitted chapter, however, which is the final one in the Trivandrum manuscript, seems to have been appended at the end due to redactory confusion, as its contents indicate that it was not intended as the final. The final colophon, therefore, belongs here. The Tibetan translates as, “This concludes Mañjuśrī’s Root Tantra.”
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// //.
n.­3398
Cf. bibliography.
n.­3399
oṁ] B; om. S
n.­3400
māḍe] S; māṇḍe B
n.­3401
bhavanto] B; om. S
n.­3402
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.­3407
evam āhuḥ] B; lac. S
n.­3408
tad vadatu … caryāsamādhi°] em.; tad vadatu … caryā­samādhir B; lac. S
n.­3409
°māra­dharṣaṇa° S; °sāra­dharmaṇa° B
n.­3410
°rogāpakarṣaṇatāṃ] conj. (supported by TMK); °rogopakarṣaṇatāṃ S (reflected in the Tib.)
n.­3411
°nīyatāṃ] B; °natāṃ S
n.­3412
avandhya­vacana­karanataḥ] B; avaśya­vacana­dhāraṇam S
n.­3413
°vikaraṇa°] S; °vikiriṇa° B
n.­3414
ūrṇākośāt] B; lac. S
n.­3415
°jāla em.; °jāra B; lac. S
n.­3416
anvāhiṇḍya] em.; anvāhiṃdya B; lac. S
n.­3417
°samān] em.; lac. S; °samā B
n.­3418
caryāpraviṣṭa°] em. (on the authority of D and TMK); caryāpraviṣṭo B
n.­3419
niścaranti sma … taṃ] B; lac. S
n.­3420
°gaṇam] B; °gam S
n.­3421
ihāyātā] em. (on the authority of D and TMK); ihāyāta S
n.­3422
mañjuśriyo] B; mañjuśriyasya S
n.­3423
laghūtthānatāṃ] B; laghūtyānatāṃ S
n.­3424
sukhasparśa°] em. (based on the Tib.); sparśa° B sanyāsa° S
n.­3425
vākyedaṃ] B, Tib.; vākye da S
n.­3426
°maṇḍa°] B (supported by the Tib.); °maṇḍala° S
n.­3427
At this point the Tibetan jumps from F.90.b.1 back to F.89.a.5, to include the part it had skipped before.
n.­3428
na śakyante samāpaditum] B; lac. S
n.­3429
atha bhagavān] B; lac. S
n.­3430
samanvāhṛtavān] B; samanvāhṛtaṃ vā S
n.­3431
oṁ maṁ] B; om. S
n.­3432
mañjuśrī°] B (supported by the Tib.); mañjuśrīḥ S
n.­3433
sayyathāpi] B; saṃyadhāpi S
n.­3434
ṛddhi­bala­java°] conj. (based on the Tib. and TMK); ṛddhi­balajā° B; śuddhi­vala­valaja° S
n.­3435
samādhiṃ] B; om. S
n.­3436
The Tib. here skips from F.106.b.6 back to F.107b.l.
n.­3437
te] conj.; atha te B, S
n.­3438
tathatā°] B (supported by the Tib.); tathāgata S
n.­3439
sarva­jñāna°] B (supported by the Tib. and TMK); sarva­jña° S
n.­3440
°bhiṣṭutya … °vālukā­samā] B; lac. S
n.­3441
sārathiḥ] em.; sārathi B; om. S
n.­3442
saṃpannaḥ … dharmaṃ] B; lac. S
n.­3443
svarthaṃ] B; svārthaṃ S
n.­3444
suvyañjanaṃ] B; sarvaṃ jana S
n.­3445
deśayati … mārgaṃ] em. (on the authority of the Tib.); deśayati … mārga° B; lac. S
n.­3446
alpātaṇkatāṃ] B; om. S
n.­3447
°tāṃ sukha­sparśa­vihāratāṃ] B; °lova­bhāsyatva­vihāratāṃ S
n.­3448
°pratilābhanatā] B; °prati­lobhanatā S
n.­3449
°ānuvartine] em.; °ānuvarttine B; °ānuvarttite S
n.­3450
sattvānāṃ] B (supported by the Tib.); bhaktaṃ S
n.­3451
api bhaga­vatāṃ buddhānāṃ cittaṃ buddhā eva jñāsyanti] B; api tu bhagavān buddhānāṃ bhaga­vatāṃ cittaṃ buddhā eva bhaga­vantaṃ jñāsyanti S
n.­3452
buddhānāṃ] B; om. S
n.­3453
vikurvituṃ] S, B (the Tib. and TMK, however, reflect the reading vikurvitaṃ)
n.­3454
mūrtya­saṃskṛta­dharmato] B; mūrtyā saṃskṛta­dharmato S
n.­3455
°prahāṇāvalambināṃ] B; °purāṇāvalambināṃ S
n.­3456
°kathānusāra­tathāgata­mārgānu°] B; °kathānusāre tathāgata­bhūtān S
n.­3457
°āntarādhāna] S; °āntardhāna B
n.­3458
sva­guṇo°] S; sad­guṇo B
n.­3459
°dbhāvana° S; °dbodhana° B
n.­3460
°saṅkula°] S (supported by the Tib.); °saphala° B (supported by TMK)
n.­3461
sādhyamānaḥ] em.; sādhyamāna° S
n.­3462
anujñātaḥ] S; anubhūtaḥ B
n.­3463
dharma­kośaṃ] S; karma­kośaṃ B
n.­3464
TMK seems to translate uddiśya as a second person imperative.
n.­3465
śuddha­sattvasya] B; om. S
n.­3466
°dīsikata­pramukhyaṃ … °āvabhasya] B; lac. S
n.­3467
akaniṣṭha°] B; lac. S
n.­3468
bhaga­vataḥ] em.; bhaga­vatāṃ S, B
n.­3469
bodhi­sattvasya] S; kumāra­bhūtasya B
n.­3470
tathāgatam] B; tathāgatām S
n.­3471
meru­dhvaja­pāṇir] em.; meru­dhvaja­pāṇiḥ S; ratna­pāṇe B
n.­3472
sa­cintyārtha ­garbho] em.; sa­cintyārtha­garbhaḥ S; su­cintyārtha­garbhaḥ B
n.­3473
raśmi­ketur] em.; rasmi­ketu B; om. S
n.­3474
aśeṣa­ketur] em.; aśeṣa­ketu B; om. S
n.­3475
°rājo] em.; rājā B; rājāḥ S
n.­3476
°bodhi­vidhvaṃsana­rājaḥ] em.; °bodhi­vidhvaṃsana­rāja S; °vidhvaṃsana­rāja B
n.­3477
avipakṣita­rājaḥ] em.; avipakṣita­rājā B (supported by the Tib.); avivakṣita­rājaḥ S
n.­3478
svabhāva­bhaḥ] em.; svabhāva­taḥ B; svabhāva° S
n.­3479
'karmo] em.; akarma B; akṛṣaḥ S
n.­3480
nimiketur] em.; nimi ketu; S timiketu B
n.­3481
bharato] em.; bharata B; ravana S
n.­3482
umāriṣṭo] em.; umāriṣṭa B; upāriṣṭa S
n.­3483
siddhaḥ sita] em. (based on the Tib.); °siddha śiva S; siddhāsiddha B
n.­3484
durālo] em.; durāla B; durālabha S
n.­3485
ucca] B; ūrdhva° S
n.­3486
uccatamaḥ] B; °dravyatama S
n.­3487
samanta­dyoto] em.; samanta­dyota B; samaha­dyota S
n.­3488
sumanāpa] em. (on the authority of the Tib.); sumanāya S; sunāmaḥ B
n.­3489
sumanā] em.; sumana S, B
n.­3490
sūciś] em.; sūci B; om. S
n.­3491
cihnaḥ] em.; cihna B; sucihna S
n.­3492
pitā] em. (following the Tib.); pitara S, B
n.­3493
sahākhyo] em.; sahākhya B; samantākhya S
n.­3494
śreyasī] em.; śreyasi S, B
n.­3495
tejā B; tejasi S
n.­3496
kiṃkaraḥ] em.; kiṃkara B; °kiraṇa S
n.­3497
samaṃkaro] em.; samaṃkara B; samanta­kara S
n.­3498
jyotiṃ­karo] em.; jyoti­kara B; dyotiṃ­kara S
n.­3499
vipaśyī] em.; vipasyi B; vipaści S
n.­3500
sthitvābhūd] em.; sthitābhud B; sthitvā bhūd° S
n.­3501
gagaṇapāṇir] em.; gagaṇapāṇi B; om. S
n.­3502
sukūpaḥ] em.; sukūpa S; sukūṭa B
n.­3503
sukīrtir] em.; sukirtti B; om. S
n.­3504
anāthanātha­bhūto] em.; anāthanātha­bhūta B; anātha nātha­bhūya S
n.­3505
namantreyas] em.; namantreya B; namantatreya S
n.­3506
tṛdhatreyaḥ] em.; tṛdhatreya B; tvaddhatreya S
n.­3507
saphalātreyas] em.; saphalātreya B; sarūlātreya S
n.­3508
tri­ratnātreyas] em.; tri­ratnātreya B; trirantātreya S
n.­3509
sumanojño] em.; sumanojñā B; sumanodbhavarṇavāṃ S
n.­3510
valgusvaro] em. (following the Tib.); valgusāna B; om. S
n.­3511
dharmeśvaro] em.; dharmeśvara B; dharmīśvara S
n.­3512
samanteśvaro] em.; samanteśvaraḥ B; sammateśvaraḥ S
n.­3513
sulokeśvaro] em.; sulokeśvara B; sulokiteśvara S
n.­3514
vilokiteśvaro] em.; vilokiteśvara S; om. B
n.­3515
dundubhīśvaro] em.; dundubhiśvara B; dundubhisvara S
n.­3516
yaśovad] em.; yaśovata S, B
n.­3517
supuṣyaḥ] em.; supuṣya B; rasupuṣyaḥ S
n.­3518
anivartī] S; anivarta B
n.­3519
'pāyaṃjaho] em.; apāyañjaha B; apāyajahaḥ S
n.­3520
'vivartito] em.; avivartita S; om. B
n.­3521
'vaivartikaḥ] em.; avaivartika S; avaivartti B
n.­3522
sarva­dharmopacchedaś] B; °sarva­dharmopaś S
n.­3523
strīrūpa°] S; strīrūpaveṣa° B
n.­3524
°acintyāvidyā°] S (supported by the Tib.); °acintyadivya° B;
n.­3525
°sattvāsattvasaṅkhyāta°] em.; °sattva asattvasaṅkhyāta° S; °satvasaṅkhyāta° B
n.­3526
°niryātana°] B; °niryāta° S
n.­3527
'tyadbhuto] em.; atyadbhuta S; abhyudgata B
n.­3528
śatapatro] em.; śatapatra S; om. B
n.­3529
lokottaro vijayoṣṇīṣo] em.; lokottara vijayoṣṇīṣa] S; om. B
n.­3530
vyūḍhoṣṇīṣaḥ] em.; vyūḍhoṣṇīṣa S; vyūhoṣṇīṣa B
n.­3531
maṇirāśiḥ] em.; maṇirāśi S; om. B
n.­3532
dhavalā] em.; dhavarā B p.c.; dhāvarā B a.c.; dhīvarā S
n.­3533
°mūrti° B; °mūrta° S
n.­3534
tathāgatadharmacakras] conj. (based on the Tib.); dharmacakra S, B
n.­3535
°rāja° em.; °rājña° S; °rājñā° B
n.­3536
śvetahayagrīvo] em.; śvetahayagrīva B; śvetahayagrīvaḥ sugrīvaḥ S
n.­3537
sukarṇaḥ] S; suvarṇṇa B
n.­3538
śvetakarṇo] em.; śvetakarṇaḥ S; śvetakaṇṭha B
n.­3539
lokakaṇṭho] em.; lokakaṇṭha S; om. B
n.­3540
prahasitaḥ] em.; prahasita S; prasahita B
n.­3541
keśānto] em.; keśānta S; keśārtta B
n.­3542
nakṣatro] em.; nakṣatra S; om. B
n.­3543
damakaś] S; dharmmakaś B
n.­3544
śvetā mahā­śvetā] S; om. B
n.­3545
vimalavāsinī] S; bodhyaṅga­vāsinī B
n.­3546
ulūkā] S; ulūkī B
n.­3547
alūkā] em.; alūkī B; alokā S
n.­3548
vimalāntakarī] B; om. S
n.­3549
stupaśriyā] B; bhūpaśriyā S
n.­3550
surathī] S; om. B
n.­3551
bhogāvalī] B; bhogavalī S
n.­3552
dyutivatī] S; arccivatī B
n.­3553
taṭī] S; naṭī B
n.­3554
bṛhannalā] S (supported by TMK); bṛhatphalā B
n.­3555
bṛhantā] S; bṛhaṃdā(?) B
n.­3556
lakṣmīvatī] S; lakṣmavatī B
n.­3557
asamā] S; asanā B
n.­3558
samīpe] em.; samīpaṃ S; samīpa B
n.­3559
āmantrayate sma | sannipātaṃ ha bhavanto 'smad] S; om. B
n.­3560
vajrāntako] em.; vajrāntaka B; om. S
n.­3561
vajrakaro] em.; vajrakara S (supported by the Tib.); vajrākara B
n.­3562
vajravakṣo] em.; vajravakṣa B; om. S
n.­3563
vajrapātālo] em.; vajrapātāla S (supported by the Tib.); vajrapāṭāla B
n.­3564
vajrakrodho jalānantaścaro] em.; vajrakrodha jalānantaścara S; krodha vajrālāntaścara B
n.­3565
bhūtāntaścaro] em.; bhūtāntaścara S; bhūtāntacara B
n.­3566
bandhanānantaś­caro] em.; bandhanānantaś­cara B; gandhanāntaścara S
n.­3567
mahā­vajra­krodhāntaś­caro] em.; mahā­vajra­krodhāntaś­cara B; mahā­krodhāntaś­cara S
n.­3568
dānavendrāntaś­caraḥ] conj.; dānavendrāsvara B
n.­3569
upakṣepaḥ] S; rūpakṣepa B
n.­3570
padavikṣepo] em.; padavikṣepa B; padanikṣepaḥ S
n.­3571
suvinyāsakṣepa] em.; suvinyāsakṣepaḥ S; suvidyāsakṣepa B
n.­3572
utkṛṣṭakṣepo] em.; utkṛṣṭakṣepa S; ucchuṣmakṣepa B
n.­3573
'jagaro] em.; ajagara S (supported by the Tib.); ajāgara B
n.­3574
megho mahā­meghaḥ] em.; megha mahā­megha B; medhya mahā­medhya S
n.­3575
śvitrarogaḥ] em.; svitraroga B; citraroga S (supported by TMK)
n.­3576
sarvabhūtasaṃkṣayakaḥ] em.; sarvabhūtasaṃkṣaya S; sarvabhūtasakṣepaka B
n.­3577
ārtir] em.; ārtti B; arti S
n.­3578
paṭṭisa S; paṭīsa B
n.­3579
saṃhāro] em.; saṃhāra B; saṃsāra S
n.­3580
'rko] em.; arkka B; araha S
n.­3581
yugāntārkaḥ] em.; yugāntārka S; yugāntaka B
n.­3582
śakraghno] em.; śakraghna S; śatrughna B
n.­3583
sukuṇḍalī] em.; sukuṇḍali S (supported by the Tib.); sakuṇḍali B
n.­3584
ratnakuṇḍalī] em.; ratnakuṇḍali S (supported by the Tib.); raktakuṇḍali B (supported by TMK)
n.­3585
mahā­bāhur] em.; mahā­bāhu S; maṅgabāhu B
n.­3586
visarpaḥ] em.; visarpa B; vasarpa S
n.­3587
upadravo] em.; upadrava S; jāpadrava B
n.­3588
'tṛṣṇa] em.; atṛṣṇa B; atṛpta S
n.­3589
ucchuṣmaś] B; ucchuṣyaś S
n.­3590
ājñām] S; ādyā B
n.­3591
kulasthāne] conj.; kulasthānaṃ B, S
n.­3592
°gagana­svabhāvaṃ] B; °gamana­svabhāvaṃ S
n.­3593
śṛṅkhalā] em. (supported by the Tib.); siṅkalā S, B
n.­3594
vajrārṇā vajrajihvā] S; vajreṇa jihvā B
n.­3595
vajrāṃsā] S; vajranāsā B
n.­3596
vajrabhṛkuṭī] B; vajrabhrukuṭī S
n.­3597
vajraśālavatī] B; sālavatī S
n.­3598
viraṭī] S; viraṭī varaṭī B
n.­3599
paśyinī mahā­paśyinī] S; paśvinī mahā­paśvinī B
n.­3600
śikharavāsinī] S; kharavāsinī B
n.­3601
guhilā] B; grahilā S
n.­3602
guhamatī guhavāsī] B; om. S
n.­3603
śīghrajavā] S; śrīghajavā B
n.­3604
yātrā] S; yośrā B
n.­3605
hiṇḍinī] S; hiṇḍanī B
n.­3606
vāmakī] B; vāmanī S
n.­3607
ajitā] S; om. B
n.­3608
śreyasī] B; śreyasi S
n.­3609
yaśavatī] em.; yasavatī S; jaśavatī B
n.­3610
tittarī] B; tittirī S
n.­3611
dhavalatittarī] em.; dhavalatittirī S; evalātittarī B
n.­3612
dhavalā] S; evalā B
n.­3613
sunirmitā] S; om. B
n.­3614
jayantī] B; jayatī S
n.­3615
ambarā] em.; amvarā B; avarā S
n.­3616
nirmitā nāyikā] S; namitā nāmikā B
n.­3617
keyūrā] S; om. B
n.­3618
ratnā] B; om. S
n.­3619
triparivartā] em.; tṛparivarttā B; viparivartā S
n.­3620
vivasvatāvartā] em.; vivasvatāvarttā B; vivasvāvartā S
n.­3621
bodhyaṅgā] B; boddhyagā S
n.­3622
asvarā] S, ambalā B
n.­3623
ṣaṇmukhā] S; ṣaṇmukhyā B
n.­3624
anya°] B; atha S
n.­3625
°buddha°] B; om. S
n.­3626
varga°] B; °vana° S
n.­3627
samanta­prabhaś] em.; samanta­prabha S; prabha B
n.­3628
riṣṭa upariṣṭa upāriṣṭaḥ] em.; riṣṭa upariṣṭa upāriṣṭa S (supported by TMK); aṣṭa upa•aṣṭa upariṣṭa B
n.­3629
prabhāvantaḥ] em.; prabhāvanta S; prabhatta B
n.­3630
'nantānto] em.; anantānta B; adantānta S
n.­3631
cihnaketuḥ] em.; cihnaketu B; jihmaketu S
n.­3632
ketur] em.; ketu S; om. B
n.­3633
tiṣyaḥ] em.; tiṣya B; tathya S
n.­3634
padmottaraḥ] em.; padmottara B; padmahara S
n.­3635
adbhuto] em.; adbhuta S; unbhūta(?) B
n.­3636
kumbjakaḥ] em.; kumbhaka B; kumbha° S
n.­3637
saṃlākṣaḥ] B; °sakalākhya S
n.­3638
śaṅkara] em. (supported by the Tib. and TMK); śakara B; makara S
n.­3639
dharma] B; varma S
n.­3640
upadharmo] em.; upadharma B; upavarma S
n.­3641
sunīlaḥ] em.; sunīla B; sulīla S
n.­3642
svabandhudūrāntako] em. (on the authority of the Tib.); sabandhudurāntaka B; badyaharāntaka S
n.­3643
śukraḥ] em.; śukra S; śakra B
n.­3644
pratiṣṭhānunaya°] B; pratiṣṭhātunanaya° S
n.­3645
kāśyapo] em.; kāśyapa B; om. S
n.­3646
uru­bilvā­kāśyapo] em.; uru­bilvā­kāśyapa B; duravikṣokāśyapa S
n.­3647
piṇḍolo] em.; piṇḍola B; viṇḍola S
n.­3648
mahā­maudgalyāyanaḥ] em.; mahā­maudgalyāyana S; om. B
n.­3649
kaphiṇo] em.; kaphiṇa S; kaṣphiṇa B
n.­3650
sunanda] B; om. S
n.­3651
upanandaḥ] em.; upananda B; om. S
n.­3652
sundaranando] em.; sundarananda S; om. B
n.­3653
varṇaka upavarṇako] em.; varṇaka upavarṇaka S; valguka upavalguka B
n.­3654
saṃpūrṇa] em.; saṃpūrṇṇa B; supūrṇa S
n.­3655
aruruḥ • raudrako] em.; aruru raudraka B; rūha raudra S
n.­3656
dhyāyanandir] em.; dhyāyanandi B; dhyāyi nandi S
n.­3657
udāyī] em.; udāyi B (supported by the Tib.); upāyi S
n.­3658
upodāyikaḥ] em. (based on the Tib.); upadāyika B; upayāyika S
n.­3659
dhanārṇava] em.; dhanarṇava B; dhanavarṇa S
n.­3660
pilindavatsaḥ] em.; pilindavatsa B; pilindavaśa S
n.­3661
°kāśyapo] em.; °kāśyapa S; °kāśyaka B
n.­3662
mahodayaḥ] em.; mahodaya B; mahoda S
n.­3663
ṣoḍaśavargiko] em.; ṣoḍaśavargikā S, B
n.­3664
nandana] B; nanda S
n.­3665
upanandano] em.; upanandanā(?) B; upananda S
n.­3666
jihmo] em.; jihma S; jihna B
n.­3667
mahāśvāso] em. (supported by the Tib.); maheśvāsa B; maheṣvāsa S
n.­3668
śroṇakoṭīkarṇaḥ] em. (on the authority of the Tib.); koṭīkarṇaḥ S, B
n.­3669
śravaṇaḥ] em.; śravaṇa B; śramaṇa S
n.­3670
śroṇaḥ] em.; śroṇī° S, śroṇo° B
n.­3671
parāntako] em.; °parāntaka S; °parānta B
n.­3672
jetaḥ sujetaḥ] em.; jeta sujeta S; jota sujota B
n.­3673
śamako] em. (based on the Tib.); gamaka B; sanaka S
n.­3674
viṃśachoṭiko] em. (based on the Tib.); viśakoṭika B; bisakoṭika S
n.­3675
upavartano nivartana] em.; upavarttana nivarttana B; upartana vivartana S
n.­3676
unmattako] em.; unmattaka S; utmattaka B
n.­3677
bhaddāliḥ] em.; bhaddāli B; bhaddali S
n.­3678
lokāgato] em.; lokāgata B; lohāgata S
n.­3679
The Tib. reads all of the occurrences of puṣpa in this paragraph as puṣya (rgyal). The confusion must have arisen because of the similarity of the letters ya and pa.
n.­3680
puṣpaḥ pālakaḥ] em.; puṣpa pālaka B; om. S
n.­3681
puṣpapālakaḥ puṣpakāśika] em.; puṣpapālaka puṣpakāśika B; puṣpamāla puṣpakāśikha S
n.­3682
mahaujasko mahaujo] em.; mahaujaska mahauja B; mahojaska mahoja S
n.­3683
'nurādho] em.; anurādha B; anurādhamahojaska mahoja anurādha S
n.­3684
samātaḥ susmitaś] em.; samāta susmitaś B; samāgama mitaś S
n.­3685
°rasajñais] B; °rasarasajñaiḥ S
n.­3686
°karaṇīyasa° S
n.­3687
sunaya° B; anaya° S
n.­3688
anantaraṃ] S; antara B
n.­3689
°mārgayānā°] em.; °mārgayanā° B; °yāvamānayānā° S
n.­3690
prajāpatī] S; om. B
n.­3691
anantā] S; antā B
n.­3692
viśākhā] S; viśāṣā B
n.­3693
vīrā upavīrā] S; cīrā upacīrā B
n.­3694
āśritā] S; āśrikā B
n.­3695
pravarā] S; pracārā B
n.­3696
rohiṇī] S; lohinī B
n.­3697
śrāddhā] em.; śrāddhāḥ B; śuddhā S
n.­3698
bahumatā] S; mahumatā B
n.­3699
karmadā] S; katmadā B
n.­3700
karmaphalā vijayavatī jayavatī vāsavā] B; ka+++ +++++ ++++ +++ S
n.­3701
vasudā] S; vasubhā B
n.­3702
nāmrā sunāmrā] em. (on the authority of the Tib.); tāmrā sutāmrā S; rāmrā sunāmrā B
n.­3703
duḥkhaśāmikā] B; duḥkhaśāyikā S
n.­3704
nirviṇṇā] em.; nivirṇṇā B; nirvīṇā S
n.­3705
trivarṇā] em. (based on the Tib., to avoid repetition later); triparṇā S; triparṇṇā B
n.­3706
padmavarṇā] S (supported by the Tib.); padmaparṇā B (supported by TMK)
n.­3707
padumā padumāvatī] B; padmā padmāvatī S
n.­3708
triparṇā] em.; triparṇī S; triparṇṇā B
n.­3709
saptaparṇā utpalaparṇā] em.; saptaparṇṇā utpalaparṇṇā B; saptavarṇī utpalavarṇā S
n.­3710
mahā­sthaviṣṭhā] S; mahā­sthavīryā B
n.­3711
mahā­bodhi­sattvavikurvaṇaṃ … sarvāvantaṃ parṣanmaṇḍalam] S; om. B
n.­3712
°tryadhva°] em.; °triyadhva° B; °triparva° S
n.­3713
mokṣapadaṃ] S; kṣemapadaṃ B
n.­3714
°balaṃ] em. (on the authority of the Tib. and TMK); °balasabalaṃ S, B
n.­3715
bhāvayasva] B; bhāvayatha S
n.­3716
ṛddhi°] B; śuddhi° S
n.­3717
oṁ] (?) B; uṁ S
n.­3718
°caryānirhāra­samanu­praveśa­sarva­sattva­vaśamāna­dharma­netryā] B; om. S
n.­3719
sadyagataḥ] S (sadyagatāḥ?); saṃjamya(?) B
n.­3720
utsārakā mahotsārakā] S; dostārakā mahā­dostārakā B
n.­3721
mahā­rogā] B; mahā­rogā mahā­rogā S
n.­3722
apasmārā mahāpasmārā] S; akasmārā mahākasmārā B
n.­3723
bhūtādhipati] B; bhūta viyati S
n.­3724
mahā­brahmā] S; om. B
n.­3725
maṇibhadraḥ] em.; maṇibhadra B; om. S
n.­3726
stambhalaḥ] em.; stambhala B; sambhala S
n.­3727
hārīto] em.; hārīta B; hārīti S
n.­3728
harikeśo] em.; harikeśa S; haritakeśa B
n.­3729
piṅgalo] em.; priyaṅgala B; piṅgalā S
n.­3730
priyaṅkaraḥ] em.; priyaṅkara S; priyaṅkala B
n.­3731
jalendro] em. (supported by the Tib.); jarendra B; jālendra S
n.­3732
sātatagirir] em. (on the authority of the Tib.); sātata giri S; sātanāgiri B
n.­3733
kūtākṣas] em.; kūtākṣa S; kūtakṣa B
n.­3734
triśiraś] B; triyasiraś S
n.­3735
supāno] em.; supāna B; sudhāma S
n.­3736
'mbaro] em.; ambara B; aśvaraḥ S
n.­3737
bheraṇḍo bheruṇḍo] em.; bheraṇḍa bheruṇḍa B; bheruṇḍa bhūrūṇḍa S
n.­3738
marīco] em.; marīca B; om. S
n.­3739
dīptaḥ] B; dīpa S
n.­3740
sudīptaś] B; pradīpāś S
n.­3741
pannaganāśano] em.; pannaganāśana S; pannarāśava B
n.­3742
dhenateyo vainateyo] em.; dhenateya vainateya B; vainateya vainateya S
n.­3743
pakṣirājaś] B; pakṣirājāś S
n.­3744
'nantadrumo] em.; anantadruma S; antadruma B
n.­3745
ghanorasko] em.; ghanoraska S; dy(gh?)amāraska B
n.­3746
mahorasko mahojasko mahojo] em.; mahoraska mahojaska mahoja S; mahoraska mahoraska B
n.­3747
Citton­mādakara] S; cittotpādakara B
n.­3748
unmāda] em.; utmāda B; om. S
n.­3749
'vṛhā] em.; avṛhā B; aṭṭahra S
n.­3750
sudṛśāḥ] em.; sudṛśā S; sudṛśaḥ B
n.­3751
sunirmitāḥ] em.; sunirmitā S; anirmitā B
n.­3752
karoṭapāṇayo] em.; karoṭapāṇayaḥ S; karopāṇayar B
n.­3753
vīṇātṛtīyakāḥ] S; cīrṇṇā tṛtīyakāḥ B
n.­3754
gṛhavāsinaḥ] S; guhavāsina B
n.­3755
rāhur] em.; rāhu S; om. B
n.­3756
vemacitriḥ sucitriḥ] B; vemacitti sucitti S
n.­3757
kṣema­citrir deva­citri] em.; kṣema­citri deva­citri B; kṣema­citti deva­citti S
n.­3758
śanaiścaro] em.; śanaiścara B; śaniścara S
n.­3759
kampaḥ] em.; kampa S; om. B
n.­3760
aśanir] em.; aśani° S, B
n.­3761
vṛṣṭir] em.; vṛṣṭi B; vaṣṭi S
n.­3762
naṣṭārko] em.; naṣṭārka S; naṣṭārtha B
n.­3763
nirnaṣṭo] em.; nirnaṣṭa S; ninnaṣṭa B
n.­3764
yāṣṭir] em.; yāṣṭi S; māṣṭi B
n.­3765
ṛṣṭir] em.; ṛṣṭi S; om. B
n.­3766
duṣṭir] em.; duṣṭi B; tuṣṭi S (supported by TMK)
n.­3767
'bhijo 'bhijato] em.; abhija abhijata S; abhiji abhijeta B
n.­3768
lubdho] em.; lubdha B; lūtha S
n.­3769
dhruvo nāśano] em.; dhruva nāśana B (supported by the Tib.); kratunāśana S
n.­3770
mārṣṭiḥ] em.; mārṣṭi S; māriṣṭa B
n.­3771
sanad upasanat] em.; sanat upasanat S; śatanat upaśanat B
n.­3772
kumāraḥ krīḍano] em.; kumāra krīḍana B; kumārakrīḍana S
n.­3773
nartāpako] em.; narttāpaka B; nartapaka S
n.­3774
bharaṇī] S; bharuṇī B
n.­3775
rohiṇī] S; rauhiṇī B
n.­3776
ārdrā] em.; ādrā B; ārdra S
n.­3777
āśleṣā] S; aśleṣā B
n.­3778
phalgunī] S; phālguṇī B
n.­3779
svātir] em.; svāti S; svātī B
n.­3780
jyeṣṭhā] S; jeṣṭhā B
n.­3781
āṣaḍhau] S; āṣāḍhau B
n.­3782
bhadrapadau] S; bhādrapadau B
n.­3783
abhijā] em.; abhija B; prabhijā S
n.­3784
aṅgirasī] B; aṅgirasā S
n.­3785
ubhau] S; u B
n.­3786
lokapravarā] S; lovapravarā B
n.­3787
pravarāṇikā] S; pradharānikā B
n.­3788
ūhā] S; jayā B
n.­3789
surārthā] em. (on the authority of the Tib.); susārthā B; asārthā S
n.­3790
vṛṣabho] em.; vṛṣabha S; vṛṣa B
n.­3791
kanyā] em.; kanya S, B
n.­3792
bhṛṅgāraḥ] em.; bhṛṅgāra B; bhṛñjāra S
n.­3793
lokaḥ sarvajita] em.; loka sarvvajita B; lokasatvajita S
n.­3794
sukho] em.; sukha S; mukha B
n.­3795
sarvabhūtiko] em.; sarvabhūtika B; sarvabhūmita S
n.­3796
bhūtiko] em.; bhūtika S; om. B (supported by TMK)
n.­3797
dhyānago] em.; dhyānaga S; dhyāna B
n.­3798
suguhyakā] S; suguhyā B
n.­3799
abhayadā] B; om. S
n.­3800
anilā] S; anīlā B
n.­3801
kusumāvatī] S; kusumā B
n.­3802
sughorā ghoravatī] S; sughoṇā ghoṇavatī B
n.­3803
guhyottarī] em. (supported by the Tib); guhottarī B; guhyottamārī S
n.­3804
vaṭavāsinī] S; paṭavāsinī B
n.­3805
andhārasundarī] S (supported by the Tib.); ambāla B
n.­3806
kāṇā] S; kānā B
n.­3807
lokottarā] B; lokāntarā S
n.­3808
pāṃsupiśācī] S; yānasupiśācī B
n.­3809
raudrapiśācī] B; om. S
n.­3810
bhasmodgirā] S; bhasmādgirā B
n.­3811
piśitāśinī durdharā] S; piśīmī duvarā B
n.­3812
tarjanī] S; garjanī B
n.­3813
rohiṇikā govāhiṇikā] S; rohaṇīka soṁṇīkā(?) B
n.­3814
lokāntikā] S; rokāntikā B
n.­3815
elā] B; dhaṇā S
n.­3816
dhūmāntikā] S; dhūmātt(?)ikā B
n.­3817
dhūmā] S; pūmā B
n.­3818
°opahārikāś] em.; °opahārikaś B; °opahāriś S
n.­3819
mukhamaṇḍitikā] B; sukhamaṇḍitikā S
n.­3820
skandā] S; skandha B
n.­3821
avīcimahā­narakaṃ] em.; avīcirmahā­narakaṃ S, B
n.­3822
ca] conj.; om. S, B
n.­3823
kṛtābhyanujño] em. kṛtābhyanujñār B; kṛtābhyanujñātaḥ
n.­3824
°dhātur] em.; °dhātu S, B
n.­3825
°niryāta] B; °nirghāta S
n.­3826
etan] em.; etat B; evaṃ S
n.­3827
śatadhāsya] em. (based on the Tib.); sa tavāsya S; saptadhāsya B
n.­3828
arjakasyeva] em.; 'rjjakasyeva B; ajakasyeva S
n.­3829
pañcadharmā] em.; pañcadharma B; yaṃdharmā S
n.­3830
pāripūriṃ] B; bodhipūriṃ S
n.­3831
°prasādānupacchedanatā] S; °padānupacchedanatā B
n.­3832
°mantrābhinandanatā] B (supported by the Tib.); °mantrānindanatā S
n.­3833
mantracaryāparyeṣṭiḥ … vidyāsādhanakālaupayika] S; om. B
n.­3834
aṣṭadharmā … katame] B; om. S
n.­3835
aṣṭa] B; adṛṣṭa° S
n.­3836
The S adds at this point aṣṭa­dharmāvidyā­mantra­caryārtha­siddhiṃ samavasaraṇatāṃ gacchanti.
n.­3837
°ṛddhi°] B; °śuddhi° S
n.­3838
°ātmānaṃ] em.; °ātmāna° S; °āmana° B
n.­3839
°pudgala°] B; lac. S
n.­3840
The S adds ca at this point.
n.­3841
akhinna°] S; khinna° B
n.­3842
tatra vayaṃ saṃnidhānaṃ kalpayiṣyāmaḥ] B; om. S
n.­3843
jinaputra ] S; sems dpa’ chen po D109a.4
n.­3844
°paṭalavisaraṃ] em.; °paṭala visara° S
n.­3845
°sādhāraṇabhūtaṃ] em.; °sādhāṇarabhūtaṃ B; om. S
n.­3846
maṇḍalapaṭala[ṃ] visaracaryānirhāraṃ sarvasattvasādhāraṇabhūtaṃ yatra sattvāḥ] B; om. S
n.­3847
ākārayati] S; ston par byed pa D109a.5
n.­3848
°vidyādhararāja°] S; rig pa’i rgyal po D109a.6–7
n.­3849
Here starts the correspondence with manuscript A.
n.­3850
pradhānaḥ] em.; pradānaḥ S
n.­3851
mahā­krodharājam] S; khro bo’i rgyal po’i sngags smras pa D109b.1
n.­3852
oṁ āḥ hrūṃ] S; oṁ āḥ hūṁ B, A; oṁ āḥ huṃ D109b.2
n.­3853
atha mañjuśrīḥ kumara­bhūtaḥ dakṣiṇaṃ … tiṣṭhate sma] B, S; om. A
n.­3854
samanta­buddhānām] S; sarva bud dhā nāṃ D110a.1
n.­3855
°dhāriṇa] S; °dhā ri ne D110a.2. The Peking and Yongle recensions of the Kangyur read dhā ra ṇi; the Lithang and Choné recensions accord with the Sanskrit: dha ri ṇa.
n.­3856
phaṭ] S; om. D; both the Narthang and Zhol recensions attest to two instances of phaṭ.
n.­3857
mahā°] S; om. D
n.­3858
mūlamantre] S; rtsa ba’i sngags ’di ni las thams cad pa zhes bya’o D110a.2
n.­3859
vakṣye sarvakarmakaraṃ śivam] S; om. D110a.3
n.­3860
vākyeda] S; vā kye daṃ D110a.3. This form is perhaps a BHS for vākye • idaṃ.
n.­3861
muṁ] em.; muṃ S; maṃ D; oṁ +ḥ A; om. B;
n.­3862
Manuscript A breaks off at this point (A1v6); it will resume again at MMK 2.19 below.
n.­3863
sarvabuddhānāṃ hṛdayam] S; om. D
n.­3864
aparaṃ … aṣṭākṣaraṃ] S; gzhan yang phyag rgya thams cad kyi snying po dpa’ bo chen po zhes bya ba yi ge brgyas yod de D110a.5
n.­3865
°vartmo°] S; chos D110a.5
n.­3866
kṣemam] S; om. D
n.­3867
eva] S; bzhin du D110a.6
n.­3868
svayam … bodhi­sattvaḥ] S; byang chub sems dpa’ ’jam dpal gzhon nu ’gyur pa nyid bzhin du nye bar gnas pa D110a.6
n.­3869
paramaguhyamantrarūpiṇopasthitaḥ] B; paramahṛdayaṃ mantrarūpeṇopasthitaḥ S; mchog tu gsang ba’i ngo bos nye bar gnas pa D110a.6–7
n.­3870
jāpena] B (supported by the Tib.); jāyate S
n.­3871
dhīra] S; vīra D110a.7
n.­3872
khecara] D; khacara MSS
n.­3873
svayam] B; yūyam S
n.­3874
pratyupasthitam] B (confirmed by D110b.1); pratyayasthitam S
n.­3875
na] conj.; nu B; om. S
n.­3876
guṇāparyantaniṣṭhaṃ] seemingly om. in D110b.1. The line includes yon tan gyi mtha’ rgya chen po, but this is closer to mahā­guṇa­vistara, which appears earlier in the Sanskrit line. It is possible the Tibetan translator assimilated these two compounds.
n.­3877
Manuscript A resumes at this point (A1v6).
n.­3878
kumāra°] S; om. D
n.­3879
maṇḍalamadhye] B, S; paṭamadhye A
n.­3880
kuru] B, D110b.3; ru ru S; ** A
n.­3881
sarvabuddhānāṃ] em. (on the authority of D110b.3); sarvasattvānāṃ S
n.­3882
sarvabuddhānām] B, S; samanta­buddhānām A
n.­3883
dhūpavāsini dhūpārciṣi] S; dhūmavāsini dhūmārciṣi B
n.­3884
tatas] conj. (on the authority of the Tib.); tata āgatānāṃ S
n.­3885
sarvasattvānāṃ] B; om. S
n.­3886
ākṛṣṭā] S; om. D
n.­3887
āhvānanamantrāś ca • ayam] S; bya ba’i phyag rgya ’di nyid do D111a.1
n.­3888
sarvabuddhānām] MSS; samanta­buddhānām A
n.­3889
°dhāriṇe] S; dhā ra ni D111a.3
n.­3890
pratīccha] S; om. D
n.­3891
maṇḍalamadhye] MSS; paṭamadhye A
n.­3892
sarvasattvānuvartinī] em.; sarvasatvānuvartinī B; sarvabuddhānuvartinī S
n.­3893
sarvabuddhānuvartinī dhruvā] S; sarvasattvānuvartinī dharmmān B
n.­3894
sarvabuddhānāṃ] B, S; samanta­buddhānāṃ A, D
n.­3895
°śriyāya] S; śri ye D111a.4
n.­3896
°manorame] S; ma no ra the D111a.4
n.­3897
pratīccheyaṃ] S; pra tī ccha maṃ D111a.4
n.­3898
°anucāriṇe] S; anu cā ri ṇi D111a.4
n.­3899
sarvabuddhānāṃ] B, S; samanta­buddhānāṃ A, D
n.­3900
sarvabuddhabodhisattvānām] B, S; samanta­buddhānām A; sarva bud dha nāṃ D111a.7
n.­3901
buddhāvalokita mā vilamba] S; sarvā lo ki te D111a.7
n.­3902
mā vilamba] S; om. D
n.­3903
phaṭ] S; sphaṭ D111a.7
n.­3904
sarvabuddhānām] B, S; samanta­buddhānām A, D111b.1
n.­3905
°śriyāya] S; śri ye D111b.1
n.­3906
avalokaya … svāhā] S; a va lo ka ya mān | laṃ sarva | sattvānāṃ ca svā hā D111b.2
n.­3907
Manuscript A breaks off at this point (A2v5). The correspondence will resume again in chapter 7.
n.­3908
mañjuśrīḥ kumara­bhūtaḥ vajrapāṇiṃ bodhi­sattvam] B, S; bhagavān śākya­munir ma[ñjuśrīṃ bodhi­sattvam] A
n.­3909
kulavikhyātaṃ] B; kulavikhyātaḥ S; ’jig rten grags pa D111b.5
n.­3910
°rūpiṇe] S; rū pa dhā ri ṇi D111b.7
n.­3911
mā vilamba] S; om. D
n.­3912
rakṣa rakṣa] em.; lakṣa lakṣa B; jhal jhal S; la hu la hu D111b.7
n.­3913
hūṁ hūṁ] B; hūṁ hūṁ hūṁ hūṁ hūṁ hūṁ S, D111b.7
n.­3914
phaṭ phaṭ] S; phaṭ B; sphaṭ sphaṭ D111b.7
n.­3915
mahā­vīryo] em.; mahā­vīryaḥ S; sngags chen po D112a.1
n.­3916
mahāśūlā] em.; mahāśūle° S; om. B; nag po chen po D112a.2
n.­3917
oṁ hrīṁḥ jñīḥ] S; oṁ hrī hraḥ B; oṁ hrīḥ ṣṭiḥ D112a.3
n.­3918
phaṭ phaṭ] S; phaṭ B
n.­3919
iti] S, B; om. D
n.­3920
nānyeṣāṃ] B; nāśeṣaṃ S
n.­3921
mahāśūlāṃ] conj. (on the authority of the Tib.); mahāśūle ca S, B
n.­3922
hrīṁḥ] S; hrīḥ B; tri D112a.5
n.­3923
mahāśūlaiva] conj. (on the authority of the Tib.); mahāśūlayaiva S; mahāśūlena B; rtse gsum chen po zhes bya nyid D112a.5
n.­3924
mahāśūlaiva] conj. (on the authority of the Tib.); mahāśūlayaiva S; mahāśūle ca B; rtse gsum chen po zhes bya ba D112a.7
n.­3925
krodharājaḥ] em.; krodharāja S; krodhajāpa B
n.­3926
jaya] D112b.1; jayam S
n.­3927
viśvarūpiṇe] S; vi shva rū pi ṇi D112b.1
n.­3928
gaccha] S; om. D
n.­3929
svabhavanam] S; om. D
n.­3930
paripūraya] S; pa ri pū ra ya ntu D112b.1
n.­3931
°jāpakāla°] B; °japakāla° S
n.­3932
Sarvebhyo … prayoktvyā] em.; sarvebhyaḥ … prayoktvye° S; jig rten dang jig rten las das pa thams cad kyi dkyil ’khor dang sngags dang sngags grub pa dag dang | dam tshig dang | bzlas pa dang | dus dang nges par sdom pa dag la yang sbyar bar bya’o D112b.2–3
n.­3933
ca] B; om. S
n.­3934
°śāsanānām] gā trā nāṃ D112b.4
n.­3935
riṭi] S; ririṭi B; ri ṭi ni D112b.4
n.­3936
°syeyam] em.; °syayaṃ B; °syedam S
n.­3937
mahā­mudrāyā pañcaśikhayā yojyā] B; mahā­mudrāyā pañcaśikhāyā yojya° S
n.­3938
niṭi] S; niṭi svāhā B; ni ti ṭi D112b.5
n.­3939
vikāsinyā] S; vikāśinyā B
n.­3940
°gatīnām S, D; °śāsanānām B
n.­3941
oṁ niḥ] S; laṃ ni D112b.5
n.­3942
nalinī] B; balinī S; padma can D112b.6
n.­3943
yakṣiṇīm] B; yakṣiṇī S
n.­3944
Mudrāyā … °ghātinī] S. In the Degé this line follows the mantra and is rendered in translation, not phonetics as were the previous and following lines.
n.­3945
jñaiḥ] S; ṣṭraiṁḥ B; shṭai shṭai D112b.6
n.­3946
kapālinī] B; kāpatalinī (unmetrical) S
n.­3947
divyarūpiṇī] S; vidyā rūpiṇī B; thams cad gzugs can D112b.7
n.­3948
°gati] S; om. D
n.­3949
°pracāriṇām] S; °vicāriṇām B; tsa rī nām D112b.7
n.­3950
mudrāyā] B; mudrā S
n.­3951
triśikhenaiva] S; śikhenaiva B
n.­3952
yojayec] B p.c.; prayojayec B a.c.; prayojayet S
n.­3953
chreyasātmakaḥ] S; dpal sbyin byed pas D113a.1
n.­3954
bhūri] S; bhu ru D113a.1
n.­3955
ture] B; nu re S; tā re D113a.2
n.­3956
tārāvatī] S; phug ron D113a.2
n.­3957
°loka°] B; °kośa° S
n.­3958
vaktramudreṇa] B (supported by D113a.3); vajramudreṇa S; gdong gi phyag rgya D113a.3
n.­3959
viśvasambhave] S; vi śve saṃ bhā ve D113a.4
n.­3960
āviśāviśa] S; ā ve śā ve śa D113a.4
n.­3961
darśitā] S; deśitā B
n.­3962
°astra°] S; om. D
n.­3963
°sattvāveśinī] B; sattvā+veśinī S
n.­3964
samprakīrtitā] B; samprakāśitā S
n.­3965
śvete śrīvapuḥ] B; śvetaśrī vapuḥ S; śrī va su D113a.5
n.­3966
°rūpiṇī] S; °rūpibhiḥ B
n.­3967
khiriri B; khiri S; khi khiri khiri D113a.6
n.­3968
vaktramudreṇa] S; phyag rgya dong gsum D113a.7
n.­3969
°prasādinī S; °prasādhanī B; ’dul bar byed D113a.7
n.­3970
°gati°] S; śā kti D113a.7
n.­3971
tadyathā] S; om. D
n.­3972
bhrātās tumburu] B; bhrātā stumburu S
n.­3973
ambuve tu] B; andurdhetuḥ S
n.­3974
tadyathā] S; tadyathā hata B
n.­3975
śaktyu] conj.; saṅgho° S; kaktau° B; sha kto D113b.4
n.­3976
khāhi] S; om. D
n.­3977
vicitra°] B; citra° S
n.­3978
°dhāriṇe S; °dhāri*ī B; dhā ri ṇām D113b.4
n.­3979
huṁ] B; huṁ huṁ S
n.­3980
°jñāta] S; °jñāte B
n.­3981
bhāṣito] B; bhāṣitā S
n.­3982
tāyinā] B; nāyinā S
n.­3983
pracacāla] S; pracāla (unmetrical) B
n.­3984
skandam] S; skandham B
n.­3985
graha°] S; om. D
n.­3986
°bhāṇi tato] B; °bhāṣiṇī (unmetrical) tato S
n.­3987
yato yukto] B; yataḥ prokto S
n.­3988
yaṣṭyā] S; om. D
n.­3989
tu] B; °nu° S
n.­3990
phalam] S; om. D
n.­3991
kaumārabhittam] S; gzhon nu’i sems D114a.1
n.­3992
kalyam] S; om. D
n.­3993
kārttikeyaka°] B; kārttikeya° (unmetrical) S
n.­3994
°kāmyarthaṃ] S; °kāmārtha B
n.­3995
sarvakarmikaḥ] S; karmikaḥ (unmetrical) B
n.­3996
°dyoti°] B; °dyotita° (unmetrical) S; samanta dyotita D
n.­3997
āvartayati] S; āvartayati yathepsitaṃ vā (unmetrical) B
n.­3998
mañjuśriyaḥ] B; mañjuśriyasya S
n.­3999
jāpa°] B; japa° S
n.­4000
subrahma] S; bra hma D114a.6
n.­4001
brahmavarcase] S; vraca+se B
n.­4002
mantro] S; mudrā B
n.­4003
śītalām] B; śītalā B
n.­4004
atharvavedapaṭhyate] em.; atharthāvedapaṭhate B; athavo cedapaṭhyate S
n.­4005
ājñāpayati] em.; samājñāpayati B; jñāpayati S
n.­4006
eva] S; ete B
n.­4007
vṛṣa°] S; vṛ ṣa bha° D114b.3
n.­4008
ājñāpayati] em.; jñāpayati S, B
n.­4009
yuktaḥ] B; yuktāḥ S
n.­4010
khāhi khāhi] S; khāhi B
n.­4011
ājñāpayati] em.; jñāpayati S, B
n.­4012
svāhā] S; om. B
n.­4013
°nāśanam] S; °nāsinaḥ B
n.­4014
anarthā] B; anartha S
n.­4015
viṣā sthāvarajaṅgamām] B; viṣaṃ sthāvarajaṅgamam S
n.­4016
°vaineyāṃ] B; °vaineyā S
n.­4017
'smin] em.; 'smi S; tasmin B
n.­4018
tāthāgatā] B; tāthāgatī S
n.­4019
kuliśābja°] B; kuliśāṅku° S
n.­4020
bālaṃ lālayati] B; bālānāṃ lālati S
n.­4021
daśabalaiḥ] B; daśabalai S
n.­4022
pūrvam] B; pūrve S
n.­4023
'pyāha] S; prāha B
n.­4024
°sañcodanī] B; °sañcodanīṃ S
n.­4025
°nirhāra°] S; °nirahāra° B
n.­4026
sarvasattvāḥ] em.; sarvasattvā S; sarvasattvāṃ B; om. D
n.­4027
°ratna°] S; °garbha° B
n.­4028
taṃ] em.; tat B; om. S
n.­4029
lekhayituṃ] B; om. S
n.­4030
sattvaiḥ] S; sarvvais B
n.­4031
taṃ] B; ta S
n.­4032
°nirhārā° B; °nirhāra° S
n.­4033
°prāptāś caryā°] em.; °prāptacaryā° B; °prāptā āryā° S
n.­4034
sattvāḥ] em.; sattvā S, B
n.­4035
°caryā°] B; °cāryā° S
n.­4036
manasāpy] B; samanasāpy S
n.­4037
ālambayituṃ] S; avalambayituṃ B
n.­4038
lekhayituṃ] S; om. B
n.­4039
tān] em.; tāṃ S, B
n.­4040
anupraviṣṭān] B; anupraviṣṭaḥ S
n.­4041
The phrase anatikramaṇīyam etat should perhaps be regarded as a (BHS) masculine, as it is in apposition to samayaḥ.
n.­4042
atha] S; atha khalu B
n.­4043
°tikrānta° S; °vikrānta° B
n.­4044
sattvāḥ] em.; sattvā S; sattvānām B
n.­4045
°mantrā] B; °mahā° S
n.­4046
guhyakā° B; guhyā° S
n.­4047
bhāṣa bhāṣa] S; bhāṣa B
n.­4048
°mātre] B; °mātro S
n.­4049
°hīnāṃ] B; °hīnaṃ S
n.­4050
śayānavikṛtena] S; samayo 'nadhikṛtena B
n.­4051
anabhiyuktā] S; anabhiyukto 'tra (unmetrical) B
n.­4052
mantrā] S; tantrā B
n.­4053
anekadā] S; anekadhā B
n.­4054
mantrasiddhiṃ] B; mantrāḥ siddhiṃ S
n.­4055
°jñe caryākarmasu sādhane S; °jño yā ca karmā subodhane B
n.­4056
māntrā] B; mātrā S
n.­4057
kumārasyeva] em. (on the authority of the Tib.); kumārasyaiva S, B
n.­4058
guhyakādhipatis taṃ] em.; guhyakādhipatiṣṭha B; guhyādhipatiḥ taṃ S
n.­4059
adhyeṣate] B (supported by the Tib.); °adhye bhāṣate S
n.­4060
sattvānām] S; mahātmā B
n.­4061
anyasmin] B; anye S
n.­4062
āsṛtya] S; samāsṛtya B
n.­4063
maṇḍalācāryaś ca] B; maṇḍalācāryaḥ śva
n.­4064
samudrā] S; om. B
n.­4065
sattvānā S; gandhā B
n.­4066
uṭajaṃ kṛtvā] em.; uḍayaṃ kṛttvā S; kṣutrayaṃ kṛtvā B
n.­4067
samantāc caturasraṃ ṣoḍaśahastaṃ dvādaśahastaṃ vā] S; om. B
n.­4068
kaṭhalla] V; kaṭhaṇṇa S; kaṃṭhaka B
n.­4069
sucaukṣaṃ] S; sucauktaṃ B
n.­4070
suparikarmitaṃ] em.; supasuparikarmitaṃ S; saparikaritiṃ B
n.­4071
niḥprāṇakeno°] B; nighrātmakeno° S
n.­4072
dvādaśahastaṃ] S; vā daśahastaṃ B
n.­4073
°pulina°] S; °pulinasamudrāir saṃgamahā­nadīpulina° B
n.­4074
prayatnena] B; prayatnataḥ S
n.­4075
sa] S; su° B
n.­4076
niḥprāṇakeno°] B; niḥprāṇeno° S
n.­4077
samantāt] B; samantā S
n.­4078
°sthitena] S; °sthite B
n.­4079
mahā­mudrāṃ] B; mahā­mudrā S
n.­4080
sahāya°] B; sasakhāya° S
n.­4081
bahir niṣkramet] em.; bahi niṣkaset B; niṣkasarvahi° S
n.­4082
tan] em.; tat B; om. S
n.­4083
°sattvānāṃ] S; °sattvāt° B
n.­4084
tatraiva ca] B; om. S
n.­4085
°gārddhe(?)] B; °nādhaḥ S
n.­4086
°oṣitān] em.; °oṣitāṃ S, B
n.­4087
°sametena] S; °satena B
n.­4088
vidhinā] B; vidhi° S
n.­4089
°ābhimantrite] S; °ābhimantrita° B
n.­4090
°ābhimantrya] B; °ābhimantyaṃ S
n.­4091
bahiś cocchrita°] S; bahisvocchrita° B
n.­4092
°toraṇacatuṣṭayālaṅkṛtaṃ] B; °toraṇe catuṣpathālaṅkṛtaṃ S
n.­4093
°tantrī°] S; °nadī° B
n.­4094
°taṃ taṃ] em.; °ta taṃ B; °taṃ S
n.­4095
°śabdair] em.; °śabdai B; °śabda° S
n.­4096
°sūtrān] em.; °sūtrāṃ S; °sūtrānta B
n.­4097
pustakān] em.; pustakāṃ S; pustakam B
n.­4098
dakṣiṇāyāṃ] B; dakṣiṇāṃ S
n.­4099
°samādhiṃ] B; °samādhiḥ S
n.­4100
°vyūham] B; °vyūha S
n.­4101
°sūtrāntikān pudgalān dharmabhāṇakān] em.; °sūtrāntikāṃ pudgalāṃ dharmabhāṇakāṃ B; °sūtrāntikaṃ pudgalāṃ dharmabhāṇakaṃ S
n.­4102
pustakābhāvād] S; pustakavācakād B
n.­4103
adhyeṣayet] B; addhyeṣayet S
n.­4104
sarvatas taṃ] S; parvataḥ staṃ B
n.­4105
°āhāroṣitān] em.; °āhāroṣitāṃ S; °āharopitāṃ B
n.­4106
°bodhicittān] em.; °bodhicittām B; °bodhicittaṃ S
n.­4107
°vāsoṣitān] em.; °vāśoṣitāṃ B; °vāsocitāṃ S
n.­4108
citrakarān] em.; citrakarā S; citrakarāṃ B
n.­4109
nipuṇatarān] em.; nipuṇatarāṃ S, B
n.­4110
°tām †sāṃ†] B; †°tāmbrāṃ† S
n.­4111
bodhiparāyaṇīyaṃ] S; om. B
n.­4112
eva] B; evaṃ S
n.­4113
kathyate] B; kalpyate S
n.­4114
kalpa°] S; alpa° B
n.­4115
cūrṇaṃ] S; pūrṇaṃ B
n.­4116
japatā] S; japatāṃ B
n.­4117
maṇḍala°] S; maṇḍale B
n.­4118
bahiḥ padmapuṣkarākāra°] em.; bahiḥ padmapuṣkarākārā S; om. B
n.­4119
śrīphala°] S; śrīphalā° B
n.­4120
sārdrāṇāṃ] em.; sāṃdrāṇāṃ B; sādrāṃ S
n.­4121
°ghṛtāktānāṃ] B; ghṛtāktā S
n.­4122
mūlamantra°] B; mūlamantraṃ S
n.­4123
mudrāmuṣṭiṃ] S; mudrāyaṣṭiṃ B
n.­4124
°parikarātmanā] em.; °parikaraātmanā B; °parikaraḥ ātmanā S
n.­4125
nipuṇatarān] B (supported by D); nipuṇatarān ātmanā S
n.­4126
°bodhisattvān] B; bodhisattvāṃ S
n.­4127
°bodhisattvān] em.; °bodhisattvāṃ S; °sasāyogānāṃ B
n.­4128
rūpaṃ rūpaṃ] B; rūpaṃ S
n.­4129
tāvad] B; om. S
n.­4130
°bhavanasthaṃ] B; °vabhanasthaṃ S
n.­4131
ālikhitaś] B; likhitaś S
n.­4132
°bhautikā] B; °bhūtikā S
n.­4133
kṛtarakṣā°] B; kṛtā rakṣā° S
n.­4134
jāpaṃ] B; japaṃ S
n.­4135
kurvatā B; kurvataḥ S
n.­4136
aṣṭaśatā°] B; aṣṭā° S
n.­4137
śarāvasampuṭe] S; śatavārāṃ saṃpuṭo B
n.­4138
°durdinam anyatamānyatamaṃ] B; °durdinay anyatayānyatamaṃ S
n.­4139
kruddhena] B; hutena S
n.­4140
hotavyāḥ] S; hotavyā B
n.­4141
manuṣyavighnair] S; manasya vighne B
n.­4142
hotavyāḥ] em.; hotavyā S, B
n.­4143
gṛhyante] B; gṛhṇante S
n.­4144
mriyate] S; priyate B p.c.
n.­4145
vighnāḥ] em.; vighnā S, B
n.­4146
kurvāṇena] B; kurvāṇa S
n.­4147
paryaṅkenopaviṣṭau] S; om. B
n.­4148
dvau mahā­śrāvakau] S; ++++++śrāvako B
n.­4149
śṛṇvantau] em.; śṛṇvantaḥ S; śṛṇutaḥ B
n.­4150
tasyāpi] S; tasyā B
n.­4151
°vāsinī] S; °vāsitā B
n.­4152
śvetapaṭṭa°] S; śvetā paṭa° B
n.­4153
paṭṭāṃśukottarāsaṅginī] S; paṭṭāṃśukānostasaṃmīnā(?) B
n.­4154
°trimuṇḍīkṛtā] em.; °tṛmuṇḍīkṛtā S; °tṛṣuṇḍīkṛtā B
n.­4155
bhṛkuṭī] B; bhrukuṭī S
n.­4156
°āsaneryāpathe] em.; °āsaneryāyathe S; āsaneṣu ījyāpatheṣu B
n.­4157
upariṣṭāc ca] S; devyāraṣṭā ca B
n.­4158
teṣāṃ bhagavatī] em.; teṣā bhagavatī B; bhagavatī teṣāṃ S
n.­4159
uṣṇīṣarājā ca kāryāḥ] em.; uṣṇīṣarājā svakāryāḥ S; uṣṇīṣarājaś ca kārya B
n.­4160
apāyajaho] em.; apāyajaha S; apāyaṃjaha B
n.­4161
camaravyagrahasto] em.; camaravyagrahastaḥ S; camaravāśrahastaḥ B
n.­4162
nirīkṣamāṇo] em.; nirīkṣamāṇaḥ S; om. B
n.­4163
vimalamatir] em.; vimalamati B p.c.; vimalagatiḥ S
n.­4164
patidharaś] S; dhareśvaraś B
n.­4165
°vidyārājā] B; °vidyārājaḥ S
n.­4166
abjakule] B; abjakūle S
n.­4167
rūpakamudrāsu] B; rūpakamudrā sa S
n.­4168
cāśeṣā] B; vā śeṣā S
n.­4169
ante] S; anye B
n.­4170
sthāpayet] B; sthāpaye S
n.­4171
saṃstṛtam] em.; sastṛtaṃ B; saṃskṛtam S
n.­4172
upāriṣṭaś] S; °opariṣṭhaś B
n.­4173
vāmapārśve] B; pārśve S
n.­4174
candanaḥ] B; candana° S
n.­4175
ārya­vajrapāṇiḥ] B; ārya­vajrapāṇi° S
n.­4176
°mūrti°] S; °mūrddhni° B
n.­4177
vajrāṅkuśī] em.; vajrāṅkuśi S, B
n.­4178
°śṛṅkhalā] S; °kilī B
n.­4179
vajrasenā] em.; vajrasena S; vajrasen+ B
n.­4180
yathāveṣa° S; ++++veśa° B
n.­4181
°rājña° B; °rājñā° S
n.­4182
°saparivārarūpa°] em.; °saparivāraḥ rūpa° S; °saparivārajapa° B (supported by the Tib.)
n.­4183
yatra sthāne na] em. (supported by the Tib.); yatra sthāne B; ye 'tra sthāne na smaritā vidyāgaṇās te 'tra sthānena S
n.­4184
te 'tra] S; taismiṃ B
n.­4185
ṣaṭpāramitā] B (supported by the Tib.); vedyāramitā S
n.­4186
upariṣṭād] B; upariṣṭā S
n.­4187
mudrāṃ baddhvā] B; mudrā ca S
n.­4188
tathāgatapratimadṛṣṭiyātāni] B; tathāgataḥ pratimadṛṣṭijātāni S
n.­4189
cakravartyuṣṇīṣo] em.; cakravarttyuṣṇīṣa B; cakravartī uṣṇīṣaḥ S
n.­4190
vijayoṣṇīṣas] B; om. S
n.­4191
tejorāśi] S; totorāśi B
n.­4192
aṣṭa] B; ataḥ S
n.­4193
ālekhyā] B; ālekhya S
n.­4194
ca bodhi­sattvau kāryau] em.; ca bodhisattvo kāryā B; buddho bodhisattvo kārya S
n.­4195
varadapradāna°] S, B a.c.; varadana° B p.c.
n.­4196
sarvabālālaṅkāra] em. (based on the Tib.); sarvavālālaṅkāra° S; sarvālaṅkāra° B
n.­4197
samanta­prabhaḥ] S; samanta­bhadraḥ B
n.­4198
ālekhyaḥ] S; ālekhye B
n.­4199
suśāntaḥ saṃśuddhas S
n.­4200
°niṣaṇṇā] B; °niṣaṇṇaḥ S
n.­4201
°kārāḥ] em.; °kāraḥ S, B
n.­4202
vicitrāḥ] em.; vicitraḥ B; vicitra° S
n.­4203
puṣpāvakīrṇāś cārurūpiṇa ālekhyāḥ] em.; puṣpāvakīrṇaś cārurūpī ālekhyaḥ S; puṣpābhikīrṇaś cārurūpī ālekhya B
n.­4204
suprabha°] B; supra° S
n.­4205
kāryaḥ] B; kārya° S
n.­4206
varadapradānahastaḥ] S; varadaḥ pradānahastaḥ B
n.­4207
vāmatas tejorāśimudrā lekhyā] S; om. B
n.­4208
varapradānahastaḥ] S; varadaḥ pradānahastaḥ B
n.­4209
mudre kārye] em.; mudre kāryau S; mudrāi kāryau B
n.­4210
kāryā] B; kāryāḥ S
n.­4211
vāmata] em.; vāmato° B; vā mato S
n.­4212
°jvālābhivinirgataḥ] B; °jvālārciṣi nirgata° S
n.­4213
°mālākulā] S; °mālā B
n.­4214
khakharaka°] S; khaṃkharaka° B
n.­4215
°kamaṇḍalu°] B; °kamaṇḍalum S
n.­4216
°akṣasūtra° B; °akṣasūtrakamaṇḍaluṃ S
n.­4217
bhūvajras tri] B; vajra° S
n.­4218
ca ālekhyā] B; vā lekhyā S
n.­4219
°mātraṃ] em.; °mātrām B; °mātrā° S
n.­4220
pūrvāyāṃ] B; pūrvasyāṃ S
n.­4221
°kamaṇḍalur] em.; °kamaṇḍalu B; °kamaṇḍaluṃ S
n.­4222
°āntaragata°] S; °āntarāgata° B
n.­4223
paṭṭa°] S; ṣaṭa° B
n.­4224
paṭṭāṃśukottarīyaḥ] conj.; paṭṭāṃśukottarīyaḥ tasya dakṣiṇataḥ S; paṭṭāṃśukottarīyas tasya dakṣiṇataḥ B
n.­4225
suyāma°] S; suyāmaḥ B
n.­4226
ālekhyā] S; ālekhya B
n.­4227
yathāvasthānāḥ] B; yathāveṣasaṃskṛtāḥ S
n.­4228
lekhyāḥ] S; om. B
n.­4229
°atapā°] B; anaya S
n.­4230
°sudṛśa°] em.; sudṛśa S; °sudṛḍha° B
n.­4231
°parīttābha°] em.; parīttābha S; °parītta° B
n.­4232
yathāveṣasthānāḥ] S; yathāveṣaṃ saṃsthānā B
n.­4233
evaṃ] B; om. S
n.­4234
caturdiśaṃ] S; caturdiśaś B
n.­4235
praveṣato] em.; praviṣato B; praviśato S
n.­4236
dakṣiṇato] em.; dakṣiṇata B; dakṣiṇaḥ S
n.­4237
dhanado] em.; dhanadaḥ S; dhanadā B
n.­4238
maṇibhadra°] S; māṇibhadra° B
n.­4239
ālekhyaḥ] B; ālekhyāḥ S
n.­4240
vibhīṣaṇaś] B; bhīṣaṇaś S
n.­4241
°gandharva°] B; om. S
n.­4242
pradhānākhyā mukhyatamāś cābhilekhyāḥ] B; pradhānā lekhyā S
n.­4243
°puṇḍrīkṛtaḥ] B; °puṇḍarīkṛtaḥ S
n.­4244
nānābharaṇa° B; nānākaraṇa S
n.­4245
°varṇataś ca] B; °varṇatattva° S
n.­4246
ṣaṇmukhaḥ] S; ṣaḍmuṣa B
n.­4247
raktābhāsamūrtiḥ] S; raktanāmamūrtti B
n.­4248
ghaṇṭāṃ] S; paṭaṃ B
n.­4249
bhṛṅgiriṭir] em.; bhṛṅgiriṭi S; bhṛṅgirīṭir B;
n.­4250
mahā­gaṇapatiś ca] B; mahā­gaṇapati S
n.­4251
yathābharaṇa° S; yathākaraṇa° B
n.­4252
ye pracaranti] em.; ya pracaranti B; yeṣu caranti S
n.­4253
cāṣṭā devā] S; cāṣṭauś ca vedhāpa(?) B
n.­4254
anupūrvataḥ] B; anupūrvaśaḥ S
n.­4255
nāvābhirūḍhāḥ] S; nauyānābhirūḍha B
n.­4256
°traye 'pi tri°] em.; °traye pi tri° B; °traye pitṛ° S
n.­4257
ārya­vajrapāṇir] B; vajrapāṇir S
n.­4258
śaiṣā] em.; saiṣā S; śeṣā B
n.­4259
rūpinaś] B; arūpinaś S
n.­4260
devāḥ] S; vā B
n.­4261
suyāmaḥ] em.; sayāmaḥ S; sujāmāḥ B
n.­4262
parīttābha°] S; parītta° B
n.­4263
śaiṣā] em.; saiṣā S; śeṣa B
n.­4264
°rakta°] B; om. S
n.­4265
śaiṣā] em.; saiṣā S; śeṣā B
n.­4266
kumāryaḥ] em.; kumāryāḥ S, B
n.­4267
avaśyaṃ] em.; avaśyam B; avaśya S
n.­4268
dakṣiṇāyāṃ] B; dakṣiṇasyāṃ S
n.­4269
picumarda°] B; picumanda° S
n.­4270
śaiṣā] em.; saiṣā S; śeṣā B
n.­4271
dakṣiṇapaścimāyāṃ] S; paścimadakṣiṇāyāṃ B
n.­4272
cādityaḥ] S; ca āryya B
n.­4273
nirgrantha°] B; nirgrandha° S
n.­4274
°tīrthaṃkara°] em.; tīrthakara S, B
n.­4275
nirgrantha°] B; nirgrandha° S
n.­4276
śaiṣā] em.; saiṣā S; śeṣā B
n.­4277
śaiṣā] em.; saiṣā S; śeṣā B
n.­4278
yathāsthānaṃ] S; yathāsasthānaṃ B
n.­4279
pañcarekhācitaṃ] B; pañca rekhāḥ cittaṃ S
n.­4280
dvārapradeśe] B (supported by the Tib.); puraḥpradeśe S
n.­4281
°khaḍga°] B; °khaḍgaśūla° S
n.­4282
°kuṇḍala°] S; kuṇḍalaḥ kamaṇḍalu° B
n.­4283
°kaṭṭāraka°] B; °kadvāraka° S
n.­4284
pūrvāyāṃ diśi padmaṃ samanta­jvālaṃ] B; om. S
n.­4285
Although this page is recto, it has the page number written on it.
n.­4286
dhanvākāraṃ] S; sarvākāraṃ B
n.­4287
dakṣiṇapūrvāyāṃ] em.; dakṣiṇapūrvāṃ B; dakṣiṇapaścimāyāṃ S
n.­4288
°samīpe] B; °samaye S
n.­4289
vastraṃ vyajanam upānahau] em.; vastravyaṃjana•upānahau B; vajravyajanopānahau S
n.­4290
śobhanā] em.; śobhanāḥ S; śobhananaṃ bhavati B
n.­4291
Here (Degé folio 123.b.3) ends the correspondence with manuscript B.
n.­4292
mahā­pakṣa°] em. (on the authority of the Tib.); mahā­yakṣaḥ° S
n.­4293
saṃdhyājina°] (reconstructed from the Tib.); + + + + + + n S
n.­4294
maṇḍalād bahir nātidūre] conj.; °maṇḍala° + + + + + + S
n.­4295
kāma°] em.; kāmaḥ S
n.­4296
nirgantavyam] em.; nigantavyam S
n.­4297
°sukha°] em.; °mukha° S
n.­4298
śuci°] em.; śucir° S
n.­4299
āhvayet] em.; āhvānayet S
n.­4300
sarvatathāgatebhyo] em.; sarvaṃ tathāgatebhyo S
n.­4301
haviḥpūrṇa°] em. (supported by the Tib.); havi pūrṇa S
n.­4302
°bodhisattvānām] em.; °bodhisattvān° S
n.­4303
°prabhṛti°] em.; °prabhṛtiṃ S
n.­4304
itaraṃ] em.; itara° S
n.­4305
gandhaṃ yadvat] conj. (seems to be supported by the Tib.); gandha + + t S
n.­4306
nityaśaḥ] em.; nityaśa (unmetrical) S
n.­4307
eha (BHS) = iha
n.­4308
°mālābhī] em.; °mālabhi° S
n.­4309
pradakṣiṇī + + baliṃ sarvabhautikāṃ kṣiptvā] conj.; pradakṣiṇī + + + + + rvabhautikāṃ kṣi + S
n.­4310
snātvā maṇḍalācāryo] conj. (based on the Tib.); + + + + ryo S
n.­4311
°sthāpitakānāṃ] em.; °sthāpitakāṃ S
n.­4312
°mahā­sattvānāṃ] em.; °mahā­sattvāṃ S
n.­4313
°ātma°] em.; °ātmā° S
n.­4314
°lipsānāṃ] em.; °lipsakāmānāṃ S
n.­4315
°kāriṇo] em. (supported by the Tib.); °kāriṇo S
n.­4316
praveṣṭukāmānāṃ] em.; praveṣṭukānāṃ S
n.­4317
sucaukṣābhyāṃ] em.; sucaukṣābhyāṃ S
n.­4318
°kāmaḥ] S (shouldn’t this be °kāmam?)
n.­4319
yāvat pañce] em. (on the authority on the Tib.); yāvatyathe S
n.­4320
abhiṣecyāḥ śeṣā varjyā] conj. (based on the Tib.); abhiṣecyā sevyā varjyā S
n.­4321
°mūrdhni] em.; °mūrdhani S
n.­4322
sitacāmareṇa vījyamāno] em.; sitacāmare nivījyamānaḥ S
n.­4323
mantro 'ṣṭaśatavārān] em.; mantrā aṣṭaśatavārān S
n.­4324
mūrdhni] em.; mūrdhani S
n.­4325
°bhiṣiñcen] em.; °bhyaṣiñcet S
n.­4326
mūrdhni] em.; mūrdhani S
n.­4327
adhiṣṭhito] em. (on the authority of the Tib. and TMK); avyaṣṭo S
n.­4328
mūrdhny] em.; mūrdhany S
n.­4329
°nirdeśaṃ] em.; °nirdeśa S
n.­4330
°niryātitena] em.; °niryāti tena S
n.­4331
°bhiṣiñcet] em.; °bhyaṣicyat S
n.­4332
sādhaya] em.; sādhayas S
n.­4333
tān] em.; tām (BHS) S
n.­4334
visarjayitavyāḥ] em.; visarjayitavyaḥ S
n.­4335
niyoktavyāḥ] em.; niyoktavyā S
n.­4336
apuṇyaṃ] em. (on the authority of the Tib.); °puṇyaṃ S
n.­4337
deyaṃ] em.; deyaḥ S
n.­4338
yogina seems to be a BHS form of yogin.
n.­4339
°bhiṣiñcet] em.; °bhyaṣiñcet S
n.­4340
°bhilimpya] em.; °bhyalimpya S
n.­4341
sikatayā] em.; sikatāyā S
n.­4342
°pradīpaṃ] em.; °pradīpa S
n.­4343
°gṛhe] em.; °grahe S
n.­4344
śleṣmāntaka°] em.; śleṣmātaka° S
n.­4345
trividharogasvīkṛtānya °] em. (on the authority of the Tib.); vividharogastrīkṛtānya ° S
n.­4346
°veśmany] em.; °veśma S
n.­4347
ekāntasthāne] em.; ekāntasthāna S
n.­4348
°visarān] em.; °visarā S
n.­4349
paṭalavisarāt] em. (on the authority of the Tib.); paṭalavisaraḥ S
n.­4350
°bīja°] em.; °bījam S
n.­4351
°samprayuktaṃ] em.; °samprayuktaḥ S
n.­4352
°sannaddhaṃ] em.; °sannaddhaḥ S
n.­4353
anupūrvakaṃ] em.; anupūrvakaḥ S
n.­4354
taṃ] em.; tat S
n.­4355
'vidita°] em. (based on the Tib. and other occurrences in the MMK); 'vitatha° S
n.­4356
°prasūtāṃ] em.; °prasūtaṃ S
n.­4357
°prasūtāṃ] em.; °prasūtaṃ S
n.­4358
°varṇayoni°] em. (on the authority of the Tib.); °varṇayonivarṇayoni° S
n.­4359
avikalāṃ] em.; avikalaṃ S
n.­4360
suśobhane] em.; saśobhane S
n.­4361
°dhūma°] em. (on the authority of the Tib.); °dhūpa° S
n.­4362
°candana°] em.; °candanaṃ S
n.­4363
sādhakācāryeṇa] conj.; sādhakācārye S
n.­4364
°śakunayo] em.; °śakunayā S
n.­4365
'ntarikṣe] em.; 'ntarikṣī S
n.­4366
bhagavadbhir] em.; bhagavadbhi° S
n.­4367
me iha] em.; meha S
n.­4368
°vīṇā°] em.; °vīṇa° S
n.­4369
kaṣṭaṃ] em. (on the authority of the Tib.); kaṣṭa S
n.­4370
prabhṛti] em.; prabhṛtī S
n.­4371
taccetane] conj. (based on the Tib.); na cetane S
n.­4372
nihitaṃ tu tato] em. (based on the Tib.); na hi taṃtugato S
n.­4373
In classical Sanskrit atotkṛṣṭatamaiḥ would be written as ata utkṛṣṭamaiḥ.
n.­4374
°krayeti seems to be a metrical contraction of °kraya iti.
n.­4375
paṇya] em. (on the authority of the Tib.); puṇya S
n.­4376
suśubhe] em.; saśubhe S
n.­4377
abhiṣiñcet] em.; abhyaṣiñcet S
n.­4378
°pramāṇam] em.; °pramāṇa S
n.­4379
vitastir] em.; vitasti° S
n.­4380
siddhir] em.; siddhi° S
n.­4381
BHS genitive plural.
n.­4382
uttama°] em.; uttamā S
n.­4383
nityādhiṣṭhitaḥ] em.; nityadhiṣṭhitaḥ S
n.­4384
sandhautaṃ] em.; sandhotaṃ S
n.­4385
'hani] em.; 'haniḥ S
n.­4386
vividhākārān] em. (on the authority of the Tib.); trividhākārāṃ S
n.­4387
°viparītās] em.; viparītas S
n.­4388
kautuko] em.; kotuka° S
n.­4389
śuklo dharmo na rohate] em. (on the authority of the Tib.); śuklo dharmeṇa rohate S
n.­4390
°ādibhī] em.; °ādibhi° S
n.­4391
°vārṣikā°] em.; °vāpīka° S
n.­4392
°paśobhitamūrtiṃ] em.; °paśobhitaṃ mūrtiṃ S
n.­4393
mahāsānaṃ] em. (on the authority of the Tib.); mahāsāraṃ S
n.­4394
dhārayamāṇau] em.; dhārayayānau S
n.­4395
niṣaṇṇā] em.; niṣaṇṇāni S
n.­4396
°vigrahā] em.; °vigrahām° S
n.­4397
īṣat°] em.; iṣat° S
n.­4398
°ākāro] em.; °ākārā° S
n.­4399
°baddha°] em.; °buddha° S
n.­4400
°āvakṣipto] em.; °āvakṣipta° S
n.­4401
vāmahastā°] conj. (based on the Tib.); cāmarahastā° S
n.­4402
ratnotpala°] em. (on the authority of the Tib.); ratnopala S
n.­4403
śāntāveśā°] em.; śāntaveṣā (supported by the Tib.) S
n.­4404
tatrasthān buddhān bhagavato 'ṣṭau] em.; tatrasthāṃ buddhāṃ bhagavatāṃ aṣṭau S
n.­4405
ratnaśikhinaṃ] em.; ratnaśikhi° S
n.­4406
abhilikhet] em.; abhilikhe S
n.­4407
°kiñjalkābhaṃ] em.; °kiñjalkābha S
n.­4408
°āvavarjo° em. (on the authority of the Tib.); °āvavarajo° A
n.­4409
°saśobhanā°] em.; °śasobhanā° S
n.­4410
pratīcchamānam] em.; pratīcchamānaḥ S
n.­4411
ghātakaṃ] em.; ghātakaḥ S
n.­4412
rakta°] em. (on the authority of the Tib.); ratna° S
n.­4413
pratīcchayantīṃ] em.; pratīcchayantī S
n.­4414
°īṣad°] em.; °īṣid° S
n.­4415
°dṛṣṭiṃ] em.; °dṛṣṭiḥ S
n.­4416
muneḥ] em.; mune S
n.­4417
°odyukto] em.; °odyuktaṃ S
n.­4418
muneḥ] em.; mune S
n.­4419
ālikhed] em.; ālikhe S
n.­4420
°vṛtta°] em.; °vṛtto° S
n.­4421
sadodyuktaḥ] em.; sadodyuktoḥ S
n.­4422
kīrtitāḥ] em.; kīrtitā S
n.­4423
śrāvakā] em. (on the authority of the Tib.); sādhakā S
n.­4424
ījitvā] em. (on the authority of the Tib.); jitvā S (unmetrical)
n.­4425
°darśanād] em.; °darśanā S
n.­4426
°ko yasya] em.; kāyesya S
n.­4427
āmantrayate] em.; āmantrayeta S
n.­4428
ārya­maitreyaḥ] em.; ārya­maitreyaṃ S
n.­4429
citrāpayitavyāḥ] em.; citrāpayivyāḥ S
n.­4430
krakucchandako] em.; krakutsandaka° S
n.­4431
bakagrīvī] em.; bakagraniḥ
n.­4432
suyāmaś] em.; sayāmaś S
n.­4433
°vārṣikā°] em.; °varṣika° S
n.­4434
°nāgakesarādibhiḥ] em.; °kesarādibhiḥ S
n.­4435
pūjana°] em.; pūjaja° S
n.­4436
paṭa mucyate] em. (paṭa probably being a metrically shortened BHS genitive); paṭamucyate S
n.­4437
kalāṃ] em.; kalā S
n.­4438
pūjāṃ] em.; pūjā S
n.­4439
tāyinām] em. (on the authority of the Tib.); tāpinām S
n.­4440
°kuberaiḥ] em.; °kuberayoḥ (m.c.?) S
n.­4441
°āditye] em.; °ādityaṃ S
n.­4442
vaśyānām abhayapradāya] em. (on the authority of the Tib.); vaśyānāṃ bhayapradāya S
n.­4443
Here resumes the correspondence with manuscript A.
n.­4444
jaya] S; jayaḥ A
n.­4445
°śeṣe sva] S; °śeṣaśvaḥ A
n.­4446
°yanayaḥ] S; khaṃ jayaḥ A
n.­4447
vākyeda] S; vākyedaṃ A
n.­4448
°śobhana°] A; °śobhanaṃ S
n.­4449
°samaye] A; °samaya° S
n.­4450
ato] A; antato S
n.­4451
bhāṣiṣye] S; bhāṣituṃ A
n.­4452
vīryakrayeṇa] em. (supported by the Tib.); vīryy(?)akrayeṇa A; vikrayeṇa S
n.­4453
adha] em. (on the authority of the Tib.); ata S, A
n.­4454
vāṣṭaṃ] A; cāṣṭaṃ S
n.­4455
°vāsitaiḥ] em. (on the authority of the Tib.; also indicated by the count of missing syllables in A); °sitaiḥ S
n.­4456
°odakena] A.; °odake S
n.­4457
supidhānapihitaṃ] A; supidhānaṃ pathi taṃ S
n.­4458
aṣṭaśatavāram] S; aṣṭasahasravārām A
n.­4459
siddhim] A; siddhir S
n.­4460
avilambita°] S; mā vilambita° A
n.­4461
suguptaṃ] em.; suguptaṃ S; ++++ptaṃ A
n.­4462
°hṛdayānām] em.; °hṛdayānāṃ A; °hṛdayānā S
n.­4463
tam] A; tat S
n.­4464
°opaviṣṭaṃ] A; °opaviṣṭa° S
n.­4465
°pīṭhasaṃsthāpitaṃ] A; °pīṭhasthaṃ sthāpita° S
n.­4466
siṃhāsanopaviṣṭaṃ] S; siṃhāsanopaviṣṭena A
n.­4467
īṣat°] A; īṣa S
n.­4468
sthitakaṃ] A; sikataṃ S
n.­4469
śaratkāṇḍagauro] em.; sa++kāṇḍagauraṃ A; om. S
n.­4470
°camara°] em. (on the authority of the Tib.); °camaraḥ S; ++ ++ ++ A
n.­4471
°viṭapotthitau] S; °viṭapo sthitau A. The dual ending doesn’t agree with the plural ending of the noun that this adjective refers to. The Tib., however, attests that they belong together.
n.­4472
padmāni] S; padmāsanāni A
n.­4473
ratnapādapīṭhaṃ] A; ratnapīṭhaṃ S
n.­4474
śvetapadmāsanasthaḥ] em.; śvetapadmāsanastho A; om. S
n.­4475
°ratnākāram] A; °padmākāraṃ S
n.­4476
°padma°] A; °puṣpa° S
n.­4477
°vaṣṭabdhapadmanāḍaṃ] em.; °vaṣṭabhya padmanāḍaṃ A; °vaṣṭabdhanābhaṃ S
n.­4478
sitavarṇau] em.; sitavarṇṇau A; sitavarṇā S
n.­4479
ahibhogārddhāṅkita] em.; atibhogārddhāṃkita° A; ahibhogāṅkita° S
n.­4480
nirīkṣamāṇo] S; nirīkṣamāṇau A
n.­4481
°kaṭacchuka°] em.; °kaṭacch+ka° A; °kaṭacchaka° S
n.­4482
tri°] S; cchanda° A
n.­4483
cābhilikhet] conj.; cā ++ ++ khet A; vā abhilikhet S
n.­4484
likhāpayitavyau] A; likhāpayitavyāḥ S
n.­4485
rūpakāṇi] S; rūpāṇi A
n.­4486
anya avaśyaṃ S; atyavaśyaṃ A
n.­4487
avaśyaṃ] S; atyavaśyaṃ A
n.­4488
pāpakāriṇām] S; pāpakarmmiṇāṃ
n.­4489
sādhanīyā] S; sārvadhanīy+ A
n.­4490
yānti vināyakāḥ] S; niryānti nāyakaḥ A
n.­4491
bodhyārambho] em.; boddhyāraṃbha A; boddhāraṃ S
n.­4492
karmaṇā] S; karmaṇi A
n.­4493
The lacunae in S indicate that the entire first pāda is missing in T. In A, however, the missing part corresponds to just one syllable. The Tib. does not account for the missing text at all.
n.­4494
sidhyante] A; sidhyate S
n.­4495
bodhis] S; bodhau A
n.­4496
nivāritā] A; nivāritāḥ S
n.­4497
The correspondence with manuscript A ends here, to resume again in chapter 12.
n.­4498
The MMK text seems to favor the spelling sādhanopayika rather than sādhanopāyika.
n.­4499
kalpaṃ] em.; kalpā S
n.­4500
niḥsṛtaṃ] em.; niḥśritaṃ S
n.­4501
romaharṣaṇasañjanaṃ] em.; romaharṣaṇaṃ sañjanaṃ S
n.­4502
sambodhau] em.; sambodho S
n.­4503
kalparāje] em.; kalparāja° S
n.­4504
japet] em.; jape S
n.­4505
parvatāgram] em.; parvatāyam S
n.­4506
°ramaṇa°] em.; °ramāṇa° S
n.­4507
grahītavyam] em.; grahetavyam S
n.­4508
°sahasrāṇi] em.; °sahasrā S
n.­4509
sādhanopāyikaṃ] em.; sādhakamopayikaṃ S
n.­4510
pūrakaḥ] em.; pūraka S
n.­4511
sukhoṣṇāṃ] em.; sukhoṣṇaṃ S
n.­4512
°āmātisāre] em.; °āyātisāre S
n.­4513
Mūleṣu is not reflected in the Tibetan translation.
n.­4514
°ādvālya] (°ākṣālya?) S
n.­4515
°viṣṭabdho] (visnigdhā?) S
n.­4516
yatkiñcid] em.; yatkiñci S
n.­4517
caikīkṛtya] em.; cekīkṛtya S
n.­4518
grāma°] em. (on the authority of the Tib.); yāma° S
n.­4519
°lakṣaṃ] em. (although the Tib. reflects °śataṃ, the number should perhaps be the same as the number of lighted lamps, i.e., 100,000); °lakṣaṇaṃ S
n.­4520
The punctuation in the passage cirañjīvī...pūjayati has been amended based on the Tibetan translation.
n.­4521
ārabhet] em.; ārabhe S
n.­4522
°puṣpānāṃ] conj.; °puṣpāṃ S
n.­4523
vāhayet] em.; vāhaye S
n.­4524
tarjayitavyāḥ] em.; tarjayitavyā S
n.­4525
kārāpayet] em.; kārāpaye S
n.­4526
dvīpake] em.; dvīpakaṃ S
n.­4527
kuryāt] em.; kuryā S
n.­4528
yamune] conj.; yumane S
n.­4529
tatrāpi] em.; tatrāpiḥ S
n.­4530
puravare] em. (on the authority of the Tib.); puraghare S
n.­4531
°sambhavāḥ] em.; °sambhavā S
n.­4532
karvaṭāḥ] em.; karvaṭā S
n.­4533
layane] em.; lapane S
n.­4534
śūnyāyatane] em.; śūnyamāyatane (unmetrical) S
n.­4535
japet] em.; jape S
n.­4536
gacchet] em.; gacche S
n.­4537
'travat] em.; travat S
n.­4538
vaset] em.; vasat S
n.­4539
gacchet] em.; gacche S
n.­4540
varjayet] em.; varjaye S
n.­4541
°ācaret] em.; °ācare S
n.­4542
śraddhādhimuktena] em. (on the authority of the Tib.); śraddhāvimuktena S
n.­4543
sākṣāt paśyati] em.; sākṣāt paśyati sākṣāt paśyati S
n.­4544
sugupta°] conj.; sagupta S
n.­4545
°siddhiṃ] em.; °siddhiḥ S
n.­4546
mūrdhnina°] em.; mūrdhnira S
n.­4547
maṇḍam] em. (on the authority of the Tib.); maṇḍalam S
n.­4548
ucchoṣaṇe 'mṛta°] conj.; ucchoṣaṇa amṛta S
n.­4549
°vidhir] em.; °vidhiṃ S
n.­4550
°mātreṇaiva] em.; °mātraiṇaiva S
n.­4551
kāryavān] em.; kāryāvān S
n.­4552
acchambhinam] S; aśaṅkinam? (conj.)
n.­4553
'tyanalaso] em.; nyanalasaḥ S
n.­4554
vajrābja°] em. (on the authority of the Tib.); vajrānta° S
n.­4555
jarābālyor] em.; jarābālyo S
n.­4556
tathāmānīṅgitajño] em.; tathā mānī iṅgitajño (unmetrical) S
n.­4557
ekākicara°] em.; ekākīcara° S
n.­4558
siddhikāmais] em.; siddhikāmas S
n.­4559
kartavyaṃ] em.; kartavya S
n.­4560
tuṣṭiṃ] em.; tuṣṭi S
n.­4561
daded] em.; dade S
n.­4562
sārdha°] conj. (based on the Tib.); sādhva° S
n.­4563
va] S (= eva)
n.­4564
kuryānugrahahetutaḥ] S (= kuryād anugrahahetutaḥ)
n.­4565
gacched] em.; gacche S
n.­4566
samāhitaḥ] em. (on the authority of the Tib.); samāsataḥ S
n.­4567
'smiñ] em.; 'smi S
n.­4568
sunirmalam] em.; sanirmalam S
n.­4569
vilaṅghayet] em.; vilaṅghaye S
n.­4570
tāyinam] conj.; tāpinam S
n.­4571
buddhān] conj.; (unmetrical) buddhānāṃ S
n.­4572
pāpadeśanā] em.; yāpadeśanā S
n.­4573
japet] em.; jape S
n.­4574
parakarṇapathe] em. (on the authority of the Tib.); parakarmapathe S
n.­4575
tasmāj] em.; tasmā S
n.­4576
jantuvigate] S; japavigate (the reading reflected by the Tib.)
n.­4577
codite] S (= ca • udite)
n.­4578
dite] S (= udite, m. c.)
n.­4579
muneḥ] em. (on the authority of the Tib.); munau S
n.­4580
sa] conj. (based on the Tib.); na S
n.­4581
mantramūḍhā] em. (on the authority of the Tib.); yatra mūḍhā S
n.­4582
ceṣṭitāḥ] conj.; cekṣitāḥ S
n.­4583
'śuce] em. (on the authority of the Tib.); śuce S
n.­4584
kuṇapeṇaiva] em. (on the authority of the Tib.); kuṇameṇaiva S
n.­4585
strīṣu S (the Tib. reflects teṣu)
n.­4586
digdeśaṃ] em. (on the authority of the Tib.); dideśaṃ S
n.­4587
āviśet] em.; āviśe S
n.­4588
cāghṛṣet] em.; cāghṛṣe S
n.­4589
°sudhaṃ] em.; °sudyaṃ S
n.­4590
°parisrute] em.; °pariśrute S
n.­4591
kuryāt] em.; kuryā S
n.­4592
yaj] conj.; ya S
n.­4593
kuryāc] em.; kuryā S
n.­4594
gacchet] em.; gacche S
n.­4595
vase] em.; vaśe S
n.­4596
atithim] em. (on the authority of the Tib.); tithim (unmetrical) S
n.­4597
bhūtotsāraka] em.; bhūtostāraka S
n.­4598
°ceṣṭitāḥ] em.; ceṣṭitā S
n.­4599
karma°] em. (on the authority of the Tib.); dharma° S
n.­4600
°sthitiḥ] em.; °sthitiḥ S
n.­4601
yathaiva • akṣam abhyajya] em.; yathaivākṣapabhyajya (unmetrical) S
n.­4602
saṃniśritāś] em.; saniśritāś S
n.­4603
bhūti°] em. (on the authority of the Tib.); bhūmi° S
n.­4604
muninām] conj.; munibhiḥ S
n.­4605
bhūti°] em. (on the authority of the Tib.); bhūta° S
n.­4606
mā vilamba mā vilamba] em. (on the authority of the Tib.); mā vilamba S
n.­4607
In the Tibetan translation, asmiṃ kalparājottame begins the next paragraph.
n.­4608
tataḥ] em.; gataḥ S
n.­4609
pratiṣṭhāpya] em.; pratiṣṭhāpya pratiṣṭhāpya S
n.­4610
siddha°] em.; siddhya° S
n.­4611
bhagavat] em.; bhagavaṃ S
n.­4612
samāsato 'nuṣṭheyā] em. (on the authority of the Tib.); samator anuṣṭheyā S
n.­4613
gacchec] em.; gacche S
n.­4614
chorayitvā] Vaidya; sthorayitvā S
n.­4615
aṭed] em.; aṭe S
n.­4616
jagdhet] em.; jagdhe S
n.­4617
bhakṣet] em.; bhakṣe S
n.­4618
varjayet] em.; varjaye S
n.­4619
ādaded] em.; ādade S
n.­4620
annaṃ] em.; anna S
n.­4621
bhuñjīta • anyebhyaḥ] em.; bhuñjīta bhuñjītānyebhyo (unmetrical) S
n.­4622
ādaded] em.; ādade S
n.­4623
evaṃ] em.; eva S
n.­4624
vidhidṛṣṭān] em.; vidhidṛṣṭāṃ S
n.­4625
sarvaduṣṭān] em.; saduṣṭāṃ S
n.­4626
The Tibetan transliteration reads nadivarā vāriṇe.
n.­4627
The Tibetan transliteration reads °rūpiṇe.
n.­4628
phaṭ phaṭ] em. (on the authority of the Tib.); sphaṭ sphaṭ S
n.­4629
upaśamanārtham] em.; upraśamanārtham S
n.­4630
notsṛjet] em.; notsṛje S
n.­4631
°vikaraṇa°] em.; °vikiraṇa° S
n.­4632
atrāṇam] em.; antrāṇam S
n.­4633
aśaraṇaṃ dīnamanasam] em. (on the authority of the Tib.); aśaraṇa adīnamanasam S
n.­4634
dūṣya°] em. (on the authority of the Tib.); duṣpa° S
n.­4635
vyāma°] em. (on the authority of the Tib.); dhyāya° S
n.­4636
kuryāt] em.; kuryā S
n.­4637
saptamaḥ] em. (on the authority of the Tib.); sattamaḥ S
n.­4638
prasruto] em.; praśruto S
n.­4639
yatnād] em.; yatnā S
n.­4640
ca tyajed] em.; caityajed S
n.­4641
°buddhais] em.; °buddhes S
n.­4642
mohinaḥ] em.; mohitaḥ S
n.­4643
nāvamanyaṃ] em.; cāvamanyaṃ S
n.­4644
vividhān karmān] em.; vividhāṃ karmāṃ (BHS accusative plural) S
n.­4645
madhyamān] em.; madhyamām (BHS accusative plural) S
n.­4646
°arthaṃ] em.; °artha S
n.­4647
yāti] em.; yānti S
n.­4648
'saṃyogasādhakaḥ] em. (on the authority of the Tib.); saṃyogasādhakaḥ S
n.­4649
aprasiddhāḥ] em.; aprasiddhā S
n.­4650
ārabhyam] em. (on the authority of the Tib.); ārabdham S
n.­4651
ye] conj. (based on the Tib.); me S
n.­4652
yuktiḥ] em.; yukti S
n.­4653
puṣkalān] Vaidya; sañjī … (text illegible) S
n.­4654
°tantreṣu] em. (on the authority of the Tib.); °mantreṣu
n.­4655
bhavet] em.; bhave S
n.­4656
yāval] em.; yāva S
n.­4657
punar] em.; puna S
n.­4658
caryāsamayānupraviṣṭānāṃ] M; caryānusamayapraviṣṭānāṃ S
n.­4659
svapet] em.; svape S
n.­4660
vikarālayam] conj. (M. Delhey); cirakālayam S
n.­4661
bruvate] M; kravate S
n.­4662
na cāpi] M; cāpi (unmetrical) S
n.­4663
gaccheya] (unmetrical) S; gacchaye (em.) M
n.­4664
Here resumes the correspondence with manuscript A.
n.­4665
putrañjīvakam iṣṭaṃ] S; putrañjīvakariṣṭaṃ A, M
n.­4666
phalasambhavaṃ] A, M; phalasambhavaḥ S
n.­4667
°sthāne] M; °sthā + S
n.­4668
+ + + ṃ ganye vratī A, M; + + + + + + + S
n.­4669
apramattaḥ sadā] A, M; + + + + + + S
n.­4670
ūrdhvaśākhāphalaṃ] em.; ūrdhvaśākhāṃ phalaṃ S, M; uccaśākhāphalaṃ A
n.­4671
ūrdhvakarma] S, M; uccakarmma A
n.­4672
adhamaiva] em.; adhameva S
n.­4673
ajugupsāṃ] conj.; ākugupsāṃ(?) A; ajugupsyāṃ M (conj.); akupsāṃ (metrically shortened?) S
n.­4674
sadā] M (on the authority of the Tib.); saha S
n.­4675
ākarṣaḥ] (unmetrical) S; ākarṣaṇā p.c. A
n.­4676
vidheṣu kurute] em.; vividheṣu kurute (unmetrical) A; vidhe sukurute S
n.­4677
aśeṣān bhuvi ceṣṭitān] em.; aśeṣāṃ bhuvi ceṣṭitām S; na śeṣāṃ tu viceṣṭitām A
n.­4678
yā] A; ye S
n.­4679
sadā] S; tadā A
n.­4680
mantrasiddhiṃ] em.; mantraḥ siddhiḥ A; yatra siddhiḥ S
n.­4681
tāṃ A; taṃ S
n.­4682
yatnāt] A; yasmāt S
n.­4683
japyā] A; japyāḥ S
n.­4684
prāṇanāśanam] em.; prāṇanāśanāt A; pāpanāśanam S
n.­4685
bahva°] A; bahu° S
n.­4686
gṛhītvā] M; gṛhītvāḥ A; gṛhītā S
n.­4687
yātā] A, M; yā yāṃ S
n.­4688
akṣaphalān sarvān] em.; akṣaphalāṃ sarvāṃ A; akṣaphalaṃ sarvāṃ S
n.­4689
For nityam the Tibetan has cho ga (“rite”), which seems to reflect a different reading.
n.­4690
śodhayemakṣamudbhavām S
n.­4691
°phalān yuktaḥ] em.; phalāṃ yuk+ḥ A; °phaladyukto S
n.­4692
mantratattvajñaḥ] em.; mantratattvajño M (based on the Trivundram manuscript); matrasattvajño S
n.­4693
tu] A; tuḥ S
n.­4694
cāpy] A; vāpy S
n.­4695
asphuṭitān] em.; asphuṭitāṃ S; asphuṭitāṃ A
n.­4696
tadā yuktaḥ] em.; tadā yukto A; sadā hy uktaḥ S
n.­4697
sphāṭikasambhavam] em.; sphāṭikasaṃbhavaḥ A; sphāṭikaṃ samam S
n.­4698
musāragalvaṃ ca] M; muṣāragalvaṃ ca A; susāraṃ caiva S
n.­4699
divyāṃ] M; divyān S
n.­4700
anyān] em.; anyāṃ A; anyaṃ S
n.­4701
grathitaṃ] S; kathitan A
n.­4702
kṛtvā] A; °mālā S
n.­4703
samāsataḥ] S; samantataḥ (the reading reflected in TMK); samantraḥ A
n.­4704
tatrānupūrvaśaḥ] A, M; tadānupūrvataḥ S
n.­4705
bhṛśaṃ yatnād] A, M; tṛsandhyantād S
n.­4706
baddho] S, M; buddho (the reading reflected in TMK)
n.­4707
sarpa°] A, M (supported by TMK); sarva° S
n.­4708
tataḥ snātvā] em.; tata snātvā A, M; snātvā S
n.­4709
uttiṣṭhet] A; uttiṣṭhe S
n.­4710
gṛhyam akṣāṇusūtritam] S; gṛhya +kṣāṇḍusūtritaṃ A
n.­4711
ambhe] (unmetrical) S, A; ambare (reading reflected in TMK)
n.­4712
yathāsthānaṃ] S (supported by TMK); yathāsnātaṃ B; yathā snātaṃ M
n.­4713
dhātudhare] A, M (supported by D and TMK); dhātuvare S
n.­4714
tasyāgrataṃ tu taṃ mālāṃ nyaset tatra] A; ta + + + + + + + + + + + + + + + + + + S
n.­4715
samupasthite] S, A, M (supported by D); samayasthite (reflected in TMK)
n.­4716
ahorātroṣito] S; ahorātroṣite A
n.­4717
paśyec] A, M; paśya S
n.­4718
chobhanān svapnadarśanān] em.; śobhanāṃ svapnadarśanām S; chobhanaṃ svapnadarśanam A
n.­4719
yadi] A, M; yadya S
n.­4720
dadyāt] em.; dadyā S; dadyāṃt A
n.­4721
mantrāḥ sarvārthasādhakāḥ] em.; mantrā sarvārthasādhakā S
n.­4722
Here ends the correspondence with manuscript A, to resume again in chapter 13.
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.­4729
cocchritam] em.; cocchṛtam S; cotsṛjam A
n.­4730
snigdhākāraṃ praśastaṃ] A, M; snigdhākārapraśastaṃ S
n.­4731
cāpi] A, M; vāpi S
n.­4732
kṛmibhir] A; kṛmibhir na ca S
n.­4733
cāpi] A; vāpi S
n.­4734
anyavarṇo 'prakṛṣṭās] em.; anyavarṇo prakṛṣṭās S; anyavarṇāprakṛṣṭās A
n.­4735
adhamāś] A; adharmaś S
n.­4736
samārabhet] em.; samārabhe S
n.­4737
vakraṃ] A a.c.; avakraṃ S, A p.c.;
n.­4738
tataḥ] A; tathā S
n.­4739
caiva] A; ceva S
n.­4740
varjitaṃ] A; vivarjitaṃ (unmetrical) S
n.­4741
sikatā°] M; siṃhatā° S
n.­4742
saṃskṛtaṃ] A; saṃsthitaṃ S
n.­4743
vediṃ] A; vediḥ S
n.­4744
maṇḍalākṛtim] A; maṇḍalākṛtiḥ S
n.­4745
dvihastaṃ] A; dvihastā S
n.­4746
tiryaṃ] A; tiyaṃñ(?) S
n.­4747
tathā mṛṣṭe] A; parāmṛṣṭe S
n.­4748
kuryād dhomaṃ] A; ku+ dhomaṃ S
n.­4749
homakarme tu] A; homakarmiti S
n.­4750
hastamātraṃ tataḥ] S; hastamātrataḥ A
n.­4751
sthitā] M; sthitāḥ A; sthitaṃ S
n.­4752
śāntikā] S, A; śāntike (em.) M
n.­4753
pauṣṭikā] em. pauṣṭike S, A
n.­4754
udaṅmukhe] A; udaṅmukhā S
n.­4755
sadākālaṃ] S; sadākāryaṇaṃ A
n.­4756
karma tu] em.; karmaṃ tu A; karmaṇi S
n.­4757
°kāṣṭhaḥ] A; °kāṣṭhā S
n.­4758
śuṣkā] A; karmā S
n.­4759
samantāt] M; samantā S; samantān tu A
n.­4760
haritaiḥ] S; rahitaiḥ A
n.­4761
marakatākārasaṅkāśais] em.; marakatākāraṃ saṅkāśaiḥ A; marakatākāśasaṅkāśaiḥ S
n.­4762
pāpakakarmāṇi] (em.) M (Tib. sdig pa’i las rnams); pāpakarmāṇi (unmetrical) A; pāvakakarmāṇi S
n.­4763
niṣiddhā] S; niṣiddhāni A
n.­4764
cāmbhaso] S; cāmbhaśā A
n.­4765
samantād] M; samantā S
n.­4766
upaspṛśya] S; upaspṛśyāḥ A
n.­4767
nānya-m-ambare] em.; nānyam ambare S; nānyasaṃvaraiḥ A (supported by the Tib. gos zhan dag ni bkag ma yin).
n.­4768
upahanyābhiratena S; upahatyābhiratena A, M
n.­4769
°vyajanena] S; °vyajane A
n.­4770
vāpi] A; cāpi S
n.­4771
pravātayet] em.; pravātaye S; pratāpayet A
n.­4772
agnimantrajño] em.; agniṃ mantrajñaḥ A; adhimantrajño S
n.­4773
The correspondence with manuscript A ends here, to resume again in Chapter 18 (this chapter is not included in the Sanskrit edition here, as it has not been translated into Tibetan).
n.­4774
'bhyukṣet] em.; 'bhyukṣe S
n.­4775
dadyād] em.; dadyā S
n.­4776
buddhānāṃ] em.; buddhāna° S
n.­4777
vanded] em.; vande S
n.­4778
pāpikam] em.; pāyikam S
n.­4779
lābhed] em.; lābhe S
n.­4780
In place of apratihataśāsanānām (“whose instructions are impeccable”), the Tibetan transliteration reflects apratihata­gatiṃ gatānām (“who follow impeccable conduct”).
n.­4781
japet] em.; jape S
n.­4782
The form juhyād is metrically shortened.
n.­4783
°hetor] em.; °heto S
n.­4784
argha°] em.; ardha° S
n.­4785
cābhyanumoditaṃ] em.; cānubhyamoditaṃ S
n.­4786
samanantara°] conj.; samanta­ratna S
n.­4787
abhūvan] em.; abhūvaṃ S
n.­4788
avalokya] em.; alokya S
n.­4789
paṭe] em.; paṭo S
n.­4790
cānupāyane] conj.; cānupāpane S
n.­4791
°pariṣṭād] em.; °pariṣṭā S
n.­4792
puṣpajātāni] em.; puṣpajātīni S
n.­4793
tathānyān gandham āśritān] em.; tathānyāṃ gandham āśritām S
n.­4794
śāstur viśvaṃ] em.; śāstuviśvaṃ S
n.­4795
munim] em.; muniṃm S
n.­4796
°kūrparam] em.; °karpūram S
n.­4797
bhagavato 'dhaḥ] em.; bhagavatasyādhaḥ (unmetrical) S
n.­4798
ālikhet] em.; ālikhe S
n.­4799
divyāvāra°] em. (on the authority of the Tib.); divyācāra° S
n.­4800
°mālopajvalate] em.; °mālopajya jvalate (unmetrical) S
n.­4801
vijayetyākhyā] em.; vijayetvākhyā S
n.­4802
śrīkaṇḍaṃ] em.; śrīkaṇṭhaṃ S
n.­4803
samaplutam] is this a metrically lengthened samplutam?
n.­4804
triśuklaṃ] em. (on the authority of the Tib.); triśūlaṃ S
n.­4805
ākṛṣṭā] em. (on the authority of the Tib.); ākṛṣṭāḥ S
n.­4806
svāmī] conj. (based on the Tib.); °ścamī S
n.­4807
mahān] em.; mahām S
n.­4808
laukikān lokamantrān] em.; laukikāṃ lokamantrā S
n.­4809
adūṣayan sarvabhūtān] conj. (based on the Tib.); dūṣayaṃ sarvabhūtānāṃ S
n.­4810
kuryāt] em.; kuryā S
n.­4811
ākāṃkṣayan] em.; akāṃkṣayam S
n.­4812
samantāj] em.; samantā S
n.­4813
yāvad] em.; yāva S
n.­4814
°niṣṭhas] em.; °niṣṭas S
n.­4815
lokān buddhakṣetrān] em. (on the authority of the Tib.); lokāṃ buddhakṣelāṃ S
n.­4816
śāstubimbākhye] em.; śāstuvimvākhye S
n.­4817
mantre kaika­samantrite seems to be a “metrical” sandhi for mantre ekaika­samantrite.
n.­4818
nyaset] em. (on the authority of the Tib.); °nyase S
n.­4819
°āṣṭaṃ] em. (on the authority of the Tib.); °āṣṭhaṃ S
n.­4820
gacchet] em.; gacche S
n.­4821
acchindyaṃ] conj.; acindyaṃ S
n.­4822
kalaśaṃ] conj. (based on the Tib.); kamalaṃ S
n.­4823
bhūṣaṇāniha] metrically shortened bhūṣaṇānīha?
n.­4824
uttiṣṭhet] em.; uttiṣṭhe S
n.­4825
°karme] em.; °karma S
n.­4826
°siddhiṃ] em.; °siddhi S
n.­4827
yatkarma] em.; tatkarma S
n.­4828
mukhaṃ] em. (on the authority of the Tib.); sukhaṃ S
n.­4829
°pasargiṇaḥ] em.; °pusargiṇaḥ S
n.­4830
°ādibhir] em.; °ādibhi S
n.­4831
°paṭa°] conj. (based on the Tib. which reads “painting”); °paṭala° S
n.­4832
°sarvārtha] em. (on the authority of the Tib.); °sarvathā S
n.­4833
guhācatvarakeṣu] V; guhā ca varakeṣu S
n.­4834
tadā] em.; tada S
n.­4835
kumārarūpiṇa] S; kumārarūpiṇe D
n.­4836
darśaya] D; darśayam° S
n.­4837
bhūtisamudbhāvāya] conj.; bhūti samudbhāvaya S; bhūmimudbhāva D
n.­4838
ubhayāgrān] em.; bhayāgrān S
n.­4839
vai] em.; ve S
n.­4840
tu plutaṃ] conj.; tṛplutaṃ S
n.­4841
yatrastha] em. (on the authority of the Tib.); tatrastho S
n.­4842
ātmadehasthaḥ] em.; mātmadehastho S
n.­4843
paśyec] em.; paśye S
n.­4844
codyānaṃ] em.; codpānaṃ S
n.­4845
udakaughai] em.; udakoghai S
n.­4846
paśyaec] em.; paśyaic S
n.­4847
bhakṣaṇāc] em.; bhakṣaṇāś S
n.­4848
āsanaṃ] em.; āśanaṃ S
n.­4849
śayanaṃ] em.; sayanaṃ S
n.­4850
anekā] em.; anyekā S
n.­4851
vindyāt] em.; vindyā S
n.­4852
samantād dhy] em.; samantā hy° S
n.­4853
°skandha°] conj.; °saṅkadha°
n.­4854
prayogāny uktāni] em. (the gender of prayoga seems to have been changed metri causa); prayogādyu yuktāni S
n.­4855
saṃyuktās] em.; saṃyuktos S
n.­4856
śūnyārtha] em. (on the authority of the Tib.); śuddhyārtha° S
n.­4857
sevet] em.; seve S
n.­4858
na siddhyarthā] conj. (based on the Tib.); bhidyarthā (unmetrical) S
n.­4859
svapet] em.; svape S
n.­4860
paittikasya] em.; paittikasyā S
n.­4861
sadāprājño] em. (on the authority of the Tib.); sadā prājño S
n.­4862
'hṛtsthiro] em. (on the authority of the Tib.); hṛtsthiro S
n.­4863
bhavet] em.; bhave S
n.­4864
ākāṃkṣayan] em.; akāṃkṣayam S
n.­4865
sattvārtha] em. (on the authority of the Tib.); sarvārtha° S
n.­4866
dharmārtha˚] em.; dhamārtha˚ S
n.­4867
siddhir] em.; siddhi S
n.­4868
sa devarāṭ] conj. (based on the Tib.); tad eva rāṭ S
n.­4869
°rthayuktānāṃ] em. (on the authority of the Tib.); °rtham uktānāṃ S
n.­4870
°nāthaiḥ] em.; °nāthai S
n.­4871
dūrva°] em. (on the authority of the Tib.); pūrva° S
n.­4872
tasya-m-iṣyate] conj.; tasya śiṣyate S
n.­4873
stryākhyo] em. (on the authority of the Tib.); stryākhyā° S
n.­4874
°devī°] em.; °devi° S
n.­4875
mohajaḥ] em. (on the authority of the Tib.); mahojaḥ S
n.­4876
atipānarataḥ] em. (on the authority of the Tib.); atimānarataḥ S
n.­4877
vistīrṇakaṭinaḥ] em. (on the authority of the Tib.); vistīrṇaḥ kaṭhinaḥ S
n.­4878
ātāmra] em.; ātāmvra S
n.­4879
°bimba°] em.; °bimbha° S
n.­4880
kaṭinaḥ] em.; kaṭhinaḥ S
n.­4881
siddhiḥ] em. (on the authority of the Tib.); śuddhi S
n.­4882
tasmin] em.; tasmi S
n.­4883
hrāsyāyāṃ] em.; hrasyāyāṃ S
n.­4884
janyante] em.; janayante (unmetrical) S
n.­4885
mūḍhāś] conj. (based on the Tib.); mūrdhvāś S
n.­4886
satvaram] em.; sattvaram S
n.­4887
kālam akālaṃ cānuhetavaḥ] em. (based on the Tib.); kālaṃ kālaṃ yānuhetavaḥ S. Both readings are hypermetrical; contextually, however, the emended seems to make better sense.
n.­4888
cakret] em.; cakre S
n.­4889
sadhūminam] em. (on the authority of the Tib.); sadhūbhinam S
n.­4890
prasannānāṃ] em.; prasannānā S
n.­4891
mantra-m-uktibhir] em.; mantramuktībhir
n.­4892
mānuṣāsṛtā S
n.­4893
puṇyatām?] conj. (based on the Tib.); punas tam S
n.­4894
°bāliśa°] em.; °bālisa° S
n.­4895
saṃsāraughe?
n.­4896
kuśalākuśalakarmajñair] em. (on the authority of the Tib.); kuśalaiḥ kuśalakarmajñair (unmetrical) S
n.­4897
bhūtale loke] em.; bhūtalā le ke S
n.­4898
vāyur] em.; cāyur S
n.­4899
kathitaṃ] em.; kathite S
n.­4900
sarvajñajñānajñeyaṃ] em. (on the authority of the Tib.); sarvaṃ jñānajñeyaṃ S
n.­4901
asmin] em.; 'smiṃ (unmetrical) S
n.­4902
vidyate] conj.; vi + + + + S
n.­4903
abandhyaṃ] em.; avandhyaṃ S
n.­4904
tryadhvikeṣu] em.; tryadvikeṣu S
n.­4905
°niṣpattir] em.; °niṣpatti° S
n.­4906
pañcadaśamaḥ] em.; trayodaśamaḥ S
n.­4907
avalokya] em.; alokya S
n.­4908
tadā] em. (on the authority of the Tib.); mudā S
n.­4909
sarvākāra°] em. (on the authority of the Tib.); mantrākāra° S
n.­4910
saptamaṃ tu] em. (on the authority of the Tib.); saptamantra° S
n.­4911
'namasya] em. (m.c. for 'namasyat?); namasya S.
n.­4912
praṇetāro] em. (supported by the Tib.); praṇitāro S
n.­4913
°vibhūnām] em.; °vihūnām S
n.­4914
satyākṣaya°] em.; satyayākṣaya° (unmetrical) S
n.­4915
satataṃ dānaratā] em. (on the authority of the Tib.); sa tadānaratā S
n.­4916
siddhir bhavet] em.; siddhi bhave S
n.­4917
sadā] em.; sada S
n.­4918
mañjuvare] em. (on the authority of the Tib.); mañjudhare S
n.­4919
māraṃ] em.; māra S
n.­4920
tathā] conj. (based on the Tib.); tathāgata (unmetrical) S
n.­4921
śriyām] em.; śriyā me (unmetrical) S
n.­4922
mañjuśrīti] em.; mañjusirīti (unmetrical) S
n.­4923
aparyastam aśuddho] em.; paryastava śuddho (unmetrical) S
n.­4924
Bhaveyam seems to be a BHS sandhi of bhave (for bhavet) and iyam (i.e., iyaṃ [bodhiḥ]).
n.­4925
bhaved yā] em.; bhaveyā S
n.­4926
tvadīya] em.; tmadīya S
n.­4927
ṣoḍaśamo] em.; caturdaśamaḥ S
n.­4928
°ākṛṣṭavān] em.; °ākṛṣṭavā S
n.­4929
buddhānāṃ] em.; budhānāṃ S
n.­4930
°ānyonyam] conj. (based on the Tib.); °ānto 'nyam S
n.­4931
bhūtābhiniṣpattir] em.; bhūtābhiniṣpatti° S
n.­4932
nirdahyante] em.; nirdahante S
n.­4933
evaṃvidhaṃ] em.; eva vidhaṃ S; (the Tibetan text reflects the reading ekavidhaṃ)
n.­4934
eva] em. (on the authority of the Tib.); evaṃ S
n.­4935
'nyallakṣyate] em.; 'nya lakṣyate S
n.­4936
samāśritya] em.; samāsṛtya S
n.­4937
dṛśyate] em.; dṛśyati S
n.­4938
°phalāś] em.; °phalā° S
n.­4939
°bhayaḥ] em.; °bhayoḥ S
n.­4940
mantrabalaṃ] em. (on the authority of the Tib.); mantravarṇa S
n.­4941
bhagnāsau namucis] em.; balāsau bhagnāśau namuciṃs (hypermetrical) S
n.­4942
mahā­vīryaḥ] em.; mahā­vīryā S
n.­4943
saptadaśamaḥ] em.; pañcadaśamaḥ S
n.­4944
Here begins the correspondence with manuscript R.
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.­4951
sarvasattvārthaṃ] R; sarvaṃ sattvārthaṃ S
n.­4952
vakṣye] em.; vakṣe] R; vahe° S
n.­4953
hitārthaṃ] R; °kārthaṃ S
n.­4954
prasādhitum] R; prasādhitam S
n.­4955
The lacuna is only in S.
n.­4956
Here resumes the correspondence with manuscript A.
n.­4957
meṣarāśe] R; meṣarāśi A; meṣarāśi° S
n.­4958
panthānāṃ] A, R; patthānāṃ S
n.­4959
°śirāś] A; °śiraś S; °siraś R
n.­4960
sārdraṃ] A; sādraṃ R; ārdraṃ S
n.­4961
praśastau] A, R; om. S
n.­4962
ubhau] R; ubhau nakṣatrau S, A
n.­4963
yuddhaśaṇḍo°] S, R; ūrddhva śauṇḍau A
n.­4964
The correspondence with manuscript A ends here (A36r5), to resume later in this chapter.
n.­4965
loka°] em.; loka S; loke R
n.­4966
na ca teṣāṃ] R; na eteṣāṃ S
n.­4967
kṛtayuge] R; kṛtau yuge S
n.­4968
nārkacandrā] S; nāvacandrī R
n.­4969
śubhāśubham] S; śubhaṃ R
n.­4970
sattvā] S; sarvā R
n.­4971
sadā] R; samā S
n.­4972
saṃsthāḥ] em.; °saṃsthā R; °saṃsthāṃ S
n.­4973
sasurāsura°] R; sasurāsuraḥ || sambhavaṃ S
n.­4974
tato madhyame] R; tato madhyame | madhyame S
n.­4975
khakkhaṭatvaṃ] em.; khakkhaṭātvaṃ R; khakhaṭatvaṃ S
n.­4976
kathitaṃ] R; tat kṛtaṃ S
n.­4977
gāruḍītanum] R; gāruḍīṃ tanum S
n.­4978
°cāriṇām] R; °vāriṇām S
n.­4979
paiśācītanur] em.; paiśācītanu R; paiśācīṃ tanu S
n.­4980
upapattivaśān] S; upavasāṃ R
n.­4981
°kāraṇāt] S; °kāraṇā R
n.­4982
śilpa°] S; śilpā° R
n.­4983
jyotiṣaṃ] R; jyotiṣaś S
n.­4984
tathājñānaṃ] em.; tathā jñānaṃ S
n.­4985
cirā] S; vinā R
n.­4986
acyutaṃ] conj.; yacyutaṃ S; sūcyataṃ R
n.­4987
samyaksambodhir] em. (on the authority of the Tib.); samyakṣa (unmetrical) S; samānsa paripeṣṭya (unmetrical) R
n.­4988
'yaṃ] S; 'haṃ R
n.­4989
gati°] R (supported by the Tib.); bhūti° S
n.­4990
°jyotiṣāḥ] em.; °jyotiṣā R; °jyotiṣāṃ S
n.­4991
adharmiṣṭhāṃ] R; adharmiṣṭhā S
n.­4992
°jyotiṣaḥ] em.; °jyotiṣa° S
n.­4993
karma] R; mantre S
n.­4994
ajāyate] S; ajāyatas R
n.­4995
jātiṣu] R; jāpiṣu S
n.­4996
rakṣaṇīyo(?)] em.; rakṣaṇīyā S
n.­4997
prakṛṣṭā lokamukhyās] R; prakṛṣṭo lokamukhyais S
n.­4998
kumāraḥ] R; kumāra° S
n.­4999
°tatkṣamaḥ] (m.c.?) S; °kṣamaḥ R
n.­5000
Here resumes the correspondence with manuscript A.
n.­5001
°bhūtāni] S, A; °bhūṣitāni (unmetrical) R
n.­5002
śubhāśubhaphalodayā] S, A; śubhalodayā R
n.­5003
karmavādinyo] S; karmmavādinyo A; karmādibhyo R
n.­5004
siddhiyātraṃ] S; siddhi*yā R; siddhimātran A
n.­5005
jātake yukta] A, R; jātakeṣu tu S
n.­5006
parimardate] S; parimarddate A; parimarddane R
n.­5007
dhārmikaḥ] S; dhārmmikaḥ A; vādika R
n.­5008
vyakte] A, R; vyakta° S
n.­5009
°sampanno] em.; °sampannaḥ S, A; °sampanna R
n.­5010
tasya] R; tasya tasya (unmetrical) S, A
n.­5011
meṣarāśiḥ] R; meṣarāśi A; eṣa rāśi° S
n.­5012
sampadāṃ] A, R; sammadā S
n.­5013
aiśvaryaṃ] A, R; aiśvarya° S
n.­5014
asya] S, A; puṣya° R
n.­5015
tathāditye] R; yathānityaṃ S, A
n.­5016
°kṣaṇonmeṣanimiṣaṃ] A; °kṣaṇān meṣanimiṣaṃ S; kṣaṇoloṣanimiṣaṃ R
n.­5017
ca yo] S; vaśya yo A; bhayo R
n.­5018
ato jātito] (unmetrical) S; ajāto jātito A, R
n.­5019
vyatimiśre prajātake] S; vyatimiśreṣu jātake A, R
n.­5020
varṇitaiḥ] S; varṇṇitai R; kīrttitāḥ A
n.­5021
bṛhaspate graha-m-īkṣite] em.; bṛhaspategraham īkṣite S; vṛhaspate grahamī*te A; vṛhaspatigraham īkṣate R
n.­5022
iṣyate] S, A; īkṣate R
n.­5023
grahadarśanaṃ(?)] em.; grahadarśana S
n.­5024
samyajjñāna°] S; samyagjātaḥ A; samyagjātaṃ R
n.­5025
bhārgavair] S; bhārgave A, R
n.­5026
°cihnite] S, A; °cihnitai R
n.­5027
maithunapriyaḥ] S, A; om. R
n.­5028
śanaiścare] em.; śyanaiścare A; śanaiścarī R; śanīśvarī S
n.­5029
tatrastho] R, A a.c.; tatrasthā S, A p.c.
n.­5030
kāleti] S, A; kālebhi R
n.­5031
karkaṭako] A; karkkaṭako R; kaṭako (m.c.?) S
n.­5032
'yam udāhṛtaḥ] S, A; samudāhṛtas R
n.­5033
rājya°] S, A; om. R
n.­5034
bhāskarasya bhavet kṣetraṃ] A; bhāskaraḥ sa bhavet kṣetraṃ R; bhāskaraḥ sa bhavet kṣetraḥ S
n.­5035
Is udyante a BHS form of udyati (locative singular of udyat)?
n.­5036
eṣu] S, A; eṣa R
n.­5037
sāṃśā] em.; sāṃsā A; saṃśā S; sāśa R
n.­5038
nakṣatreṣv eṣu] R; nakṣatreṣv eva A; nakṣatreṣu ca S
n.­5039
bhavet] em.; bhaveta R; bhave S, A
n.­5040
ubhau S] ; *bhau A; budho R
n.­5041
tārakāṃ śreṣṭhāṃ] A, R; tārakā śreṣṭhā S
n.­5042
pūraṇāj jātir] em.; pūraṇāj jātiḥ S, A; pūraṇā jātir R
n.­5043
citrāṃśa°] A; citrāṃśaṃ S, R
n.­5044
hrījyā] R; hrīśā S; hrī A
n.­5045
dhanam] A, R; dhruvam S
n.­5046
anurādhe dṛṣṭanakṣatre] em.; anurā**e dṛṣṭanakṣatre A; anurādha dṛṣṭanakṣatre S; anurādho dṛṣṭanakṣatraiḥ R
n.­5047
karmasādhanam] S, R; sarvakarmmasādhanaṃ A;
n.­5048
jātir] em.; jātiḥ A; jāti S, R
n.­5049
vijitasaṅgrāmo] em.; vijitasaṅgrāmaḥ S; vijīvati saṃgrāma° A; varjjitasaṃgrāma° R
n.­5050
svasutasyaiva] A, R; svasutaś caiva S
n.­5051
pālitaḥ] em.; pālitā S
n.­5052
dīrghāyuṣo] S, R; dīrghāyuṣāśo A
n.­5053
jāto] A, R; jāyato S
n.­5054
vā] A, R; vāpi S
n.­5055
mūle ante] A, R; mūle yatne S;
n.­5056
ucyate] S, A; udyate R
n.­5057
sa na saṃśayaḥ] S; °āsau na saṃśaya R; sobhanaṃ yaśaḥ A
n.­5058
tāruṇye] S, A; vāruṇo R
n.­5059
janā] A, R; jinā S
n.­5060
syāc chravaṇā] em.; syāc cchravaṇaṃś A; syā śravaṇaś R; syā śravaś S
n.­5061
kīrtyate] em.; kīrttyate A; prakīrtyate S
n.­5062
śreṣṭhanakṣatro] em.; śreṣṭhanakṣatraḥ S; °nakṣatra A
n.­5063
jātakam eṣu] em.; jātakaṃ eṣu A; jātakam eṣa R; jātakarmeṣu S
n.­5064
nirgate] S, A; nirjjate R
n.­5065
dṛśyante] A, R; dṛśyate S
n.­5066
raktalocanā] R; raktāntalocanā (unmetrical) S, A
n.­5067
sadā] S, A; sahā R
n.­5068
viparītā dṛśyante] A (supported by the Tib.); viparītāṃ dṛṣyate R; daridravyādhito S
n.­5069
pūrvabhadrapadaṃ] S; pūrvabhadrapadan R; pūrvābhādrapadaṃ A
n.­5070
tathā] S, R; tadā A
n.­5071
candraiḥ śukrainaiva S; caṃdre śukreṇaiva A; candre śukleneva R
n.­5072
dhīmatā] S, R; dhīmatāṃ A
n.­5073
ceṣṭitaśuddhitaḥ] S, R; ceṣṭitaṃ śuddhiḥ A
n.­5074
krūrakarme] S, R; krūrakarmma A
n.­5075
martyo] A, R; mṛtyo S;
n.­5076
buddhimanto] A; buddhimantyo S; buddhir vantā R
n.­5077
udāhṛtaḥ] S; udāhṛta R; udāhṛtāḥ A
n.­5078
mīnarāśiḥ] em.; mīnarāśi S, A; ++ ++ śe R
n.­5079
jātakam eṣu] em.; jātakaṃ eṣu A, R; jātakarmeṣu S
n.­5080
nityastho] R; nityasthā S, A
n.­5081
rātryāṃ] R; rātryā S, A
n.­5082
tu] A, R; om. (unmetrical) S
n.­5083
savitotthite] em.; savitosthite R; savitotthito A; savitā sthite S
n.­5084
īṣadanusthitam] R; īṣadutthitam S; īṣadutthita A
n.­5085
stokamātravinirgataṃ] S, A; stokamātraṃ ca vinirgataṃ R
n.­5086
S indicates missing text with lacunae; A and R, however, do not include any additional text.
n.­5087
°āvaśeṣe] S; °āvaśeṣaṃ R; °āvaśeṣan A
n.­5088
śukreṇaiva] em. (on the authority of the Tib.); śuklenaiva R; śukle ścaiva A; śuklataiva S
n.­5089
suyojitaḥ] S; sayojitaḥ A; supūjitāḥ R
n.­5090
brahmacāriṇaḥ] A, R; brahmācāriṇaḥ S
n.­5091
prācīṃ diśam] A; prācīn diśam R; prāciṃ diśa sam° S
n.­5092
na teṣāṃ] S; tadeṣāṃ A; eteṣāṃ R
n.­5093
sthalacāriṇyo] A, R; mūlacāriṇyā S
n.­5094
jalaughe] A, R; jalaugha S
n.­5095
jhaṣāṇām] em.; ṛṣīṇām S, A; puruṣāṇām R
n.­5096
rāśir eva] S, A; rāśeś caiva R
n.­5097
°ābhivīkṣyante] S; °ābhi*īkṣyante A; °ābhimīkṣante R
n.­5098
°ādhipatyaṃ] A; °ādhipatyaṃ tu (unmetrical) S; °ādhipan tu R
n.­5099
anekadhā] A, R; anekadhāḥ S
n.­5100
trividhā] A; tṛvidhā S; om. R
n.­5101
°āhorātro] em.; °āhorātraḥ A; °āhorātrāḥ S; °āhorātrā R
n.­5102
saṃvatsare prāktaḥ] em.; saṃvatsare prākto R; saṃvatsare prokto S; saṃvare prokte A
n.­5103
ṣaṭ] A, R; sam° S
n.­5104
In S there is an extra line after this verse: mānuṣāṇāṃ tathāyuṣyaṃ śatavarṣāṇi kīrtitam.
n.­5105
bhāno] S, A; tato R
n.­5106
candre caiva] S; candrair eva A
n.­5107
vilumpete] S; vilupyaṃte A; vilupante R
n.­5108
°saṃśṛtaiḥ] S; °sasṛtaiḥ R; °saṃśṛte A
n.­5109
°śirās tathā] S; °śira R; °śire A
n.­5110
ye 'pi] S; ++ pi A; yasya R
n.­5111
mlecchās] em.; mlecchā R; mleccha° S, A
n.­5112
tathā] S, R; tadā A
n.­5113
antarlīnajaneśvarāḥ] em.; antalīnajaneśvarā R; antarlīneśvarā A; anuklīno janeśvaraḥ S
n.­5114
bhūmir] em.; bhūmiḥ A; bhūmi R; bhūmi° S
n.­5115
narādhipām] S; narādhipāṃ A; narādhipāḥ R
n.­5116
anyonyāparundhanām] em.; anyonyāparundhanāṃ A, R; anyo ātapasarundhanā S
n.­5117
svāti] em.; svātī A; svātyā S; svātya R
n.­5118
jyeṣṭha] R; jeṣṭha S; jyeṣṭhe A
n.­5119
bhūri 'smin] em.; bhūri smiṃ S; bhūrismiṃ R; bhūmismiṃ A
n.­5120
°ādhipateś] S, R; °ādhipatiś A
n.­5121
mūlanakṣatre] R; mūlanakṣatra° S, A
n.­5122
eva] S, A; eṣu R
n.­5123
kāmarūpiṇaḥ] S; kāmarūpakā R; kāmarūpāḥ A
n.­5124
samudrānte] A, R; samudrānto S
n.­5125
lokā] S, R; loke A
n.­5126
lokabhājana°] S, R; lokabhājane A
n.­5127
sarve te vyastavinyastā] S; sarvo vyastavinyasto R; sarvo +yasta++ ++ ++ s+ A
n.­5128
°āparundhinā] S; °āparu+ino A; °āparundhati R
n.­5129
mahāmāryo] S, A; mahāvyāryo R
n.­5130
durbhikṣaṃ rāṣṭrabhedanam] A, R; durbhikṣarāṣṭrabhedane S
n.­5131
hrāsita(?)] R; hrāsi (unmetrical) S, A
n.­5132
jvarārogaśūlais] S; jvarāro ** ** śūlais A; jvarārocakakarṇaśūlais R
n.­5133
vyādhibhiḥ] S; vyādhi° A, R
n.­5134
tathā] R; sadā S; ++ dā A
n.­5135
°rātraṃ] em.; °rātran A; °rājyaṃ S
n.­5136
tato] A, R; tamo S
n.­5137
hrāsi°] S, R; rāsi° A
n.­5138
kliśyate] em.; kliśyante S, A; śliṣyate R
n.­5139
'tha] em.; tha A, R; om. (unmetrical) S
n.­5140
mukhyo] S, A; mūrkho R
n.­5141
°tantrārtha°] A, R; °mantrārtha° S
n.­5142
nipuṇaḥ] S, A; niṣunaḥ R
n.­5143
°tattvārtha° R; °tatvārtha° S, A
n.­5144
°nītimān] em.; °nītimām S; °nītimāṃ R; °nītim++ R
n.­5145
prapīḍyate] S; prapīḍyante A; prapīḍyata R
n.­5146
śruti°] S, A; gati° R
n.­5147
°tarātha] S, A; °tarārtha R
n.­5148
vinaśvarāḥ] A, R; 'dhirīśvarāḥ S
n.­5149
°sambhavā] S; saṃbhavā A; saṃśayas R
n.­5150
kampa] A, R; karma S
n.­5151
vindyā] S; vidyā A; vidyāṃ (viṃdyā?) R
n.­5152
pāścānyaṃ] A, R; pāścātyaṃ S
n.­5153
dvitīyayāmādye yadi] em.; dvitīyāyāmādye R; dvitīyayā** yadā (unmetrical) A; dvitīyo yadā (unmetrical) S
n.­5154
°gatāṃ] R; °gatā S; °jāṃ (unmetrical) A
n.­5155
saṃvejayanti] em.; saṃvejayati S, R; saṃvedayanti A
n.­5156
deśād deśe gamaṃ] R; deśād deśāgamaṃ S; deśoddeśataman A
n.­5157
tadā] A, R; tathā S
n.­5158
bhindet] em.; bhinde R; bhide S, A
n.­5159
tato] A, R; om. S
n.­5160
yadi] A, R; yo S
n.­5161
hanyate nṛpavaro mukhyaḥ] em.; hanyate nṛpavaro mukhyo A; hanyata nṛpavaramukhyo R; hanyante nṛpavarā mukhyāḥ S
n.­5162
tadā] S, R; tathā A
n.­5163
kṛtsne] A; kṛtsna R; kṛtsnaḥ S
n.­5164
yadi] A, R; yadā S
n.­5165
nṛpatayo] A; nṛpato S; nṛpate yo R
n.­5166
yāme] em.; yāma R; māsa S; yāsa A
n.­5167
vijānīyān] S, R; vai jānīy+ A
n.­5168
madhyadeśo] R; madhyadeśe S, A
n.­5169
yadā] R; yad+ A; kadā S; om. R
n.­5170
ulkā°] em.; ulka° S
n.­5171
ekakāle] S, A; eṣakāle R
n.­5172
vakraṃ] R; vakra S, A
n.­5173
sitavarṇas] em.; sitavarṇṇas R; s+tavarṇṇas A; sitavarṇās S
n.­5174
tathā] A, R; tadā S
n.­5175
'padiśyate] S; padṛśyate R; padidṛśyate A
n.­5176
mṛtyuṃ] em.; mṛtyum A; mṛtyu S
n.­5177
pītavarṇo 'tha kapilo vā vyatimiśro] em.; pītavarṇṇo tha kapilo vā vyatimiśro A, R; pītavarṇātha kapilā vā vyatimiśrā S
n.­5178
karma-m-] em.; karma R (supported by the Tib.); kampaṃ S; varṇṇa A
n.­5179
utpātaṃ] S, R; utpādaṃ A
n.­5180
sasvaro] S, A; svasū(u?)ro R
n.­5181
krūraghorataro] S, R; tato 'rddharātre tu krūraghoratarā A
n.­5182
śubhado] S; A; śubho R
n.­5183
bharaṇī] S, A; rauhinī R
n.­5184
arthaṃ] A; artha S
n.­5185
śobhane] S; śobhanā A, R
n.­5186
sadā A, R; tathā S
n.­5187
naiva] S, R; tenaiva A
n.­5188
yātrāṃ] em.; yātraṃ A; yātrā S
n.­5189
tithiśliṣṭair] em.; tithiśliṣṭai R; tithiḥ śliṣṭaiḥ S; tithiśleṣair A
n.­5190
tithim āśritāḥ] A; tithimiśritā S, R
n.­5191
loke] S, A; soke R
n.­5192
duṣṭāriṣṭa°] S; vṛṣṭāriṣṭa° A; dṛṣṭādṛṣṭa°(?) R
n.­5193
°bhaṅgāyataṃ tvaram] em.; °bhaṅgāyatattvaram S; °bhaṃgāyatvaram (unmetrical) A; bhagagataṃ tvaram] R
n.­5194
abhijiś] S, R; abhijaś A
n.­5195
suśobhanaḥ] S; suśobhanāḥ A; śuśobhāmanaś R
n.­5196
bhramaṇo bhrāmaṇaś] S, A; om. R
n.­5197
kīrtyate ca śubhapradaḥ | somo 'pi varadaś caiva] S; om. A
n.­5198
lakṣaṇāḥ] em.; lakṣaṇā A, R; kṣaṇāḥ S.
n.­5199
bahudhā] S; om. A, R
n.­5200
°saṃjñakā] S; °saṃjñakāṃ A, R
n.­5201
daśamyāṃ] R, daśamyā S; lac. R
n.­5202
caturdaśyāṃ] R; caturdaśyā S; ++++rddaśyaṃ A
n.­5203
caturthī caiva] R; caturddaśī (unmetrical) A; lac. S
n.­5204
tvarādyā] S; tārādyā R; catvārādya (unmetrical) A
n.­5205
vināyako ha] S, R; vināyakā ha A
n.­5206
caturthitaḥ] S, R; caturvidhaḥ
n.­5207
gaṇanayā] R; gaṇanā A; gaṇanayor S
n.­5208
eṣonmeṣanimeṣaś] S; meṣāmeṣanimeṣaś R
n.­5209
nāḍikā] em.; nāḍikāś S, A; nātirekā R
n.­5210
°nāḍiyo] R; °nāḍikayo S; °nāḍiko A
n.­5211
°ghaṭyāḥ] R; °ghaṭyā S, A
n.­5212
ratryā] R; ratryaḥ S; ratrya A
n.­5213
kṣaṇa°] S, A; lakṣaṇa° R
n.­5214
°tāla°] S; °tāra° R; nāḍa A
n.­5215
kṣaṇa°] S, A; lakṣaṇa° R
n.­5216
kṣaṇā] S, A; lakṣaṇā R
n.­5217
parikalpitam] em.; parikalpitaṃ A, R; patikalpitam S
n.­5218
etat] S; tataḥ R; lac. A
n.­5219
tathā] S, R; tadā A
n.­5220
tathā] S, R; tadā A
n.­5221
°yāne] em.; °pāne S, A, R
n.­5222
viśāradāḥ] R; viśāradā S, A
n.­5223
tadā] A, R; tathā S
n.­5224
candraḥ] S; candra A; indra R
n.­5225
sarvadā] A, R; prakīrtittā S
n.­5226
samastaṃ] S, R; samanta° A
n.­5227
°maṇḍalau] S; maṇḍasau R; °maṇḍale A
n.­5228
kāle kāle] S, A; kālakāle R
n.­5229
adhārmiṣṭhe lokabhājane] S, A; adharmiś caiva lokabhāne R
n.­5230
candramasaṃ grastaṃ] S; candramasaṃ grast++ A; candra saṃgrastaṃ R
n.­5231
sagrahaś] A, R; saṅgrahaś S
n.­5232
raviṇe] S, A; raviśe R
n.­5233
°rātre tu sagrahe] S; °rātreṣu sagrahā A; °rātre sagrahā R
n.­5234
yadā] S, R; tadā A
n.­5235
hanyate] S, R; hanyante A
n.­5236
°stho] S; °sthā A, R
n.­5237
vilupyate] A, R; vilumpate S
n.­5238
udrā] S, A; odrā R
n.­5239
janapadāḥ] A; janapadā S, R
n.­5240
udrāṇām] S; rāṣṭrāṇām A; °jatūnām R
n.­5241
aśvinyāṃ] A; aśvinyā S, R
n.­5242
dṛśyeran] R; dṛśyeraṃ S, A
n.­5243
rohiṇyāṃ] S; rohiṇyā A, R
n.­5244
kṛttikāsu] R; kṛttikāso S; kṛttikāsau A
n.­5245
yadā] S; tadā A
n.­5246
cānye] S; cānte A
n.­5247
dṛśyante] R; dṛśyate S, A
n.­5248
phalgunyau] A, R; phalgunyo S
n.­5249
eva] A, R; erva S
n.­5250
hastacitre] em.; hastacitte S, hastacitra A, hastacitras R
n.­5251
svātyāṃ] S; svātyāḥ A; svātya R
n.­5252
eṣu] S; evaṃ A; eṣa R
n.­5253
gṛhyed] em.; gṛhyet A; gṛhye S; gṛhya R
n.­5254
vā] S; om. A, R
n.­5255
prācyā nṛpatiś caiva lāḍa°] A; prācyā nṛpatiś caiva lāḍo° R; prācyo + + + + + + S
n.­5256
vaṅgāṅgamāgadho rājā] S; vaṅgāṅgamā**dho rājā A; vaṅgālamagajā R
n.­5257
°punarvasvā] S, A; punarvasvau R
n.­5258
eṣu] S, A; eṣa R
n.­5259
dṛśyate] R; dṛśyati S; dṛśya A
n.­5260
sūrye śaśine] R; śūrye śaśine A; sūryaśaśine S
n.­5261
janapadās tathā] A; janapadā tadā S, R
n.­5262
°bhayaṃ] S, A; °tamaṃ R
n.­5263
°kleśāṃ] S, A; °śleṣmāṃ R
n.­5264
sarvaṃ] S, A; sarvā R
n.­5265
dṛśyeran] R, dṛśyeraṃ S, A
n.­5266
tathā] S, A; tadā R
n.­5267
°rundhas] A; °rundha S; °ruddhas R
n.­5268
°nakṣatraṃ] A, R; °nakṣatra° S
n.­5269
°padaṃ tathā] R; °padan tathā A; °padam S
n.­5270
bhāno] S, A; nānā R
n.­5271
gṛhyate] S; gṛhyante R; dṛśyate A
n.­5272
kṛṣṇa°] S, R; rakta A
n.­5273
mahāntaṃ] R, A; mahānta S
n.­5274
śaśino] R; śaśin* A; śaśinau S
n.­5275
°maṇḍalam] A; °maṇḍalo(?) R; °maṇḍalau S
n.­5276
pakṣenekena] S, A; prakṣenena R
n.­5277
dṛśyate] S; na dṛśyate A
n.­5278
sarvaḥ] S; satvaḥ A; satva R
n.­5279
śaśi˚] em.; śaśino (unmetrical) MSS
n.­5280
°maṇḍalam] S, A; °maṇḍarau R
n.­5281
divasāny atha] em.; divasāny + ++ A; divasātye 'tha] S; divasānm eva R
n.­5282
samāśritā] em.; samāśṛtā S, A; samāśṛtāṃ R
n.­5283
sarvā] S; sarve A; sārddha R
n.­5284
gaṅgāyās] em.; gaṅgāyāḥ A; gaṅgā° (unmetrical) S, R
n.­5285
kukṣau] S, R; **ktair A
n.­5286
durgagahvaram] em.; durggagahvaram R; du**gahvaram A; durbhagajvaram S
n.­5287
koṭṭa°] A, R; kohu S
n.­5288
mriyate] A; mrīyate R; mṛyate S
n.­5289
sadhūmāś] A, R; °su dhūmāś S
n.­5290
na paśyante] em. (on the authority of the Tib.); ++śy+te A; naśyate R; naśyet S
n.­5291
gocarā mānuṣodbhavā] S, A; gocaro mānuṣodbhavā (possibly gocaro 'mānuṣodbhavā) R
n.­5292
pravartate] R; pravartante S; pravar++t+ A
n.­5293
paryeṣaś] R; paryeṣaṃ A; paryeṣāṃ S;
n.­5294
vinyasto] em.; vinyasta R; vinyastaṃ S, A
n.­5295
apadāś caiva bahupadāḥ] A; apadā caiva bahupadā R; sarve bahupadāpadā S
n.­5296
yatra] S, R; tatra A
n.­5297
prakalpitāḥ] A; prakalpitā S
n.­5298
rājñaś] A; rājñāś S; rājñoś R
n.­5299
jātakam] R (supported by the Tib.); jātakarm° S; yātakarm° A
n.­5300
tathotpātā] S, R; tathaivotpātā (unmetrical) A
n.­5301
tato] S, A; tatho R
n.­5302
Here ends the correspondence with manuscript R
n.­5303
caturviṃśatitamo] em.; dvāviṃśatitama S; saptaviṃśatimaḥ A
n.­5304
Here ends the correspondence with manuscript A, to resume again in chapter 29.
n.­5305
°vidhānaṃ | na ca] em.; °vidhāna nica S
n.­5306
pīḍo 'abhūt] em.; pīḍā abhūt S
n.­5307
mantraṃ] em.; mantre S
n.­5308
Is khyātā here a corruption of khyāto?
n.­5309
karuṇādhaḥ] em.; karuṇādha S
n.­5310
tu] em.; ṣu S
n.­5311
nirāsravāḥ] em.; nirāśravāḥ S
n.­5312
prabhaṅkaraṃ] em.; prabhaṅkara (unmetrical) S
n.­5313
°pūrvaṃ] em.; °pūrva S
n.­5314
pūrvikaṃ] em. (on the authority of the Tib.); pūrtikaṃ S
n.­5315
muktvā] em.; muktā S
n.­5316
adhṛśyo] em. (on the authority of the Tib.); adṛśyo S
n.­5317
prayacchati] em.; prayacchāmi S
n.­5318
rājānaṃ] em.; rājāna° S
n.­5319
yatadhīs] em.; gatadhīs S
n.­5320
pañcaviṃśatitama] em.; tryaviṃśatitamaḥ S
n.­5321
siddhiṃ] em.; siddhiḥ S
n.­5322
bodhisattvānām] em.; bodhisattvānam° S
n.­5323
puṣya°] em. (supported by the Tib.); puṣpa° S
n.­5324
vetāḍaṃ] em.; vetaḍaṃ S
n.­5325
vikareṇa(?)] conj.; vikareṇena S
n.­5326
atho] em.; athā S
n.­5327
kṛtaṃ] em.; kṛta S
n.­5328
vāgacchati] em.; vā gacchati S
n.­5329
āgacchati] em.; āgacchanti S
n.­5330
srotāñjanaṃ] em.; śrotāñjanaṃ S
n.­5331
utpatati] em.; utpati S
n.­5332
triṃśal°] em.; triṃśa° S
n.­5333
°kṣīram] em.; °kṣīra S
n.­5334
lakṣmīvān] em.; lakṣmīvāṃ S
n.­5335
āpyāyanaṃ] em.; āpyayanaṃ S
n.­5336
siddhir asyābhimukhī°] em.; siddhisyābhimukhī° S
n.­5337
sādhyāḥ] em.; sādhyā S
n.­5338
asthāne na] em.; asthānena S
n.­5339
udghāṭayati] em.; uddhāṭayati S
n.­5340
agamyaḥ] em. (on the authority of the Tib.); āgamya S
n.­5341
The second prabhāṃ is either a dittography or, strangely, a grammatical object to karoti (the main verb of the next clause).
n.­5342
ṣaḍviṃśatitamaḥ] em.; caturviṃśatimaḥ S
n.­5343
praṇāmaṃ] em. (on the authority of the Tib.); pramāṇaṃ S
n.­5344
kalpe] em.; kalpa S
n.­5345
śāstur] em.; śāstu° S
n.­5346
āsīl] em.; āśīl° S
n.­5347
śāstari] em.; śāstariḥ S
n.­5348
āsīd] em.; āśīt S
n.­5349
mahāsthāme] em.; mahāsthāne S
n.­5350
abravīt] em.; abrīt (unmetrical) S
n.­5351
°sambuddhāya] em.; °sambuddhā S
n.­5352
poṣadha°] em.; moṣadha° S
n.­5353
paṭṭakena] em.; paṭṭake S
n.­5354
prāpnuyāt] em.; prasanuyāt S
n.­5355
The word bhavati seems superfluous.
n.­5356
brāhmaṇārer] em.; brāhmaṇāre S
n.­5357
°labdhair ājyahomānte] em.; °labdhaiḥ rājyahomānte S
n.­5358
°dauḥsthityaṃ] em.; °dausthityaṃ S
n.­5359
naranṛpe] em.; na nṛpe (unmetrical) S
n.­5360
yānti] em.; yāti S
n.­5361
kṛṣṇa°] conj.; kṛṣṇaśubha° (unmetrical) S
n.­5362
sādhikāṣṭaṃ] em.; sādhikāṣṭhaṃ S
n.­5363
°jāpī] em. (on the authority of the Tib. and contextual considerations); °rūpī S
n.­5364
°samāvṛtaḥ] em.; °samāvṛta (unmetrical) S
n.­5365
saptaviṃśatitama] em.; pañcaviṃśatima S
n.­5366
°akṣareṇa] em.; °ākṣareṇa S
n.­5367
°hastā] em.; °hastāḥ S
n.­5368
°gatā] em.; °gatāḥ S
n.­5369
°maṇayo] em.; °māṇā yo S
n.­5370
niṣad 'vanatena] conj.; niṣadiva natena S
n.­5371
akṣīṇa°] em. (on the authority of the Tib.); akṣānta° S
n.­5372
āryāparājitāyāḥ] em.; ārya­parājitāyāḥ S
n.­5373
āgaccha āgaccha] em. (on the authority of the Tib.); āgacchagaccha S
n.­5374
ca pyāyanaṃ] em. (on the authority of the Tib.); cāpy āyanaṃ S
n.­5375
arkakaulīne] conj.; akākolīne S
n.­5376
śatruṃ] em. (on the authority of the Tib.); śakraṃ S
n.­5377
rājāmātyaṃ] em.; rājamātyaṃ S
n.­5378
japet] em.; jape S
n.­5379
dīnārāṇāṃ] em.; dīnārāṇā S
n.­5380
ca kuryāt] em.; cākuryāt S
n.­5381
°mudrayā] em.; °mudrāyā S
n.­5382
°mudrayā] em.; °mudrāyā S
n.­5383
°mudrayārgham] em.; °mudrāyārghaṃ S
n.­5384
°mudrayā] em.; °mudrāyā S
n.­5385
°mudrayā] em.; °mudrāyā S
n.­5386
°mudrayā] em.; °mudrāyā S
n.­5387
°mudrayā] em.; °mudrāyā S
n.­5388
°mudrayā] em.; °mudrāyā S
n.­5389
karma] em.; kama S
n.­5390
avabhāsate] em.; avabhāṣate S
n.­5391
vīramatīṃ] em.; vīramatī S
n.­5392
bhāṣate] em.; bhāṣaṇe S
n.­5393
tāñ] em.; tāṃ S
n.­5394
satata°] em.; satatta° S
n.­5395
aṣṭāviṃśatitamaḥ] em.; ṣaḍviṃśatimaḥ S
n.­5396
Here resumes the correspondence with manuscript A.
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.­5403
ārṇavāt] em.; ārṇavaṃ S, A
n.­5404
°duḥkhād] A; °duḥkhā S
n.­5405
°viśodhakam] S; °viśokadhakam (unmetrical) A
n.­5406
°buddhaiḥ] A; °buddhais tu S
n.­5407
mañjughoṣasya śāsane] S; maṃjuśrī[gh]oṣasya sādha** M
n.­5408
vākyeda] S; vākyedaṃ A
n.­5409
likhāpayitavyāḥ] A; likhāpayitavyā S
n.­5410
tāḍayet] S; bhā[ṇḍ]ayet M
n.­5411
°laukika°] A; °lokaika° S
n.­5412
adhyardham] em.; adhyardhaṃ S; adhyamaṃ A
n.­5413
turuṣkatailāktānāṃ] S; catu[ṣkābhai]lā**ktānāṃ M
n.­5414
candana°] S; candena° A
n.­5415
dattvā] A; dahaṃ S
n.­5416
sākṣād] A; sākṣām S
n.­5417
gambhīrān dharmān] em.; gambhīrāṃ dharmāṃ S; [maṃtīrān dhammāṃ] M
n.­5418
tān] em.; tām S, A
n.­5419
adhimucya] S; om. A
n.­5420
gṛhītena dvir°] S; gṛhīte[rddhi]r M
n.­5421
bhāskarasyātireka°] A; bhāskarasyopirake S
n.­5422
°karaṇaḥ] S; karaṇe A
n.­5423
tāmrabhājane sthāpya] A; tāmrabhājanaṃ S
n.­5424
avaṣṭabhya] em.; avaṣṭasya A; sthāpya S
n.­5425
°yāvakāhāraḥ] S; °pācakāhāraḥ A
n.­5426
dvādaśalakṣaṃ] (supported by the Tib.) A; lakṣaṃ S
n.­5427
°siddhir] A; °vṛddhir S
n.­5428
japtaṃ] A; om. S
n.­5429
avadhyo] A; āvadhyo S
n.­5430
kirimālānāṃ] A; kirimālaṃ S
n.­5431
°vyādhir] S; °vyādhibhir A
n.­5432
paśyati || iti saptama paṭakarmavidhiḥ] em.; paśyati | saptama paṭakarmmavidhir iti A; paśyatīti S
n.­5433
ekonatriṃśo] em.; saptaviṃśatima S; dvātriṃśatimaḥ A
n.­5434
°karmapaṭala°] em.; °kapaṭala° S; °karmma° A
n.­5435
Here ends the correspondence with manuscript A, to resume again in chapter 51.
n.­5436
sedhiṣyate] conj. (on the authority of the Tib.); 'sya trasyati (unmetrical) S
n.­5437
dṛśyeyus] em.; dṛśyeyu S
n.­5438
kartuṃ samārabhet] em.; kartu samārabhe S
n.­5439
maṇikule] em.; mānikule S
n.­5440
agendre] em.; agrendre S
n.­5441
Possibly, tatoditam is a corruption of tatroditam.
n.­5442
°niṣpattiṃ] em.; °niṣphattiṃ S
n.­5443
gajaḥ] S; (the Tib. reflects the reading gañjaḥ = treasure).
n.­5444
vidiśe is unmetrical; possibly this should be diśe.
n.­5445
In place of jinasambhavam, the Tibetan reflects sambhavam. The latter seems to fit the context better. Both jinasambhavam and sambhavam are unmetrical.
n.­5446
°kriyāmantraṃ] em. (on the authority of the Tib.); °kṛthāmantraṃ S
n.­5447
mañjughoṣaṃ] em. (on the authority of the Tib.); mañjughoṣo S
n.­5448
jayoṣṇīṣa] em.; japoṣṇīṣa S
n.­5449
triṃśaḥ] em.; aṣṭāviṃśatimaḥ S
n.­5450
yasyedānīṃ] em.; yasyedānī S
n.­5451
uktvā] em.; ukto S
n.­5452
°saptamaṃ] em. (on the authority of the Tib.); °sattamaṃ S
n.­5453
gṛhṇante] em.; gṛhṇate S
n.­5454
bhavet] em.; bhave S
n.­5455
'niyatāśraye] em. (influenced by the Tib.); niyatāśraye S
n.­5456
brāhmāḥ] em.; brāhmār S
n.­5457
pīḍa°] em.; pīda° S
n.­5458
adhyeṣyet] em.; adhyeṣye S
n.­5459
pṛcchet] em.; pṛcche S
n.­5460
diśy(?)] em.; dity S
n.­5461
'bhītavidviṣaḥ] conj.; 'sau bhītavidviṣaḥ (unmetrical) S
n.­5462
kathayet] em.; kathaye S
n.­5463
kṣaṇa°] em. (on the authority of the Tib.); lakṣaṇa° (unmetrical) S
n.­5464
prārthayet] em.; prārthaye S
n.­5465
dehaṃ gatvā(?)] em.; dehamatvā S
n.­5466
jinoditam] em. (influenced by the Tib.); jinocitam S
n.­5467
yauddhrī S
n.­5468
nāḍikerasamudbhave] em.; nāḍikesaramudbhave S
n.­5469
saiṃhale] em.; saihale S
n.­5470
sahyadeśe] em. (on the authority of the Tib.); sahmadeśe S
n.­5471
°ādiyonijam] em.; °ādhiyonijam S
n.­5472
la] em.; lā S
n.­5473
°odbhutā] em.; °odbhitā S
n.­5474
yatra] em.; tatra S
n.­5475
ekona°] em.; ekūna° S
n.­5476
°paṭala°] em.; °paṭa° S
n.­5477
samanupraveśaṃ] em.; samanupraveśa° S
n.­5478
prāpnuyān] em.; prāpnuyā S
n.­5479
grāmya°] conj.; prāvya° S
n.­5480
ye] em.; ya S
n.­5481
ye] em.; yes S
n.­5482
karmaṇā] em.; karmaṇāṃ S
n.­5483
janito] em.; janitā S
n.­5484
jinaiḥ] em.; janaiḥ S
n.­5485
vinaśyati] em.; vinaśyanti S
n.­5486
dvātriṃśatimo] em.; triṃśatimaḥ S
n.­5487
nirdeśa°] em.; nirdiśa° S
n.­5488
°vara°] em. (on the authority of the Tib.); °vadha° S
n.­5489
yuktir] em.; yukti S
n.­5490
svaritālayaḥ em.; śvaritālayaḥ S
n.­5491
pādaiś] em. (on the authority of the Tib.); padaiś S
n.­5492
vṛthākāro yo] em.; vṛthā kārayo S
n.­5493
natyakṣarā] em.; nyakṣarā (unmetrical) S
n.­5494
deśa°] em. (on the authority of the Tib.); deva° S
n.­5495
oṁkārādayo] conj. (based on the Tib.); oṁkārā (unmetrical) S
n.­5496
°repha°] conj.; °kṣī repha° (unmetrical) S; the Tibetan text seems to reflect the (unmetrical) reading °dvirepha°.
n.­5497
phaṭkārānta°] em. (on the authority of the Tib.); phaṭkārārtha° S
n.­5498
saptatiḥ] em. (on the authority of the Tib.); saptabhiḥ S
n.­5499
kharvā] em.; nikharvāṃ (unmetrical) S
n.­5500
Padmāni is possibly a metrical shortening of mahāpadmāni.
n.­5501
pragharety] em.; pragharāty° S
n.­5502
tatas] em.; tatat saṃs (unmetrical) S
n.­5503
tamaso] em.; tamasā S
n.­5504
rāśis] em. (on the authority of the Tib.); mahārāśis S
n.­5505
rāśyā] em. (on the authority of the Tib.); mahārāśyā S
n.­5506
gambhīrāt] em.; gambhīrā S
n.­5507
°sūratāḥ is probably a metrically modified °suratāḥ.
n.­5508
mitataraṃ] conj.; mitasamaṃ S
n.­5509
°sanāma] em. (on the authority of the Tib.); °so nāma S
n.­5510
mahācetācetam iṣyate] em.; mahācetā cetayiṣyate S
n.­5511
acetaś] em.; ceto (unmetrical) S
n.­5512
mañjumān] em.; mañjumām S
n.­5513
vaśitā] em.; vasitā S
n.­5514
āyatanaṃ] em.; āyatamaṃ S
n.­5515
karmane 'vasthāḥ] em.; karmanevasthāḥ S
n.­5516
syād] em.; syā S
n.­5517
mantrajñānaṃ] em.; matajñānaṃ S
n.­5518
nāvamanyet] em.; nāvamanye S
n.­5519
locanaṃ] em. (on the authority of the Tib.); lobhanaṃ S
n.­5520
mayoktaṃ] em. (on the authority of the Tib.); yadyoktaṃ S
n.­5521
kārayec] em.; kāraye S
n.­5522
dūṣyet] em.; dūṣye S
n.­5523
namet] em.; name S
n.­5524
prakīrtitā] em.; parikīrtitā (unmetrical) S
n.­5525
kārayec] em.; kāraye S
n.­5526
trayastriṃśatimaḥ] em.; ekatriṃśatimaḥ 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.­5530
bodhayet] em.; bodhaye S
n.­5531
tasya] em.; tasyā S
n.­5532
gatamatsarām] em. (on the authority of the Tib.); gatimatsarām S
n.­5533
āyuñjet] em.; āyuñje S
n.­5534
sādhyaṃ] em. (on the authority of the Tib.); sārdhaṃ S
n.­5535
The Tibetan suggests that the missing text could be mudrā°.
n.­5536
bhettuṃ] em.; bhetuṃ S
n.­5537
yuktā] em. (on the authority of the Tib.); muktā S
n.­5538
mantramudrayā] em.; mantramudrāyā (unmetrical) S
n.­5539
°yuktis] em.; °muktis S
n.­5540
samāpitaḥ] conj. (based on the Tib.); samā taḥ (unmetrical) S
n.­5541
mayā] em.; ma ya (unmetrical) S
n.­5542
śāśanārthaṃ] em. (on the authority of the Tib.); nāśanārthaṃ S
n.­5543
sarvataḥ] em.; sarvata (unmetrical) S
n.­5544
samādiśeḥ] em.; samādiśet S
n.­5545
catustriṃśatimo] em.; dvātriṃśatimaḥ S
n.­5546
sampraśāntya] em. (on the authority of the Tib.); samprasāntya S
n.­5547
vindyāt] em.; vindyā S
n.­5548
ghaṇṭā] em. (on the authority of the Tib.); ghaṭā S
n.­5549
daśanam] em. (on the authority of the Tib. and the parallel passages in the MMK); dakṣṇam S
n.­5550
cāpaśaras] em.; cāśaśaras S
n.­5551
°daṇḍam] em.; °maṇḍalaṃ (unmetrical) S. The emendation was made to make the name of this mudrā correspond to the name given in the explanatory section below.
n.­5552
nāvā°] em. (based on the explanatory section below); nādā° S
n.­5553
The next two verses after this one are missing in Śāstrī’s edition. We seem to have a typical case of homeoarchy here, where the scribe jumped from aṣṭa- at the beginning of this half-stanza to nava- at the beginning of the first half-stanza in verse 35, skipping the two verses in between. The sequential number of the mudrās being described jumps therefore from seventy-eight in this verse to [eighty]-nine in verse 35. As I had no access to the manuscript used by Śāstrī, I am unable to say whether the verses are missing in the manuscript or were missed by Śāstrī.
n.­5554
sūcyākārau] em.; śūnyākārau S
n.­5555
kṛtvā] em.; kṛtvād S
n.­5556
ā kośād] em.; ākośād S
n.­5557
śamayate] em.; samayate S
n.­5558
sūcyākāraṃ] em.; śūnyākāraṃ S
n.­5559
īṣit is a BHS for īṣat.
n.­5560
ādi] em.; adā S
n.­5561
°āśritau] em.; °āsṛtau S
n.­5562
tarjanyau dakṣiṇā] em. (on the authority of the Tib.); tarjanyadakṣiṇā S
n.­5563
sāritau] em.; śāritau S
n.­5564
°pattrā°] em.; °patrā° S
n.­5565
aṅguṣṭhayor] em.; aṅguṣṭhayon° S
n.­5566
mudrāṃ] em.; mudrā° S
n.­5567
vidhir matā] em. (on the authority of the Tib.); vidhimataḥ S
n.­5568
sūcyam] em. (on the authority of the Tib.); śūnyam S
n.­5569
sūcyāgraṃ] em. (on the authority of the Tib.); śūnyāgraṃ S
n.­5570
mudrā] em. (on the authority of the Tib.); mantrā S
n.­5571
hauma°] em. (on the authority of the Tib.); nauma°
n.­5572
aṅguliṃ] em.; aṅkuliṃ S
n.­5573
To make this pāda metrical, the reading should be either saṃveṣṭyāṅguṣṭhayor or saṃveṣtya • aṅguṣṭhair.
n.­5574
bhūyasā] em.; bhūyo dā° S
n.­5575
°śreṣṭhā] em.; °śreṣṭhāḥ S
n.­5576
anyonyā°] em.; anyenā° S
n.­5577
buddhā°] em. (on the authority of the Tib.); baddhvā° S
n.­5578
vindyān] em.; vindyā S
n.­5579
teneyaṃ] em.; tenāyaṃ S
n.­5580
nāmitam īṣat] em.; nāmitaṃ mīṣi S
n.­5581
budhā] em. (to make it consistent with the reading in the previous verse); buddhā S
n.­5582
°cchritam] em.; °cchratam S
n.­5583
Could ucchatau be a corruption of ucchritau?
n.­5584
ucchritāgre] em. (on the authority of the Tib.); °ūrchitāgre S
n.­5585
ubhau] em.; dubhau S
n.­5586
nāvāyāna°] em. (on the authority of the Tib.); nādhāyāna° S
n.­5587
ratho] em. (on the authority of the Tib.); rato S
n.­5588
uttamayānam] em.; uttamāyānam S
n.­5589
yayur buddhagataṃ] em.; yayuburddhagataṃ S
n.­5590
°miśritaiḥ] em.; °miśritaḥ S
n.­5591
śokāyāsavināśanī] em.; śokāyāsīvanāśanī S
n.­5592
°āṅguṣṭhau] em.; °āṅgaṣṭhau S
n.­5593
The number here jumps from 35.247 to 35.252 to keep the numbers in step with those in the English translation, where verses 35.248–51 (missing in the Sanskrit text) have been supplied from the Tibetan text.
n.­5594
°mantrāṇām] em. (on the authority of the Tib.); °mudrāṇām S
n.­5595
bhisaṃyuktaḥ] S (metrically shortened abhisaṃyuktaḥ?)
n.­5596
tathaiva] conj.; tayaiva S
n.­5597
cakriṇasya] em.; śakriṇasya S
n.­5598
sita°] em. (on the authority of the Tib.); bhita° S
n.­5599
gatā] em.; gatāḥ S
n.­5600
veṇikāgrāv avacitau] em. (on the authority of the Tib.); veṇikāgrāvacihnitau S
n.­5601
°nāmitau] em.; °nāmitauḥ S
n.­5602
śama°] em.; sama° S
n.­5603
sarvāṇi] em.; sarvāṇiṃ S
n.­5604
°śataṃ] em.; °mataṃ S
n.­5605
°sambhavasambhavaḥ] em.; °sambhasambhavaḥ (unmetrical) S
n.­5606
samīpe] em.; samīpa S
n.­5607
tathaiva] conj.] tathai+ S
n.­5608
Could vavre be a metrical adaptation of vavṛte (“he turned”)?
n.­5609
pañcatriṃśo] em.; trayaḥ triṃśatimaḥ S
n.­5610
madhyamāṅguli] em.; madhyaṃmāṅguli S
n.­5611
nyaset] em.; nyase S
n.­5612
tvadīyā] em.; tvadīyā tvadīyā S
n.­5613
prasārayet] em.; prasāraye S
n.­5614
tāyair] em. (the form presumed to be a metri causa for tāyibhir); tā yaiḥ S
n.­5615
sarve mudrāntargatāḥ] em.; sarvamudrāntargatāḥ S
n.­5616
ṣaṭtriṃśaḥ] em.; catuḥtriṃśatimaḥ S
n.­5617
The number here jumps from 383 to 412 because the section of the text falling between these two pages is not included in the Tibetan text, and likewise has been omitted here.
n.­5618
The number here jumps from 299 to 320 because the section of the text falling between these two pages is not included in the Tibetan text, and likewise has been omitted here.
n.­5619
saṃyojyaṃ] em.; saṃyojya S
n.­5620
sūcyākārau] em. (on the authority of the Tib.); sūcyākāra° S
n.­5621
muḥ] em. (on the authority of the Tib.); maḥ S
n.­5622
The unintelligible reading nirgugugulyākātṛkam could be the same as or similar to nirbhugnagulphasatrikam, which occurs in paragraph 37.17 below.
n.­5623
°āśanī] em.] °āsanī S
n.­5624
mudrair] em.; mudrai S
n.­5625
madhyamayor upari] em.; madhyamayopari S
n.­5626
madhyamasūcyā] em.; madhyamadhyamasūcyā S
n.­5627
aparājitā°] em.; aparojitā° S
n.­5628
aparājita] em.; aparājitā S, D
n.­5629
cābhirakṣa | apratihata°] em.; cābhirakṣāpratihata° S
n.­5630
rakṣa | apratihata°] em.; rakṣāpratihata° S
n.­5631
svāhā] conj.; om. S, D
n.­5632
apratihatoṣṇīṣatejorāśer] em.; apratihatoṣṇīṣa tejorāśe S
n.­5633
vidyādhipater] em.; vidyādhipate S
n.­5634
jvālā­mālinoṣṇīṣa] em.; jvālā­mālinyoṣṇīṣa S
n.­5635
parvā°] em.; tṛrvā° S
n.­5636
cakravartinaḥ] em.; ścakravartinaḥ S
n.­5637
°yoṣitām] em.; °yoṣit (unmetrical) S
n.­5638
māṇikule] em.; mānikule S
n.­5639
dhārayet] em.; dhāraye S
n.­5640
sumudritāni] em.; samudritāni S
n.­5641
°tribhava°] em. (on the authority of the Tib.); °vibhava° S
n.­5642
vinyastau] em. (on the authority of the Tib.); vidhinyastau S
n.­5643
pramuñcet] em.; pramuce S
n.­5644
kuñcayet] em.; kuñcaye S
n.­5645
sarvamudrāṇāṃ] em. (on the authority of the Tib.); sarvamantrāṇāṃ S
n.­5646
°muṣṭi°] em. (on the authority of the Tib.); °maṣṭi° S
n.­5647
niśritāḥ] em.; niśritā S
n.­5648
vikāsaya vikāsaya] em.; vikāśaya vikāśaya S
n.­5649
mantra] em. (on the authority of the Tib.); mudrā S
n.­5650
dhuna ajitaraṇa] em.; dhunājitaraṇa S
n.­5651
varma] em. (on the authority of the Tib.); dharmaṃ S
n.­5652
°muktaka°] em.; °muktaṭka° S
n.­5653
saṃnipātaparivarte] em.; sannipātaparivartī S
n.­5654
vajrakula] em. (on the authority of the Tib.); dhvajakula S
n.­5655
sādhakecchayā] em. (on the authority of the Tib.); sādhakecchāyā S
n.­5656
°parivarte] em.; °parivarti S
n.­5657
vimalamūrte] em. (on the authority of the Tib.); vimala muhūrtaṃ S
n.­5658
evam] em.; eṣam S
n.­5659
ananupraviṣṭaḥ] em. (on the authority of the Tib.); anupraviṣṭaḥ S
n.­5660
krakucchandena] em.; krakutsandena S
n.­5661
vācayet] em.; vācaye S
n.­5662
sādhayed] em.; sādhaye S
n.­5663
cāsya] em.; vāsya S
n.­5664
gṛhiṇo] em.; gṛheṇo S
n.­5665
śucisthāna°] em.; śucivasthāna° S
n.­5666
japet] em.; jape S
n.­5667
śubhaḥ] em.; śubha S
n.­5668
°saṃyukto] em.; °saṃyuktā S
n.­5669
saptatriṃśatimo] em.; pañcatriṃśatimaḥ 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.­5672
sudhīḥ] em. (on the authority of the Tib.); śradhīḥ S
n.­5673
yam uddiśya] em.; yad oddiśya S
n.­5674
sarvaṃ] em.; sarva S
n.­5675
vidhāgatām] em.; vividhāgatām (unmetrical) S
n.­5676
evaṃ] em.; eva S
n.­5677
vajrakule] em. (on the authority of the Tib.); padmakule S
n.­5678
aṣṭatriṃśatimo] em.; ṣaṭtriṃśatimaḥ 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.­5680
cārikām] em.; cārikam S
n.­5681
vineyān tadā] em. (on the authority of the Tib.); vidhineyatadāṃ (a metrically expedient corruption?) S
n.­5682
kulandharīṃ] em. (on the authority of the Tib.); kulandarīṃ S
n.­5683
śṛṅkhalā] em. (on the authority of the Tib. and the earlier passages); śaṅkulā S
n.­5684
tadā] em.; yadā S
n.­5685
uktvā] em. (on the authority of the Tib.); uktās S
n.­5686
tvayaiva] em. (on the authority of the Tib.); tayaiva S
n.­5687
pratikṣeptā] em.; pratikṣeptavyāḥ (unmetrical) S
n.­5688
'samāhite] em. (on the authority of the Tib.); samāhite S
n.­5689
pañcāśo] em.; aṣṭacatvāriṃśattamaḥ S
n.­5690
Here resumes correspondence with manuscript A.
n.­5691
ādau] A; mahābodhi­sattvasyādau S
n.­5692
bhaya] A; bhayam S
n.­5693
tam] em.; saṃ° A
n.­5694
suśuṣkaṃ] S; śuśuklaṃ A
n.­5695
lekhayet] S; likhet (unmetrical) A
n.­5696
caturdaśīṃ] em.; °caturddaśīṃ A; caturdaśī° S
n.­5697
°rakṣe] em.; °rakṣaḥ S
n.­5698
ari°] S; ati° A
n.­5699
arīṇāṃ] A; arīṇo 'pi S
n.­5700
mahad bhayam] S; dāham udbhavaṃ
n.­5701
evaṃ] S; ekaṃ A
n.­5702
yamāntasya] S; yamāntakasya (unmetrical) A
n.­5703
kapālamālādharaṃ] A; om. (unmetrical) S
n.­5704
sajvālaṃ] A; sajālaṃ S
n.­5705
rudraraudrapraghātakam] A; raudraṃ rudraghātakam (unmetrical) S
n.­5706
bhṛśaṃ] S; niśaṃ A
n.­5707
sakarmāṇaṃ] em.; sakarmmāṇaṃ A; sarvakarmāṇaṃ (unmetrical) S
n.­5708
bhīṣaṇam] A; bhīṣaṇāp° S
n.­5709
vartitair] em.; varttitair A; varkikair S
n.­5710
yukto] conj.; mukto S, A
n.­5711
tato lekhya] A; tathā likhya S
n.­5712
rakta°] S; vararakta° (unmetrical) A
n.­5713
avandhyaṃ] A; avadhyaṃ S
n.­5714
dharmaṃ] S; dharme A
n.­5715
mahābhayāt] A; sahābhayam S
n.­5716
śatrūpaghātakām] S; satvopaghātakāṃ A
n.­5717
yatheṣṭaṃ yatra] S; yatheṣṭamatra° A
n.­5718
mahāpakṣāṃ] em. (on the authority of the Tib.); mahāyakṣāṃ S, A
n.­5719
apūjakānāṃ] S; śupūjakānāṃ A
n.­5720
nityaṃ] A; nityāṃ S
n.­5721
°sattvānutāpinām] S; °sattvānutāyinām A
n.­5722
teṣāṃ] A; teṣāṃ tu (unmetrical) S
n.­5723
gṛhyāriṣṭa°] S; gṛhya riṣṭa° A
n.­5724
āmla°] S; amvla° A
n.­5725
amla°] S; amvla° A
n.­5726
śuṣka°] A; śukla° S
n.­5727
jvālayet] A; jvālayaṃ S
n.­5728
kaṭakaiś S; kaṇṭakaiś A
n.­5729
juhyāt] conj. (a metri causa for juhuyāt); puhyāt S; juhvata A
n.­5730
agnim] em.; agnir S, A
n.­5731
sandhe] A; sattve S
n.­5732
°sambhavāḥ] A; °sambhavā S
n.­5733
advitīyaś] S; advitīyaiś A
n.­5734
āśritaḥ] A; āśrite S
n.­5735
tatrastho] A; tatrasthe S
n.­5736
abhyantara] S; atyanta A
n.­5737
acintya°] S; acintyaṃ A
n.­5738
acintyaṃ] A; om. (unmetrical) S
n.­5739
ca] A; om. S
n.­5740
jāpiṇāṃ] A; rūpiṇāṃ S
n.­5741
rakṣituṃ] A; rakṣayituṃ (unmetrical) S
n.­5742
rakṣituṃ] A; rakṣayituṃ (unmetrical) S
n.­5743
bhūti°] A; bhūta° S
n.­5744
nivartane] S; nivarttate A
n.­5745
atuṣṭe] S; asaṃtuṣṭe A
n.­5746
°vare] S (supported by the Tib.); °dhare A
n.­5747
karuṇārdro] A; karuṇārdrā S
n.­5748
tadāsau] A; tadādau S
n.­5749
picumardaṃ] em.; picumarddaṃ A; picumandaṃ S
n.­5750
°pañcakam] A; °pañcamam S
n.­5751
rājikaṃ] S; rājikā A
n.­5752
ca] S; tu A
n.­5753
dhurdhūrakasya] S; dhuttūrakasya A
n.­5754
kośātakyās] em.; kośātakyā S; kośātakṣā A
n.­5755
palāśa°] S; palala° A
n.­5756
vārijanān] em. (on the authority of the Tib.); vārijanāṃ A; vā rājikāṃ S
n.­5757
hanyāt] em.; hanyā A; hanyāṃ A
n.­5758
sutāsutān] em.; sutāsutāṃ A; śubhāśubhām S
n.­5759
vā] A; vā yavāḥ S
n.­5760
°praṇāśanaiḥ] S; °praṇāśanī A
n.­5761
dhurdhūraka°] S; dhuttūraka° A
n.­5762
unmattis] S; unmantis A
n.­5763
atyamlaṃ] S; atyamvlaṃ A
n.­5764
dehasthaḥ S; dehas tuḥ A
n.­5765
mahāpakṣāṃ] em. (on the authority of the Tib.); mahāyakṣāṃ S, A
n.­5766
balināṃ] em.; valināṃ A; dhanināṃ S
n.­5767
°bhūsṛtam] S; °bhūṣitaṃ A
n.­5768
ācaret] S; ārabhet A
n.­5769
paraśunā] em.; paśunā S
n.­5770
ca] em. (to readjust the meter after emending paśunā to paraśunā); cāpi S
n.­5771
vā] S; om. (unmetrical) A
n.­5772
pariṣat] em.; pariṣet S; parṣat (unmetrical) A
n.­5773
tataḥ sthire] S; tatasthire (ta tasthire?) A
n.­5774
°arthaṃ] A; °ārthaṃ S
n.­5775
mumūcata] S; mamūcuta A
n.­5776
°gaṇāṃ] S; °gān A
n.­5777
°sattvo] S; °sattvā A
n.­5778
vavre] S; vate A
n.­5779
duḥkhād] A; duḥkhā S
n.­5780
kumati°] A; kugati° S
n.­5781
ye] S; om. A
n.­5782
bhramanti] S; bhramati A
n.­5783
duḥkhitānām] A; duḥkhitām (unmetrical) S
n.­5784
te] S; om. A
n.­5785
sarvapāpā] em. (m.c.); sarvapāpā ta A p.c.; sarvapāpā tu S
n.­5786
nivartitāḥ] A; nivartitā S
n.­5787
bandhanād] A; bandhanā S
n.­5788
ekapañcāśo] em.; ekūnapañcāśatimaḥ S
n.­5789
Correspondence with manuscript A ends here, to resume again in paragraph 52.14 of the next chapter.
n.­5790
vajrapāṇe] em.; vajrapāṇeḥ S
n.­5791
°niṣyandita°] em.; °niṣpandita° S
n.­5792
The form nirahāratāṃ is probably nirhāratāṃ with a svarabhakti breaking up the cluster rh.
n.­5793
°pācakāṃś] em. (on the authority of the Tib.); °pāyakāṃ S
n.­5794
vinayanāya] em.; avinayanāya S
n.­5795
Here resumes correspondence with manuscript A.
n.­5796
°nāḍibhir] em.; °nāḍibhiḥ A; °nālibhi S
n.­5797
avamānita° S; apamānita° A
n.­5798
mahāpakṣair] em. (on the authority of the Tib.); mahāyakṣair S
n.­5799
ca dvāraṃ] A; śuddhāraṃ S
n.­5800
hūṁ°] A; huṅ° S
n.­5801
tadaho] em.; tadahor A; tadeho S
n.­5802
mahāpakṣaḥ] em. (on the authority of the Tib.); mahāyakṣaḥ S; mahāpuruṣaḥ A
n.­5803
jvareṇa] S; mahājvareṇa A
n.­5804
kṣaṇād] S; akṣṇād A
n.­5805
japet] A; jape S
n.­5806
dakṣiṇamūrtau] em.; dakṣiṇamūrttau A; dakṣiṇamūrtais S
n.­5807
pratyānayanaṃ] A; pratyāyanaṃ S
n.­5808
pratyānayane] A; pratyāyane S
n.­5809
karma] em.; karmma A; om. S
n.­5810
saṃjñitāṃ] A; saṃjñatāṃ S
n.­5811
tāthāgatīṃ] A; tāthāgatiṃ S
n.­5812
°madhyataḥ] A; °ṃ vāmena S
n.­5813
ca laṃghayet] A; calaṃyeyet S
n.­5814
sarvamantrān] em.; sarvamantrāṃ S; sarvamantrānāṃ A
n.­5815
tat] A; om. S
n.­5816
°siddha] A; °siddhā S
n.­5817
gatvā] A; om. S
n.­5818
rudhirāktāṃ] S; rudhirāktānyaṃ A
n.­5819
ghātayatheti] A; ghātayeti S
n.­5820
karpāsāsthyāhutīnām S; karpāśāsthyāṃ hutīnāṃ A
n.­5821
gṛhya] S; gṛhaṃ gṛhya A
n.­5822
badhnīyāt] em.; badhnīyā S, A
n.­5823
poṭalikāṃ] A; poṅgalikāṃ S
n.­5824
apaviśya] em.; apraviśya S
n.­5825
mahāśmaśānaṃ] S; śmaśānaṃ A
n.­5826
amānuṣo] S; amānuṣo vā A
n.­5827
tadā na] A; na S
n.­5828
smṛtyā] A; smṛtvā S
n.­5829
hūṁ°] A; huṅ° S
n.­5830
snātvā] S; śrāvo A
n.­5831
śucinā] S; om. A
n.­5832
svasthāne] em.; asthāne S; svacchānaṃ A
n.­5833
sa°] S; ta° A
n.­5834
°deśaṃ] A; °deśena S
n.­5835
vā] A; ca S
n.­5836
°nisevane] em.; °niṣedhane A; °niṣeviṇo S
n.­5837
abhirakto] em. (on the authority of the Tib.); abhiśakto S, A
n.­5838
asamarthā sā] S; asamartho A
n.­5839
°ābhisevane] em.; °ābhiṣevane A; °ātisevane S
n.­5840
bhavati] S; bhavanti A
n.­5841
aśaktā] A; aśakto S
n.­5842
nisevitum] S; nisevayitum A
n.­5843
parimlānam] S; pasmimlānam A
n.­5844
dātur] em.; dātu A; dātra° S
n.­5845
punas tad bhasma] A; tad bhasma punar S
n.­5846
vā] S; om. A
n.­5847
bhakṣyamānā] A; bhakṣamānā S
n.­5848
vyaparopyante] A; vyaparoṣyante S
n.­5849
°pradara°] A; °pratara° S
n.­5850
tenaivābādhena] S; tenaiva vyādhinā A
n.­5851
dātārasyecchayā] A; dāsasyecchayā S
n.­5852
kārayati] S; kārāpayati A
n.­5853
°vastrāṇi] S; °śastrāṇī A
n.­5854
°pānaha°] S; °pānahasta° A
n.­5855
puṣpa°] A; puṣpan° S
n.­5856
yūkamatkuṇa°] S; mūkasaṃkuṇa° A
n.­5857
samantāt tac°] A; samantāvac° S
n.­5858
bhakṣyate] A; bhakṣate S
n.­5859
°duḥkhavihato] S; °duḥkhātihato A
n.­5860
taṃ yena] A; tena S
n.­5861
pratyānayanaṃ] A; pratyāyanaṃ S
n.­5862
°āmbhasā] A; °āmbhasa S
n.­5863
mrakṣayet] S; takṣayet A
n.­5864
ca] A; vā S
n.­5865
striyā] S; striyāyāṃ A
n.­5866
nivṛttir] em.; nirvṛttir S
n.­5867
bhasma] A; bhasmāṃ S
n.­5868
vaśam ānayati] A; vaśayati S
n.­5869
°aṭṭālaṃś] A; °aṭṭālāṃś S
n.­5870
mahādāha°] A; dāgha° S
n.­5871
°patākādayaḥ] S; °padātadayaḥ A
n.­5872
senāpateś] A; senāpatiś S
n.­5873
anekaprakārāṇi] S; anekākārāṇi A
n.­5874
pratyanayanaṃ] A; pratyayanaṃ S
n.­5875
naṭṭā] em.; naṭā A; naṭa S
n.­5876
bhaṭṭā] A; bhaṭṭa S
n.­5877
tamasundarī] em.; tamasuṃdarī A; tamasurī S
n.­5878
thālokā] A; tha lokā S
n.­5879
kṣīrāhāreṇa vā] S; om. A
n.­5880
śyāmāvadātā] S; śyāmā vaṭa° A
n.­5881
paṭasyā] S; om. A
n.­5882
unmanā uttarāmukhaṃ] S; udamukhā uttarābhimukhaṃ A
n.­5883
kṛtvā] S; om. A
n.­5884
bhaṭṭe] S; naṭe A
n.­5885
āgaccha āgaccha] em.; āgacchāgaccha S, A
n.­5886
niyatam] em.; niyatām S; niyam A
n.­5887
tena] S; tayā A
n.­5888
°eva hitā°] A; °evāvahitā° S
n.­5889
vastreṇa] (corroborated by the Tib.) S; vaktreṇa A
n.­5890
hūṁ] em. (on the authority of the Tib.); oṁ S; om A
n.­5891
oṁ lokini] S; ālokini A
n.­5892
guhye] S; guhyake A
n.­5893
°prāvṛtena] S; °prāvṛte A
n.­5894
andhakāre lokavarjite] A; om. S
n.­5895
°karṇikāṃ] S; °karṇikaṃ A
n.­5896
°puṣpaṃ] S; °puṣpakaṃ A
n.­5897
prakṣālayitvā] S; mrakṣayitvā A
n.­5898
dakṣiṇaṃ] S; om. A
n.­5899
svapet] S; vandhayet A
n.­5900
maunī] A; monī S
n.­5901
kāmayitavyā] S; kāmayitvāḥ A
n.­5902
adarśanenaiva] S; adarśanaiva A
n.­5903
yakṣaceṭīṃ] A; yakṣiṇīṃ kṣaviṭiṃ S
n.­5904
°mantri°] em. (on the authority of the Tib.); °mantra° S
n.­5905
°parivārā] A; °parivārāṃ S
n.­5906
sarvāsām] A; sarveṣām S
n.­5907
naravīrā] S; naraṃdhīrā A
n.­5908
vadhū°] A; madhu° S
n.­5909
sattvānugraha°] S; sarvānugraha° A
n.­5910
guhāvāsinyā] em.; guhavāsinyā A; guhyavāsinyā S
n.­5911
guhāmati] em.; guhamati S, A
n.­5912
guhāvāsini] em.; guhavāsini A; guhavāsi S
n.­5913
navabhājana°] S; nava° A
n.­5914
guhāvāsinī] em.; guhavāsinī S, A
n.­5915
°rūpiṇī] A; °rūpī S
n.­5916
°śaktito vā] S; °śakti A
n.­5917
°rūpiṇī] A; °rūpī S
n.­5918
evam astv iti] A; om. S
n.­5919
kāmaṃ] A; kāma S
n.­5920
mahāvanya°] S; mahāraṇya° A
n.­5921
°kuṭādīm] S; °kuṭāgārādīnām A
n.­5922
na sarvaṃ] A (corroborated by the Tib.); sarvaṃ S
n.­5923
manaḥśilayā] em.; manacchilayā S; manacchilāyā A
n.­5924
striyā vā] em.; striyāyā A; striyā S
n.­5925
°śatād] S (corroborated by the Tib.); °sahasrasthitam A
n.­5926
apy] A; api striyam S
n.­5927
bhaginī me bhavasveti] conj.; bha+i++ ++ ++ śveti A; bhaginyāsveti S
n.­5928
āyojanaśatāsthitām apy] A; āyojanaśatāsthitāpy S
n.­5929
bhaginīvat] A; bhaginīva S
n.­5930
ca] A; om. S
n.­5931
yakṣakumārikāyā] S; yakṣakumāryāyā A
n.­5932
asyā ayam] S; asyām A
n.­5933
upari] S; upa° A
n.­5934
ca] S; om. A
n.­5935
vaiśravaṇasya] S; vaiśramasya A
n.­5936
duhitṛ] S; duhiṭṭe A
n.­5937
parivārasya] S; parivārā tasya A
n.­5938
sarvaṃ] A; om. S
n.­5939
°phalāṃ] S; °phalānāṃ A
n.­5940
sthāpayitavyaṃ] em.; sthāpayitavya A; om. S
n.­5941
cāmānuṣī] em.; cāmānuṣīṃ S, A
n.­5942
°sukhasaṃsparśa°] A; °sukhaṃ sparśa° S
n.­5943
pratibuddho 'pi] A; pratibuddhāpi S
n.­5944
eva] S; eva japitavyam | sahasrābhimantritaṃ A
n.­5945
°vadhv iva hṛṣāyamānā] em.; °vadhv īva hṛṣāyamānā A; °badhvā vayātsamānā S
n.­5946
ca] S; cāgacchati ca A
n.­5947
paśor api] A; paśusyāpi S
n.­5948
nāropayitavyam] S; rocayitavyā A
n.­5949
vidhānaḥ] A; vidhānā S
n.­5950
°maithunābhigamanaṃ] S; °maithuno pi gamaṃ A
n.­5951
bhāryāyā] S; bhāryāya A
n.­5952
ca] S; om. A
n.­5953
madonmādakari] S, A; madotsavakari D
n.­5954
su°] A; sa° S
n.­5955
kuṭiṃ] S; kuṭikāṃ A
n.­5956
sugupta°] A; agupta° S
n.­5957
°kavāṭārgala°] S; °kapāṭārgula° A
n.­5958
°coṭakena] A; °voṭakena S
n.­5959
dvāre] A; °dvāra S
n.­5960
tayā] A; tena S
n.­5961
apakramati] S; apakrāmati A
n.­5962
aṅguleyikaikam] em.; aṅguleyikaikā S; aṅguledikaikā A
n.­5963
avamuñcyāpakramate] em.; ca muṃcyāpakramate A; °āvamuñcyāvakramate S
n.­5964
kaṇṭhe] A; kaṇṭhā S
n.­5965
bāhau] em.; vāhau A; bāhāt S
n.­5966
avandhyaṃ] A; avadhyāṃ S
n.­5967
yāvad ṣadbhir] A; yāvadbhir S
n.­5968
yaṃ] S; jaṃ A
n.­5969
asyā] A; asyāyā S
n.­5970
nagnije] S; nagnike A
n.­5971
mānuṣavasātailaṃ] A; mānuṣaṃ vasākīlaṃ S
n.­5972
gośṛṅge] em.; gośṛṃge A; so śṛṅge S
n.­5973
cailavartiṃ ca] em.; cailavarttiñ ca A; cailavartinā S
n.­5974
vā] S; om. A
n.­5975
avandhyā bhavati] (corroborated by the Tib.) A; āvartya nāpagacchati S
n.­5976
anyān] em. (undoing the BHS sandhi); anyāṃ S, A
n.­5977
°kramate] A; °kramato S
n.­5978
tataḥ] em.; tata A; om. S
n.­5979
vicaceruḥ] A; viceruḥ S
n.­5980
ke cid āryās] A; ke 'pi dāryās S
n.­5981
siṃhakāpy] A; siṃhakāmy° S
n.­5982
sā] S; māṃsa° (unmetrical) A
n.­5983
arakṣāṃ mṛtasūtakām] A; ārakṣāmṛtakasūtakām (unmetrical) S
n.­5984
°kāraṇām] em.; °kāraṇāṃ A; °kāraṇāt A
n.­5985
yadā] A; yathā S
n.­5986
yakṣīṃ] S; yathā A
n.­5987
gandharvīṃ] A; gandharvī S
n.­5988
°ānayate] S; °ānayet (unmetrical) A
n.­5989
tadā] S; tathā A
n.­5990
teṣu na] A; tena S
n.­5991
viyogaṃ ratisampṛktaṃ] S; viyogaratisaṃyuktaṃ A
n.­5992
śūnyaṃ riktaṃ] A; śūnyariktas S
n.­5993
amṛtapṛktāṃ] A; lac. S
n.­5994
bhajen] em.; bhejen S; bhaṃjen A
n.­5995
mohāndhāṃ] em.; mohāndhā S; mohād vā A
n.­5996
cetasām] S; cetasā A
n.­5997
labhyate] A; labhyane S
n.­5998
mantrī] A; mantrāṃ S
n.­5999
sadāśucī] S; sadāśucīm A
n.­6000
°mantre] A; °mantro S
n.­6001
pramodā] A; samodā S
n.­6002
śyāmāvatī] A; śyāmāvarta S
n.­6003
uḍayaṃ] S; udayaṃ A
n.­6004
°paṭṭakākāraṃ] S; °paṭakākāraṃ A
n.­6005
°bhogyāny] A; °bhogyādy° S
n.­6006
saṃhṛtya] A; upahṛtya S
n.­6007
yakṣiṇyāḥ] em.; yakṣiṇyā A; yakṣiṇyāṃ S
n.­6008
°bhogyā] S; °bhogyo A
n.­6009
śayyāyāṃ] A; śayyāṃ S
n.­6010
yāvad] S; yāvadbhir A
n.­6011
tat hāraṃ S; muktāhāraṃ A
n.­6012
maṇi°] S; mahāmaṇi° A
n.­6013
°pradā] A; °dā S
n.­6014
jayāyā] A; jayāya S
n.­6015
jayamati] A; jāpayati S
n.­6016
saumyā] A; bhomya S
n.­6017
°taḥ] A; °ruḥ S
n.­6018
°pūrayate] S; °pūjaya** A
n.­6019
°ābhirūḍhas] em.; °ābhirūḍho S; °ābhirūḍhās A
n.­6020
triṃśad] S; tri° A
n.­6021
ṣṭhrīḥ hrīḥ] A; ṣṭhrīḥ hrīṃḥ S; hri ṣtrī D
n.­6022
na] conj. (based on the Tib.); om. S, A
n.­6023
sambhogaṃ] A; saṅkośaṃ S
n.­6024
piśācyaḥ] em.; piśācyaḥ(?) A; piśācāḥ S
n.­6025
maharddhikāḥ] A; piśācamaharddhikāḥ S
n.­6026
surayoṣid] S; yoṣitaṃ A
n.­6027
devānāṃ] S; devātānāṃ A
n.­6028
viṣṇor] em.; viṣṇoḥ A; mahāviṣṇoḥ S
n.­6029
aindrāṇī°] em.; aindrāṇi° S; aindrāpaṇī A
n.­6030
°opanāmitā] S; °opanāminā A
n.­6031
yatrapratimā] em.; yatra pratimā S; the Tibetan text reflects the reading yantrapratimā.
n.­6032
ucyante] A; ucyate S
n.­6033
sampādayante] S; sampādayati A
n.­6034
yā api] A; yāpi S
n.­6035
ambu°] S; aṣṭa° A
n.­6036
eṣa eva] S; evaṃ A
n.­6037
samotkīrṇā] em.; samotkīrṇṇa A; samākīrṇo S
n.­6038
antargatā] S; turgatā A
n.­6039
jāpya samārabhet] S; jāpam ārabhet (unmetrical) A
n.­6040
jāyate teṣu] A; jāyateṣu ca S
n.­6041
sarvartha°] A; sarvathā S
n.­6042
sajāpine] S; jāpine (unmetrical) A
n.­6043
caiva] S; vaiva A
n.­6044
°tantrās tu] A; °tantrāstra° S
n.­6045
vidhir] S; vivar° A
n.­6046
yamāntas] S; yamāntakas (unmetrical) A
n.­6047
ca] S; om. (unmetrical) A
n.­6048
°prabhavāṃ] A; °prabhāṃ (unmetrical) S
n.­6049
sarvāṃ] A; sarva° S
n.­6050
padma­dharaṃ] A; padmavaraṃ S
n.­6051
mayāpi] A; yayāpi S
n.­6052
loke] S; loka A
n.­6053
yad uktaṃ] S; ma**kt* A
n.­6054
mayā] S; mayā hi (unmetrical) A
n.­6055
te] S; om. (unmetrical) A
n.­6056
ca] S; om. (unmetrical) A
n.­6057
After this line, manuscript A adds sarvamantrapravṛttis tu for the second time.
n.­6058
śakraś cāpi] S; śakrasyāpi A
n.­6059
vaśitā] em. (on the authority of the Tib.); vasitā S, A
n.­6060
ghoro] em.; ghorā A; ghīrā S
n.­6061
mantracakrāśrito] A; mantraṃ ca kāśrito S
n.­6062
°mantra°] A; °maitra° S
n.­6063
bhāṣaye] A; bhāṣahe S
n.­6064
°pāśaparaśu°] S; °paraśupāśa° A
n.­6065
bhinda bhinda paramudrām] em.; bhiṃda bhinda paramudrāṃ A; om. S
n.­6066
sarvabhūtāṃ] S; sarvabhūtānāṃ A
n.­6067
sarvārthaṃ] S; sarvārthān A
n.­6068
sarvamantrāṃ sarvadevāṃ] S; sarvamantrānāṃ sarvadevānāṃ A
n.­6069
°piṭakāvataṃsakān] S; °piṭakān A
n.­6070
dvipañcāśo] em.; pañcāśatimaḥ S
n.­6071
Here ends correspondence with manuscript A.
n.­6072
°bodhisattvā°] Y; °bodhi­sattva° S
n.­6073
°āvṛhā°] em.; °ātṛhā° S
n.­6074
°prabhavāḥ] Y; °prabhāvāḥ S
n.­6075
°duḥkhānātmāno] em.; °duḥkhamānātmāno (unmetrical) S
n.­6076
arahanto] em.; aharahanno (unmetrical) S
n.­6077
upavartane] Y; upavartate S
n.­6078
pāvāsaṃjñe] Y; yāvat saṃjñī S
n.­6079
°bandhane] Y; °vardhane S
n.­6080
upavartane] Y; upadartate S
n.­6081
mahī° Y; mahā° S
n.­6082
apaścimā] em. (cf. verse 53.25 below); apaścime S
n.­6083
tathā] S; tadā Y
n.­6084
tadā] em. (on the authority of the Tib.); tathā S
n.­6085
martyair] em.; martyai S
n.­6086
kṛtam atra mahaṃ] em. (on the authority of the Tib.); kṛtamantram ahaṃ S
n.­6087
tadā] Y; tathā S
n.­6088
'mṛtaḥ] em.; mṛtaḥ S
n.­6089
avāvṛtam] S; apāvṛtam Y
n.­6090
dhṛtiṃ saṃlabhe] em.; dhṛtisaṃlabhe S
n.­6091
urubilvāṃ] Y; burubilvāṃ S
n.­6092
parivrajya] em. (on the authority of the Tib.); pravrajya (unmetrical) S
n.­6093
°purīṃ] em.; °purī° S
n.­6094
purā°] Y; parā S
n.­6095
sāddharmyaṃ°] em.; saddharmya° Y; sādharmya° S
n.­6096
°niśritām] em.; °nisṛtām S
n.­6097
deśitas] em.; deśitaḥ Y; diśi (unmetrical) S
n.­6098
brāhmyaṃ] Y; brāhmāṃ S
n.­6099
°varjya] em.; °varjyā S
n.­6100
prātihāryair] S; prātihārya Y
n.­6101
vikurvaṇaiḥ] Y; vikurvataiḥ S
n.­6102
°āyatanasthānāṃ] Y; °āyatanāṃ sthānāṃ S
n.­6103
śakraṃ] Y; śakra S
n.­6104
brahmādīn sapurandarām] Y; brahmādīśapurandarām S
n.­6105
°mattān] em.; mattān Y; mattā° S
n.­6106
°karoṭapāṇīṃś] Y; °karopamāṇāś S
n.­6107
yakṣa°] Y; yaṇa° S
n.­6108
yakṣa°] Y; yatha° S
n.­6109
yuktān] em.; yuktāṃ S
n.­6110
°tridhān] em.; °trivām S; °trayān Y
n.­6111
yojya] Y; yojyā S
n.­6112
bahuprāṇān] em. (on the authority of the Tib.); bahuprāṇām° S
n.­6113
anantakān] em.; anantakām S
n.­6114
dhātvādhyān] em.; dhātvādhyām° S; dhātvātmyān Y
n.­6115
acittakān] em.; acittakām S
n.­6116
bahusattvān tadā] Y; bahu sarvaṃ sadā S
n.­6117
°dharmaṃ] em.; °dharma° S
n.­6118
prakāśya] Y; prakāśye S
n.­6119
parinirvṛtau] Y; parinirvṛtā S
n.­6120
āropite] em.; aropite S
n.­6121
sambhoge] S; sambhoga° Y
n.­6122
mam] (BHS shortening of mama) em.; mama Y; mām S
n.­6123
samāgatyātha] Y; samāgatyatha S
n.­6124
caiva] S; ceha Y
n.­6125
'puṇya°] em.; puṇya° S
n.­6126
sarvasattvānukampakāḥ] Y; sarve caivānukampakā S
n.­6127
anitya°] Y; anityaṃ S
n.­6128
°varaḥ] Y; °varāḥ S
n.­6129
buddhaputrā] S; deva­putrāḥ Y
n.­6130
°nuvartane] em.; °nuvartaneḥ S; °nuvartate Y
n.­6131
mahāsāgare cale] S; mahāsāgaravele° Y
n.­6132
vollaṅghyā] S; °vollaṅghya Y
n.­6133
cāvamanya] Y; cāvamanyāṃ S
n.­6134
samādhijam] Y; samobhije S
n.­6135
saṃśāstu] Y; saṃsestu S
n.­6136
°mārgam] Y; °mārge S
n.­6137
cukucuś ciram utkrośya] em.; cukujuḥ ciram(?) utkośya Y; cukūcu viraḥ mutkośya S
n.­6138
'rha°] em. (on the authority of the Tib.); raha° S; rahan° Y
n.­6139
gūha°' Y; graha° S
n.­6140
deholkāṃ] Y; ceholkāṃ S
n.­6141
°sandīpaṃ] S; °sandīpe Y
n.­6142
The Sanskrit kalpitam, which appears to be used here in its sense of “destined/preordained,” has been translated in the Tibetan text in its other sense of “examined”: “I have examined the worldly peace | Of human beings and [the peace of] nirvāṇa.”
n.­6143
°loke] Y; °lokre S
n.­6144
apaścime] Y; āpaścimaṃ S
n.­6145
maharddhikām] em. (on the authority of the Tib., and to avoid repetition); pretamaharddhikām S
n.­6146
cāparaiḥ] em.; ca cāparaiḥ S
n.­6147
sarve] Y; sarva° S
n.­6148
niḥsṛtām] em.; niḥśritām S
n.­6149
mahāsaumyātha] S; mahāsaukyathai(?) Y
n.­6150
vārāhaṃ] S; vaibhāraṃ Y
n.­6151
paippale] em.; paipale S
n.­6152
samanvāhṛtavān] em.; samanvāhṛtavān nuṃ (unmetrical) S
n.­6153
munimunim] em. (on the authority of the Tib.); muninā munim (unmetrical) S
n.­6154
prajñā°] Y; prājñaḥ S
n.­6155
°dhūrdharatāṃ] em.; dhūrdharatāṃ S; °dhurandharatāṃ Y
n.­6156
apsarāṅgana°] em.; apsarāṃgaṇa° Y; apsarāṃ gaṇa° S
n.­6157
śramaṇaḥ] S; brāhmaṇaḥ Y
n.­6158
yānaṃ] Y; mānaṃ S
n.­6159
°sattamam] Y; °saptamam S
n.­6160
kaḥ°] em.; kaḥ S; kaṃ Y
n.­6161
vaśyaṃ] em.; vaśya S; paśya Y
n.­6162
narādhipaḥ] em.; narādhipam S
n.­6163
mañjughoṣaṃ] em.; mañjughoṣa S
n.­6164
acintyām] conj.; acintyatām (unmetrical) S
n.­6165
Possibly, °vaca should be emended to °vācā (instrumental).
n.­6166
buddho] Y; buddhā S
n.­6167
vai] Y; vo S
n.­6168
agrataḥ] Y; agraṇaḥ S
n.­6169
maheśvaraḥ] Y; magadheśvaraḥ (unmetrical) S
n.­6170
gacchāmas] em.; gacchāmos S
n.­6171
tasyopāhṛtaṃ] Y; tasyotvahṛte S
n.­6172
°caityaṃ] em. (on the authority of the Tib.); °caittaṃ S
n.­6173
saṅghārāme] em.; saṅghārāte S; saṃsārasthaḥ Y
n.­6174
pāpa°] Y; °umāya° S
n.­6175
upasaṅkrāntaṃ] em.; upasaṅkrānta S
n.­6176
Metrically shortened vā?
n.­6177
prahasya] em. (on the authority of the Tib.); prasahya S
n.­6178
vakre] Y; vaktre S
n.­6179
hūṅkāro] em.; huṅkāro S
n.­6180
ruroṣa] Y; ruruṣya S
n.­6181
pralapāno] em. (on the authority of the Tib.); prapalāno S
n.­6182
tavaivodīkṣaṇaṃ] em.; tavaivocīkṣaṇaṃ S
n.­6183
citā°] Y; pitā° S
n.­6184
pradakṣiṇaṃ] em.; pradakṣiṇaṃ bāhu (unmetrical) S
n.­6185
caitya°] em.; caitta° S
n.­6186
viklava°] em.; viklaba° S
n.­6187
prahāṇaṃ] Y; prahāṇāṃ S
n.­6188
ca bhavatā] S; bhagavatā Y
n.­6189
bhāṣitam] em.; abhāṣitam S
n.­6190
dhūmakālikatāṃ] S; namadhūmakatāṃ(?) Y
n.­6191
māhavīre] em.; māhavīreṃ S
n.­6192
caitya°] em. (on the authority of the Tib.); caita° S
n.­6193
pralāpinaḥ] em.; palāyinaḥ S
n.­6194
mallā palāyinaḥ sarve cakrire] S; saṃkṣepavacanaṃ sarvam uvāca Y
n.­6195
°vadhe] em.; °vidhe S
n.­6196
yugādhame] Y; yumādhame S
n.­6197
°mantrā] em.; °mantrāḥ Y; °mantro S
n.­6198
bhūtale] conj.; tale (unmetrical) S
n.­6199
nirātmanaḥ] S; nirātmānaḥ Y
n.­6200
pariśeṣaiva] Y; pariśeṣveva S
n.­6201
devākrāntā] Y; sarvākrāntā S
n.­6202
°rthavivarjitāḥ] Y; °rthārthavarjitāḥ S
n.­6203
gati°] S; gata° Y
n.­6204
kariṣyanti] em.; kariṣyati S
n.­6205
gatajvare Y; gatijvare S
n.­6206
tathā] Y; tadā S
n.­6207
prārthayām] Y; prarthayām S
n.­6208
mahātmāno] Y; mahātmānaṃ S
n.­6209
vaiklavyam] em.; vaiklabyam S
n.­6210
adhiṣṭhayet must be a metrical adaptation of adhitiṣṭhet.
n.­6211
dhātūnāṃ] S; dhātūn Y
n.­6212
muneś] em.; muneḥ Y; muniḥ S
n.­6213
tāyinaḥ] Y; tāpine S
n.­6214
caivātha] Y; ca matha S
n.­6215
°varo] Y; °vare S
n.­6216
mahātmanaḥ] S; mahātmāṃ Y
n.­6217
saddharme 'ntarhite] Y; saddharmintardhite S
n.­6218
vākyaṃ] Y; vācyaṃ S
n.­6219
°śrita°] Y; °mṛta° S
n.­6220
manu°] Y; mantra° S
n.­6221
°satkṛthā] S; °kāraṇāt Y
n.­6222
śāta°] Y; gātha° S
n.­6223
jinodbhavām] S; dhātukān Y
n.­6224
tāyinaḥ] Y; tāpine S
n.­6225
dharmārthaṃ] Y; dhamārthaṃ S
n.­6226
°śrāvako] em.; °śrāvakau S
n.­6227
bālasya] S; ahaṃ bālasya Y
n.­6228
tvaṃ bhikṣuḥ] Y; tair bhikṣu S
n.­6229
°kalpamasambhavaḥ] em.; °kalpamasambhava (unmetrical) S
n.­6230
gṛhyamaḥ sthitaḥ] em.; gṛhyamasthita (unmetrical) S
n.­6231
bhokṣyase] em.; bhokṣase S
n.­6232
sā] em.; sa S
n.­6233
mahābhāgaṃ] S; mahātmānaṃ Y
n.­6234
. . . . . . . . . . . .] S; puṣpadhūpasuvāsitau Y
n.­6235
caukṣam] S; śuddham Y
n.­6236
na teṣāṃ] em. (on the authority of the Tib.); tena teṣāṃ (unmetrical) S
n.­6237
manuṣyāṇāṃ] em. (on the authority of the Tib.); amanuṣyāṇāṃ (unmetrical) S
n.­6238
bimbisāra] em.; bimbasāra Y; bimbāsāra S
n.­6239
°tāyine] Y; °tāpine S
n.­6240
vyasitvā] S; vasitvā Y
n.­6241
In the Tibetan translation, jīvitā is taken to be a nominative singular of jīvitṛ (“parent/father”).
n.­6242
ghatapūrvikām] em.; dvatapūrvikām S; pitā hataḥ Y
n.­6243
°mukhyo] Y; °mukhyair S
n.­6244
sūtrabhedena vinayena 'bhidharmataḥ] Y; sūtrabhedeva vinaye vābhidharmataḥ S
n.­6245
°vikhyāto] S; °śatrur iti Y
n.­6246
yāvan magadhāṅga] Y; yāvadādaṅga° S
n.­6247
ataḥ param] Y; atatparam S
n.­6248
nayiṣyate] em.; nayiṣyati S (unmetrical)
n.­6249
velāyām] S; balanagare Y
n.­6250
deveṣū°] Y; deśeṣū° S
n.­6251
°tāyiṣu] Y; °tāpiṣu S
n.­6252
divyāṃ mānuṣikāṃ] em.; divyāmānuṣikāṃs S
n.­6253
°āstamitās] em.; °āstamitrā S
n.­6254
dvija°] conj.; dvi° (unmetrical) S
n.­6255
°vyavasthā°] (unmetrical) Y; °vyasthā° S
n.­6256
dīrgha-m-āyuṣe] em.; dīrghamānuṣye S
n.­6257
°viheṭhakāḥ] Y; °viheḍhakāḥ S
n.­6258
artavaḥ] em.; ṛttavaḥ S
n.­6259
°candrasamas] S; °camasas Y
n.­6260
vaiśālya-m-udbhavaḥ] em.; vaiśālyamudbhava (unmetrical) S; śākyavaṃśikaḥ Y
n.­6261
°pradyota°] Y; °mudyota° S
n.­6262
ujjayinyāṃ] Y; ujjayanyāṃ S
n.­6263
vairāṭākhyo] S; vīrākhyo (unmetrical) Y
n.­6264
buddhaṃ] em.; buddha S
n.­6265
śākyasiṃhe] S; śākyasiṃha Y
n.­6266
mokṣakāmās] S; bodhikāmās Y
n.­6267
saṃjñitaḥ] em.; sajñitaḥ S
n.­6268
nirjvaraṃ] Y; nijvaraṃ S
n.­6269
nṛpate] em.; nṛpateḥ S
n.­6270
bhakṣe] em.; bhasme S; bhasma Y
n.­6271
cyavitvā] Y; vyavitvā S
n.­6272
pitṛ°] S; bhūmi° Y
n.­6273
rājagṛhe] Y; rājamukhye S
n.­6274
paurāṇakārayā] em.; paurāṇamakāraya (unmetrical) S
n.­6275
gṛhya taṃ] Y; gṛhyantaṃ S
n.­6276
ājñāṃ] Y; ājñā° S
n.­6277
tāyiṣu] Y; tāpiṣu S
n.­6278
pūjābhiḥ] Y; ṣūjābhiḥ S
n.­6279
bhūyām] Y; bhūmām° S
n.­6280
pūjayed] em.; pūjaye S
n.­6281
°janitas] em.; °janitās S
n.­6282
nādhamaiḥ] em.; nādhamāḥ S
n.­6283
rājñaḥ] Y; rājā S
n.­6284
sitātapatras tu siddhas tu] S; sitātapatrasya siddhasya Y
n.­6285
ekam akṣaram] S; kākṣaram Y
n.­6286
ucyate] Y; ucyati (unmetrical) S
n.­6287
nābher] em.; nābheḥ Y; lābhino S
n.­6288
ṛṣabhaḥ] em.; ṛṣabha° S
n.­6289
māṇicaro S; maṇicaro Y
n.­6290
varṣāṇāṃ śatam eva vā] S; maṃtrān samyag japitvā Y
n.­6291
°pāṇi°] S; °jāti° Y
n.­6292
bhūpālaiḥ sārvabhūmikaiḥ] Y; bhūṣālaiḥ sārdhabhūmikaiḥ S
n.­6293
lokeśo] em.; lokīśo S; lokeśaḥ Y
n.­6294
svargam] Y; svagam S
n.­6295
hayagrīveti] Y; haryākhyeti (unmetrical) S
n.­6296
tāṃ mantraṃ] S; tān mantrān Y
n.­6297
jīved] em.; jīvedū (unmetrical) S
n.­6298
vyākṛtā] Y; vyāhṛtā S
n.­6299
°mantrāṃs] em.; °mantrāṃ° S
n.­6300
kumārī°] em.; kumāri° S
n.­6301
rājño 'śoka°] Y; rājñe sau śoka° S
n.­6302
pṛṣṭhatas] em.; pṛṣṭhate S
n.­6303
bhaven] em.; bhave S
n.­6304
buddhimān] Y; buddhimām S
n.­6305
mānavāḥ] em.; mānavīḥ S
n.­6306
bhaviṣyanti] em.; bhaviṣyati S
n.­6307
siddhyā°] S; sidhyā° Y
n.­6308
mithyā°] em.; githyā° S
n.­6309
teṣāṃ dāsyati taṃ dhanam] S; tair dhanair bahubhiḥ Y
n.­6310
pūjed] em.; pūje S
n.­6311
dhātuvarān] S; dharān Y
n.­6312
kevalaṃ tu tadābhyāsād] S; vyayasya tasyā'bhyāsāt Y
n.­6313
tasya] Y; tasyā S
n.­6314
°śāyinaḥ] Y; °śākyinaḥ S
n.­6315
dhātudharo] Y; dhātuvaro S
n.­6316
māṇavāḥ] (on the authority of the Tib.) Y; mānavāḥ S
n.­6317
mantrīṇāṃ] (unmetrical) S; narān Y
n.­6318
°vargis] S; °varga° Y
n.­6319
mariṣyati] em. (on the authority of the Tib.); bhaviṣyati S
n.­6320
ṣaṭṣaṣṭi°] (unmetrical) S; pañcapañcāśa° Y
n.­6321
bhaviṣyati] S; mariṣyati(?) Y
n.­6322
hālāhalaṃ] Y; hālahalaṃ S
n.­6323
jalendra°] Y; japendra° S
n.­6324
°bhogī] Y; °yogī S
n.­6325
sa] S; saṃ° Y
n.­6326
bindusāra] Y; binduvāra S
n.­6327
pratyekaṃ bodhim] S; śrāvakabodhi° Y
n.­6328
bindusāreṇa] Y; bimbasāreṇa S
n.­6329
siṃhadattena] S; bālukayā Y
n.­6330
amarebhyo] S; amareṣu Y
n.­6331
rājakule] (unmetrical) S; nandarājakule Y
n.­6332
lokānāṃ] S; bālānāṃ Y
n.­6333
Based on the Tib., the missing text is restored in Y as maṃtras tvayodito yo vai sattvānāṃ.
n.­6334
māṇavaḥ] Y; mānavaḥ S
n.­6335
trīṇi rājyāni] S; trayo rājāno Y
n.­6336
durmatiḥ] em. (on the authority of the Tib.); durgatiḥ S
n.­6337
sambhūto] Y; sunidā S
n.­6338
alpasākhyo] em. (on the authority of the Tib.); alpaśākhyo S
n.­6339
°vidās] em.; °vidos S
n.­6340
buddhebhyaḥ] S; pratyeka­buddhāḥ Y
n.­6341
bodhiṃ] em.; bodhi° S
n.­6342
pratyekaṃ bodhiṃ] em.; pratyekaṃ bodhi S; pratyebuddhāḥ Y
n.­6343
darśitaṃ] S; deśitaṃ Y
n.­6344
It seems that °bhibhūtayaḥ is a metric adjustment of °bhibhūtāḥ, to achieve the cadence of the anuṣṭubh.
n.­6345
sarvaprakāraṃ] em.; sarvaprakāra S
n.­6346
uttiṣṭham atha rājyaṃ S; uttamo 'tha rājā Y
n.­6347
mahā°] Y; madā° S
n.­6348
dhanya°] S; aiśvarya° Y
n.­6349
ākarṣaṇaṃ] S; ākarṣaṇārthaṃ (unmetrical) Y
n.­6350
mātṛceṭā°] Y; mātṛcīnā S
n.­6351
nṛpākhye] S; rājagṛhe Y
n.­6352
khaṇḍākhye] S; veṇvākhye Y
n.­6353
mātṛceṭākhyaḥ] Y; mātṛcīnākhya S
n.­6354
°dṛṣṭānta°] em.; °dṛṣṭāntara° (unmetrical) S
n.­6355
bhūmiṃ] em.; bhūmi° S
n.­6356
māyūrī nāmato] S; mahāmāyūrī vai Y
n.­6357
asaṅga°] Y; saṅga° (metrically shortened?) S
n.­6358
cātmā°] S; mahātmā° (unmetrical) Y
n.­6359
apaścime] S; paścime Y
n.­6360
nanda°] S; arhadbhikṣu° Y
n.­6361
mūrdhaṭake] em.; mūrdhnaṭake S
n.­6362
mantrajāpī] em. (on the authority of the Tib.); mantratapī S
n.­6363
yadi] em.; thadi S
n.­6364
cauriṇām] em.; corīṇām (lacks the anuṣṭubh cadence) S
n.­6365
huṅkārekeṇa] (this seems to be a BHS sandhi of huṅkāra-ekeṇa).
n.­6366
karomi] em. (on the authority of the Tib.); karoma S
n.­6367
nāyaṃ matrāparādhinaḥ] em. (on the authority of the Tib.); nāma yaṃ mantrāparādhinaḥ (unmetrical) S
n.­6368
yena • apahṛto] em.; ye nenāpahṛto S
n.­6369
mantrī] em.; mantrīṃ S
n.­6370
gomimukhyas] S; gomināmā Y
n.­6371
dhātudharāṃs] em.; dhātudharāṁ Y; dhātuvarāṃs S
n.­6372
sarāṣṭrā] S; sa-rāṣṭra Y
n.­6373
durmatiḥ] em.; durmati (unmetrical) S
n.­6374
sadā] S; tadā Y
n.­6375
mahā­pakṣo] Y; mahā­yakṣo S
n.­6376
taḍāgakūpāś ca sarāṃsi caiva] (conj.) Y; kūpāś ca + + + + + + S
n.­6377
pṛthivīṃ] em.; pṛthivāṃ S; pṛthivyāṃ Y
n.­6378
prārthed] em.; prārthe S
n.­6379
gambhīra­pakṣo] Y (on the authority of the Tib.); gambhīrayakṣo S
n.­6380
bhaved dhy] em.; bhave hy S; bhavetyasau Y
n.­6381
nepāla°] S; devavan° Y
n.­6382
mānavadevas] Y; mānavendras (unmetrical) S
n.­6383
nṛpaḥ] conj.; nṛpatau (unmetrical) S
n.­6384
jagāma saḥ] em.; jajagmasu (unmetrical) S
n.­6385
tadā] em. (on the authority of the Tib.); tatra S
n.­6386
sidhyante] em.; sidhyanti S
n.­6387
nṛpatayas] Y; nṛpatayos S
n.­6388
mleccharājāna hai] em.; mleccharājā na hai S; himavadvāsinaḥ Y
n.­6389
Possibly, vaviṣaḥ is a metrical adaptation of vṛṣaḥ.
n.­6390
bhūbhāsaḥ] Y; bhāvasu S
n.­6391
subhūbhāsas] Y; śubhasus S
n.­6392
bhākramaḥ] S; parākramaḥ Y
n.­6393
bhāguptaḥ] S; bhūguptaḥ Y
n.­6394
bhāsvāṃś caiva (conj.) Y; om. S
n.­6395
jihnuno] S; śīlī jiṣṇuḥ Y
n.­6396
tataḥ paraṃ] (unmetrical) Y; ambhodheḥ S
n.­6397
parapuruṣopasevinaḥ] Y; bahiḥ prājñopabhojinaḥ S
n.­6398
vidyāluptā luptarājāno] S; viluptās tatra rājāno Y
n.­6399
caiva dvijapriyāḥ] em.; caiva dvijapriyā S; deva­dvijapriyāḥ Y
n.­6400
hiraṇyagarbhas] S; vasugarbhas Y
n.­6401
tantraś ca] S; maṃtrika Y
n.­6402
kumārasyeva mahādyuteḥ] S; kumāraś ca mahātmā vai Y
n.­6403
mahā­balena yuktaś ca] (reconstructed from the Tib.) Y; om. S
n.­6404
smārita°] em.; smarita° S; smaraṇa° Y
n.­6405
so 'lpakāryaniyuñjānaḥ] S; so 'nalpakalpajāto vai Y
n.­6406
itarāṃ] S; kudevān Y
n.­6407
mahānṛpaḥ] S; mahāyaśāḥ Y
n.­6408
mahāvīraḥ] Y; mahādhīraḥ S
n.­6409
sādhayiṣyate] em.; sādhayiṣyati (unmetrical) S
n.­6410
°dyaṃ sakāviśam] S; °dyāna-sakāśikam Y
n.­6411
°śatasaptaṃ] S; °saptaśataṃ Y
n.­6412
ṣaḍāśīti°] S; ekāśīti° Y
n.­6413
gurupūjakatatparaḥ] S; puṇyakṣetra(?) pūjāyāṃ rataḥ(?) Y
n.­6414
tasyā mantraṃ prasādhate] Y; sadā so 'pi sādhe sa mantraṃ (unmetrical) S
n.­6415
mahāpakṣo] Y (on the authority of the Tib.); mahāyakṣā S
n.­6416
maheśākhyo] Y; maheśākṣo S
n.­6417
sammato] Y; sonmatto S
n.­6418
prāpnuyād] em.; prāpnuyām S
n.­6419
pravacanaṃ] Y; pravaraṃ S
n.­6420
adhunāpi kathitaṃ mayā] (reconstructed from the Tib.) Y; adhunā caryayā bhuvi (unmetrical) S
n.­6421
ujjayinyām] Y; ujjayanyām S
n.­6422
°dharāṃ] em.; °varāṃ S; loke Y
n.­6423
dhātudharān] Y; dhātuvarām S
n.­6424
kevalaṃ] S; rājā (reconstructed from the Tib.) Y
n.­6425
dharākhye] S; ākhye Y
n.­6426
lubdhasvajanaprayogeṇa] em.; lubdhaḥ svajanaprayogeṇa S
n.­6427
tato] S; tadā Y
n.­6428
śṛṇoti] em.; śṛṇvanti S
n.­6429
vṛtte capalas tatra] S; capalo nāma Y
n.­6430
varṣārdhapakṣam ekaṃ tu] S; varṣān paṃcapaṃcāśat Y
n.­6431
adho gataḥ] S; asau mṛtaḥ Y
n.­6432
dhruvasthāvaratāṃ] em.; dhruvaḥ sthāvaratāṃ S
n.­6433
sevakaḥ] em.] sevaka S
n.­6434
pūrvāntās tu] conj.; mūrdhāntās tu S; prajānāṃ caiva Y
n.­6435
ambhoje tīraparṣagāḥ] S; vīrā ambhodhipāragāḥ Y
n.­6436
puṣpanāmā tataḥ proktā] em.; puṣpanāmo tataḥ proktā S; puṣpadhanvā ca rājaputraḥ Y
n.­6437
śakavaṃśa] S; ekaviṃśa Y
n.­6438
sārvabhūmika°] em.; sārdhabhūtika° S; sarvabhūpati° Y
n.­6439
°jitaḥ] S; °haraḥ Y
n.­6440
°śarva°] em.; °sarva° S
n.­6441
viṣṇuprabhavau] S; brāhmaṇaprabhavau (reconstructed from the Tib.) Y
n.­6442
mantre] S; maṃtrī Y
n.­6443
bhūpālau jātau] Y; bhūpālo jātānā S
n.­6444
saptamaṣṭaśatā] S; saptatyaṣṭau tathā Y
n.­6445
sthāṇvīśvara] em.; sthānamīśvara S; sthāneśvara Y
n.­6446
śveta°] S; śvetaḥ Y
n.­6447
sātavāhana] S; sālavāhana Y
n.­6448
mahendraḥ] Y; mahendraṃ S
n.­6449
vṛṣaketuḥ] (on the authority of the Tib.) Y; bṛndakhetuḥ S
n.­6450
mahāpotaḥ] em. (on the authority of the Tib.); mahāpotaś ca Y; mutpātaḥ (unmetrical) S
n.­6451
indrasenaś] S; candrasenaś Y
n.­6452
pradyumno mādhavas tadā] S; kāmadevo magadhas tathā Y
n.­6453
vyāghraḥ] Y; vyāghraṃ S
n.­6454
budhaḥ] S; buddhagrahaḥ (reconstructed from the Tib.) Y
n.­6455
budhaḥ] S; buddhaḥ Y
n.­6456
mathitaḥ sumitaś caiva] S; sahitaś ca sumaṃjuś ca Y
n.­6457
diviṃ] S; diśā Y
n.­6458
vimukhās] em.; vipukhas S
n.­6459
kathitā vipukhas tathā] S; kāñcipure sthitāḥ Y
n.­6460
sahatis tathā] S; sahasraṃ sthitāḥ Y
n.­6461
deśe] S; dikṣu Y
n.­6462
māhātmā] em.; 'tha māhātmā (unmetrical) S
n.­6463
kārtikeyeti samākhyātaḥ] S; a?mukheti vikhyātaḥ Y
n.­6464
dvīpeṣv eva ca] S; nānādvīpeṣu
n.­6465
°kulākhyā] em.; °kalākhyā S
n.­6466
sarvadā] S; sarvataḥ Y
n.­6467
gaṇādhyakṣāḥ] em.; gaṇādhyakṣā S; gaṇarājānaḥ (reconstructed based on the Tib.) Y
n.­6468
°pūjana°] Y; °pūjaka° S
n.­6469
vividhā jīvakarmiṇaḥ] S; sadā da????jīvinaḥ Y
n.­6470
samāśvāsā] em.; samāsvāsā S
n.­6471
ante kalau yuge] (reconstructed from the Tib.) Y; anante va yuge S
n.­6472
tataḥ] Y; mataḥ S
n.­6473
bhaviṣyati] (reconstructed from the Tib.) Y; om. (unmetrical) S
n.­6474
vividhākhyo] (reconstructed from the Tib.) Y; (unmetrical) nirdhākhye S
n.­6475
balākhyaḥ] Y; balādhyakṣaḥ (unmetrical) S
n.­6476
maṇḍapān] Y; maṇḍavakāṃ (unmetrical) S
n.­6477
saṅkramān] em.; saṅkramāṃ S; potaḥ (unmetrical) Y
n.­6478
ṣaṭtṛṃśat] S; triśataparyantaṃ (unmetrical) Y
n.­6479
pravrajen] em. pravraje S
n.­6480
dhyāyantaḥ sampramūrcchitaḥ] S; pareṇa śatruṇā jitaḥ Y
n.­6481
naraka°] (on the authority of the Tib.) conj.; so naraka° (unmetical) Y; om. (unmetrical) S
n.­6482
loke] Y; lokaḥ S
n.­6483
ujjayinīṃ] em.; ujjayanīṃ S
n.­6484
tatrāyanī] S; tatra bhūtvā Y
n.­6485
yo] (unmetrical) S; mālavajo Y
n.­6486
avatarataḥ] em.; avataratat S
n.­6487
vāṇaijeyas tu] em.; vāṇyājeyas tus S; brahmā vai tadā Y
n.­6488
saṃmukhaṃ] Y; saṃmukhāṃ S
n.­6489
saṅghībhavadhva] S; jānītha bhagavantaḥ Y
n.­6490
sarvadā] S; tasya vai Y
n.­6491
vaco] Y; vabhaṃ S
n.­6492
bhaved] S; bhaveyaṃ (unmetrical) Y
n.­6493
muktadehas] Y; vyuktadehas S
n.­6494
prāpnuvanti yā (unmetrical) S
n.­6495
matvā] S; satva Y
n.­6496
kārāṃś] S; vidyā Y
n.­6497
bodhimārgopayojanīm] (reconstructed based on the Tib.) Y; bodhimārgaviyojanīm S
n.­6498
prabhaviṣṇavaḥ] S; śīlasaṃyutaḥ Y
n.­6499
mahāviśleṣaṇā] S; mahāvidhvaṃsakā Y
n.­6500
rājā māgadhakaḥ smṛtaḥ] S; rājamārgakriyāvidaḥ Y
n.­6501
'vahata°] em.; vahata Y; atahata° S
n.­6502
samantāvṛtaḥ] em.; samatā vṛtaḥ S; samaṃtād vṛtaḥ Y
n.­6503
dvādaśo] em. (on the authority of the Tib.); dvādaśa gaṇanāṃ (hypermetrical) S
n.­6504
jīven māsaparamparam] S; jīved varṣāṣṭakam (unmetrical) Y
n.­6505
abhūt] S; mṛtas Y
n.­6506
bhakārākhyo] S; takārākhyo Y
n.­6507
śāsitā] (based on the Tib.) conj.; śaśāsa Y; daśa S
n.­6508
sarvadas] S; sarvatas Y
n.­6509
yuvān] em.; yuvām S
n.­6510
°kīrtyātha-m-udyatāḥ] em.; kīrtyāthamudyataḥ S
n.­6511
guhā°] Y; guṇā° S
n.­6512
pāṣaṇḍibhiḥ] em.; pāṣaṇḍībhiḥ S
n.­6513
bhogī 'pramādī] em.; bhogī pramādī S; amitabhogī Y
n.­6514
saṃrājā] em.; saṃ rājā S; sa rājā Y
n.­6515
sadyā°] S; sadā° Y
n.­6516
vārdhikye] em.; vārddhikye S; vārddhakye Y
n.­6517
viṃśad varṣāṇi sapta] em.; viṃśad varṣāṇi saptaṃ S; triṃśad varṣāṇi sapta Y
n.­6518
'pipadyate] S; papadyate Y
n.­6519
dharmātmā] (reconstructed from the Tib.) Y; om. (unmetrical) S
n.­6520
bhagavākhye nṛpe] S; bhagavadākhyo nṛpaḥ Y
n.­6521
prabhaviṣṇavaḥ] S; prabhaviṣṇukaḥ Y
n.­6522
dakṣiṇāsthena vratinā] (reconstructed based on the Tib.) Y; dakṣiṇātyena pratinā S
n.­6523
paribhūtas] Y; bhūtas (unmetrical) S
n.­6524
divasāni] S; varṣāṇi Y
n.­6525
vikhyāto] Y; vikyātaḥ S
n.­6526
bhasmākhyo] Y; (unmetrical) bhasma-m-ākhyo S
n.­6527
balisattvadehaiva] em. (balisattvada+ihaiva); balisattvadihaiva S
n.­6528
pañcadaśas] S; paṃca vai Y
n.­6529
°mukhyānāṃ] Y; °mukyānāṃ S
n.­6530
dvau] em.; dvai S
n.­6531
bālamukhyau tau kaliṅgakṣu] S; kaliṅgendra° Y
n.­6532
mithyāmānī] em.; mitthyāmānī S
n.­6533
nirgranthān vasathān] em.; nirgranthāvasathāṃ Y; nirgranthāṃ vasathāṃ S
n.­6534
vṛttirodhamakārakaḥ] em.; vṛttirodhamakāraka S; vṛttirodhacikīrṣakaḥ Y
n.­6535
rakārākhyato yuktātmā] em.; rakārādyotayuktātmā S; rakārākhyas tu vidyātmā Y
n.­6536
pātita eva] em.; yāti tavān° S
n.­6537
nirdhārayed dhakārākhyo] em.; nirdhāraye hakārākhyo
n.­6538
puṇḍrākhyaṃ] S; puṇyākhyaṃ Y
n.­6539
sattvānupīḍanapara°] em.; sattvānupīḍanaparo S
n.­6540
prapūjitaḥ] Y; mapūjitaḥ S
n.­6541
°harṣa°] Y; °harṣī° S
n.­6542
dharmaprabhāv etau] S; karmaprabhāvena Y
n.­6543
nṛdevatau] em.; tṛdevatau Y
n.­6544
bhaved dhy] em.; bhave hy S
n.­6545
adhogatiḥ] em.; adhogati S; adhogataḥ Y
n.­6546
māṇuṣeṇaiva] S; amāṇuṣeṇaiva (unmetrical) Y
n.­6547
'ṭaṭaṃ] Y; ṭaṭaṃ S
n.­6548
yamalokaṃ] (reconstructed based on the Tib.); om. S
n.­6549
The Buddha is addressing his audience in the plural.
n.­6550
nirjvarasampadam] Y; nirjarasampadam S
n.­6551
tri­ratnapūjakā] Y; trirante pūjakā S
n.­6552
maheśākhyā mahārājyā] em.; maheśākhyāmahārājyā Y; maheśākhyamaherājyaṃ S
n.­6553
saukhyāṃ] Y; sokhyāṃ S
n.­6554
pratyeka­buddhā buddhatvaṃ] S; pratyeka­buddhabuddhatva° Y
n.­6555
dvau yātau] S; dve yāne Y
n.­6556
gatāḥ] em.; gataḥ S
n.­6557
buddhajñānam apy acintyam] Y; buddhajñānopacintiyaḥ S
n.­6558
anyonyāpi 'napekṣiṇaḥ] em.; anyonyāpi napekṣiṇaḥ S; anyo'nyānapekṣiṇaḥ (unmetrical) Y
n.­6559
saptam evaṃ] S; saptam ekaṃ Y
n.­6560
gaṇarājyaṃ] Y; gaṇajyaṃ S
n.­6561
sadā] S; tadā Y
n.­6562
vihārādhyuṣitamālaye] S; cakāra vihārāvasathaṃ Y
n.­6563
mānavaḥ] Y; mānave S
n.­6564
sārdhāheṣu niśātyayaṃ tu] em.; sārdhāheṣu jīvati (unmetrical) Y; sādhāhe suniśātyantu (unmetrical) S
n.­6565
samāhveyo] S; samāhvayo Y
n.­6566
jayādyā varṇatadvijau] em.; jayādyāvarṇatadviśau S; jayādivarṇabrāhmaṇaḥ Y
n.­6567
vaiśyaiḥ parivṛtā vaiśyaṃ nāgāhveyo] S; vipraiḥ parivṛto vaiśyo nāgāhvayaḥ Y
n.­6568
tadā] S; tathā Y
n.­6569
trāsasamākulam] Y; tatra samākulām S
n.­6570
abhūt] S; ca te Y
n.­6571
madhurāyāṃ] S; mathurāṃ(?) Y
n.­6572
jāto vaiśyākhyaḥ] em.; jāto vaiśyākhyāḥ Y; jātavaṃśāḍhyaḥ S
n.­6573
pūrvī] Y; sūrvī S
n.­6574
pakārākhyaḥ prāgdeśeṣv eva jāyataḥ] S; prakārākhyaḥ prāgdeśeṣu sa jāyate Y
n.­6575
akārākhyo] S; hakārākhyo Y
n.­6576
tīrthāhva iti] em.; tīrthāhvati (unmetrical) S; tīrthāhveti (unmetrical) Y
n.­6577
tatra] Y; tatrau S
n.­6578
vaṇijā ca sahāgataḥ] (reconstructed based on the Tib.); vaṇinā ca tathāgataḥ S
n.­6579
°varṇo] Y;°varṇai S
n.­6580
kāśijanapadaṃ] Y; kāśinaṃ pada (unmetrical) S
n.­6581
sutaṃ] Y; sa taṃ S
n.­6582
bhūmāv āvarta(?)] S; bhūmiṃ paśyati Y
n.­6583
tīryataḥ] S; tiryag (unmetrical) Y
n.­6584
tiryagbhyo] Y; tiryebhye S
n.­6585
tasmai] em.; tasmā S
n.­6586
triṃśatkoṭyās] S; navakoṭyās Y
n.­6587
dvijakrāntamabhūyiṣṭhaṃ] S; dvijākrāntabhūyiṣṭhaṃ (unmetrical) Y
n.­6588
chatruhato] S; cchastrahato Y
n.­6589
vṛtte] S; mṛte Y
n.­6590
pakārākhyaḥ] S; prakārākhyaḥ Y
n.­6591
akārākhyena S; hakārākhyena Y
n.­6592
vaṇijaḥ sa] S; vāṇijasya Y
n.­6593
buddhaśrāddhagatasmṛtiḥ] em.; buddhatvaṃ śrāddhagatismṛtiḥ (unmetrical) S; buddhagatasmṛtiḥ (unmetrical) Y
n.­6594
tvaṃ] Y; stvaṃ S
n.­6595
'śobhanam] em.; śobhanam S
n.­6596
tṛṇavartitam] S; tṛṇavara(?)ām Y
n.­6597
tvatkāritaṃ] em.; tvaṃ kāritaṃ S
n.­6598
vītarāgo] em.; vītarāgā S
n.­6599
hy āsīd] S; bhikṣuṃ Y
n.­6600
jine agrajite hite] S; puruṣottamo hite rataḥ Y
n.­6601
pātraṃ] Y; mantra S
n.­6602
vihāraṃ prāpya] (reconstructed based on the Tib.) Y; om. (unmetrical) S
n.­6603
vītarāge 'pare] em.; vītarāgo pare S
n.­6604
vanitās] em.; vanitā S
n.­6605
āghātaṃ] em.; āghāta S
n.­6606
'sau] em.; sau S
n.­6607
vādyatamo] S; bālatamo Y
n.­6608
deva­loke 'smin] S; deva­lokād asmāt Y
n.­6609
antime ca] (reconstructed based on the Tib.) Y; om. S
n.­6610
chetsyati] em.; setsyati S
n.­6611
trijanmopagato] em.; tṛjanmopagato S; antyaṃjanmopagato (unmetrical) Y
n.­6612
kliṣṭadānasya Y; kliṣṭādānasya S
n.­6613
bhagnasandhīva] em.; nagnasandhīva S; śāsana eva Y
n.­6614
asthairyād bāliśatvāc] em.; asthairyād bāliśattvāc (reconstructed based on the Tib.) Y; asthair yā bālavat tvac S
n.­6615
dhātudhare] em.; dhātuvare S
n.­6616
'sau] em.; sau S
n.­6617
muktadhī] em.; muktadhī° S; kṛtadhī° Y
n.­6618
°śatān eva] em.; °śatānaiva S
n.­6619
paścime] Y; apaścime (unmetrical) S
n.­6620
pakārākhye] S; prakārākhye Y
n.­6621
'sau] em.; sau S, Y
n.­6622
sarvāṃs tāṃ] S; sarve te Y
n.­6623
himādrikukṣiprācyāṃ bho daśānūpas tīram āśrayet] S; himādrikukṣau prācyāṃ ca daśa siṃdhutīram āśritaḥ Y
n.­6624
sarvāñ janapadān] em.; sarvān janapadān (reconstructed based on the Tib.) Y; sattvā janapadāṃ S
n.­6625
After this verse, the Tibetan has another three verses that are omitted in the Sanskrit text. These verses have been reconstructed by Saṅkṛtyāyana (Saṅkṛtyāyana, 1934, p. 62) as follows: śāṭhā paravṛttikāś caiva bindhyakukṣinivāsinaḥ | durgeti madhyadeśe te svayaṃ rājyam akārṣuḥ || mahāviṣajayo jitvā prāgudāk sarvataḥ sthitān | kesarināmā tathā 'nyaḥ somākhyo nṛpo mṛtaḥ || tadā gauḍajanā bhinnāḥ kṣatriyo rājā tadā | rājā 'bhibardhamāna janmeti bhaviṣyati na saṃśayaḥ ||.
n.­6626
vārddhikye] em.; vārdhikye S; vārdhakye Y
n.­6627
prokte] S; prāpte Y
n.­6628
The number jumps here from 53.756 to 53.760 to keep in step with the numbers in the English translation. The intervening verses (53.757–59) have been supplied from the Tibetan text, as they are missing from the Sanskrit.
n.­6629
cyavati] em.; cavati S, Y(?)
n.­6630
vasen māsaṃ] em.; nvase māsaṃ S; vased dhīmān Y
n.­6631
jino cāsau] em.; jino nāsau S; vaṇik cāsau Y
n.­6632
°saukhyena] Y; °mādyena S
n.­6633
The Tibetan has an additional half-stanza after this one, reconstructed by Saṅkṛtyāyana (Saṅkṛtyāyana 1934, p. 63) as follows: so 'pi varṣatrayaṃ rājaiśvaryaṃ vai kṛtvā |.
n.­6634
vṛtte] S; mṛte Y
n.­6635
āhata°] em.; ahata° S
n.­6636
°vardhanaḥ] em.; °vardhana S
n.­6637
dhakārākhyaḥ] S; yakārākhyaḥ Y
n.­6638
kanyaso] S; kanīyas Y
n.­6639
vakārākhyo] S; jakārākhyo Y
n.­6640
sukhāyatāṃ] S; sahāyatāṃ Y
n.­6641
kṣatriyaḥ agradhīḥ] S; kṣatriyāgraḥ (unmetrical) Y
n.­6642
varṣaśataṃ viṃśat] S; varṣān viṃśat (unmetrical) Y
n.­6643
vikhyātaḥ śrī] S; tataḥ khyātaśrī nāmā tathā vai mahāmatiḥ Y
n.­6644
gauḍatantre] S; udiyāne Y
n.­6645
gauḍānāṃ] S; udiyānānāṃ (unmetrical) Y
n.­6646
mahājane] S; mahāpure Y
n.­6647
jitaśatruḥ] Y; jitaśu (unmetrical) S
n.­6648
sapta cāṣṭau] S; aṣṭānāṃ tatra vai tadā (unmetrical) Y
n.­6649
śākajeti samāśrite] S; śākyajātisamāśritāḥ Y
n.­6650
yātet] em.; yāte S
n.­6651
adho gataḥ] S; bhaviṣyati Y
n.­6652
nirantaraḥ] S; svairikaḥ Y
n.­6653
sadā] S; tadā Y
n.­6654
śvādādyo] em.; svādādyo S; rājabhadro (unmetrical) Y
n.­6655
vinirmuktau na] em. (on the authority of the Tib.); vinirmuktā ca S
n.­6656
tiryagaḥ] em.; tiryat (unmetrical) S; tiryak (unmetrical) Y
n.­6657
jinaravāṃ] S; munivarān Y
n.­6658
akṣaṇāṃ sarvāṃ kṣaṇāṃ] em. (on the authority of the Tib.); dakṣiṇāṃ sarvāṃ dakṣiṇāṃ (unmetrical) S
n.­6659
parādhīnāyatanavṛttanaḥ] S; parādhīnāvāsavṛttayaḥ Y
n.­6660
bhaviṣyanti] em.; bhaviṣyati S
n.­6661
adharmiṣṭhe] em.; adharmiṣṭha S
n.­6662
mahābodhivane] S; mahāveṇuvane Y
n.­6663
tāram iti S; tāreti (unmetrical) Y
n.­6664
strī•ākhyam iti] em.; stryākhyeti (unmetrical) Y; taimbhyākhyam iti S
n.­6665
daśabhūmyānantaraprabhuḥ] S; daśabhūmisthitiṃ prāptā Y
n.­6666
āśritāḥ] em.; āśritaḥ S
n.­6667
sahasrārdhaṃ] S; sahasravidhiṃ Y
n.­6668
catvārodadhiparyantām] em.; catvārodadhiparyayām S; caturudadhiparyantām Y
n.­6669
tadā] S; tathā Y
n.­6670
makārādyo] S; śakārādyo Y
n.­6671
pakārādyaś] S; prakārādyaś Y
n.­6672
hakārādyaś] S; vakārādyaś Y
n.­6673
śakārādyaś] S; bakārādyaś Y
n.­6674
lakārādyaḥ] S; dhakārādyaḥ Y
n.­6675
sakārādyo] S; akārādyo Y
n.­6676
karminaś] em. (on the authority of the Tib.); kṛminaś S
n.­6677
aṅgadeśeṣu] S; kuladevī Y
n.­6678
ādyaṃ vṛtsudhānaś ca karmarājā sa kīrtitaḥ] S; ādyo mahā­pradhānaś ca karṇarājā sa prakīrttitaḥ Y
n.­6679
tadaṅgaṃ ca] (unmetrical) S; tatra Y
n.­6680
sadaho] S; sudāno Y
n.­6681
bhavadattaś] Y; bhavadaś (unmetrical) S
n.­6682
ajātayaḥ] S; ajāyanta Y
n.­6683
subhūmṛga­kumārāntā] S; subhūkumārāntā (unmetrical) Y
n.­6684
vaiśālyāṃ vathakārayoḥ] em. (on the authority of the Tib.); vaiśālyāṃ vakārayoḥ (unmetrical) S; vathetyubhayākṣaram vaiśālyāṃ saṃbhūtaḥ (unmetrical) Y
n.­6685
yatrāsau] Y; tatrāsau S
n.­6686
śuddhāntā] S; antyāḥ (unmetrical) Y
n.­6687
ādityekṣu°] Y; ādityekṣa° S
n.­6688
alpavīryās] S; sattvavīryas Y
n.­6689
siddhir] em.; siddhi° S
n.­6690
madhyadeśe] Y; madhyaśede S
n.­6691
vidikṣu] em.; vidikṣuḥ S
n.­6692
diśam] S; deśam Y
n.­6693
°rakṣa°] S; °ṛddhi° Y
n.­6694
prasaṅgān] em.; prasaṅgā S
n.­6695
tadā] S; tathā Y
n.­6696
mantravāde] em.; mantravāda° S
n.­6697
ratāḥ] em.; ratā S
n.­6698
lokaikāgrasucakṣuṣe] S; lokaikacakṣuṣaḥ (unmetrical) Y
n.­6699
duṣṭe] em.; duṣṭa° Y; caṣṭa S
n.­6700
mātṛceṭākhyaḥ (reconstructed based on the Tib.) Y; mātṛcīnākhya S
n.­6701
kusumākhyaś] Y; kusumārākhyaś (unmetrical) S
n.­6702
kukārākhyaḥ] S; kumārākhyaḥ Y
n.­6703
°durdharaḥ] S; sarvadharaḥ Y
n.­6704
buddha­pakṣasya nṛpatau] S; bauddhapakṣau nṛpatiḥ Y
n.­6705
rāgī sau] S; bhaviṣyati Y
n.­6706
kāśyākhya° Y; kāvyākhyaḥ S
n.­6707
thakārādyo] S; dhakārādyo Y
n.­6708
saihnikā° S; siṃhala° Y
n.­6709
°vāsinaḥ] em.; °vāsina (unmetrical) S
n.­6710
matidūṣakaḥ] Y; atadūṣakaḥ S
n.­6711
vakārādyo] S; dakārādyo Y
n.­6712
vakārādyo] em.; vikārādyaḥ S; bakārādyo yo (unmetrical) Y
n.­6713
°tatparaḥ] S; °dīpakaḥ Y
n.­6714
bālākau] S; kālākhyo Y
n.­6715
sakārādyo] S; makārādyo Y
n.­6716
cihnā] S; cinhā(?) Y
n.­6717
śastrabhinnorddhvagaḥ] Y; śāstubhinnārdhvagaḥ S
n.­6718
makārādyaḥ] S; sakārādyaḥ Y
n.­6719
nakārādyaḥ] S; vakārādyaḥ Y
n.­6720
senakīrtitaḥ] S; sena eva ca Y
n.­6721
dinakaś] S; dāyakaś Y
n.­6722
dīnārtha°] S; dānārtha° Y
n.­6723
cakārādyo] S; vakārādyo Y
n.­6724
bhakārādyaḥ prathitaśrāddhaḥ] S; bhakārādyaś ca prathitaḥ Y
n.­6725
matimān] Y; matamān S
n.­6726
yatayaḥ khyātā] S; mantrajñā yatayaḥ Y
n.­6727
nirnaṣṭe] S; vinaṣṭe Y
n.­6728
kariṣyanti] em.; kariṣyati S
n.­6729
bodhau] Y; bodho S
n.­6730
sadā] S; bodhau Y
n.­6731
rājyavṛttim upāśritāḥ] em.; rājyavṛttim upāśritā S; rājanītim upāśritāḥ Y
n.­6732
bhavanti] em.; bhavati S
n.­6733
°mahī°] Y; °mahā° S
n.­6734
tu] S; yo Y
n.­6735
gītavāhy] S; parivādy Y
n.­6736
etasya] em.; etasyai S
n.­6737
sumadhuś] Y; samadhuś S
n.­6738
siddhaḥ · namas tadā] S; siddhanāmā havai tathā Y
n.­6739
śakajātās] S; kāśījātā Y
n.­6740
sādhavaḥ] em. (on the authority of the Tib.); sādhakaḥ S
n.­6741
āmukhā] S; dhīmadbhiḥ Y
n.­6742
pure] Y; pare S
n.­6743
°samākhyāte Y; °samākhyātā S
n.­6744
sakārādyo] S; akārādyo Y
n.­6745
mantrārtha°] S; dharmārtha° Y
n.­6746
 . . . . . . . . . ] S; satyavādī vinayendra (reconstructed based on the Tib.) Y
n.­6747
dhanavanto] Y; dhanamanto S
n.­6748
bhavati tataḥ] S; bhavanti tadā Y
n.­6749
vaikhyāto] S; vikhyāto Y
n.­6750
tata] Y; mata S
n.­6751
prasannaḥ] em. (on the authority of the Tib.); prasanne S
n.­6752
agro] S; agre Y
n.­6753
vetāḍa] S; vidyā (unmetrical) Y
n.­6754
tasyāśeṣāḥ] em.; tasya āśeṣāḥ Y; tasya viṣāḥ S
n.­6755
caitye] em.; caityes S
n.­6756
sarvāṃ] em.; sarvā S
n.­6757
bhakārādyas] S; nakārādyas Y
n.­6758
mantrajāpī] Y (on the authority of the Tib.); mantrarūpī S
n.­6759
sampūrṇo] S; supūrṇo Y
n.­6760
madhurā°] Y; madhura° S
n.­6761
nānādeśa°] S; nānādig° Y
n.­6762
te 'pare] em.; te pare Y; te pari° S
n.­6763
māṇavāś] Y; mānavāś S
n.­6764
bhūtānāṃ] S; sattvānāṃ Y
n.­6765
tridevānāṃ] em.; tṛdevānāṃ S; tridivi Y
n.­6766
suyāmā] Y; sujāmā S
n.­6767
ekarūpā Y; ekajāpā S
n.­6768
āsaṃjñātāḥ] em.; ā saṃjñātāḥ S; asaṃjñinaḥ Y
n.­6769
adhaḥ] Y; ataḥ S
n.­6770
vemacitrir athottamaḥ] em.; vema citrithottamaḥ (unmetrical) S
n.­6771
divasānāṃ] em.; divaśānāṃ S
n.­6772
pratimaḥ] em.; pratima S
n.­6773
uttarakuru-m-ādayaḥ] conj.; uttamāṃ kurum ādyaḥ (unmetrical) S
n.­6774
dvīpeṣv] em.; dīpeṣv S
n.­6775
'paretareṣu] em.; pareteṣu (unmetrical) S
n.­6776
°nivāsināṃ] em.; °nivāsisyāṃ S
n.­6777
dharmaḥ] em.; karma S
n.­6778
kalpaṃ mantrāṇāṃ] em.; kalpamantrāṇāṃ S
n.­6779
āyūṃṣi] em.; āyūṣi S
n.­6780
tripañcāśa°] em.; ekapañcāśa° S.
n.­6781
There is no chapter break at this point in the Tibetan text.
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°
n.­6788
°bhayaṃ] em.; °bhaya S
n.­6789
cāsya] em.; yāsya S
n.­6790
°śikṣāyāṃ] em.; °śikṣāyā S
n.­6791
dharmaṃ] em.; dharma° S
n.­6792
puṇyam] em.; puṇya S
n.­6793
vā] em. (on the authority of the Tib.); vā na (unmetrical) S
n.­6794
It seems that °pūja-iṣu is here a metri causa for °pūjeṣu.
n.­6795
tāvanti] em.; tāvantu S
n.­6796
prāpnuyāj] em.; prāpnuyā S
n.­6797
buddhā ye] em.; buddhaje S
n.­6798
pustakaṃ] em.; pustaka S
n.­6799
pūjāṃ] em.; pūjā S
n.­6800
kaścij jantuḥ] em.; kaści jantu S
n.­6801
pūjitvā] em.; pūjetvā S
n.­6802
ratnair] em.; ratnai S
n.­6803
pūjayel] em.; pūjaye S
n.­6804
imān] em.; imāṃ S
n.­6805
caritā] em. (on the authority of the Tib.); varṇitā S
n.­6806
kalpavarān] conj.; kalvavarā S
n.­6807
dhārayen] em.; dhāraye S
n.­6808
prāpnuyān] em.; prāpnuyāṃ S
n.­6809
°vidyā°] em.; °vidya° S
n.­6810
kṛtaṃ yo] em.; kṛtayā S
n.­6811
nivarteyus] em.; nivartanteyuste (unmetrical) S
n.­6812
°yūpakam] em. (on the authority of the Tib.); °pūjitam S
n.­6813
'vimati] em. (on the authority of the Tib.); vimati S
n.­6814
sandehavigato] em.; sandehaḥ vigato S
n.­6815
śraddhāṃ] em. (on the authority of the Tib.); śuddhāṃ S
n.­6816
tadāsattvo] em.; tadā sattvā S
n.­6817
uktvā] em.; uktaḥ S
n.­6818
niṣaseduḥ] em.; niṣasedu S
n.­6819
tena] em.; te nu S
n.­6820
sa] em.; se S
n.­6821
smṛtas] em.; smṛta S
n.­6822
sarvabhayān sādayotsādaya] S; sarvabhayotsādaya Tib.
n.­6823
maṇiratnaṃ] em.; maṇiratna S
n.­6824
°gacchanti] em.; °gacchati S
n.­6825
cāpuṇyaprasavanaṃ] em.; yā puṇyaprasavanaṃ S
n.­6826
te] em.; kā S
n.­6827
gacchante] em.; gacchate S
n.­6828
sotsavāṃ S
n.­6829
°śatālambya] em. (on the authority of the Tib.); °gatālambya S
n.­6830
samyac] em.; sampac° S
n.­6831
analānilam] em. (on the authority of the Tib.); anilaṃ nilam S
n.­6832
˚subhāṣitam] em. (on the authority of the Tib.); ˚subhāvitam S
n.­6833
bhāṣitaṃ] em.; bhāṣitaḥ S
n.­6834
nṛjanminām] em. (on the authority of the Tib.); trijanminām S
n.­6835
hīmaṃ] em.; hīhimaṃ (unmetrical) S
n.­6836
pretavad] em.; preta va S
n.­6837
°sāmbandhumitra-m-anāthavān] conj.; °sāṃ bahumitram anāthavām S
n.­6838
sannipatitāṃ] em.; sannipatritāṃ S
n.­6839
°visarān] em.; °viśarāṃ S
n.­6840
°paramamūrty°] em.; °paramūrty° S
n.­6841
°visare] em.; °visara S
n.­6842
°rūpiṇe] Tib.; °rūpiṇi S
n.­6843
hūṃ hūṃ] S; om. Tib.
n.­6844
jinajit] S; jinajik Tib.
n.­6845
mañjuśrīye suśriye] Tib.; mañjuśrīya suśriya S
n.­6846
amṛto°] Tib.; mṛto° S
n.­6847
°hṛdayaṃ] em.; °hṛdaya S
n.­6848
°śrabdhāni] em.; °srabdhāni S
n.­6849
kartavyaḥ] em.; kartavyā S
n.­6850
catuḥpañcāśo] em.; pañcā­śatimaḥ S

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.

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.


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

Ābha

Wylie:
  • kun nas ’od
Tibetan:
  • ཀུན་ནས་འོད།
Sanskrit:
  • ābha

One of the tathāgatas attending the delivery of the MMK.

Located in 1 passage in the translation:

  • 1.­39
g.­2

Ābhāsvara

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ābhāsvara

A class of gods.

Located in 1 passage in the translation:

  • 2.­167
g.­3

Ābhāsvara

Wylie:
  • ’od gsal
Tibetan:
  • འོད་གསལ།
Sanskrit:
  • ābhāsvara

One of the gods’ realms; also used as the name of the gods living there.

Located in 4 passages in the translation:

  • 1.­91
  • 2.­155
  • 5.­8
  • 53.­1
g.­20

ācārya

Wylie:
  • slob dpon
Tibetan:
  • སློབ་དཔོན།
Sanskrit:
  • ācārya

See “master.”

Located in 6 passages in the translation:

  • 2.­202-203
  • 28.­18
  • n.­492
  • n.­3315
  • g.­1023
g.­22

accomplishment

Wylie:
  • dngos grub
Tibetan:
  • དངོས་གྲུབ།
Sanskrit:
  • siddhi

Accomplishment or success in general, as well as any particular magical power or ability. In the latter sense, eight are traditionally enumerated, namely the siddhi of the magical sword, of an eye ointment that renders invisible, etc. The content of the list may vary from source to source.

Located in 267 passages in the translation:

  • 1.­31
  • 1.­33
  • 1.­49
  • 1.­51
  • 1.­66
  • 1.­118
  • 2.­2
  • 2.­45
  • 2.­108
  • 2.­110
  • 2.­113
  • 2.­117
  • 2.­131
  • 2.­180
  • 2.­192
  • 2.­196
  • 4.­2-3
  • 4.­10
  • 4.­12
  • 4.­24
  • 4.­29
  • 4.­33-34
  • 4.­36
  • 4.­41-43
  • 4.­45
  • 4.­60
  • 4.­62
  • 5.­12
  • 5.­16
  • 6.­1
  • 7.­5
  • 7.­7-8
  • 7.­29
  • 9.­15
  • 10.­15
  • 10.­17
  • 10.­19-20
  • 10.­23-24
  • 10.­27
  • 10.­51
  • 10.­59
  • 11.­22-23
  • 11.­26-27
  • 11.­31
  • 11.­41
  • 11.­63
  • 11.­92-93
  • 11.­96
  • 11.­99-101
  • 11.­134
  • 11.­137
  • 11.­154
  • 11.­183
  • 11.­203
  • 11.­231
  • 11.­236
  • 11.­240-241
  • 11.­247-248
  • 11.­251-252
  • 11.­255
  • 11.­270
  • 11.­272
  • 12.­12
  • 12.­17
  • 12.­50
  • 13.­16
  • 13.­18
  • 13.­40-41
  • 13.­57-58
  • 13.­65
  • 13.­67-68
  • 13.­70
  • 14.­8
  • 14.­77
  • 14.­84
  • 14.­92-93
  • 14.­99
  • 14.­119
  • 14.­136-140
  • 14.­151
  • 14.­155
  • 15.­2
  • 15.­60
  • 15.­94-95
  • 15.­97
  • 15.­114
  • 15.­116
  • 15.­119-120
  • 15.­122-124
  • 15.­129
  • 15.­134
  • 15.­137
  • 15.­150-151
  • 15.­153-154
  • 15.­182
  • 15.­211-212
  • 15.­216
  • 15.­226
  • 15.­239-240
  • 16.­16
  • 16.­20
  • 16.­26
  • 16.­30
  • 17.­5
  • 24.­2
  • 24.­5
  • 24.­9-10
  • 24.­34
  • 24.­40
  • 24.­200
  • 25.­14
  • 25.­25
  • 25.­38
  • 26.­15-16
  • 26.­33
  • 26.­37
  • 26.­50
  • 26.­56
  • 27.­4
  • 27.­20
  • 27.­45
  • 27.­52
  • 27.­71
  • 27.­78
  • 27.­80-82
  • 27.­85-86
  • 28.­47
  • 28.­52-53
  • 29.­2
  • 30.­8-9
  • 30.­19
  • 30.­40
  • 30.­42-43
  • 30.­49
  • 30.­51
  • 31.­25
  • 32.­2-6
  • 32.­8
  • 32.­10-12
  • 32.­16
  • 32.­18
  • 32.­20-21
  • 32.­25
  • 32.­27
  • 32.­29
  • 32.­32-34
  • 32.­42
  • 33.­2
  • 33.­18
  • 33.­22
  • 33.­28-29
  • 33.­44
  • 33.­50
  • 33.­84
  • 33.­113-114
  • 33.­125
  • 34.­5
  • 34.­19
  • 34.­28
  • 35.­210
  • 35.­297
  • 37.­9
  • 37.­70
  • 37.­76
  • 38.­33-34
  • 50.­3
  • 51.­50-51
  • 52.­20
  • 52.­86
  • 52.­99
  • 52.­104
  • 53.­249-250
  • 53.­382
  • 53.­384
  • 53.­418
  • 53.­518
  • 53.­526
  • 53.­811
  • 53.­821
  • 53.­845
  • 53.­848
  • 53.­850
  • 54.­80
  • n.­272
  • n.­319
  • n.­470
  • n.­565
  • n.­602
  • n.­607
  • n.­666
  • n.­868
  • n.­928
  • n.­938
  • n.­1019
  • n.­1161
  • n.­1198
  • n.­1227
  • n.­1230
  • n.­1237
  • n.­1255
  • n.­1307
  • n.­1654
  • n.­1661
  • n.­1781-1782
  • n.­1833
  • n.­1879
  • n.­1881
  • n.­1916
  • n.­2007
  • n.­2200
  • n.­3192
  • g.­888
  • g.­1508
g.­25

activity

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karman

A ritual activity (such as pacifying, nourishing, etc.). This term is also translated in other instances as “rite,” “karma,” “karman,” or “karmic accumulation.” In the latter three cases the term refers to karmic accumulation, positive or negative, that will produce results in the future, unless it is purified.

Located in 265 passages in the translation:

  • i.­9
  • 1.­4
  • 1.­30
  • 1.­54
  • 2.­4
  • 2.­17
  • 2.­23
  • 2.­45
  • 2.­47
  • 2.­52
  • 2.­108
  • 2.­116-117
  • 2.­123
  • 2.­195
  • 2.­198
  • 3.­1
  • 4.­35
  • 4.­70
  • 4.­72
  • 7.­7
  • 7.­30
  • 8.­1
  • 9.­15
  • 10.­2
  • 11.­50
  • 11.­160
  • 11.­192
  • 11.­214
  • 11.­248-250
  • 11.­253-255
  • 11.­260
  • 13.­2-4
  • 13.­17
  • 13.­24
  • 13.­38-39
  • 13.­47-48
  • 13.­55-57
  • 13.­59
  • 13.­63
  • 13.­65-67
  • 14.­7-8
  • 14.­47
  • 14.­68-69
  • 14.­113
  • 14.­134
  • 14.­136
  • 14.­155-156
  • 14.­172
  • 14.­175
  • 14.­180
  • 15.­2
  • 15.­4
  • 15.­53
  • 15.­57
  • 15.­61
  • 15.­67
  • 15.­70
  • 15.­75
  • 15.­79
  • 15.­82
  • 15.­87-88
  • 15.­90-93
  • 15.­95-96
  • 15.­116
  • 15.­124
  • 15.­151
  • 15.­155
  • 15.­174
  • 15.­182
  • 15.­187
  • 15.­198
  • 15.­210-211
  • 15.­216
  • 15.­233
  • 15.­236-241
  • 15.­243
  • 16.­1
  • 16.­9
  • 16.­14
  • 17.­7-8
  • 24.­33-34
  • 24.­85
  • 24.­177
  • 25.­13
  • 25.­22
  • 25.­24
  • 26.­49
  • 27.­6
  • 27.­16-17
  • 27.­45
  • 27.­75-76
  • 28.­1
  • 28.­45
  • 30.­7
  • 32.­5-6
  • 32.­39
  • 33.­36
  • 33.­42
  • 33.­46
  • 33.­96-97
  • 33.­126
  • 34.­14-16
  • 34.­20-21
  • 35.­56
  • 35.­64
  • 35.­70
  • 35.­72-73
  • 35.­82
  • 35.­87
  • 35.­93
  • 35.­106
  • 35.­117
  • 35.­134
  • 35.­137
  • 35.­144
  • 35.­160
  • 35.­167
  • 35.­176
  • 35.­181-182
  • 35.­184
  • 35.­186
  • 35.­192
  • 35.­198
  • 35.­206
  • 35.­210
  • 35.­217-218
  • 35.­245
  • 35.­283
  • 35.­285
  • 36.­1
  • 36.­12-14
  • 36.­17
  • 37.­2
  • 37.­17
  • 37.­24
  • 37.­37
  • 37.­58
  • 37.­64
  • 37.­68-69
  • 37.­71-72
  • 37.­77
  • 37.­79
  • 37.­81-85
  • 37.­89-91
  • 37.­93
  • 37.­95-96
  • 37.­98-99
  • 37.­101-103
  • 37.­105
  • 37.­117
  • 37.­122
  • 38.­34
  • 51.­50-51
  • 52.­20
  • 52.­129
  • 52.­148
  • 53.­62
  • 53.­174
  • 53.­176
  • 53.­573
  • 53.­585
  • 53.­889
  • 53.­922
  • n.­297
  • n.­636
  • n.­662
  • n.­800
  • n.­937-938
  • n.­941
  • n.­960
  • n.­1008
  • n.­1028
  • n.­1034
  • n.­1075
  • n.­1147
  • n.­1155
  • n.­1160
  • n.­1166
  • n.­1173-1174
  • n.­1181
  • n.­1227
  • n.­1288
  • n.­1291
  • n.­1330
  • n.­1335
  • n.­1339
  • n.­1377
  • n.­1417
  • n.­1424
  • n.­1654
  • n.­1676
  • n.­1881
  • n.­1888
  • n.­1946
  • n.­2000
  • n.­2004
  • n.­2192
  • n.­2320
  • n.­2344
  • n.­2394
  • n.­2432
  • n.­2451
  • n.­2483
  • n.­2536
  • n.­2648
  • n.­2841
  • n.­3311
  • g.­695
  • g.­1341
g.­30

adept of vidyās

Wylie:
  • rig ’dzin
Tibetan:
  • རིག་འཛིན།
Sanskrit:
  • vidyādhara

See “vidyādhara.”

Located in 2 passages in the translation:

  • 10.­7
  • g.­2039
g.­37

affliction

Wylie:
  • nyon mongs
Tibetan:
  • ཉོན་མོངས།
Sanskrit:
  • 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.

Located in 14 passages in the translation:

  • 10.­58
  • 24.­221
  • 33.­120
  • 35.­67
  • 37.­5
  • 51.­74
  • 53.­197
  • 53.­332
  • 53.­674
  • 54.­29
  • n.­31
  • n.­3364
  • g.­491
  • g.­1127
g.­57

Akaniṣṭha

Wylie:
  • ’og min
Tibetan:
  • འོག་མིན།
Sanskrit:
  • akaniṣṭha

The highest heaven in the realm of form; also the name of the gods living there.

Located in 17 passages in the translation:

  • 1.­35
  • 2.­156
  • 2.­167
  • 5.­8
  • 10.­7
  • 14.­98
  • 15.­192
  • 26.­13
  • 31.­30
  • 37.­46
  • 53.­1
  • 53.­18
  • 53.­49
  • 53.­116
  • n.­2328
  • n.­2366
  • n.­2809
g.­146

Apramāṇa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • apramāṇa

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­153

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat

“Worthy one” is an epithet applied to the original (usually sixteen) disciples of the Buddha; also a term for any being who attained nirvāṇa by following the Hīnayāna vehicle.

Located in 29 passages in the translation:

  • 1.­8
  • 1.­10
  • 1.­30
  • 1.­37
  • 27.­3-4
  • 27.­6
  • 27.­27-28
  • 27.­42
  • 35.­41
  • 37.­38
  • 50.­49
  • 51.­54
  • 53.­1
  • 53.­7-8
  • 53.­14
  • 53.­81
  • 53.­103
  • 53.­188
  • 53.­220-221
  • n.­1619
  • n.­2799
  • n.­2805
  • g.­490
  • g.­610
  • g.­1294
g.­169

Asaṅga

Wylie:
  • thogs med
Tibetan:
  • ཐོགས་མེད།
Sanskrit:
  • asaṅga

Famous Yogācāra scholar.

Located in 3 passages in the translation:

  • i.­1
  • 53.­452
  • n.­26
g.­180

asura

Wylie:
  • lha min
Tibetan:
  • ལྷ་མིན།
Sanskrit:
  • asura

A class of divine beings ranking below gods (deva), known for their jealous and warlike disposition.

Located in 75 passages in the translation:

  • 1.­93
  • 4.­34
  • 10.­6-7
  • 11.­85
  • 11.­127
  • 11.­131
  • 11.­264
  • 12.­15
  • 12.­23
  • 13.­52
  • 15.­85
  • 15.­190
  • 17.­3
  • 24.­14
  • 24.­18
  • 24.­125
  • 24.­205
  • 25.­13
  • 26.­41
  • 28.­42
  • 30.­21
  • 32.­13
  • 33.­83
  • 34.­16
  • 36.­13
  • 37.­7
  • 37.­28
  • 37.­60
  • 37.­73
  • 38.­28
  • 52.­95
  • 52.­115
  • 53.­51
  • 53.­63
  • 53.­74
  • 53.­79
  • 53.­97
  • 53.­118
  • 53.­233
  • 53.­238
  • 53.­422
  • 53.­909
  • 53.­916
  • 54.­4
  • 54.­54
  • 54.­56
  • 54.­66-69
  • 54.­104
  • n.­725
  • n.­1263-1264
  • n.­1570
  • n.­1768
  • n.­1770
  • n.­2004
  • n.­2350-2351
  • n.­2370
  • n.­3338
  • n.­3348
  • g.­182
  • g.­209
  • g.­223
  • g.­368
  • g.­383
  • g.­776
  • g.­1181
  • g.­1235
  • g.­1293
  • g.­1592
  • g.­2027
g.­187

Atapas

Wylie:
  • mi gdung ba
Tibetan:
  • མི་གདུང་བ།
Sanskrit:
  • atapas

One of the gods’ realms; also used as the name of the gods living there.

Located in 4 passages in the translation:

  • 1.­91
  • 2.­157
  • 5.­8
  • 53.­1
g.­207

Avṛha

Wylie:
  • mi che ba
Tibetan:
  • མི་ཆེ་བ།
Sanskrit:
  • avṛha

One of the gods’ realms; also used as the name of the gods living there.

Located in 3 passages in the translation:

  • 1.­91
  • 2.­157
  • 53.­1
g.­208

awakening

Wylie:
  • byang chub
Tibetan:
  • བྱང་ཆུབ།
Sanskrit:
  • bodhi

This may be awakening in the literal sense, as from sleep, but in the Buddhist context it is the awakening from ignorance, i.e., the direct realization of truth.

Located in 137 passages in the translation:

  • i.­5-6
  • i.­9
  • 1.­14
  • 1.­118
  • 2.­112
  • 2.­130-131
  • 2.­179
  • 2.­192
  • 2.­195
  • 2.­203
  • 4.­2
  • 4.­39
  • 4.­41-42
  • 7.­1
  • 7.­5
  • 7.­7
  • 7.­13
  • 7.­27
  • 7.­29
  • 8.­6
  • 8.­12
  • 9.­19
  • 9.­21
  • 10.­57
  • 11.­137
  • 11.­141
  • 11.­199
  • 11.­257
  • 11.­260
  • 14.­6-7
  • 14.­101
  • 14.­110
  • 14.­113
  • 14.­133
  • 15.­2
  • 15.­217
  • 15.­219
  • 15.­242
  • 16.­29
  • 16.­31
  • 17.­21-22
  • 17.­25
  • 24.­24
  • 24.­28
  • 24.­30
  • 24.­32
  • 27.­3
  • 27.­5
  • 27.­43
  • 28.­49
  • 29.­2
  • 30.­44
  • 31.­23
  • 33.­103
  • 34.­8
  • 35.­305
  • 37.­2
  • 37.­66
  • 37.­70
  • 37.­76
  • 37.­104
  • 37.­111
  • 37.­113
  • 50.­20
  • 50.­22
  • 52.­6
  • 53.­7-8
  • 53.­92
  • 53.­95
  • 53.­104
  • 53.­329
  • 53.­352
  • 53.­367
  • 53.­375
  • 53.­390
  • 53.­400
  • 53.­404
  • 53.­448
  • 53.­455
  • 53.­483
  • 53.­496
  • 53.­500
  • 53.­516
  • 53.­524
  • 53.­529
  • 53.­546
  • 53.­594
  • 53.­611
  • 53.­630
  • 53.­768
  • 53.­778
  • 53.­780
  • 53.­786
  • 53.­808
  • 53.­818-819
  • 53.­876
  • 53.­896
  • 53.­921
  • 53.­923
  • 54.­11
  • 54.­21
  • 54.­85
  • 54.­99
  • n.­5
  • n.­392
  • n.­471
  • n.­624
  • n.­1279
  • n.­1319-1321
  • n.­1344
  • n.­2441
  • n.­2508
  • n.­2611
  • n.­2761
  • n.­2772
  • n.­2799
  • n.­2806
  • n.­2908
  • n.­2946
  • n.­2948
  • n.­2962
  • n.­2964
  • n.­3192
  • n.­3230
  • g.­293
  • g.­610
  • g.­1251
  • g.­1763
g.­227

barbarian

Wylie:
  • kla klo
Tibetan:
  • ཀླ་ཀློ།
Sanskrit:
  • mleccha

See “mleccha.”

Located in 5 passages in the translation:

  • 10.­32
  • 24.­132
  • 24.­138
  • 24.­211
  • g.­1046
g.­293

bodhisattva

Wylie:
  • byang chub sems dpa’
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ།
Sanskrit:
  • bodhisattva

A person/being (sattva) who has vowed to attain awakening (bodhi) in order to free all beings from cyclic existence.

Located in 499 passages in the translation:

  • s.­1
  • i.­1
  • i.­5-6
  • 1.­1-4
  • 1.­6
  • 1.­10
  • 1.­14-15
  • 1.­19-21
  • 1.­30
  • 1.­32-35
  • 1.­37-38
  • 1.­40
  • 1.­42
  • 1.­51-52
  • 1.­59
  • 1.­66
  • 1.­68
  • 1.­70
  • 1.­74
  • 1.­76
  • 1.­80
  • 1.­84
  • 1.­93
  • 1.­106-109
  • 1.­111-120
  • 1.­123
  • 2.­2
  • 2.­6
  • 2.­8
  • 2.­17
  • 2.­20-21
  • 2.­23-24
  • 2.­31
  • 2.­33
  • 2.­36-37
  • 2.­40-41
  • 2.­70
  • 2.­72-73
  • 2.­76
  • 2.­79
  • 2.­87
  • 2.­89
  • 2.­92
  • 2.­95
  • 2.­98
  • 2.­100
  • 2.­107-109
  • 2.­118
  • 2.­126
  • 2.­136
  • 2.­141
  • 2.­146-147
  • 2.­149
  • 2.­166
  • 2.­169
  • 2.­178-179
  • 2.­183-184
  • 2.­186-187
  • 2.­192
  • 2.­195
  • 2.­197-199
  • 2.­202-204
  • 2.­207-209
  • 2.­211
  • 3.­1
  • 3.­11
  • 4.­1
  • 4.­3
  • 4.­6
  • 4.­9-10
  • 4.­12
  • 4.­64
  • 4.­67
  • 4.­70
  • 4.­74
  • 4.­80-81
  • 4.­83
  • 4.­115-116
  • 5.­21
  • 6.­13
  • 7.­1-2
  • 7.­12
  • 7.­31
  • 8.­4-5
  • 8.­8
  • 8.­10-13
  • 9.­2
  • 9.­19-22
  • 10.­7
  • 10.­48
  • 10.­53
  • 10.­57-58
  • 10.­60
  • 11.­5
  • 11.­83
  • 11.­141
  • 11.­155
  • 11.­195
  • 11.­197-198
  • 11.­211
  • 11.­235
  • 11.­273
  • 12.­53
  • 13.­49
  • 13.­53
  • 13.­60
  • 13.­72
  • 14.­3
  • 14.­6
  • 14.­109
  • 14.­114
  • 14.­121
  • 14.­181
  • 15.­1
  • 15.­3
  • 15.­6
  • 15.­124
  • 15.­128
  • 15.­194
  • 15.­216
  • 15.­243
  • 17.­38
  • 24.­23-24
  • 24.­243
  • 25.­12
  • 25.­24
  • 25.­33
  • 25.­39
  • 26.­7
  • 26.­13
  • 26.­23
  • 26.­30
  • 26.­63
  • 27.­1
  • 27.­5
  • 27.­10
  • 27.­28-29
  • 27.­32
  • 27.­36-37
  • 27.­46
  • 27.­54
  • 27.­87
  • 28.­3
  • 28.­31-32
  • 28.­55
  • 29.­15
  • 29.­20
  • 30.­28
  • 30.­43
  • 30.­52
  • 31.­23
  • 31.­62
  • 32.­45
  • 33.­16
  • 33.­79
  • 33.­92-93
  • 33.­126
  • 34.­25
  • 34.­33
  • 34.­36
  • 34.­52
  • 35.­5
  • 35.­42
  • 35.­48
  • 35.­60
  • 35.­112
  • 35.­116
  • 35.­142
  • 35.­162
  • 35.­293
  • 35.­306
  • 35.­308
  • 36.­18
  • 37.­32
  • 37.­38
  • 37.­45
  • 37.­49
  • 37.­67
  • 37.­72
  • 37.­75
  • 37.­98
  • 37.­103
  • 37.­105
  • 37.­108
  • 37.­113
  • 37.­126
  • 38.­51
  • 50.­2
  • 50.­10
  • 50.­20
  • 50.­22
  • 50.­26
  • 50.­33
  • 50.­51
  • 50.­53
  • 51.­2
  • 51.­52
  • 51.­54
  • 51.­74
  • 51.­80
  • 52.­1-2
  • 52.­4
  • 52.­6-7
  • 52.­9-10
  • 52.­13
  • 52.­61
  • 52.­132
  • 52.­143-145
  • 52.­147
  • 52.­149
  • 53.­1-2
  • 53.­7
  • 53.­13
  • 53.­17
  • 53.­66
  • 53.­118
  • 53.­139
  • 53.­142
  • 53.­145
  • 53.­436
  • 53.­438
  • 53.­469
  • 53.­495
  • 53.­518
  • 53.­528
  • 53.­576
  • 53.­814
  • 53.­816
  • 53.­921
  • 53.­924
  • 54.­2
  • 54.­7-9
  • 54.­27
  • 54.­63-64
  • 54.­70-71
  • 54.­97
  • 54.­103-104
  • n.­5
  • n.­9
  • n.­26
  • n.­31
  • n.­138
  • n.­269
  • n.­271
  • n.­287
  • n.­344
  • n.­491
  • n.­493
  • n.­624
  • n.­626
  • n.­681
  • n.­724-725
  • n.­732
  • n.­770
  • n.­781
  • n.­841
  • n.­908
  • n.­1013
  • n.­1330
  • n.­1530
  • n.­1643
  • n.­1692
  • n.­2007
  • n.­2089
  • n.­2252
  • n.­2326
  • n.­2432
  • n.­2441
  • n.­2500
  • n.­2508
  • n.­2536
  • n.­2541
  • n.­2598
  • n.­2608
  • n.­2748
  • n.­2755
  • n.­2775
  • n.­2825
  • n.­2999
  • n.­3134
  • n.­3229
  • n.­3320-3321
  • n.­3345-3346
  • g.­7
  • g.­34
  • g.­55
  • g.­61
  • g.­62
  • g.­72
  • g.­76
  • g.­93
  • g.­98
  • g.­101
  • g.­105
  • g.­108
  • g.­113
  • g.­117
  • g.­120
  • g.­135
  • g.­136
  • g.­145
  • g.­193
  • g.­198
  • g.­201
  • g.­206
  • g.­232
  • g.­233
  • g.­243
  • g.­272
  • g.­292
  • g.­294
  • g.­329
  • g.­333
  • g.­339
  • g.­356
  • g.­406
  • g.­460
  • g.­501
  • g.­502
  • g.­503
  • g.­505
  • g.­506
  • g.­511
  • g.­521
  • g.­525
  • g.­557
  • g.­750
  • g.­781
  • g.­782
  • g.­783
  • g.­784
  • g.­838
  • g.­846
  • g.­850
  • g.­858
  • g.­861
  • g.­868
  • g.­876
  • g.­909
  • g.­928
  • g.­930
  • g.­946
  • g.­963
  • g.­964
  • g.­992
  • g.­997
  • g.­998
  • g.­1084
  • g.­1103
  • g.­1104
  • g.­1131
  • g.­1144
  • g.­1184
  • g.­1188
  • g.­1226
  • g.­1227
  • g.­1268
  • g.­1313
  • g.­1318
  • g.­1319
  • g.­1361
  • g.­1398
  • g.­1400
  • g.­1405
  • g.­1406
  • g.­1411
  • g.­1413
  • g.­1415
  • g.­1427
  • g.­1452
  • g.­1456
  • g.­1467
  • g.­1468
  • g.­1471
  • g.­1473
  • g.­1478
  • g.­1479
  • g.­1483
  • g.­1495
  • g.­1504
  • g.­1535
  • g.­1538
  • g.­1579
  • g.­1595
  • g.­1606
  • g.­1618
  • g.­1639
  • g.­1641
  • g.­1645
  • g.­1649
  • g.­1653
  • g.­1655
  • g.­1656
  • g.­1660
  • g.­1665
  • g.­1666
  • g.­1676
  • g.­1679
  • g.­1680
  • g.­1685
  • g.­1694
  • g.­1709
  • g.­1717
  • g.­1724
  • g.­1756
  • g.­1758
  • g.­1764
  • g.­1781
  • g.­1783
  • g.­1797
  • g.­1802
  • g.­1804
  • g.­1808
  • g.­1913
  • g.­1961
  • g.­1986
  • g.­2032
  • g.­2062
  • g.­2065
  • g.­2067
  • g.­2068
  • g.­2069
  • g.­2103
  • g.­2110
  • g.­2147
g.­299

Brahmakāyika

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • brahmakāyika

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­301

Brahmapurohita

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • brahmapurohita

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­309

Bṛhatphala

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • bṛhatphala

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­311

buddha

Wylie:
  • sangs rgyas
Tibetan:
  • སངས་རྒྱས།
Sanskrit:
  • buddha

A fully realized (“awakened”) being; when referring to a particular buddha or tathāgata, this term is capitalized.

Located in 612 passages in the translation:

  • i.­3
  • i.­6
  • i.­9
  • 1.­1
  • 1.­4
  • 1.­10
  • 1.­14
  • 1.­16-17
  • 1.­30-31
  • 1.­33-35
  • 1.­37-38
  • 1.­40
  • 1.­54
  • 1.­59
  • 1.­70
  • 1.­72-74
  • 1.­95
  • 1.­97
  • 1.­105-107
  • 1.­109
  • 1.­118
  • 1.­120-121
  • 2.­6
  • 2.­8-9
  • 2.­16-17
  • 2.­21-22
  • 2.­24-25
  • 2.­27
  • 2.­29-31
  • 2.­33
  • 2.­35
  • 2.­38
  • 2.­40
  • 2.­44
  • 2.­46
  • 2.­50-59
  • 2.­61
  • 2.­63
  • 2.­65
  • 2.­67
  • 2.­69
  • 2.­72
  • 2.­82
  • 2.­86
  • 2.­89
  • 2.­92
  • 2.­95
  • 2.­108
  • 2.­126
  • 2.­136
  • 2.­141
  • 2.­166
  • 2.­183-184
  • 2.­187
  • 2.­192
  • 2.­196-198
  • 2.­202-204
  • 2.­207-209
  • 3.­1-2
  • 4.­1
  • 4.­6
  • 4.­9-10
  • 4.­12
  • 4.­29
  • 4.­32
  • 4.­64
  • 4.­76
  • 4.­80
  • 4.­82-83
  • 4.­112
  • 5.­6
  • 6.­2
  • 6.­8-9
  • 7.­2
  • 7.­5
  • 7.­7
  • 8.­4
  • 8.­6
  • 8.­8
  • 8.­10
  • 8.­12
  • 9.­4
  • 9.­18-19
  • 9.­21
  • 10.­7
  • 10.­9
  • 10.­53
  • 10.­58
  • 11.­14-15
  • 11.­28
  • 11.­37-38
  • 11.­56
  • 11.­61
  • 11.­66
  • 11.­69
  • 11.­71
  • 11.­73
  • 11.­83
  • 11.­88
  • 11.­138
  • 11.­149
  • 11.­153
  • 11.­155
  • 11.­170
  • 11.­188-189
  • 11.­191
  • 11.­194
  • 11.­235
  • 11.­242
  • 11.­259
  • 12.­3
  • 12.­51
  • 13.­31
  • 13.­60
  • 14.­1-3
  • 14.­6
  • 14.­8
  • 14.­10
  • 14.­29
  • 14.­103-104
  • 14.­114
  • 14.­121-122
  • 14.­124-125
  • 15.­5-6
  • 15.­104
  • 15.­109
  • 15.­111
  • 15.­194-195
  • 15.­210-211
  • 15.­216
  • 15.­218
  • 15.­220
  • 15.­225
  • 15.­229
  • 15.­231
  • 15.­233
  • 15.­235-236
  • 15.­239
  • 16.­8
  • 16.­10-11
  • 16.­14
  • 16.­19
  • 16.­24
  • 16.­27-28
  • 16.­34
  • 17.­1
  • 17.­3
  • 17.­9
  • 17.­30
  • 17.­32-33
  • 17.­37
  • 25.­3
  • 25.­5-6
  • 25.­10-15
  • 25.­17
  • 25.­21
  • 25.­24
  • 25.­33
  • 25.­36-37
  • 26.­7
  • 26.­13
  • 26.­15
  • 26.­23
  • 27.­1
  • 27.­3-4
  • 27.­6
  • 27.­8
  • 27.­12
  • 27.­15
  • 27.­19
  • 27.­21
  • 27.­23-25
  • 27.­27-30
  • 27.­34
  • 27.­40
  • 27.­42
  • 27.­44
  • 27.­47
  • 27.­54
  • 27.­64
  • 27.­70-71
  • 28.­7
  • 29.­5
  • 30.­6
  • 30.­40
  • 30.­46-48
  • 30.­51
  • 31.­23-24
  • 31.­49
  • 32.­24
  • 33.­76-77
  • 33.­79
  • 33.­81
  • 33.­102
  • 33.­117
  • 34.­2-3
  • 34.­12
  • 34.­14
  • 34.­30
  • 34.­34-35
  • 34.­38
  • 34.­45
  • 34.­50
  • 35.­1-3
  • 35.­5
  • 35.­7
  • 35.­10
  • 35.­20
  • 35.­27
  • 35.­45
  • 35.­55
  • 35.­66
  • 35.­82
  • 35.­87
  • 35.­94
  • 35.­99
  • 35.­101
  • 35.­111-112
  • 35.­115
  • 35.­117-118
  • 35.­124
  • 35.­144
  • 35.­176
  • 35.­184
  • 35.­192
  • 35.­195
  • 35.­206
  • 35.­234-235
  • 35.­239-240
  • 35.­267-268
  • 35.­282
  • 35.­286
  • 35.­288-289
  • 35.­292
  • 35.­294
  • 35.­299-300
  • 35.­302
  • 35.­306-307
  • 37.­43
  • 37.­56
  • 37.­65
  • 37.­67
  • 37.­76
  • 37.­78
  • 37.­83-84
  • 37.­91-92
  • 37.­102
  • 37.­108-109
  • 37.­111
  • 37.­113
  • 37.­123
  • 38.­2-3
  • 38.­5-6
  • 38.­9
  • 38.­12
  • 38.­18
  • 38.­26
  • 38.­46
  • 38.­49
  • 50.­4
  • 50.­12
  • 50.­18
  • 50.­28
  • 50.­51
  • 51.­72
  • 52.­1
  • 52.­3-4
  • 52.­6
  • 52.­11
  • 52.­13
  • 52.­96
  • 52.­141
  • 52.­145
  • 52.­149
  • 53.­6-7
  • 53.­11
  • 53.­39
  • 53.­41
  • 53.­56
  • 53.­62
  • 53.­71
  • 53.­73
  • 53.­75
  • 53.­80
  • 53.­88
  • 53.­94
  • 53.­102-103
  • 53.­107
  • 53.­109
  • 53.­113
  • 53.­120
  • 53.­129
  • 53.­132
  • 53.­148
  • 53.­151-153
  • 53.­155-156
  • 53.­165
  • 53.­199
  • 53.­202
  • 53.­214
  • 53.­241
  • 53.­246
  • 53.­268
  • 53.­291
  • 53.­298
  • 53.­315
  • 53.­326
  • 53.­351
  • 53.­436
  • 53.­438
  • 53.­441
  • 53.­463
  • 53.­492
  • 53.­523
  • 53.­534
  • 53.­537
  • 53.­595
  • 53.­597
  • 53.­606
  • 53.­675
  • 53.­678-679
  • 53.­717
  • 53.­900
  • 53.­913
  • 54.­8
  • 54.­23-24
  • 54.­64-65
  • 54.­67
  • 54.­70-71
  • 54.­98
  • 54.­100-102
  • 54.­104
  • n.­22
  • n.­32
  • n.­122
  • n.­271
  • n.­291
  • n.­355
  • n.­491
  • n.­493
  • n.­564
  • n.­568
  • n.­603
  • n.­622
  • n.­626
  • n.­662
  • n.­685
  • n.­725
  • n.­727
  • n.­733
  • n.­770
  • n.­792
  • n.­795
  • n.­805
  • n.­821
  • n.­838
  • n.­888
  • n.­911
  • n.­966
  • n.­986
  • n.­1083
  • n.­1087
  • n.­1267
  • n.­1282
  • n.­1284
  • n.­1287
  • n.­1308
  • n.­1310
  • n.­1530
  • n.­1619
  • n.­1630
  • n.­1633-1634
  • n.­1833-1834
  • n.­1836
  • n.­1892
  • n.­1972-1973
  • n.­1994
  • n.­2023-2024
  • n.­2089
  • n.­2134
  • n.­2140
  • n.­2160
  • n.­2183
  • n.­2188
  • n.­2236
  • n.­2335
  • n.­2337
  • n.­2441
  • n.­2461
  • n.­2465
  • n.­2481
  • n.­2492
  • n.­2497
  • n.­2505
  • n.­2514
  • n.­2536
  • n.­2611-2612
  • n.­2758
  • n.­2766
  • n.­2768
  • n.­2772
  • n.­2775
  • n.­2783-2785
  • n.­2795
  • n.­2797
  • n.­2802
  • n.­2805
  • n.­2811
  • n.­2827-2828
  • n.­2867
  • n.­2894
  • n.­2905
  • n.­2914
  • n.­2919
  • n.­2921
  • n.­2933
  • n.­3026
  • n.­3060
  • n.­3064
  • n.­3119
  • n.­3189
  • n.­3248
  • n.­3294
  • n.­3308-3309
  • n.­3327
  • n.­3368
  • n.­3380
  • n.­3390
  • n.­6264
  • n.­6549
  • g.­41
  • g.­50
  • g.­153
  • g.­155
  • g.­185
  • g.­225
  • g.­250
  • g.­288
  • g.­298
  • g.­312
  • g.­315
  • g.­326
  • g.­334
  • g.­350
  • g.­377
  • g.­378
  • g.­424
  • g.­433
  • g.­597
  • g.­682
  • g.­704
  • g.­705
  • g.­712
  • g.­828
  • g.­830
  • g.­885
  • g.­926
  • g.­941
  • g.­985
  • g.­996
  • g.­1013
  • g.­1060
  • g.­1072
  • g.­1163
  • g.­1229
  • g.­1236
  • g.­1246
  • g.­1251
  • g.­1296
  • g.­1348
  • g.­1365
  • g.­1386
  • g.­1388
  • g.­1443
  • g.­1453
  • g.­1514
  • g.­1543
  • g.­1548
  • g.­1574
  • g.­1591
  • g.­1603
  • g.­1605
  • g.­1616
  • g.­1642
  • g.­1743
  • g.­1763
  • g.­1764
  • g.­1781
  • g.­1782
  • g.­1818
  • g.­1819
  • g.­1889
  • g.­1895
  • g.­1911
  • g.­1912
  • g.­1915
  • g.­1928
  • g.­1999
  • g.­2001
  • g.­2044
  • g.­2049
  • g.­2118
  • g.­2151
g.­319

cakravartin

Wylie:
  • ’khor los sgyur ba
  • ’khor los sgyur ba’ rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
  • འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

Apart from the standard meaning of a universal emperor or wheel-turning monarch, this term, often along with “tathāgata,” is used as an epithet describing a class of mantra deities also referred to as “uṣṇīṣa kings.”

Located in 51 passages in the translation:

  • i.­8-10
  • 2.­145
  • 9.­18
  • 10.­2
  • 10.­55
  • 14.­2-5
  • 14.­8
  • 14.­181
  • 15.­2
  • 25.­8
  • 25.­13-14
  • 25.­24
  • 25.­39
  • 26.­1
  • 26.­56
  • 26.­60-61
  • 26.­63
  • 27.­2
  • 27.­42
  • 27.­44
  • 27.­56
  • 37.­17
  • 37.­31
  • 37.­53
  • 37.­68-69
  • 50.­16
  • 53.­357
  • 53.­359
  • 53.­766-767
  • n.­423
  • n.­1075
  • n.­1580
  • n.­1804
  • n.­1836
  • n.­2211
  • n.­2504
  • n.­2919
  • n.­3189-3190
  • n.­3192
  • g.­1835
  • g.­2125
g.­320

Cakravartin

Wylie:
  • ’khor los sgyur ba
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
Sanskrit:
  • cakravartin

One of the eight uṣṇīṣa kings.

Located in 20 passages in the translation:

  • 2.­151
  • 14.­71
  • 26.­11
  • 26.­50
  • 27.­43
  • 30.­2
  • 30.­49
  • 35.­39
  • 35.­273
  • 37.­14-15
  • 38.­17
  • 50.­13
  • 53.­357
  • n.­2212
  • n.­2283-2284
  • n.­2446
  • n.­2463
  • n.­2498
g.­356

Cloud of Dharma

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • dharmamegha

The tenth level of the bodhisattva’s realization.

Located in 8 passages in the translation:

  • 1.­47
  • 1.­49
  • 4.­2
  • 8.­5
  • 10.­58
  • 14.­1
  • 15.­2
  • n.­768
g.­358

consecration

Wylie:
  • dbang
Tibetan:
  • དབང་།
Sanskrit:
  • abhiṣeka

See “empowerment.”

Located in 3 passages in the translation:

  • 35.­34
  • n.­3331
  • g.­487
g.­381

destiny

Wylie:
  • ’gro ba
Tibetan:
  • འགྲོ་བ།
Sanskrit:
  • gati

Any of the five or six types of rebirth.

Located in 37 passages in the translation:

  • 1.­24
  • 5.­14
  • 11.­78
  • 11.­86
  • 14.­6
  • 14.­111
  • 14.­133
  • 15.­191
  • 15.­195
  • 16.­5
  • 16.­30
  • 24.­35
  • 29.­2-3
  • 30.­48
  • 31.­22
  • 32.­9
  • 32.­24
  • 35.­65
  • 35.­298
  • 35.­305
  • 37.­74
  • 38.­37
  • 51.­78
  • 53.­10
  • 53.­235
  • 53.­288
  • 53.­358
  • 53.­410
  • 53.­765
  • n.­816
  • n.­1265
  • n.­1835
  • n.­1884-1885
  • n.­2777
  • n.­3323
g.­404

dharmadhātu

Wylie:
  • chos kyi dbying
Tibetan:
  • ཆོས་ཀྱི་དབྱིང་།
Sanskrit:
  • dharmadhātu

See “sphere of phenomena.”

Located in 6 passages in the translation:

  • i.­7
  • 54.­99
  • n.­1500
  • n.­3380-3381
  • g.­1540
g.­443

divine youth

Wylie:
  • gzhon nu
Tibetan:
  • གཞོན་ནུ།
Sanskrit:
  • kumāra

See “kumāra.”

Located in 223 passages in the translation:

  • 1.­2
  • 1.­6-7
  • 1.­9-12
  • 1.­14
  • 1.­16
  • 1.­18-19
  • 1.­21-22
  • 1.­32
  • 1.­35
  • 1.­37
  • 1.­54
  • 1.­67
  • 1.­69
  • 1.­72-73
  • 1.­106-109
  • 1.­118
  • 1.­121
  • 1.­123
  • 2.­1-4
  • 2.­6
  • 2.­8-9
  • 2.­19
  • 2.­37
  • 2.­49
  • 2.­72
  • 2.­78
  • 2.­85
  • 2.­104
  • 2.­106-111
  • 2.­117
  • 2.­119
  • 2.­136
  • 2.­147
  • 2.­163
  • 2.­166
  • 2.­169
  • 2.­184
  • 2.­194
  • 2.­208
  • 2.­211
  • 3.­1
  • 3.­11
  • 4.­4
  • 4.­6
  • 4.­42
  • 4.­68-69
  • 4.­93
  • 5.­1
  • 5.­4
  • 6.­1
  • 7.­1
  • 7.­4
  • 7.­12
  • 8.­1-2
  • 9.­1-2
  • 11.­1-3
  • 11.­5
  • 11.­191
  • 12.­1-3
  • 12.­52
  • 13.­1
  • 14.­1
  • 14.­5
  • 14.­7
  • 14.­52
  • 15.­5
  • 15.­105
  • 15.­108
  • 15.­225
  • 15.­233
  • 16.­1
  • 16.­20
  • 16.­33-34
  • 24.­40
  • 25.­2
  • 26.­1
  • 27.­1-2
  • 27.­29
  • 27.­31
  • 27.­38
  • 27.­44
  • 28.­1-2
  • 28.­5
  • 28.­8
  • 28.­11-12
  • 28.­24
  • 28.­27-29
  • 28.­33
  • 29.­1
  • 29.­3
  • 29.­6
  • 29.­11
  • 30.­1
  • 30.­48
  • 31.­1-3
  • 31.­60
  • 32.­1
  • 32.­4
  • 33.­1
  • 33.­82
  • 34.­1-2
  • 34.­31
  • 34.­33
  • 34.­44
  • 34.­47
  • 35.­2-3
  • 35.­5-6
  • 35.­298-299
  • 35.­302
  • 36.­1
  • 37.­1-2
  • 37.­76
  • 37.­107-108
  • 37.­111
  • 37.­113
  • 37.­115
  • 37.­124
  • 38.­1
  • 38.­5
  • 38.­10
  • 50.­2
  • 50.­4
  • 50.­37
  • 53.­138
  • 53.­141
  • 53.­144
  • 53.­149
  • 53.­154
  • 53.­300
  • 53.­321
  • 53.­329
  • 53.­377
  • 53.­416-417
  • 53.­511
  • 53.­517
  • 53.­560
  • 53.­811
  • 53.­856
  • 53.­880
  • 53.­883
  • 53.­921
  • 54.­1
  • 54.­3
  • 54.­7
  • 54.­43
  • 54.­48
  • 54.­59
  • 54.­62
  • 54.­65-66
  • 54.­68
  • 54.­97
  • 54.­99-100
  • 54.­104
  • n.­5
  • n.­99
  • n.­287
  • n.­292
  • n.­357
  • n.­457
  • n.­595
  • n.­781
  • n.­1028
  • n.­1309
  • n.­1702
  • n.­1707
  • n.­1776
  • n.­1875
  • n.­1879
  • n.­2020-2021
  • n.­2023
  • n.­2441
  • n.­2820
  • n.­3014
  • n.­3260
  • n.­3277
  • n.­3332
  • n.­3334
  • n.­3381
  • g.­791
g.­486

emblem

Wylie:
  • phyag rgya
Tibetan:
  • ཕྱག་རྒྱ།
Sanskrit:
  • mudrā

See “mudrā.”

Located in 6 passages in the translation:

  • 2.­92
  • 2.­144
  • 2.­159
  • 2.­172
  • 4.­87
  • g.­1052
g.­487

empowerment

Wylie:
  • dbang
Tibetan:
  • དབང་།
Sanskrit:
  • abhiṣeka

Literally “sprinkling,” abhiṣeka is a ritual consecration that often functions as a deity empowerment. The term is also translated in this text as “initiation.”

Located in 22 passages in the translation:

  • 1.­8
  • 1.­10
  • 1.­33
  • 2.­179
  • 2.­196-197
  • 2.­199-204
  • 2.­206
  • 11.­4
  • 11.­6
  • 11.­23
  • 25.­2
  • 37.­21
  • n.­492
  • n.­1488
  • g.­358
  • g.­607
g.­488

eon

Wylie:
  • bskal pa
Tibetan:
  • བསྐལ་པ།
Sanskrit:
  • 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.

Located in 98 passages in the translation:

  • 1.­31
  • 1.­44
  • 2.­18
  • 4.­106
  • 4.­111
  • 5.­20
  • 6.­7
  • 9.­21
  • 10.­53
  • 11.­239
  • 11.­241
  • 12.­23
  • 14.­100
  • 16.­10
  • 16.­33
  • 24.­14
  • 24.­18
  • 24.­24
  • 24.­39
  • 24.­120
  • 24.­207
  • 25.­23
  • 25.­37
  • 26.­18
  • 26.­23
  • 26.­52
  • 27.­3
  • 27.­20
  • 27.­22
  • 28.­41-42
  • 28.­46
  • 28.­53
  • 29.­2
  • 32.­33
  • 32.­35
  • 33.­79
  • 34.­37-38
  • 34.­44-45
  • 34.­49
  • 37.­30
  • 37.­111
  • 37.­125
  • 50.­3
  • 52.­95
  • 53.­58-59
  • 53.­96
  • 53.­152
  • 53.­217-219
  • 53.­221
  • 53.­226
  • 53.­255
  • 53.­309
  • 53.­317
  • 53.­366
  • 53.­376
  • 53.­380
  • 53.­424
  • 53.­447
  • 53.­484
  • 53.­492
  • 53.­520
  • 53.­564
  • 53.­587
  • 53.­769
  • 53.­779
  • 53.­823
  • 53.­834-836
  • 53.­854
  • 53.­857
  • 53.­866
  • 54.­31
  • 54.­85
  • n.­603
  • n.­621
  • n.­753
  • n.­1240
  • n.­1432
  • n.­1977
  • n.­2020
  • n.­2710
  • n.­2870
  • n.­2928
  • n.­2934
  • n.­3207
  • g.­374
  • g.­475
  • g.­491
  • g.­540
  • g.­608
  • g.­877
g.­497

four great kings

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
Sanskrit:
  • 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).

Located in 10 passages in the translation:

  • 2.­158
  • 2.­172
  • 53.­1
  • 53.­50
  • 53.­901
  • n.­3258
  • g.­414
  • g.­786
  • g.­2089
  • g.­2092
g.­515

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • 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.”

Located in 35 passages in the translation:

  • 1.­75
  • 1.­108
  • 2.­20
  • 2.­161
  • 2.­171
  • 2.­209
  • 11.­127
  • 12.­15
  • 15.­86
  • 24.­22
  • 25.­13
  • 25.­30
  • 26.­30
  • 26.­44
  • 30.­9
  • 31.­2
  • 31.­53
  • 37.­39-40
  • 37.­73
  • 52.­115
  • 53.­233
  • 54.­2
  • 54.­4
  • 54.­104
  • n.­1372
  • n.­1873
  • n.­2323
  • n.­2370
  • n.­2859
  • n.­3312
  • g.­414
  • g.­497
  • g.­517
  • g.­1160
g.­518

Gaṅgā

Wylie:
  • sI ta
  • gang gA
Tibetan:
  • སཱི་ཏ།
  • གང་གཱ།
Sanskrit:
  • 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.

Located in 39 passages in the translation:

  • 1.­4
  • 1.­10
  • 1.­30
  • 1.­35
  • 4.­112
  • 9.­15
  • 10.­1
  • 10.­3
  • 10.­8
  • 10.­41
  • 10.­52
  • 14.­1
  • 24.­143
  • 24.­230
  • 24.­232
  • 27.­3
  • 31.­53-54
  • 33.­77
  • 52.­107
  • 53.­19
  • 53.­620
  • 53.­627
  • 53.­650
  • 53.­681
  • 53.­696
  • 53.­699
  • 53.­712-713
  • 53.­813
  • 53.­837
  • 54.­22
  • n.­718
  • n.­729
  • n.­731
  • n.­743
  • n.­1873
  • g.­240
  • g.­950
g.­522

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • 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.

Located in 39 passages in the translation:

  • 1.­86
  • 2.­20
  • 2.­89
  • 2.­98-100
  • 2.­161
  • 2.­164
  • 2.­209
  • 14.­76
  • 24.­22
  • 25.­13
  • 31.­33
  • 32.­38
  • 52.­123
  • 53.­97
  • 53.­234
  • 53.­379
  • 53.­907
  • 54.­2
  • 54.­104
  • n.­351
  • g.­49
  • g.­247
  • g.­411
  • g.­523
  • g.­922
  • g.­1002
  • g.­1154
  • g.­1167
  • g.­1168
  • g.­1175
  • g.­1382
  • g.­1626
  • g.­1686
  • g.­1725
  • g.­1749
  • g.­1908
  • g.­1909
g.­527

Gautama

Wylie:
  • gau ta ma
Tibetan:
  • གཽ་ཏ་མ།
Sanskrit:
  • gautama

One of the sages (ṛṣi).

Located in 4 passages in the translation:

  • 1.­83
  • 31.­3
  • 53.­180
  • g.­1386
g.­548

graha

Wylie:
  • gdon
  • gza’
Tibetan:
  • གདོན།
  • གཟའ།
Sanskrit:
  • graha

A class of nonhuman beings able to enter and possess the human body; a class of beings, such as Rāhu, that cause solar and lunar eclipses; a planet (this category includes the sun and the moon but excludes the earth); a planet or planetary influence personified.

Located in 108 passages in the translation:

  • 1.­75
  • 1.­93
  • 1.­95
  • 2.­82-83
  • 2.­164
  • 9.­13
  • 11.­128
  • 14.­166
  • 24.­1
  • 24.­3
  • 24.­35
  • 24.­222
  • 24.­224
  • 25.­7
  • 25.­25
  • 25.­31
  • 26.­40
  • 30.­18
  • 31.­45
  • 31.­55
  • 32.­38
  • 33.­99
  • 35.­81
  • 35.­102
  • 35.­134
  • 35.­143
  • 35.­171
  • 35.­201
  • 36.­11
  • 36.­13
  • 37.­63
  • 37.­74
  • 37.­79
  • 37.­83
  • 37.­122
  • 50.­6
  • 51.­52
  • 53.­98
  • 53.­830
  • 53.­891
  • 54.­16
  • 54.­39
  • n.­435
  • n.­1231
  • n.­1362
  • n.­1479
  • n.­2086
  • n.­2250
  • n.­2490-2491
  • n.­2620
  • n.­2860
  • n.­2935
  • n.­3152
  • n.­3156
  • g.­11
  • g.­13
  • g.­144
  • g.­164
  • g.­219
  • g.­417
  • g.­420
  • g.­423
  • g.­425
  • g.­469
  • g.­534
  • g.­587
  • g.­588
  • g.­736
  • g.­761
  • g.­774
  • g.­792
  • g.­852
  • g.­878
  • g.­961
  • g.­1019
  • g.­1022
  • g.­1024
  • g.­1099
  • g.­1100
  • g.­1101
  • g.­1102
  • g.­1126
  • g.­1208
  • g.­1214
  • g.­1232
  • g.­1329
  • g.­1342
  • g.­1350
  • g.­1437
  • g.­1446
  • g.­1529
  • g.­1532
  • g.­1743
  • g.­1757
  • g.­1762
  • g.­1803
  • g.­1850
  • g.­1878
  • g.­1882
  • g.­1924
  • g.­2047
  • g.­2082
  • g.­2090
  • g.­2116
  • g.­2149
  • g.­2158
g.­563

guhyaka

Wylie:
  • gsang ba pa
Tibetan:
  • གསང་བ་པ།
Sanskrit:
  • guhyaka

A subclass of yakṣas, but much of the time used as an alternative name for yakṣas.

Located in 15 passages in the translation:

  • 2.­3
  • 2.­37
  • 2.­41
  • 2.­110-111
  • 2.­118-119
  • 2.­188
  • 50.­8
  • 51.­1
  • 52.­14
  • 52.­80
  • 53.­347
  • n.­2696
  • g.­566
g.­598

homa

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

A fire sacrifice where the practitioner offers an oblation a specified number of times; when this term refers to an individual oblation, it has been translated as “oblation.”

Located in 85 passages in the translation:

  • i.­8
  • 1.­10
  • 1.­117
  • 9.­21
  • 10.­2
  • 10.­7
  • 10.­9
  • 10.­29
  • 10.­50
  • 11.­3
  • 11.­157
  • 11.­159
  • 11.­273
  • 13.­1
  • 13.­12
  • 13.­15-16
  • 13.­29
  • 13.­44-45
  • 13.­50
  • 13.­53
  • 13.­55
  • 13.­58-59
  • 13.­68
  • 14.­66
  • 14.­70
  • 14.­94
  • 14.­97
  • 14.­108
  • 14.­171
  • 14.­176
  • 14.­178-180
  • 15.­2
  • 15.­4
  • 15.­6
  • 15.­227
  • 24.­186
  • 24.­200
  • 25.­2
  • 25.­27
  • 25.­30-31
  • 26.­21
  • 26.­24-25
  • 26.­28
  • 27.­48
  • 27.­50
  • 27.­52
  • 27.­55-56
  • 27.­82
  • 27.­85
  • 28.­9
  • 28.­12
  • 28.­17
  • 28.­21
  • 28.­34
  • 34.­28
  • 35.­70
  • 35.­142
  • 35.­173
  • 35.­261
  • 36.­16
  • 37.­22
  • 37.­25
  • 51.­33
  • 51.­61-62
  • 51.­66
  • 54.­98
  • n.­996
  • n.­1014
  • n.­1128
  • n.­1489
  • n.­1570
  • n.­1572
  • n.­1682
  • n.­2562
  • n.­2629
  • g.­1134
g.­602

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra

The god Indra; Indra is often referred to by the epithet Śakra; when used in the plural it refers to a class of gods; The name of an ancient Buddhist king; one of the Buddhist mleccha kings.

Located in 26 passages in the translation:

  • 6.­10
  • 26.­60
  • 30.­25
  • 33.­34
  • 53.­551
  • 53.­580
  • 53.­707
  • 54.­54
  • 54.­62
  • n.­1940
  • n.­2786
  • n.­3335
  • n.­3337-3338
  • n.­3341-3342
  • n.­3344
  • n.­5224
  • g.­717
  • g.­887
  • g.­1273
  • g.­1380
  • g.­1424
  • g.­1596
  • g.­2011
  • g.­2130
g.­607

initiation

Wylie:
  • dbang
Tibetan:
  • དབང་།
Sanskrit:
  • abhiṣeka

See “empowerment.”

Located in 4 passages in the translation:

  • 11.­20
  • 14.­36
  • 35.­34
  • g.­487
g.­623

Jangchub O

Wylie:
  • byang chub ’od
Tibetan:
  • བྱང་ཆུབ་འོད།
Sanskrit:
  • (not in the skt. source of the mmk)

The nephew of Lha Lama Yeshe O, a king of the Yarlung imperial Tibetan line who ruled in the Western Tibetan kingdom of Gugé. Jangchub O is famously remembered for inviting the Indian teacher Atiśa to come to Tibet on his uncle’s orders. He was likely born in the early 11th century.

Located in 1 passage in the translation:

  • c.­1
g.­695

karma

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karman

Karmic accumulation, positive or negative, that will produce results in the future, unless it is purified. This term is also translated in other instances as “activity” or “rite.” In these latter cases the term refers to a ritual activity (such as pacifying, nourishing, etc.) or a rite meant to accomplish such activity.

Located in 118 passages in the translation:

  • i.­5
  • 4.­17
  • 4.­106
  • 5.­13
  • 6.­7-8
  • 7.­7
  • 11.­78
  • 11.­80
  • 11.­248-249
  • 11.­270-271
  • 15.­87-88
  • 15.­180
  • 17.­3-5
  • 17.­10
  • 17.­12-16
  • 17.­18
  • 17.­20
  • 17.­38
  • 24.­15
  • 24.­17
  • 24.­34
  • 24.­38
  • 24.­46
  • 24.­235
  • 27.­72-79
  • 27.­83-84
  • 27.­86
  • 28.­17
  • 28.­51
  • 29.­19
  • 31.­2
  • 33.­47
  • 33.­95
  • 53.­283
  • 53.­287-289
  • 53.­354
  • 53.­389
  • 53.­402-403
  • 53.­408
  • 53.­413
  • 53.­423
  • 53.­426
  • 53.­435
  • 53.­447
  • 53.­496
  • 53.­536
  • 53.­630
  • 53.­639
  • 53.­664
  • 53.­670
  • 53.­705
  • 53.­707
  • 53.­740
  • 53.­743
  • 53.­747
  • 53.­749
  • 53.­762
  • n.­621
  • n.­817
  • n.­937
  • n.­954
  • n.­1175-1179
  • n.­1233
  • n.­1253
  • n.­1335-1337
  • n.­1343
  • n.­1381
  • n.­1384
  • n.­1424
  • n.­1485
  • n.­1676
  • n.­1679
  • n.­1880
  • n.­1888
  • n.­1986
  • n.­3130
  • n.­3159
  • n.­3170
  • n.­3175
  • n.­3354
  • n.­4756
  • n.­4993
  • n.­5150
  • n.­5178
  • n.­5389
  • n.­5809
  • n.­6777
  • g.­25
  • g.­700
  • g.­762
  • g.­1341
g.­747

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara

A class of semidivine beings, half human and half horse, or half human and half bird.

Located in 41 passages in the translation:

  • 1.­75
  • 1.­88
  • 1.­90
  • 2.­20
  • 2.­161
  • 2.­171
  • 2.­209
  • 11.­127
  • 12.­15
  • 14.­76
  • 25.­13
  • 26.­30
  • 26.­44
  • 31.­34
  • 53.­124
  • 53.­233
  • 53.­379
  • 53.­908
  • 54.­2
  • 54.­104
  • g.­100
  • g.­163
  • g.­354
  • g.­450
  • g.­531
  • g.­707
  • g.­748
  • g.­825
  • g.­836
  • g.­920
  • g.­953
  • g.­955
  • g.­960
  • g.­1004
  • g.­1614
  • g.­1719
  • g.­1836
  • g.­1839
  • g.­1846
  • g.­1884
  • g.­2094
g.­752

knowledge holder

Wylie:
  • rig ’dzin
Tibetan:
  • རིག་འཛིན།
Sanskrit:
  • vidyādhara

See “vidyādhara.”

Located in 4 passages in the translation:

  • 4.­12
  • 4.­30
  • 25.­2
  • g.­2039
g.­762

kriyā

Wylie:
  • mdzad pa
Tibetan:
  • མཛད་པ།
Sanskrit:
  • kriyā

A mere ritual performance (in contradistinction to karman, which is the same performance aiming at a particular outcome). The term is also used to denote a class of tantras, the Kriyā tantras.

Located in 9 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­5
  • i.­8
  • 11.­249
  • n.­937
  • n.­2435
  • g.­1764
g.­765

krodharāja

Wylie:
  • khro rgyal
  • khro rgyal chen po
Tibetan:
  • ཁྲོ་རྒྱལ།
  • ཁྲོ་རྒྱལ་ཆེན་པོ།
Sanskrit:
  • krodharāja

“Lord of wrath.” In the MMK this term seems to refer in some cases to a whole class of divine beings, which can perhaps be regarded as the wrathful vidyārājas. “Lord of Wrath” elsewhere is an epithet of Yamāntaka.

Located in 8 passages in the translation:

  • 1.­52
  • 35.­161
  • n.­88-89
  • n.­98
  • n.­3925
  • g.­763
  • g.­874
g.­786

Kubera

Wylie:
  • lus ngan po
Tibetan:
  • ལུས་ངན་པོ།
Sanskrit:
  • kubera

The god of wealth and the king of the yakṣas; one of the four great kings of the directions.

Located in 17 passages in the translation:

  • 1.­75
  • 6.­10
  • 15.­160
  • 26.­28
  • 37.­74
  • n.­1824
  • n.­1895
  • n.­2467
  • n.­2658
  • n.­2726
  • n.­2980
  • n.­3295
  • g.­69
  • g.­391
  • g.­990
  • g.­1919
  • g.­2128
g.­791

kumāra

Wylie:
  • gzhon nu
Tibetan:
  • གཞོན་ནུ།
Sanskrit:
  • kumāra

Apart from the usual meaning and usages (such as being a title of Mañjuśrī, etc.), this also seems to be the name of a class of nonhuman beings. The term is rendered elsewhere in this translation as “divine youth.”

Located in 10 passages in the translation:

  • 53.­381
  • n.­292-293
  • n.­338
  • n.­2935
  • n.­3261
  • n.­3332
  • n.­3772
  • g.­443
  • g.­795
g.­793

Kumārakalaśa

Wylie:
  • ku mA ra ka la sha
Tibetan:
  • ཀུ་མཱ་ར་ཀ་ལ་ཤ།
Sanskrit:
  • kumārakalaśa

The name of an Indian preceptor and teacher who lived during the early Sarma (gsar ma) period (c. 11th century) and worked on the Tibetan translation of the Mañjuśrī­mūla­tantra.

Located in 2 passages in the translation:

  • i.­12
  • c.­1
g.­805

kuśa grass

Wylie:
  • ku sha
Tibetan:
  • ཀུ་ཤ།
Sanskrit:
  • kuśa

Poa cynosuroides, a species of grass commonly used in religious ceremonies.

Located in 31 passages in the translation:

  • 2.­126
  • 2.­137
  • 2.­139
  • 2.­179
  • 2.­182
  • 2.­199-200
  • 4.­15
  • 4.­64
  • 7.­11
  • 8.­8
  • 10.­1
  • 10.­52
  • 11.­58
  • 11.­156
  • 11.­158
  • 12.­49
  • 13.­15
  • 13.­22
  • 15.­6
  • 25.­26
  • 26.­22
  • 26.­36
  • 26.­47
  • 28.­7
  • 28.­28
  • 52.­72
  • 52.­87
  • n.­380-381
  • n.­1506
g.­874

lord of wrath

Wylie:
  • khro rgyal
  • khro rgyal chen po
Tibetan:
  • ཁྲོ་རྒྱལ།
  • ཁྲོ་རྒྱལ་ཆེན་པོ།
Sanskrit:
  • krodharāja

See “krodharāja.”

Located in 8 passages in the translation:

  • 2.­125
  • 4.­86
  • 50.­2-3
  • 52.­41
  • 52.­148
  • n.­2535
  • g.­765
g.­875

Lord of Wrath

Wylie:
  • khro bo’i rgyal po
Tibetan:
  • ཁྲོ་བོའི་རྒྱལ་པོ།
Sanskrit:
  • krodharāja

Epithet of Yamāntaka; also the namesake mantra.

Located in 70 passages in the translation:

  • 1.­73
  • 1.­80
  • 1.­109-110
  • 2.­4
  • 2.­6-8
  • 2.­41
  • 2.­45
  • 2.­122
  • 2.­125
  • 2.­138-139
  • 2.­148-149
  • 4.­88
  • 4.­94
  • 5.­9
  • 6.­4
  • 15.­105-107
  • 15.­109
  • 35.­81
  • 50.­35-36
  • 50.­38
  • 50.­41
  • 50.­48
  • 50.­50
  • 50.­53
  • 51.­2
  • 51.­34
  • 51.­51
  • 51.­56
  • 51.­80
  • 52.­8
  • 52.­14-15
  • 52.­20
  • 52.­23
  • 52.­42
  • 52.­115-116
  • 52.­124-125
  • 52.­128-129
  • 52.­135
  • 52.­138
  • 52.­148-149
  • 53.­885
  • n.­278
  • n.­377
  • n.­1189
  • n.­2502
  • n.­2509
  • n.­2520
  • n.­2524
  • n.­2538
  • n.­2610
  • n.­2630
  • n.­2729-2730
  • n.­2738
  • n.­2741
  • n.­2842
  • g.­765
g.­877

lowest eon

Wylie:
  • dus kyi tha mar
Tibetan:
  • དུས་ཀྱི་ཐ་མར།
Sanskrit:
  • yugādhama

The least auspicious in the cycle of four eons.

Located in 18 passages in the translation:

  • 16.­11
  • 24.­10
  • 24.­12
  • 24.­40
  • 24.­43
  • 25.­5
  • 25.­13
  • 26.­2
  • 27.­2
  • 27.­28
  • 27.­30
  • 28.­1
  • 32.­25
  • 32.­41
  • 34.­40
  • 53.­230
  • 53.­574
  • 53.­585
g.­893

Mahābrahmā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mahābrahmā

One of the gods’ realms; also the name of the gods living there.

Located in 3 passages in the translation:

  • 38.­21
  • 52.­115
  • 53.­1
g.­958

mahoraga

Wylie:
  • brang ’gro chen po
Tibetan:
  • བྲང་འགྲོ་ཆེན་པོ།
Sanskrit:
  • 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.

Located in 22 passages in the translation:

  • 1.­75
  • 1.­84
  • 2.­20
  • 2.­161
  • 2.­209
  • 6.­11
  • 10.­6
  • 14.­76
  • 25.­13
  • 31.­2
  • 31.­33
  • 37.­74
  • 53.­207
  • 54.­2
  • 54.­104
  • g.­261
  • g.­262
  • g.­439
  • g.­1014
  • g.­1015
  • g.­1020
  • g.­1611
g.­984

maṇḍala

Wylie:
  • dkyil ’khor
Tibetan:
  • དཀྱིལ་འཁོར།
Sanskrit:
  • maṇḍala

Literally a “disk” or “circle,” in the ritual context maṇḍala is a sacred space on the ground or a raised platform, arranged according to a pattern that varies from rite to rite.

Located in 220 passages in the translation:

  • i.­8
  • 1.­2
  • 1.­8
  • 1.­10
  • 1.­33
  • 1.­71
  • 1.­109
  • 2.­2-3
  • 2.­5
  • 2.­19
  • 2.­25
  • 2.­40
  • 2.­45
  • 2.­48
  • 2.­107-109
  • 2.­112-113
  • 2.­117-119
  • 2.­121
  • 2.­123-127
  • 2.­129
  • 2.­131-134
  • 2.­136
  • 2.­139
  • 2.­143
  • 2.­148
  • 2.­150
  • 2.­153-154
  • 2.­159
  • 2.­163
  • 2.­165-169
  • 2.­172-179
  • 2.­181
  • 2.­183-184
  • 2.­191-194
  • 2.­196-200
  • 2.­202-203
  • 2.­206-207
  • 2.­209-211
  • 3.­1-4
  • 3.­6-8
  • 3.­10-11
  • 4.­5
  • 4.­7
  • 4.­40
  • 4.­76
  • 9.­1
  • 11.­4-9
  • 11.­22
  • 11.­107-111
  • 11.­154
  • 11.­202
  • 12.­40
  • 14.­7-8
  • 14.­34
  • 14.­36-37
  • 14.­41-42
  • 14.­44
  • 14.­62-63
  • 14.­72
  • 14.­181
  • 15.­224
  • 24.­182-183
  • 24.­185
  • 25.­2
  • 26.­13
  • 26.­22
  • 26.­40
  • 33.­118
  • 34.­2
  • 35.­130
  • 35.­142
  • 35.­269
  • 36.­16
  • 37.­21
  • 37.­24
  • 37.­29
  • 37.­58
  • 38.­1
  • 38.­8
  • 38.­14
  • 38.­16-19
  • 38.­24-26
  • 38.­30-32
  • 38.­35
  • 38.­37-38
  • 38.­41
  • 38.­51
  • 52.­44
  • 52.­71
  • 52.­146
  • n.­9
  • n.­319
  • n.­357
  • n.­362
  • n.­370
  • n.­376
  • n.­378
  • n.­380
  • n.­391
  • n.­401
  • n.­420
  • n.­430
  • n.­436-437
  • n.­445-449
  • n.­453
  • n.­473
  • n.­486-487
  • n.­491
  • n.­493
  • n.­504-505
  • n.­507
  • n.­537
  • n.­583
  • n.­838
  • n.­840
  • n.­912
  • n.­1044
  • n.­1047
  • n.­1049
  • n.­1051
  • n.­1053
  • n.­1076
  • n.­1454
  • n.­1488
  • n.­1718
  • n.­1995
  • n.­2101
  • n.­2108
  • n.­2344
  • n.­2456-2457
  • n.­2474
  • n.­2613
  • n.­2662
  • n.­3231
  • g.­55
  • g.­328
  • g.­512
  • g.­861
  • g.­902
  • g.­1314
  • g.­1504
  • g.­1534
  • g.­1572
  • g.­1765
  • g.­1876
  • g.­1899
  • g.­1974
g.­997

Mañjughoṣa

Wylie:
  • ’jam pa’i dbyangs
Tibetan:
  • འཇམ་པའི་དབྱངས།
Sanskrit:
  • mañjughoṣa
  • mañjusvara

“One with a sweet voice,” an epithet of the bodhisattva Mañjuśrī. The name is also written as “Mañjusvara.”

Located in 84 passages in the translation:

  • 2.­5
  • 2.­54
  • 2.­73
  • 2.­90-91
  • 2.­105
  • 2.­117
  • 2.­132
  • 2.­177
  • 4.­93
  • 5.­14
  • 11.­13
  • 14.­41
  • 15.­107
  • 15.­225
  • 15.­233
  • 24.­2
  • 24.­41-42
  • 25.­33
  • 25.­36
  • 27.­6
  • 27.­11
  • 27.­19
  • 27.­25-26
  • 28.­54
  • 30.­3
  • 30.­47
  • 31.­18
  • 32.­43
  • 33.­84-85
  • 35.­40
  • 35.­53
  • 35.­73
  • 35.­116-117
  • 35.­142
  • 35.­179
  • 35.­218
  • 35.­278
  • 35.­293
  • 35.­302
  • 38.­5
  • 50.­8
  • 50.­37
  • 52.­115
  • 52.­131
  • 52.­140
  • 52.­143-144
  • 53.­55
  • 53.­57
  • 53.­138
  • 53.­143-144
  • 53.­151
  • 53.­441
  • 53.­499
  • 53.­518
  • 53.­576-577
  • 53.­826
  • 53.­851
  • 53.­885
  • 54.­32
  • 54.­49
  • 54.­82
  • n.­595
  • n.­1046
  • n.­1286
  • n.­1312
  • n.­1314
  • n.­1623
  • n.­1627
  • n.­1640
  • n.­2493-2494
  • n.­2747
  • n.­2969
  • n.­3070
  • n.­6163
  • g.­999
g.­998

Mañjuśrī

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

Located in 423 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­9
  • 1.­2
  • 1.­4
  • 1.­6-7
  • 1.­9-10
  • 1.­12
  • 1.­14
  • 1.­16-19
  • 1.­21-22
  • 1.­30
  • 1.­32-33
  • 1.­35
  • 1.­37
  • 1.­54
  • 1.­67-69
  • 1.­72-73
  • 1.­106-109
  • 1.­111
  • 1.­118
  • 1.­121
  • 1.­123
  • 2.­1-4
  • 2.­6
  • 2.­8
  • 2.­10
  • 2.­17
  • 2.­20-21
  • 2.­37
  • 2.­41
  • 2.­49-50
  • 2.­72
  • 2.­78
  • 2.­85
  • 2.­87
  • 2.­89
  • 2.­92
  • 2.­95
  • 2.­98
  • 2.­106-111
  • 2.­118-119
  • 2.­136
  • 2.­147
  • 2.­149
  • 2.­153
  • 2.­166
  • 2.­168
  • 2.­179
  • 2.­183-184
  • 2.­194
  • 2.­199
  • 2.­207-208
  • 2.­211
  • 3.­1
  • 3.­3
  • 3.­11
  • 4.­1
  • 4.­4
  • 4.­42
  • 4.­55
  • 4.­68
  • 4.­76
  • 4.­78
  • 4.­85-87
  • 4.­116
  • 5.­1
  • 5.­4
  • 5.­7-9
  • 5.­21
  • 6.­1
  • 6.­3-5
  • 6.­13
  • 7.­1
  • 7.­4
  • 7.­7
  • 7.­15
  • 7.­17-23
  • 7.­31
  • 8.­1-2
  • 8.­5
  • 8.­11-12
  • 9.­1-2
  • 9.­19-22
  • 10.­2
  • 10.­7
  • 10.­9
  • 10.­53
  • 10.­57-58
  • 10.­60
  • 11.­1-3
  • 11.­5
  • 11.­20
  • 11.­153-154
  • 11.­157
  • 11.­192
  • 11.­195
  • 11.­273
  • 12.­1-3
  • 12.­53
  • 13.­1-2
  • 13.­72
  • 14.­1
  • 14.­5
  • 14.­7
  • 14.­181
  • 15.­99
  • 15.­105
  • 15.­243
  • 16.­1
  • 16.­13
  • 16.­24
  • 16.­32
  • 16.­34
  • 16.­36
  • 17.­38
  • 24.­243
  • 25.­2
  • 25.­39
  • 26.­1
  • 26.­63
  • 27.­1-3
  • 27.­18
  • 27.­29
  • 27.­38
  • 27.­44
  • 27.­87
  • 28.­1-2
  • 28.­4
  • 28.­8-9
  • 28.­11-12
  • 28.­24
  • 28.­27-28
  • 28.­32
  • 28.­36-39
  • 28.­43-44
  • 28.­55
  • 29.­1-3
  • 29.­5-10
  • 29.­15
  • 29.­19-20
  • 30.­1-2
  • 30.­15
  • 30.­52
  • 31.­1-3
  • 31.­62
  • 32.­1-2
  • 32.­36
  • 32.­45
  • 33.­1-2
  • 33.­87
  • 33.­126
  • 34.­1-2
  • 34.­13
  • 34.­31
  • 34.­36
  • 34.­52
  • 35.­2-3
  • 35.­5-6
  • 35.­49
  • 35.­54
  • 35.­56
  • 35.­60
  • 35.­294
  • 35.­299
  • 35.­302
  • 35.­306
  • 35.­308
  • 36.­1-10
  • 36.­14
  • 36.­18
  • 37.­1-2
  • 37.­30
  • 37.­32
  • 37.­75-76
  • 37.­107-109
  • 37.­111
  • 37.­113
  • 37.­115
  • 37.­124
  • 37.­126
  • 38.­1
  • 38.­4
  • 38.­7
  • 38.­10
  • 38.­51
  • 50.­2
  • 50.­4
  • 50.­50
  • 50.­53
  • 51.­2
  • 51.­80
  • 52.­32
  • 52.­149
  • 53.­56
  • 53.­141
  • 53.­145
  • 53.­149
  • 53.­574
  • 53.­920-921
  • 53.­924
  • 54.­1-3
  • 54.­7-8
  • 54.­60
  • 54.­63
  • 54.­65-66
  • 54.­82
  • 54.­97
  • 54.­99-105
  • n.­5
  • n.­99
  • n.­287
  • n.­305
  • n.­337
  • n.­339
  • n.­357
  • n.­383
  • n.­425-426
  • n.­440
  • n.­478
  • n.­568
  • n.­597
  • n.­612
  • n.­656
  • n.­658
  • n.­664
  • n.­781
  • n.­898
  • n.­907
  • n.­935
  • n.­1046
  • n.­1296
  • n.­1312
  • n.­1314
  • n.­1317
  • n.­1320
  • n.­1616
  • n.­1702
  • n.­1707
  • n.­1736-1737
  • n.­1747
  • n.­1757
  • n.­1804
  • n.­1900
  • n.­1980
  • n.­1983
  • n.­2023
  • n.­2062
  • n.­2245
  • n.­2441
  • n.­2457
  • n.­2459-2460
  • n.­2536
  • n.­2541
  • n.­2820
  • n.­2823-2825
  • n.­2828
  • n.­3014-3015
  • n.­3276
  • n.­3305
  • n.­3307-3309
  • n.­3311
  • n.­3332
  • n.­3334
  • n.­3346
  • n.­3381
  • n.­3383
  • g.­53
  • g.­55
  • g.­328
  • g.­412
  • g.­512
  • g.­595
  • g.­659
  • g.­688
  • g.­726
  • g.­791
  • g.­816
  • g.­861
  • g.­864
  • g.­902
  • g.­905
  • g.­906
  • g.­913
  • g.­933
  • g.­938
  • g.­939
  • g.­997
  • g.­1000
  • g.­1082
  • g.­1136
  • g.­1176
  • g.­1314
  • g.­1316
  • g.­1413
  • g.­1427
  • g.­1504
  • g.­1572
  • g.­1595
  • g.­1680
  • g.­1717
  • g.­1756
  • g.­1760
  • g.­1764
  • g.­1765
  • g.­1857
  • g.­1876
  • g.­1898
  • g.­1899
  • g.­1974
  • g.­1996
  • g.­2136
g.­999

Mañjusvara

Wylie:
  • ’jam pa’i dbyangs
Tibetan:
  • འཇམ་པའི་དབྱངས།
Sanskrit:
  • mañjughoṣa
  • mañjusvara

See “Mañjughoṣa.”

Located in 3 passages in the translation:

  • 27.­31
  • n.­1640
  • g.­997
g.­1023

master

Wylie:
  • slob dpon
Tibetan:
  • སློབ་དཔོན།
Sanskrit:
  • ācārya

Teacher or master, especially a spiritual master. The term is rendered elsewhere in this translation as “ācārya.”

Located in 74 passages in the translation:

  • i.­15
  • 1.­118
  • 2.­121
  • 2.­126-127
  • 2.­129-130
  • 2.­134
  • 2.­136
  • 2.­139
  • 2.­178
  • 2.­181
  • 2.­184
  • 2.­188
  • 2.­191-194
  • 2.­196-198
  • 2.­200-204
  • 2.­206-210
  • 4.­5
  • 4.­7-8
  • 4.­10
  • 11.­4-8
  • 11.­10
  • 11.­12
  • 11.­22-23
  • 11.­25-27
  • 11.­31-34
  • 11.­42
  • 11.­90
  • 14.­38
  • 28.­45
  • 34.­2
  • 35.­125
  • 37.­59
  • 54.­5
  • n.­370
  • n.­401
  • n.­436
  • n.­482-483
  • n.­492
  • n.­531
  • n.­537
  • n.­540
  • n.­781
  • n.­1048
  • n.­3315
  • g.­20
  • g.­1146
  • g.­1418
g.­1046

mleccha

Wylie:
  • kla klo
Tibetan:
  • ཀླ་ཀློ།
Sanskrit:
  • mleccha

This somewhat vague term is applied to people and societies outside the brahmanical fold, i.e., foreigners, indigenous tribal groups, etc. The term is rendered elsewhere in this translation as “barbarian.”

Located in 17 passages in the translation:

  • 53.­506-508
  • 53.­511
  • 53.­578
  • 53.­580
  • 53.­661
  • 53.­751
  • 53.­824
  • 54.­91
  • n.­3005
  • n.­3011
  • n.­3073
  • n.­3127
  • g.­227
  • g.­602
  • g.­1583
g.­1052

mudrā

Wylie:
  • phyag rgya
Tibetan:
  • ཕྱག་རྒྱ།
Sanskrit:
  • mudrā

A particular position of hands of magical or esoteric significance; also an emblem or insignia.

Located in 631 passages in the translation:

  • i.­2
  • i.­4
  • i.­8
  • 1.­8
  • 1.­10
  • 1.­33
  • 1.­71
  • 2.­10
  • 2.­12
  • 2.­14
  • 2.­16
  • 2.­18
  • 2.­23
  • 2.­26
  • 2.­28
  • 2.­32
  • 2.­34
  • 2.­36
  • 2.­41
  • 2.­43-45
  • 2.­47
  • 2.­50-53
  • 2.­55-58
  • 2.­60
  • 2.­62
  • 2.­64
  • 2.­66
  • 2.­68
  • 2.­71
  • 2.­77
  • 2.­80
  • 2.­83-84
  • 2.­88
  • 2.­91
  • 2.­93
  • 2.­97
  • 2.­122
  • 2.­126
  • 2.­134-135
  • 2.­145
  • 2.­151-153
  • 2.­159
  • 2.­164
  • 2.­166-173
  • 2.­175-176
  • 2.­181
  • 2.­184
  • 2.­194
  • 2.­199
  • 2.­202-203
  • 3.­3
  • 4.­7
  • 4.­31
  • 9.­10
  • 11.­6
  • 13.­58
  • 13.­64
  • 14.­50
  • 15.­4
  • 26.­41
  • 27.­56
  • 28.­30
  • 31.­14
  • 31.­19
  • 31.­27-28
  • 31.­61
  • 33.­19
  • 34.­2-3
  • 34.­5-6
  • 34.­9-15
  • 34.­17-20
  • 34.­22
  • 34.­26-28
  • 34.­30-32
  • 34.­52
  • 35.­1-2
  • 35.­4-6
  • 35.­13
  • 35.­22
  • 35.­26
  • 35.­29
  • 35.­31-32
  • 35.­35-36
  • 35.­38-45
  • 35.­47-48
  • 35.­53
  • 35.­55-56
  • 35.­59-61
  • 35.­63-66
  • 35.­68
  • 35.­70-71
  • 35.­74
  • 35.­76
  • 35.­78
  • 35.­80
  • 35.­82-84
  • 35.­87-88
  • 35.­91-94
  • 35.­96-103
  • 35.­106-107
  • 35.­110
  • 35.­113
  • 35.­115
  • 35.­117-119
  • 35.­121
  • 35.­124-125
  • 35.­127-133
  • 35.­136
  • 35.­138-142
  • 35.­144-157
  • 35.­159-162
  • 35.­164
  • 35.­166
  • 35.­169-171
  • 35.­173-176
  • 35.­178-182
  • 35.­184-186
  • 35.­188-189
  • 35.­191-206
  • 35.­208-209
  • 35.­213-222
  • 35.­225-227
  • 35.­229-231
  • 35.­234-236
  • 35.­238-247
  • 35.­249
  • 35.­251-261
  • 35.­263
  • 35.­265-266
  • 35.­268
  • 35.­270-271
  • 35.­273-276
  • 35.­278
  • 35.­280
  • 35.­282-283
  • 35.­285-286
  • 35.­288-290
  • 35.­292
  • 35.­294-295
  • 35.­308
  • 36.­1-18
  • 37.­2-33
  • 37.­36-69
  • 37.­71-85
  • 37.­88-91
  • 37.­93
  • 37.­95
  • 37.­97-103
  • 37.­105-108
  • 37.­112-113
  • 37.­115-116
  • 37.­119
  • 37.­121-123
  • 37.­126
  • 38.­1
  • 38.­8
  • 38.­10
  • 38.­12
  • 38.­14
  • 38.­16-17
  • 38.­38
  • 38.­41
  • 38.­51
  • 51.­34
  • 52.­20
  • 52.­40
  • 52.­146
  • n.­284
  • n.­297
  • n.­305
  • n.­336
  • n.­350
  • n.­395
  • n.­429
  • n.­435
  • n.­443
  • n.­447
  • n.­480
  • n.­491
  • n.­493
  • n.­506
  • n.­536
  • n.­784
  • n.­1667
  • n.­1743-1745
  • n.­1875
  • n.­1913
  • n.­2003
  • n.­2005-2007
  • n.­2010
  • n.­2012-2013
  • n.­2024
  • n.­2026-2027
  • n.­2029
  • n.­2034
  • n.­2036
  • n.­2038
  • n.­2040
  • n.­2043
  • n.­2045-2046
  • n.­2048
  • n.­2050
  • n.­2058-2059
  • n.­2063
  • n.­2068
  • n.­2082
  • n.­2084
  • n.­2090
  • n.­2094-2096
  • n.­2104-2105
  • n.­2107-2108
  • n.­2124
  • n.­2126
  • n.­2128
  • n.­2131-2132
  • n.­2134
  • n.­2147
  • n.­2151
  • n.­2154-2156
  • n.­2159
  • n.­2163-2165
  • n.­2168
  • n.­2175
  • n.­2182
  • n.­2185
  • n.­2187-2190
  • n.­2192
  • n.­2195
  • n.­2198-2199
  • n.­2201
  • n.­2205-2206
  • n.­2209
  • n.­2211
  • n.­2213
  • n.­2216
  • n.­2220
  • n.­2223
  • n.­2225-2228
  • n.­2230
  • n.­2236
  • n.­2240
  • n.­2242
  • n.­2245
  • n.­2250
  • n.­2252
  • n.­2261-2262
  • n.­2265
  • n.­2267-2268
  • n.­2270-2271
  • n.­2274-2275
  • n.­2277
  • n.­2279
  • n.­2283-2284
  • n.­2286-2287
  • n.­2292
  • n.­2294
  • n.­2299
  • n.­2310
  • n.­2313
  • n.­2323-2324
  • n.­2326-2329
  • n.­2331-2333
  • n.­2335-2348
  • n.­2351
  • n.­2353
  • n.­2358
  • n.­2368
  • n.­2370
  • n.­2372
  • n.­2375
  • n.­2377
  • n.­2385
  • n.­2398
  • n.­2401
  • n.­2413
  • n.­2416
  • n.­2419-2421
  • n.­2432-2433
  • n.­2436
  • n.­2439
  • n.­2441-2442
  • n.­2456-2457
  • n.­3950
  • n.­4002
  • n.­4187
  • n.­5535
  • n.­5551
  • n.­5553
  • n.­5570
  • n.­5649
  • g.­486
  • g.­2054
g.­1056

Muni

Wylie:
  • thub pa
Tibetan:
  • ཐུབ་པ།
Sanskrit:
  • muni

One of the sages (ṛṣi).

Located in 2 passages in the translation:

  • 1.­83
  • g.­1386
g.­1063

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • 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.

Located in 100 passages in the translation:

  • 1.­75
  • 1.­80
  • 1.­82
  • 2.­20
  • 2.­160
  • 2.­170
  • 2.­209
  • 3.­6
  • 4.­66
  • 4.­85
  • 4.­88
  • 4.­100
  • 4.­103
  • 7.­18-19
  • 8.­8
  • 10.­1-2
  • 10.­6-7
  • 11.­127
  • 25.­13
  • 25.­30-31
  • 26.­13
  • 26.­16
  • 26.­23
  • 26.­30
  • 26.­44
  • 26.­49
  • 28.­36
  • 37.­34
  • 50.­5
  • 52.­25
  • 52.­115
  • 53.­17
  • 53.­100
  • 53.­172
  • 53.­183
  • 53.­234
  • 53.­338
  • 53.­425
  • 53.­530
  • 53.­762-763
  • 53.­799
  • 54.­2
  • 54.­4
  • 54.­104
  • n.­717
  • n.­725
  • n.­1516
  • n.­1557
  • n.­1592
  • n.­1757
  • n.­1775
  • n.­2859
  • n.­2934
  • n.­3026
  • n.­3104
  • n.­3186
  • n.­3312
  • g.­68
  • g.­96
  • g.­140
  • g.­266
  • g.­322
  • g.­357
  • g.­457
  • g.­497
  • g.­661
  • g.­673
  • g.­694
  • g.­780
  • g.­788
  • g.­790
  • g.­823
  • g.­907
  • g.­915
  • g.­976
  • g.­977
  • g.­993
  • g.­1070
  • g.­1087
  • g.­1114
  • g.­1118
  • g.­1142
  • g.­1181
  • g.­1366
  • g.­1444
  • g.­1445
  • g.­1743
  • g.­1745
  • g.­1752
  • g.­1847
  • g.­1854
  • g.­1864
  • g.­1877
  • g.­2019
  • g.­2092
g.­1078

nakṣatra

Wylie:
  • rgyu skar
Tibetan:
  • རྒྱུ་སྐར།
Sanskrit:
  • nakṣatra

An asterism or constellation; also a class of deities.

Located in 121 passages in the translation:

  • 1.­95
  • 1.­97
  • 14.­70
  • 24.­4
  • 24.­6
  • 24.­8
  • 24.­10
  • 24.­12
  • 24.­14
  • 24.­35
  • 24.­43-44
  • 24.­47-48
  • 24.­52
  • 24.­54
  • 24.­64-65
  • 24.­69
  • 24.­74
  • 24.­77
  • 24.­81
  • 24.­86
  • 24.­91
  • 24.­97-98
  • 24.­103
  • 24.­105
  • 24.­107-108
  • 24.­112
  • 24.­115
  • 24.­117
  • 24.­129
  • 24.­131
  • 24.­134
  • 24.­137
  • 24.­140
  • 24.­144
  • 24.­180-182
  • 24.­207
  • 24.­212
  • 24.­214-215
  • 24.­218
  • 24.­220
  • 24.­223
  • 24.­225
  • 24.­233
  • 25.­1-2
  • 25.­7
  • 27.­33
  • 28.­27
  • 31.­10
  • 51.­68
  • 52.­19
  • 53.­910
  • n.­1363-1364
  • n.­1386
  • n.­1388-1389
  • n.­1398
  • n.­1403
  • n.­1406-1408
  • n.­1412
  • n.­1416
  • n.­1421
  • n.­1430
  • n.­1487
  • n.­2624
  • n.­3542
  • g.­12
  • g.­130
  • g.­139
  • g.­151
  • g.­161
  • g.­166
  • g.­174
  • g.­186
  • g.­231
  • g.­249
  • g.­351
  • g.­387
  • g.­396
  • g.­591
  • g.­609
  • g.­647
  • g.­648
  • g.­770
  • g.­848
  • g.­856
  • g.­886
  • g.­1051
  • g.­1055
  • g.­1081
  • g.­1190
  • g.­1191
  • g.­1192
  • g.­1253
  • g.­1265
  • g.­1266
  • g.­1278
  • g.­1287
  • g.­1338
  • g.­1345
  • g.­1485
  • g.­1546
  • g.­1552
  • g.­1697
  • g.­1740
  • g.­1792
  • g.­1827
  • g.­1905
  • g.­1907
  • g.­2095
g.­1124

Nirmāṇarati

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • nirmāṇarati

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­1127

nirvāṇa

Wylie:
  • mya ngan las ’das pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • nirvāṇa

The state of “extinction,” said to be blissful and inviolable, where the afflictions are extinguished and one is not subject to ever be born again.

Located in 77 passages in the translation:

  • 1.­29
  • 1.­31
  • 1.­63-64
  • 1.­74
  • 2.­17
  • 2.­112
  • 2.­131
  • 7.­1-2
  • 9.­21
  • 11.­94
  • 11.­259
  • 14.­7
  • 14.­122
  • 15.­217
  • 17.­9
  • 24.­29
  • 24.­33
  • 27.­2
  • 27.­20
  • 32.­30
  • 33.­104
  • 34.­39-40
  • 34.­45
  • 34.­50-51
  • 35.­5
  • 35.­235
  • 35.­294
  • 35.­302
  • 37.­124
  • 38.­3
  • 38.­37
  • 50.­2
  • 51.­77
  • 53.­11
  • 53.­14-16
  • 53.­24
  • 53.­40
  • 53.­52
  • 53.­56-57
  • 53.­61
  • 53.­76
  • 53.­93
  • 53.­95
  • 53.­108-109
  • 53.­117
  • 53.­129
  • 53.­132
  • 53.­153
  • 53.­191
  • 53.­196
  • 53.­198
  • 53.­225
  • 53.­230
  • 53.­237
  • 53.­327
  • 53.­376
  • 53.­736
  • 54.­20
  • n.­623
  • n.­2794-2795
  • n.­2800
  • n.­2846
  • n.­2908
  • n.­2933
  • n.­6142
  • g.­153
  • g.­597
  • g.­1388
g.­1134

oblation

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

See “homa.”

Located in 89 passages in the translation:

  • 2.­135
  • 2.­137-138
  • 2.­182
  • 2.­192
  • 2.­209
  • 3.­5
  • 10.­5-6
  • 10.­8
  • 11.­156
  • 13.­3
  • 13.­30
  • 13.­34
  • 13.­36
  • 13.­61
  • 14.­67
  • 14.­69
  • 14.­88-89
  • 14.­102
  • 15.­4
  • 15.­6
  • 26.­24
  • 26.­27
  • 26.­30
  • 26.­38-39
  • 26.­42-46
  • 26.­53
  • 27.­48-53
  • 27.­56
  • 28.­11-14
  • 28.­18-27
  • 28.­32-34
  • 28.­44
  • 29.­9
  • 29.­11
  • 29.­16-17
  • 29.­19
  • 51.­35
  • 52.­18
  • 52.­21-22
  • 52.­38
  • 52.­62
  • 52.­87
  • n.­262
  • n.­401
  • n.­406-407
  • n.­1008
  • n.­1567
  • n.­1573
  • n.­1577
  • n.­1662
  • n.­1682
  • n.­1716
  • n.­1723-1724
  • n.­1748
  • n.­1799
  • n.­2628
  • n.­2766
  • g.­598
g.­1136

One Syllable

Wylie:
  • yig gcig pa
Tibetan:
  • ཡིག་གཅིག་པ།
Sanskrit:
  • ekākṣara

An epithet of deities, such as Mañjuśrī or Yamāntaka, whose mantras consists of a single syllable (ekākṣara).

Located in 56 passages in the translation:

  • i.­8-9
  • 1.­16
  • 3.­2
  • 9.­4
  • 14.­2
  • 14.­4-6
  • 14.­71
  • 14.­77
  • 14.­79-80
  • 14.­92
  • 14.­123
  • 14.­138
  • 14.­140
  • 25.­13
  • 25.­24
  • 25.­39
  • 26.­1
  • 26.­3
  • 26.­5
  • 26.­10
  • 26.­56-57
  • 26.­61
  • 26.­63
  • 27.­2
  • 27.­43-45
  • 35.­87
  • 37.­68-69
  • 38.­39
  • 50.­16
  • 53.­174
  • 53.­360
  • n.­20
  • n.­685
  • n.­1028
  • n.­1099
  • n.­1261
  • n.­1501
  • n.­1518
  • n.­1580
  • n.­1596-1598
  • n.­2342
  • n.­2360
  • n.­2502
  • n.­2504
  • n.­2841
  • n.­2924
g.­1139

pāda

Wylie:
  • tshig rkang
Tibetan:
  • ཚིག་རྐང་།
Sanskrit:
  • pāda

The fourth part of a regular stanza.

Located in 155 passages in the translation:

  • 33.­12
  • 33.­26
  • n.­556
  • n.­610
  • n.­802
  • n.­822
  • n.­829
  • n.­844
  • n.­876
  • n.­918-919
  • n.­921
  • n.­963
  • n.­974
  • n.­1036
  • n.­1051
  • n.­1072
  • n.­1081
  • n.­1090
  • n.­1104
  • n.­1110
  • n.­1159
  • n.­1194
  • n.­1204
  • n.­1215
  • n.­1240
  • n.­1251-1252
  • n.­1266
  • n.­1273-1274
  • n.­1301
  • n.­1314
  • n.­1337
  • n.­1341-1343
  • n.­1348
  • n.­1351
  • n.­1358
  • n.­1366-1367
  • n.­1392
  • n.­1402
  • n.­1413
  • n.­1419
  • n.­1433
  • n.­1438
  • n.­1445
  • n.­1457
  • n.­1459
  • n.­1466-1467
  • n.­1485
  • n.­1496-1497
  • n.­1499
  • n.­1676
  • n.­1679
  • n.­1777
  • n.­1826
  • n.­1848
  • n.­1875
  • n.­1910
  • n.­1917
  • n.­1920-1921
  • n.­1928-1929
  • n.­1955
  • n.­1962
  • n.­1969
  • n.­1972
  • n.­1976
  • n.­1985
  • n.­1992
  • n.­1998
  • n.­2008-2009
  • n.­2011-2012
  • n.­2048-2049
  • n.­2065
  • n.­2067
  • n.­2085
  • n.­2102-2103
  • n.­2111
  • n.­2120
  • n.­2161
  • n.­2168-2169
  • n.­2193
  • n.­2197
  • n.­2209
  • n.­2226
  • n.­2324
  • n.­2446
  • n.­2459
  • n.­2496
  • n.­2520
  • n.­2535
  • n.­2567
  • n.­2569
  • n.­2586
  • n.­2603
  • n.­2712
  • n.­2740
  • n.­2755
  • n.­2832
  • n.­2838
  • n.­2882
  • n.­2895
  • n.­2902-2903
  • n.­2939
  • n.­2955
  • n.­2969
  • n.­3039
  • n.­3069
  • n.­3071
  • n.­3083
  • n.­3090
  • n.­3126
  • n.­3128
  • n.­3132
  • n.­3134
  • n.­3140-3142
  • n.­3167
  • n.­3171
  • n.­3174
  • n.­3179-3180
  • n.­3193
  • n.­3216
  • n.­3221
  • n.­3230
  • n.­3275
  • n.­3287-3288
  • n.­3304
  • n.­3323
  • n.­3325
  • n.­3334
  • n.­3356
  • n.­3359-3360
  • n.­3362
  • n.­3371
  • n.­4493
  • n.­5573
  • n.­5670
g.­1169

Paranirmita

Wylie:
  • yongs su sprul pa
Tibetan:
  • ཡོངས་སུ་སྤྲུལ་པ།
Sanskrit:
  • paranirmita

One of the gods’ realms; also used as the name of the gods living there.

Located in 4 passages in the translation:

  • 1.­91
  • 2.­156
  • 2.­167
  • 53.­1
g.­1173

Parīttābha

Wylie:
  • ’od chung
  • dge chung
Tibetan:
  • འོད་ཆུང་།
  • དགེ་ཆུང་།
Sanskrit:
  • parīttābha

One of the gods’ realms; also the name of the gods living there.

Located in 3 passages in the translation:

  • 2.­157
  • 2.­167
  • 53.­1
g.­1203

piśāca

Wylie:
  • sha za
Tibetan:
  • ཤ་ཟ།
Sanskrit:
  • 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.

Located in 44 passages in the translation:

  • 1.­33
  • 1.­51
  • 1.­75
  • 1.­78
  • 1.­108
  • 2.­20
  • 2.­161
  • 2.­169
  • 2.­209
  • 3.­6
  • 11.­128
  • 24.­23
  • 26.­16
  • 28.­40
  • 31.­2
  • 31.­38
  • 32.­38
  • 35.­84
  • 37.­34
  • 37.­63
  • 37.­74
  • 51.­71
  • 52.­123
  • 53.­98
  • 53.­380
  • 53.­392
  • 54.­16
  • n.­1259
  • n.­2314
  • n.­2934
  • n.­3290
  • g.­78
  • g.­111
  • g.­534
  • g.­535
  • g.­551
  • g.­1006
  • g.­1194
  • g.­1205
  • g.­1684
  • g.­1688
  • g.­1721
  • g.­1871
  • g.­2052
g.­1214

planet

Wylie:
  • gdon
  • gza’
Tibetan:
  • གདོན།
  • གཟའ།
Sanskrit:
  • graha

See “graha.”

Located in 86 passages in the translation:

  • 2.­75
  • 2.­120
  • 4.­7
  • 4.­30
  • 15.­73
  • 15.­153-154
  • 15.­156-157
  • 15.­164-165
  • 15.­168
  • 15.­171-173
  • 15.­176-177
  • 15.­180
  • 17.­1-2
  • 17.­27-28
  • 17.­35
  • 24.­1-2
  • 24.­4-5
  • 24.­20
  • 24.­36
  • 24.­44
  • 24.­50
  • 24.­59
  • 24.­64
  • 24.­76
  • 24.­79-80
  • 24.­89
  • 24.­98
  • 24.­104
  • 24.­111
  • 24.­116
  • 24.­118
  • 24.­182
  • 24.­186-187
  • 24.­218
  • 25.­1-2
  • 31.­11
  • 52.­122
  • 53.­234
  • 53.­702
  • 53.­710
  • 53.­910
  • n.­1172
  • n.­1229
  • n.­1231-1232
  • n.­1234
  • n.­1238
  • n.­1243
  • n.­1253
  • n.­1361-1362
  • n.­1391
  • n.­1396
  • n.­1399
  • n.­1407
  • n.­1409-1410
  • n.­1419
  • n.­1426
  • n.­1431
  • n.­1487
  • n.­1664
  • n.­2860
  • n.­3152
  • n.­3156
  • g.­128
  • g.­177
  • g.­308
  • g.­315
  • g.­548
  • g.­872
  • g.­1436
  • g.­1643
g.­1215

pledge

Wylie:
  • dam tshig
Tibetan:
  • དམ་ཚིག
Sanskrit:
  • samaya

See “samaya.”

Located in 17 passages in the translation:

  • 1.­71
  • 1.­73
  • 2.­1
  • 2.­6
  • 2.­8
  • 2.­19
  • 2.­25
  • 2.­40
  • 2.­46
  • 2.­59
  • 11.­4
  • 11.­149
  • 15.­104
  • 31.­6
  • 52.­146
  • n.­1872
  • g.­1418
g.­1251

pratyeka­buddha

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • 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.

Located in 198 passages in the translation:

  • 1.­3
  • 1.­10
  • 1.­15
  • 1.­35
  • 1.­59
  • 1.­61
  • 1.­70
  • 1.­120
  • 2.­20
  • 2.­107-108
  • 2.­139
  • 2.­143
  • 2.­146
  • 2.­183-184
  • 2.­186-187
  • 2.­203
  • 2.­209
  • 4.­75
  • 4.­80-83
  • 4.­112-113
  • 4.­115
  • 5.­7
  • 7.­2
  • 8.­8
  • 8.­10
  • 10.­7
  • 10.­48
  • 10.­58
  • 11.­83
  • 11.­111
  • 11.­157
  • 11.­176
  • 11.­196-198
  • 11.­210
  • 11.­236
  • 12.­51
  • 14.­6
  • 15.­132
  • 15.­194
  • 17.­4
  • 25.­12-13
  • 27.­1
  • 27.­9
  • 30.­34
  • 34.­10
  • 35.­5
  • 35.­41
  • 37.­38
  • 37.­47
  • 37.­108
  • 38.­36
  • 38.­47
  • 38.­49
  • 50.­2
  • 50.­28
  • 50.­49
  • 51.­54
  • 52.­145
  • 53.­95
  • 53.­103
  • 53.­142
  • 53.­246
  • 53.­268-270
  • 53.­281
  • 53.­289
  • 53.­291-292
  • 53.­307
  • 53.­315
  • 53.­411
  • 53.­429
  • 53.­432-435
  • 53.­597
  • 53.­604-605
  • 53.­663
  • 53.­678
  • 53.­705-706
  • 53.­773
  • 54.­21
  • 54.­27
  • 54.­104
  • n.­122
  • n.­138
  • n.­584-585
  • n.­626
  • n.­725
  • n.­770
  • n.­1829
  • n.­2003
  • n.­2611
  • n.­2761
  • n.­2775
  • n.­2799
  • n.­2805
  • n.­2867
  • n.­2962
  • n.­2964
  • n.­3088
  • n.­3134
  • g.­28
  • g.­92
  • g.­107
  • g.­152
  • g.­258
  • g.­328
  • g.­347
  • g.­348
  • g.­402
  • g.­437
  • g.­456
  • g.­458
  • g.­512
  • g.­513
  • g.­613
  • g.­631
  • g.­657
  • g.­678
  • g.­728
  • g.­759
  • g.­797
  • g.­810
  • g.­818
  • g.­843
  • g.­844
  • g.­855
  • g.­944
  • g.­979
  • g.­1004
  • g.­1109
  • g.­1146
  • g.­1150
  • g.­1177
  • g.­1219
  • g.­1224
  • g.­1337
  • g.­1340
  • g.­1408
  • g.­1414
  • g.­1429
  • g.­1440
  • g.­1450
  • g.­1451
  • g.­1504
  • g.­1520
  • g.­1522
  • g.­1535
  • g.­1550
  • g.­1589
  • g.­1590
  • g.­1594
  • g.­1607
  • g.­1631
  • g.­1632
  • g.­1642
  • g.­1673
  • g.­1677
  • g.­1687
  • g.­1711
  • g.­1715
  • g.­1716
  • g.­1735
  • g.­1742
  • g.­1743
  • g.­1783
  • g.­1793
  • g.­1842
  • g.­1848
  • g.­1853
  • g.­1855
  • g.­1858
  • g.­1863
  • g.­1868
  • g.­1874
  • g.­1875
  • g.­1876
  • g.­1885
  • g.­1912
  • g.­2015
  • g.­2066
  • g.­2105
g.­1256

preta

Wylie:
  • yi dags
  • yi dwags
Tibetan:
  • ཡི་དགས།
  • ཡི་དྭགས།
Sanskrit:
  • 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.

Located in 35 passages in the translation:

  • 2.­161
  • 2.­169
  • 11.­128
  • 26.­44
  • 30.­19
  • 30.­22
  • 31.­40
  • 31.­55
  • 37.­62
  • 51.­41
  • 51.­71
  • 52.­21
  • 52.­115
  • 53.­98
  • 53.­379
  • 53.­410
  • 53.­427
  • 53.­474-475
  • 53.­477
  • 53.­481
  • 53.­634-636
  • 53.­672
  • 53.­907
  • 54.­71
  • 54.­92
  • 54.­101
  • n.­1817-1818
  • n.­2353
  • n.­2992
  • n.­6836
  • g.­2133
g.­1270

Puṇyaprasava

Wylie:
  • bsod nams skyes
Tibetan:
  • བསོད་ནམས་སྐྱེས།
Sanskrit:
  • puṇyaprasava

One of the gods’ realms; also the name of the gods living there.

Located in 2 passages in the translation:

  • 2.­157
  • 53.­1
g.­1274

Pure Abode

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

The generic name of the five pure realms inhabited by the higher orders of gods.

Located in 21 passages in the translation:

  • i.­3
  • 1.­1
  • 1.­3
  • 1.­18
  • 1.­20-21
  • 1.­38
  • 2.­49
  • 4.­83
  • 12.­1
  • 16.­35
  • 17.­34
  • 35.­2
  • 53.­594
  • 54.­97
  • 54.­104
  • n.­10
  • n.­1324
  • n.­2828
  • n.­3393
  • g.­816
g.­1293

Rāhu

Wylie:
  • sgra gcan
Tibetan:
  • སྒྲ་གཅན།
Sanskrit:
  • rāhu

One of the kings of asuras; the demon who is thought to cause an eclipse.

Located in 22 passages in the translation:

  • 1.­92
  • 1.­94
  • 15.­157
  • 15.­163
  • 15.­169
  • 24.­203
  • 24.­205
  • 24.­216
  • 24.­218
  • 24.­222
  • 24.­224-226
  • n.­221
  • n.­1238
  • n.­1241
  • n.­1246
  • n.­1410
  • n.­1435
  • n.­1468
  • n.­3755
  • g.­548
g.­1299

rākṣasa

Wylie:
  • srin po
Tibetan:
  • སྲིན་པོ།
Sanskrit:
  • 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.

Located in 75 passages in the translation:

  • 1.­42
  • 1.­51
  • 1.­75-76
  • 1.­108
  • 2.­20
  • 2.­161
  • 2.­169
  • 2.­209
  • 3.­6-7
  • 6.­11
  • 10.­6-7
  • 11.­128
  • 12.­15
  • 14.­75
  • 24.­22
  • 28.­40
  • 31.­2
  • 31.­42
  • 31.­55
  • 32.­38
  • 35.­81
  • 35.­102
  • 35.­202
  • 37.­63
  • 37.­74
  • 38.­28
  • 50.­10
  • 51.­41
  • 51.­63
  • 51.­70
  • 52.­16
  • 52.­115
  • 52.­122
  • 53.­98
  • 53.­118
  • 53.­234
  • 53.­379
  • 53.­891
  • 54.­16
  • 54.­47
  • n.­441
  • n.­515
  • n.­521
  • n.­725
  • n.­1817-1818
  • n.­2086
  • g.­67
  • g.­112
  • g.­263
  • g.­446
  • g.­534
  • g.­603
  • g.­796
  • g.­798
  • g.­841
  • g.­1074
  • g.­1075
  • g.­1301
  • g.­1333
  • g.­1402
  • g.­1420
  • g.­1447
  • g.­1619
  • g.­1648
  • g.­1734
  • g.­1805
  • g.­1806
  • g.­2030
  • g.­2036
  • g.­2133
  • g.­2153
g.­1316

Ratnaketu

Wylie:
  • rin po che’i tog
  • rin chen tog
Tibetan:
  • རིན་པོ་ཆེའི་ཏོག
  • རིན་ཆེན་ཏོག
Sanskrit:
  • ratnaketu

One of the tathāgatas attending the delivery of the MMK; the tathāgata who seems to be an emanation of Mañjuśrī, identified with the mantra bhrūṁ.

Located in 20 passages in the translation:

  • 1.­39
  • 14.­1
  • 14.­4
  • 14.­29
  • 14.­48
  • 14.­102
  • 14.­105
  • 14.­111
  • 26.­5
  • 27.­4
  • 27.­27
  • 35.­122
  • 37.­110
  • n.­1024
  • n.­1054
  • n.­1087
  • n.­1527
  • n.­1551
  • n.­1651
  • g.­1325
g.­1322

Ratnaśikhin

Wylie:
  • rin chen gtsug tor can
Tibetan:
  • རིན་ཆེན་གཙུག་ཏོར་ཅན།
Sanskrit:
  • ratnaśikhin

One of the eight tathāgatas.

Located in 3 passages in the translation:

  • 4.­77
  • 5.­6
  • g.­1763
g.­1335

Realm of the Pure Abode

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

The highest division of the realm of form, comprising its five highest heavens; also used as the name of the gods living there. The name is rendered elsewhere in this translation as “Śuddhāvāsa.”

Located in 181 passages in the translation:

  • 1.­4
  • 1.­18
  • 1.­37
  • 1.­40
  • 1.­42
  • 1.­44
  • 1.­47
  • 1.­51
  • 1.­76
  • 1.­95
  • 1.­97
  • 1.­99
  • 1.­108
  • 2.­1
  • 2.­3
  • 2.­7
  • 2.­106-107
  • 2.­136
  • 2.­149
  • 3.­1
  • 4.­1
  • 4.­80
  • 5.­3
  • 5.­8
  • 6.­5
  • 11.­1
  • 13.­1
  • 14.­1
  • 14.­3
  • 14.­6
  • 15.­106
  • 16.­1
  • 25.­3
  • 25.­12
  • 25.­36
  • 26.­1
  • 27.­1
  • 28.­1
  • 28.­54
  • 29.­1
  • 30.­1
  • 31.­1
  • 32.­1
  • 33.­1
  • 34.­1
  • 35.­1
  • 35.­307
  • 36.­1
  • 37.­1
  • 38.­1
  • 38.­9
  • 51.­1
  • 53.­54
  • 53.­151
  • 53.­919
  • 54.­1
  • n.­2236
  • n.­2768
  • n.­2785
  • g.­18
  • g.­29
  • g.­60
  • g.­74
  • g.­77
  • g.­82
  • g.­89
  • g.­102
  • g.­114
  • g.­116
  • g.­150
  • g.­167
  • g.­184
  • g.­199
  • g.­200
  • g.­237
  • g.­239
  • g.­264
  • g.­265
  • g.­272
  • g.­277
  • g.­282
  • g.­285
  • g.­306
  • g.­307
  • g.­313
  • g.­330
  • g.­335
  • g.­340
  • g.­366
  • g.­367
  • g.­375
  • g.­388
  • g.­392
  • g.­394
  • g.­454
  • g.­474
  • g.­481
  • g.­574
  • g.­614
  • g.­624
  • g.­655
  • g.­667
  • g.­668
  • g.­720
  • g.­740
  • g.­777
  • g.­779
  • g.­821
  • g.­822
  • g.­842
  • g.­847
  • g.­859
  • g.­860
  • g.­863
  • g.­864
  • g.­892
  • g.­911
  • g.­927
  • g.­933
  • g.­978
  • g.­980
  • g.­981
  • g.­988
  • g.­989
  • g.­1007
  • g.­1034
  • g.­1066
  • g.­1079
  • g.­1080
  • g.­1105
  • g.­1116
  • g.­1117
  • g.­1162
  • g.­1176
  • g.­1233
  • g.­1243
  • g.­1307
  • g.­1309
  • g.­1344
  • g.­1362
  • g.­1372
  • g.­1404
  • g.­1407
  • g.­1409
  • g.­1482
  • g.­1495
  • g.­1519
  • g.­1536
  • g.­1537
  • g.­1560
  • g.­1571
  • g.­1585
  • g.­1598
  • g.­1602
  • g.­1617
  • g.­1621
  • g.­1622
  • g.­1633
  • g.­1634
  • g.­1669
  • g.­1698
  • g.­1704
  • g.­1706
  • g.­1722
  • g.­1744
  • g.­1747
  • g.­1758
  • g.­1777
  • g.­1831
  • g.­2009
  • g.­2016
  • g.­2057
  • g.­2059
  • g.­2061
  • g.­2070
  • g.­2071
  • g.­2072
  • g.­2106
  • g.­2126
  • g.­2148
g.­1336

realm of the Thirty-Three

Wylie:
  • sum cu rtsa gsum
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ།
Sanskrit:
  • tṛdaśa

One of the gods’ realms; also used as the name of the gods living there.

Located in 6 passages in the translation:

  • 1.­91
  • 11.­159
  • 53.­1
  • 53.­49
  • 54.­67
  • g.­1443
g.­1341

rite

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karman

A rite that is meant to accomplish an activity (such as pacifying, nourishing, etc.). This term is also translated in other instances as “activity,” “karma,” “karman,” or “karmic accumulation.” In the latter three cases the term refers to karmic accumulation, positive or negative, that will produce results in the future, unless it is purified.

Located in 398 passages in the translation:

  • s.­1
  • i.­6
  • 1.­10
  • 1.­33
  • 2.­50-51
  • 2.­57
  • 2.­62
  • 2.­80
  • 2.­85
  • 2.­88
  • 2.­91
  • 2.­94
  • 2.­99
  • 2.­101
  • 2.­113
  • 2.­127
  • 2.­131
  • 2.­137
  • 2.­192
  • 3.­1
  • 4.­10
  • 4.­16
  • 4.­20
  • 4.­26
  • 4.­29
  • 4.­49
  • 4.­53-54
  • 4.­114
  • 6.­6
  • 6.­12
  • 7.­9
  • 7.­11
  • 7.­13
  • 7.­23
  • 8.­7
  • 9.­4
  • 9.­20-21
  • 10.­8
  • 10.­30
  • 10.­35
  • 10.­40
  • 10.­51
  • 10.­57
  • 10.­59
  • 11.­1
  • 11.­3-4
  • 11.­6
  • 11.­14
  • 11.­60-61
  • 11.­155
  • 11.­158
  • 11.­180
  • 11.­185
  • 11.­193
  • 11.­208-209
  • 11.­228
  • 11.­264
  • 11.­266-267
  • 11.­269
  • 11.­273
  • 12.­1
  • 12.­4-5
  • 12.­11-12
  • 12.­15-16
  • 12.­24
  • 13.­1
  • 13.­15-16
  • 13.­19-21
  • 13.­23-24
  • 13.­34
  • 13.­37-38
  • 13.­40
  • 13.­43-46
  • 13.­50
  • 13.­53
  • 13.­55
  • 13.­58-59
  • 13.­64
  • 13.­68
  • 14.­5
  • 14.­7
  • 14.­37
  • 14.­41
  • 14.­66
  • 14.­71-73
  • 14.­77-80
  • 14.­88
  • 14.­92-94
  • 14.­100-101
  • 14.­106
  • 14.­115
  • 14.­124
  • 14.­154
  • 14.­157
  • 14.­167
  • 14.­171
  • 14.­173-174
  • 14.­176
  • 14.­179-180
  • 15.­2
  • 15.­6
  • 15.­68
  • 15.­92
  • 15.­202
  • 17.­31-32
  • 24.­8
  • 24.­106
  • 24.­180
  • 24.­186
  • 25.­27
  • 25.­35
  • 26.­5
  • 26.­11
  • 26.­13
  • 26.­23-24
  • 26.­26
  • 26.­32
  • 26.­38-40
  • 26.­43
  • 26.­52
  • 26.­58
  • 26.­63
  • 27.­16-17
  • 27.­20
  • 27.­32
  • 27.­43
  • 27.­45
  • 27.­49-50
  • 27.­52
  • 27.­54-55
  • 27.­57-59
  • 27.­61
  • 27.­63-64
  • 27.­66-75
  • 27.­77-84
  • 27.­86-87
  • 28.­1
  • 28.­8-10
  • 28.­12
  • 28.­23
  • 28.­28
  • 28.­30-32
  • 28.­34-35
  • 28.­42
  • 28.­45
  • 28.­52
  • 29.­2
  • 29.­8
  • 29.­19-20
  • 30.­23-24
  • 30.­45
  • 31.­26
  • 31.­28
  • 32.­13
  • 32.­22-23
  • 32.­41
  • 33.­23
  • 33.­40-42
  • 33.­46-47
  • 33.­49
  • 33.­81-82
  • 33.­87
  • 33.­105
  • 33.­116
  • 34.­18
  • 34.­25
  • 34.­28
  • 35.­38
  • 35.­48
  • 35.­50
  • 35.­54
  • 35.­57
  • 35.­60-61
  • 35.­64
  • 35.­70
  • 35.­77
  • 35.­135
  • 35.­137
  • 35.­142
  • 35.­144
  • 35.­173
  • 35.­175
  • 35.­179
  • 35.­206
  • 35.­208
  • 35.­218-219
  • 35.­253
  • 35.­258
  • 35.­260-261
  • 35.­268
  • 35.­270
  • 35.­289
  • 35.­291
  • 36.­1-2
  • 36.­15-16
  • 37.­2
  • 37.­6
  • 37.­20-22
  • 37.­25-26
  • 37.­42
  • 37.­97
  • 37.­106
  • 37.­111
  • 38.­49
  • 50.­3
  • 51.­25
  • 51.­29
  • 51.­34
  • 51.­36
  • 51.­46
  • 51.­49
  • 51.­74
  • 51.­80
  • 52.­10
  • 52.­17-19
  • 52.­21-22
  • 52.­24
  • 52.­33
  • 52.­38
  • 52.­44
  • 52.­53
  • 52.­61
  • 52.­67
  • 52.­69
  • 52.­75
  • 52.­85-86
  • 52.­116
  • 52.­124
  • 52.­136-137
  • 52.­140
  • 53.­436-438
  • 53.­922
  • 54.­12
  • 54.­34
  • 54.­38
  • 54.­52
  • 54.­80-82
  • n.­5
  • n.­320
  • n.­437
  • n.­457
  • n.­468
  • n.­512
  • n.­545
  • n.­549
  • n.­664
  • n.­685
  • n.­758
  • n.­767
  • n.­769
  • n.­774
  • n.­915
  • n.­928
  • n.­951-952
  • n.­974
  • n.­1014
  • n.­1030
  • n.­1034
  • n.­1053
  • n.­1078
  • n.­1174
  • n.­1301
  • n.­1424
  • n.­1519
  • n.­1591
  • n.­1607
  • n.­1654
  • n.­1660
  • n.­1663
  • n.­1668
  • n.­1675-1676
  • n.­1679-1680
  • n.­1729
  • n.­1776
  • n.­1821
  • n.­1887-1888
  • n.­1893
  • n.­1979
  • n.­1990
  • n.­2156
  • n.­2228
  • n.­2344
  • n.­2420
  • n.­2433
  • n.­2445
  • n.­2483
  • n.­2596-2597
  • n.­2602
  • n.­2631
  • n.­2643
  • n.­2694
  • n.­2709
  • n.­2739
  • n.­2755
  • n.­2985
  • n.­2991
  • n.­3254
  • n.­4689
  • g.­25
  • g.­71
  • g.­256
  • g.­695
  • g.­984
  • g.­1036
  • g.­1106
  • g.­1107
  • g.­1338
  • g.­1755
g.­1349

ṛṣi

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

Sage; also a class of semidivine beings.

Located in 53 passages in the translation:

  • 1.­75
  • 2.­161
  • 2.­164
  • 2.­170
  • 2.­209
  • 31.­53
  • 32.­38
  • 37.­39
  • 37.­73
  • 37.­120
  • 52.­115
  • 52.­122
  • 53.­97
  • 53.­124
  • 53.­142
  • 53.­184
  • 53.­234
  • 53.­311
  • 53.­554
  • 53.­909
  • 54.­104
  • n.­222
  • n.­1429
  • n.­1873
  • n.­2801
  • n.­3045
  • g.­38
  • g.­40
  • g.­42
  • g.­80
  • g.­129
  • g.­179
  • g.­193
  • g.­238
  • g.­527
  • g.­615
  • g.­619
  • g.­767
  • g.­768
  • g.­1017
  • g.­1056
  • g.­1057
  • g.­1171
  • g.­1172
  • g.­1201
  • g.­1202
  • g.­1263
  • g.­1367
  • g.­1916
  • g.­1990
  • g.­2014
  • g.­2122
  • g.­2155
g.­1363

sādhana

Wylie:
  • sgrub thabs
Tibetan:
  • སྒྲུབ་ཐབས།
Sanskrit:
  • sādhana

A formal practice usually organized into sessions, which involves mantra and visualization.

Located in 53 passages in the translation:

  • 1.­8
  • 1.­33
  • 2.­201
  • 4.­2
  • 4.­63
  • 8.­1
  • 8.­13
  • 9.­15
  • 9.­20
  • 9.­22
  • 10.­51
  • 10.­58
  • 11.­155
  • 26.­4
  • 26.­6-10
  • 26.­12
  • 26.­14-15
  • 26.­19-22
  • 26.­24-25
  • 26.­27-28
  • 26.­30
  • 26.­32-36
  • 26.­48-49
  • 26.­51
  • 26.­56
  • 26.­58
  • 28.­1
  • 33.­19
  • 33.­32
  • 53.­358
  • 53.­382
  • 53.­435
  • n.­758
  • n.­1462
  • n.­1541
  • n.­1557
  • n.­1680
  • n.­2679
g.­1367

sage

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

See “ṛṣi.”

Located in 143 passages in the translation:

  • 1.­82
  • 1.­84
  • 2.­36
  • 2.­168
  • 2.­170
  • 4.­33
  • 4.­85
  • 4.­109
  • 6.­10
  • 10.­23
  • 11.­23
  • 11.­83
  • 11.­94
  • 11.­108
  • 11.­138
  • 11.­143-145
  • 11.­166
  • 11.­172
  • 11.­184
  • 11.­187
  • 11.­201
  • 11.­227
  • 11.­256
  • 12.­45
  • 12.­48
  • 13.­20-21
  • 14.­4
  • 14.­9
  • 14.­17
  • 14.­28-29
  • 14.­69
  • 14.­74
  • 14.­76
  • 14.­105
  • 15.­84
  • 15.­107
  • 15.­216
  • 15.­221-222
  • 16.­10
  • 16.­12-14
  • 16.­18-19
  • 16.­31
  • 17.­33
  • 24.­21
  • 24.­28
  • 25.­19
  • 25.­23
  • 25.­32-33
  • 30.­47
  • 31.­36
  • 32.­28
  • 33.­39
  • 33.­118
  • 34.­13
  • 34.­29
  • 34.­34-35
  • 34.­37
  • 35.­113
  • 35.­116
  • 35.­167
  • 35.­171
  • 35.­195
  • 35.­214
  • 35.­290
  • 35.­293
  • 53.­37
  • 53.­71
  • 53.­75
  • 53.­84
  • 53.­113-115
  • 53.­120
  • 53.­127
  • 53.­164
  • 53.­180
  • 53.­187
  • 53.­190
  • 53.­197
  • 53.­251
  • 53.­294
  • 53.­599
  • 53.­606
  • 53.­848
  • 53.­856
  • 53.­919
  • 53.­921
  • 54.­55
  • 54.­57-58
  • 54.­63
  • 54.­72
  • 54.­88
  • n.­848
  • n.­1038
  • n.­1429
  • n.­1517
  • n.­1891
  • n.­1995
  • n.­2131
  • n.­2160
  • n.­2181
  • n.­3368
  • g.­38
  • g.­40
  • g.­42
  • g.­80
  • g.­129
  • g.­179
  • g.­193
  • g.­238
  • g.­527
  • g.­615
  • g.­619
  • g.­767
  • g.­768
  • g.­1017
  • g.­1056
  • g.­1057
  • g.­1171
  • g.­1172
  • g.­1201
  • g.­1202
  • g.­1263
  • g.­1349
  • g.­1386
  • g.­1501
  • g.­1689
  • g.­1916
  • g.­1990
  • g.­2014
  • g.­2122
  • g.­2155
g.­1380

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra

See “Indra.”

Located in 47 passages in the translation:

  • 1.­75
  • 2.­115
  • 2.­138
  • 2.­156
  • 2.­167
  • 4.­11
  • 4.­36
  • 5.­8
  • 9.­19
  • 11.­159
  • 14.­75
  • 14.­135
  • 24.­39
  • 32.­10
  • 32.­40
  • 33.­99
  • 35.­103
  • 35.­107
  • 38.­21
  • 51.­43
  • 52.­139
  • 53.­1
  • 53.­18
  • 53.­49
  • 53.­210
  • 53.­373
  • 53.­462
  • 53.­466
  • 53.­678
  • 53.­901
  • 53.­903
  • 54.­4
  • 54.­66-68
  • n.­2066
  • n.­2069
  • n.­2088
  • n.­2114
  • n.­2786
  • n.­2984
  • n.­3337
  • n.­3349
  • n.­3643
  • n.­6103
  • g.­602
  • g.­1357
g.­1385

Śākya Lodrö

Wylie:
  • shAkya blo gros
Tibetan:
  • ཤཱཀྱ་བློ་གྲོས།
Sanskrit:
  • (not in the skt. source of the mmk)

The name of an important translator who was active during the early Sarma (gsar ma) period (c. 11th century).

Located in 2 passages in the translation:

  • i.­12
  • c.­1
g.­1386

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

Located in 275 passages in the translation:

  • i.­3
  • 1.­1
  • 1.­4
  • 1.­8-10
  • 1.­12
  • 1.­19-22
  • 1.­30-32
  • 1.­37
  • 1.­39
  • 1.­42
  • 1.­44
  • 1.­47
  • 1.­51-52
  • 1.­54
  • 1.­61
  • 1.­63
  • 1.­67
  • 1.­84
  • 1.­101
  • 1.­107-108
  • 2.­136
  • 2.­139-140
  • 2.­143
  • 2.­145
  • 2.­150
  • 2.­166
  • 2.­183
  • 4.­1
  • 4.­4
  • 4.­65
  • 4.­76
  • 4.­82
  • 4.­84-85
  • 4.­88
  • 4.­102
  • 5.­1
  • 5.­3-5
  • 5.­7
  • 6.­1
  • 7.­1
  • 7.­4
  • 7.­6
  • 8.­1
  • 8.­3
  • 8.­8
  • 8.­10
  • 9.­1
  • 9.­21
  • 10.­1
  • 11.­1
  • 11.­151
  • 11.­157
  • 11.­170
  • 11.­199
  • 12.­1
  • 12.­47
  • 13.­1
  • 14.­1-4
  • 14.­6-7
  • 15.­3
  • 15.­105-106
  • 16.­1
  • 17.­1-2
  • 24.­1
  • 24.­3
  • 25.­1
  • 25.­3
  • 25.­12
  • 26.­1
  • 26.­62
  • 27.­1
  • 28.­1-2
  • 29.­1
  • 29.­3
  • 30.­1
  • 31.­1
  • 31.­3
  • 32.­1
  • 33.­1
  • 34.­1
  • 35.­1-3
  • 35.­5
  • 36.­1
  • 37.­1
  • 37.­110
  • 37.­123
  • 38.­1
  • 52.­1
  • 53.­1
  • 53.­190
  • 53.­855
  • 54.­1
  • 54.­97
  • 54.­99
  • 54.­101
  • n.­99
  • n.­418
  • n.­583
  • n.­597
  • n.­838
  • n.­861
  • n.­911
  • n.­986
  • n.­1308
  • n.­1310
  • n.­1635
  • n.­1834
  • n.­1836
  • n.­2014
  • n.­2160
  • n.­2460
  • n.­2492
  • n.­2768
  • n.­2788
  • n.­2894
  • n.­2905
  • n.­2910
  • n.­2914
  • n.­2929
  • n.­3060
  • n.­3248
  • n.­3294
  • n.­3305
  • n.­3368
  • n.­3390
  • g.­18
  • g.­29
  • g.­60
  • g.­74
  • g.­77
  • g.­82
  • g.­89
  • g.­102
  • g.­114
  • g.­116
  • g.­150
  • g.­167
  • g.­184
  • g.­199
  • g.­200
  • g.­232
  • g.­237
  • g.­239
  • g.­264
  • g.­265
  • g.­272
  • g.­277
  • g.­282
  • g.­285
  • g.­306
  • g.­307
  • g.­313
  • g.­330
  • g.­335
  • g.­340
  • g.­366
  • g.­367
  • g.­375
  • g.­388
  • g.­392
  • g.­394
  • g.­454
  • g.­474
  • g.­481
  • g.­574
  • g.­614
  • g.­624
  • g.­655
  • g.­667
  • g.­668
  • g.­691
  • g.­720
  • g.­740
  • g.­777
  • g.­779
  • g.­821
  • g.­822
  • g.­830
  • g.­842
  • g.­847
  • g.­859
  • g.­860
  • g.­863
  • g.­864
  • g.­879
  • g.­892
  • g.­911
  • g.­927
  • g.­933
  • g.­978
  • g.­980
  • g.­981
  • g.­988
  • g.­989
  • g.­1007
  • g.­1034
  • g.­1066
  • g.­1079
  • g.­1080
  • g.­1105
  • g.­1116
  • g.­1117
  • g.­1162
  • g.­1176
  • g.­1233
  • g.­1243
  • g.­1307
  • g.­1309
  • g.­1344
  • g.­1362
  • g.­1369
  • g.­1372
  • g.­1404
  • g.­1407
  • g.­1409
  • g.­1424
  • g.­1427
  • g.­1482
  • g.­1495
  • g.­1519
  • g.­1536
  • g.­1537
  • g.­1560
  • g.­1571
  • g.­1579
  • g.­1585
  • g.­1603
  • g.­1617
  • g.­1621
  • g.­1622
  • g.­1633
  • g.­1634
  • g.­1669
  • g.­1698
  • g.­1704
  • g.­1706
  • g.­1722
  • g.­1744
  • g.­1747
  • g.­1758
  • g.­1777
  • g.­1831
  • g.­2009
  • g.­2016
  • g.­2017
  • g.­2057
  • g.­2059
  • g.­2061
  • g.­2070
  • g.­2071
  • g.­2072
  • g.­2126
  • g.­2148
g.­1393

Samādhi

Wylie:
  • ting ’dzin
  • ting nge ’dzin
Tibetan:
  • ཏིང་འཛིན།
  • ཏིང་ངེ་འཛིན།
Sanskrit:
  • 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.

Located in 42 passages in the translation:

  • 1.­2-4
  • 1.­14-15
  • 1.­18-19
  • 1.­35
  • 1.­38
  • 1.­47
  • 1.­49
  • 1.­57
  • 1.­59
  • 1.­68-69
  • 1.­107-108
  • 2.­1
  • 2.­106-108
  • 11.­130
  • 11.­199
  • 15.­242
  • 17.­1
  • 25.­3
  • 35.­1-2
  • 50.­4
  • 50.­19
  • 53.­1
  • 53.­33
  • 53.­43
  • 53.­76
  • n.­12
  • n.­32
  • n.­1344
  • n.­2320
  • n.­2506
  • n.­2758
  • n.­3318
  • g.­829
g.­1418

samaya

Wylie:
  • dam tshig
Tibetan:
  • དམ་ཚིག
Sanskrit:
  • samaya

A commitment that binds a mantra practitioner with their deity and their master. The term is rendered elsewhere in this translation as “pledge.”

Located in 106 passages in the translation:

  • i.­5
  • i.­15
  • 1.­42
  • 1.­51
  • 1.­71
  • 1.­73
  • 2.­1-2
  • 2.­8
  • 2.­19
  • 2.­22
  • 2.­25
  • 2.­40
  • 2.­48
  • 2.­72
  • 2.­89
  • 2.­95
  • 2.­106
  • 2.­108-110
  • 2.­113-116
  • 2.­123
  • 2.­196
  • 2.­202
  • 2.­208
  • 4.­5-6
  • 7.­7
  • 7.­12
  • 8.­7
  • 10.­45
  • 11.­4-6
  • 11.­30
  • 11.­149
  • 11.­173
  • 11.­188
  • 11.­191
  • 11.­256
  • 12.­2
  • 15.­105
  • 17.­35
  • 24.­2
  • 34.­2
  • 34.­6
  • 34.­9
  • 36.­5
  • 37.­25
  • 37.­27-29
  • 37.­58
  • 37.­66
  • 37.­104
  • 37.­106
  • 37.­108
  • 50.­8
  • 50.­11
  • 50.­31-33
  • 50.­41
  • 50.­46
  • 50.­48
  • 51.­53-54
  • 52.­12
  • 52.­50
  • 52.­62
  • 52.­92
  • 52.­115
  • 52.­146
  • 54.­5-6
  • n.­319
  • n.­357
  • n.­367
  • n.­491
  • n.­636
  • n.­746
  • n.­781
  • n.­784
  • n.­879
  • n.­945
  • n.­2106
  • n.­2310
  • n.­2344-2346
  • n.­2433
  • n.­2457
  • n.­2493
  • n.­2519-2520
  • n.­2528
  • n.­2535
  • n.­2613
  • n.­2708
  • n.­2729
  • n.­3318
  • g.­1215
g.­1433

saṃsāra

Wylie:
  • ’khor ba
Tibetan:
  • འཁོར་བ།
Sanskrit:
  • saṃsāra

The beginningless cycle of birth and death within the six realms of conditioned existence.

Located in 42 passages in the translation:

  • 1.­59
  • 1.­63
  • 1.­106
  • 4.­59
  • 4.­108
  • 5.­13
  • 11.­86
  • 11.­88
  • 11.­92
  • 11.­140
  • 11.­193
  • 14.­86
  • 14.­122
  • 15.­195
  • 16.­29
  • 17.­3
  • 24.­29
  • 24.­32
  • 32.­20
  • 33.­93-94
  • 33.­101
  • 34.­32
  • 34.­37
  • 35.­191
  • 35.­229
  • 51.­78
  • 53.­42
  • 53.­53
  • 53.­75
  • 53.­247
  • 53.­455
  • 53.­673
  • 54.­20
  • n.­821
  • n.­826
  • n.­1319
  • n.­1989
  • n.­2175
  • n.­3579
  • g.­37
  • g.­296
g.­1438

saṅgha

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • 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.

Located in 12 passages in the translation:

  • i.­4
  • 2.­196
  • 26.­15
  • 26.­30
  • 35.­41
  • 35.­282-283
  • 50.­44
  • 53.­629
  • 53.­675
  • g.­490
  • g.­1782
g.­1452

Śāntamati

Wylie:
  • blo gros zhi ba
Tibetan:
  • བློ་གྲོས་ཞི་བ།
Sanskrit:
  • śāntamati

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 7 passages in the translation:

  • 4.­74
  • 5.­5
  • 52.­1
  • 52.­4
  • 52.­9-10
  • 52.­13
g.­1459

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

One of the śrāvakas attending the delivery of the MMK; one of the eight great śrāvakas.

Located in 5 passages in the translation:

  • 1.­62
  • 4.­81
  • 5.­7
  • 11.­196
  • 53.­1
g.­1502

siddha

Wylie:
  • grub pa
Tibetan:
  • གྲུབ་པ།
Sanskrit:
  • siddha

Accomplished being; also a class of semidivine beings similar to vidyādharas.

Located in 25 passages in the translation:

  • 1.­75
  • 2.­161
  • 2.­209
  • 4.­85
  • 9.­19
  • 10.­6
  • 14.­129
  • 14.­132
  • 15.­86
  • 26.­7
  • 31.­2
  • 31.­35
  • 37.­35
  • 53.­124
  • 53.­126
  • 53.­234
  • 53.­909
  • 54.­2
  • 54.­47
  • 54.­104
  • n.­764
  • n.­1103
  • n.­1530
  • g.­919
g.­1508

siddhi

Wylie:
  • dngos grub
Tibetan:
  • དངོས་གྲུབ།
Sanskrit:
  • siddhi

See “accomplishment.”

Located in 6 passages in the translation:

  • n.­764
  • n.­3364
  • n.­4867
  • n.­4916
  • n.­5004
  • g.­22
g.­1525

Sitātapatra

Wylie:
  • gtsug tor gdugs dkar po
Tibetan:
  • གཙུག་ཏོར་གདུགས་དཀར་པོ།
Sanskrit:
  • sitātapatra

One of the eight uṣṇīṣa kings.

Located in 17 passages in the translation:

  • 1.­43
  • 2.­145
  • 26.­11
  • 26.­13
  • 26.­22
  • 26.­56
  • 30.­50
  • 35.­39
  • 35.­275
  • 37.­11
  • 38.­17
  • 53.­360
  • n.­1538
  • n.­1548
  • n.­1618
  • n.­2464
  • n.­6284
g.­1540

sphere of phenomena

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu

Things as they truly are, with nothing imputed to them through dualistic thinking. The term is rendered elsewhere in this translation as “dharmadhātu.”

Located in 22 passages in the translation:

  • 1.­44
  • 1.­51
  • 1.­55
  • 1.­61
  • 1.­63
  • 1.­116-117
  • 25.­16
  • 25.­20
  • 33.­2
  • 35.­217
  • 37.­111
  • 52.­11
  • 54.­52-53
  • 54.­81
  • 54.­104
  • n.­1498
  • n.­1500
  • n.­1900
  • n.­3380
  • g.­404
g.­1543

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • 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.”

Located in 338 passages in the translation:

  • i.­1
  • i.­6
  • 1.­3
  • 1.­10
  • 1.­15
  • 1.­35
  • 1.­38
  • 1.­61
  • 1.­63-64
  • 1.­66
  • 1.­70
  • 1.­120
  • 2.­20
  • 2.­107-108
  • 2.­139
  • 2.­143
  • 2.­183-184
  • 2.­186-187
  • 2.­203-204
  • 2.­209
  • 4.­80-83
  • 4.­113
  • 4.­115
  • 5.­7
  • 7.­2
  • 8.­8
  • 8.­10
  • 10.­7
  • 10.­48
  • 10.­58
  • 11.­83
  • 11.­141
  • 11.­143
  • 11.­157
  • 11.­176
  • 11.­178
  • 11.­196-198
  • 11.­210
  • 11.­236
  • 12.­51
  • 14.­6
  • 15.­132
  • 15.­193
  • 17.­4
  • 25.­12-13
  • 27.­1
  • 27.­9
  • 30.­33
  • 34.­10
  • 35.­5
  • 35.­302
  • 37.­47
  • 37.­108
  • 38.­36-37
  • 38.­48-49
  • 50.­2
  • 50.­28
  • 50.­49
  • 52.­145
  • 53.­2
  • 53.­8
  • 53.­14
  • 53.­17
  • 53.­66
  • 53.­73
  • 53.­84
  • 53.­87
  • 53.­95
  • 53.­105
  • 53.­112
  • 53.­117
  • 53.­119
  • 53.­128
  • 53.­136-137
  • 53.­142
  • 53.­146
  • 53.­159
  • 53.­174
  • 53.­178
  • 53.­204
  • 53.­210
  • 53.­216
  • 53.­239
  • 53.­241
  • 53.­245-246
  • 53.­251
  • 53.­253
  • 53.­266
  • 53.­315
  • 53.­404-405
  • 53.­678
  • 53.­718-719
  • 54.­2
  • 54.­21
  • 54.­27
  • 54.­104
  • n.­26
  • n.­138
  • n.­626
  • n.­770
  • n.­1327
  • n.­2003
  • n.­2366
  • n.­2475
  • n.­2611
  • n.­2775
  • n.­2818
  • n.­2866-2867
  • n.­2885
  • n.­2901
  • n.­2948
  • n.­2964
  • g.­43
  • g.­95
  • g.­97
  • g.­99
  • g.­110
  • g.­121
  • g.­134
  • g.­138
  • g.­158
  • g.­165
  • g.­178
  • g.­213
  • g.­229
  • g.­230
  • g.­234
  • g.­248
  • g.­259
  • g.­260
  • g.­384
  • g.­386
  • g.­393
  • g.­395
  • g.­403
  • g.­413
  • g.­415
  • g.­430
  • g.­431
  • g.­432
  • g.­434
  • g.­447
  • g.­452
  • g.­453
  • g.­455
  • g.­478
  • g.­479
  • g.­519
  • g.­524
  • g.­528
  • g.­529
  • g.­537
  • g.­570
  • g.­571
  • g.­581
  • g.­625
  • g.­633
  • g.­635
  • g.­636
  • g.­638
  • g.­657
  • g.­689
  • g.­696
  • g.­697
  • g.­712
  • g.­715
  • g.­722
  • g.­737
  • g.­746
  • g.­751
  • g.­755
  • g.­792
  • g.­794
  • g.­803
  • g.­804
  • g.­835
  • g.­837
  • g.­840
  • g.­891
  • g.­901
  • g.­902
  • g.­910
  • g.­918
  • g.­925
  • g.­931
  • g.­934
  • g.­936
  • g.­949
  • g.­952
  • g.­954
  • g.­956
  • g.­974
  • g.­1003
  • g.­1008
  • g.­1009
  • g.­1032
  • g.­1062
  • g.­1085
  • g.­1087
  • g.­1088
  • g.­1090
  • g.­1091
  • g.­1097
  • g.­1128
  • g.­1132
  • g.­1145
  • g.­1147
  • g.­1148
  • g.­1151
  • g.­1152
  • g.­1157
  • g.­1161
  • g.­1193
  • g.­1196
  • g.­1197
  • g.­1200
  • g.­1212
  • g.­1234
  • g.­1237
  • g.­1244
  • g.­1252
  • g.­1254
  • g.­1258
  • g.­1266
  • g.­1275
  • g.­1282
  • g.­1283
  • g.­1285
  • g.­1291
  • g.­1294
  • g.­1305
  • g.­1328
  • g.­1331
  • g.­1346
  • g.­1394
  • g.­1397
  • g.­1401
  • g.­1410
  • g.­1416
  • g.­1430
  • g.­1432
  • g.­1455
  • g.­1457
  • g.­1459
  • g.­1533
  • g.­1542
  • g.­1545
  • g.­1551
  • g.­1552
  • g.­1555
  • g.­1561
  • g.­1565
  • g.­1566
  • g.­1569
  • g.­1580
  • g.­1582
  • g.­1604
  • g.­1625
  • g.­1628
  • g.­1629
  • g.­1652
  • g.­1657
  • g.­1667
  • g.­1668
  • g.­1670
  • g.­1671
  • g.­1672
  • g.­1690
  • g.­1713
  • g.­1714
  • g.­1723
  • g.­1738
  • g.­1739
  • g.­1783
  • g.­1793
  • g.­1798
  • g.­1799
  • g.­1801
  • g.­1807
  • g.­1820
  • g.­1837
  • g.­1841
  • g.­1843
  • g.­1845
  • g.­1849
  • g.­1851
  • g.­1852
  • g.­1856
  • g.­1861
  • g.­1862
  • g.­1864
  • g.­1865
  • g.­1866
  • g.­1869
  • g.­1870
  • g.­1872
  • g.­1879
  • g.­1880
  • g.­1881
  • g.­1883
  • g.­1886
  • g.­1887
  • g.­1893
  • g.­1901
  • g.­1994
  • g.­2004
  • g.­2005
  • g.­2012
  • g.­2016
  • g.­2024
  • g.­2050
  • g.­2073
  • g.­2085
  • g.­2096
  • g.­2100
  • g.­2101
  • g.­2143
  • g.­2144
  • g.­2145
  • g.­2146
g.­1602

Śuddhāvāsa

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

See “Realm of the Pure Abode.”

Located in 2 passages in the translation:

  • 1.­91
  • g.­1335
g.­1616

Sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

“Bliss-gone one”; an epithet of the Buddha or a tathāgata.

Located in 14 passages in the translation:

  • 4.­32
  • 27.­3
  • 31.­2
  • 37.­41
  • 50.­3
  • 51.­75
  • 53.­765
  • 54.­51
  • n.­562
  • n.­747
  • n.­2324
  • n.­2599
  • n.­3189
  • n.­3192
g.­1733

Suyāma

Wylie:
  • rab ’thab bral
Tibetan:
  • རབ་འཐབ་བྲལ།
Sanskrit:
  • suyāma

One of the gods’ realms; also used as the name of the gods living there.

Located in 4 passages in the translation:

  • 2.­167
  • 53.­1
  • 53.­18
  • 53.­902
g.­1763

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

A buddha manifesting through the twelve great deeds; the principal deity of a buddha family; one of the group of eight buddhas, starting with Ratnaśikhin; the title used for some deities that emanate from the level of the supreme awakening, such as the eight uṣṇīṣa kings. The term is rendered elsewhere in this translation as “thus-gone.”

Located in 380 passages in the translation:

  • s.­1
  • i.­9
  • i.­15
  • 1.­3-4
  • 1.­8
  • 1.­10-12
  • 1.­14
  • 1.­16-17
  • 1.­21
  • 1.­28
  • 1.­30-32
  • 1.­36-38
  • 1.­46-47
  • 1.­59
  • 1.­68
  • 2.­23
  • 2.­27
  • 2.­29
  • 2.­33
  • 2.­102
  • 2.­109-110
  • 2.­145
  • 2.­150-151
  • 2.­186
  • 4.­4
  • 4.­6
  • 4.­65-66
  • 4.­68
  • 4.­70
  • 4.­77-80
  • 4.­102
  • 4.­105
  • 5.­6
  • 6.­5
  • 7.­1-2
  • 7.­4
  • 8.­5
  • 8.­11
  • 9.­1
  • 9.­3
  • 9.­20
  • 10.­46
  • 10.­58
  • 11.­129
  • 11.­151
  • 11.­272
  • 13.­47
  • 14.­1
  • 14.­4-5
  • 14.­48
  • 14.­105
  • 15.­2
  • 15.­231
  • 16.­10
  • 16.­24
  • 17.­1
  • 25.­3
  • 25.­9
  • 25.­13-14
  • 25.­23-24
  • 26.­4
  • 26.­11
  • 26.­56
  • 26.­61
  • 27.­2-6
  • 27.­23
  • 27.­25
  • 27.­27-28
  • 27.­30
  • 27.­35-36
  • 27.­38
  • 27.­40-44
  • 27.­80
  • 28.­1
  • 30.­2
  • 32.­17
  • 32.­32
  • 33.­2
  • 34.­2
  • 35.­1
  • 35.­3-4
  • 35.­123
  • 35.­159
  • 35.­179
  • 36.­14
  • 37.­9
  • 37.­12
  • 37.­14
  • 37.­44
  • 37.­75
  • 37.­77
  • 37.­80
  • 37.­83
  • 37.­90-91
  • 37.­93-94
  • 37.­97
  • 37.­108-109
  • 37.­115
  • 37.­118
  • 37.­123
  • 38.­4
  • 50.­2
  • 51.­76
  • 52.­3
  • 52.­12
  • 52.­19
  • 53.­185
  • 53.­262
  • 53.­314
  • 53.­437
  • 53.­490
  • 53.­500
  • 53.­674
  • 54.­2-6
  • 54.­99-100
  • n.­17
  • n.­122
  • n.­299
  • n.­362
  • n.­458
  • n.­581
  • n.­590
  • n.­861
  • n.­1024
  • n.­1054
  • n.­1287
  • n.­1527
  • n.­1616
  • n.­1618-1620
  • n.­1634
  • n.­1638-1639
  • n.­1651
  • n.­1653
  • n.­1680
  • n.­1804-1805
  • n.­1900
  • n.­2268
  • n.­2372
  • n.­2435
  • n.­2442
  • n.­2453
  • n.­2613
  • n.­2746
  • n.­2748
  • n.­2874
  • n.­3160
  • n.­3311
  • n.­3313
  • n.­4920
  • g.­1
  • g.­4
  • g.­6
  • g.­23
  • g.­24
  • g.­32
  • g.­35
  • g.­36
  • g.­56
  • g.­58
  • g.­65
  • g.­75
  • g.­83
  • g.­84
  • g.­85
  • g.­86
  • g.­88
  • g.­90
  • g.­94
  • g.­103
  • g.­115
  • g.­118
  • g.­119
  • g.­157
  • g.­171
  • g.­192
  • g.­197
  • g.­204
  • g.­214
  • g.­242
  • g.­251
  • g.­280
  • g.­281
  • g.­311
  • g.­319
  • g.­347
  • g.­361
  • g.­373
  • g.­405
  • g.­407
  • g.­408
  • g.­421
  • g.­427
  • g.­438
  • g.­440
  • g.­441
  • g.­444
  • g.­456
  • g.­458
  • g.­459
  • g.­461
  • g.­462
  • g.­463
  • g.­464
  • g.­467
  • g.­480
  • g.­490
  • g.­504
  • g.­520
  • g.­601
  • g.­639
  • g.­640
  • g.­644
  • g.­649
  • g.­650
  • g.­651
  • g.­652
  • g.­653
  • g.­678
  • g.­679
  • g.­683
  • g.­712
  • g.­728
  • g.­729
  • g.­735
  • g.­741
  • g.­743
  • g.­753
  • g.­756
  • g.­775
  • g.­816
  • g.­817
  • g.­834
  • g.­844
  • g.­849
  • g.­857
  • g.­866
  • g.­876
  • g.­897
  • g.­903
  • g.­970
  • g.­1027
  • g.­1039
  • g.­1041
  • g.­1060
  • g.­1109
  • g.­1112
  • g.­1119
  • g.­1121
  • g.­1129
  • g.­1143
  • g.­1162
  • g.­1183
  • g.­1211
  • g.­1212
  • g.­1220
  • g.­1221
  • g.­1222
  • g.­1251
  • g.­1268
  • g.­1286
  • g.­1297
  • g.­1308
  • g.­1311
  • g.­1314
  • g.­1316
  • g.­1322
  • g.­1323
  • g.­1325
  • g.­1326
  • g.­1342
  • g.­1348
  • g.­1356
  • g.­1358
  • g.­1370
  • g.­1391
  • g.­1395
  • g.­1399
  • g.­1412
  • g.­1422
  • g.­1425
  • g.­1427
  • g.­1428
  • g.­1434
  • g.­1466
  • g.­1472
  • g.­1474
  • g.­1475
  • g.­1476
  • g.­1477
  • g.­1481
  • g.­1484
  • g.­1503
  • g.­1507
  • g.­1511
  • g.­1520
  • g.­1541
  • g.­1549
  • g.­1574
  • g.­1587
  • g.­1608
  • g.­1616
  • g.­1624
  • g.­1637
  • g.­1638
  • g.­1658
  • g.­1659
  • g.­1674
  • g.­1675
  • g.­1678
  • g.­1689
  • g.­1693
  • g.­1703
  • g.­1705
  • g.­1708
  • g.­1718
  • g.­1730
  • g.­1736
  • g.­1737
  • g.­1746
  • g.­1748
  • g.­1764
  • g.­1779
  • g.­1784
  • g.­1815
  • g.­1816
  • g.­1833
  • g.­1895
  • g.­1912
  • g.­1913
  • g.­1928
  • g.­1936
  • g.­2010
  • g.­2018
  • g.­2031
  • g.­2066
  • g.­2083
  • g.­2107
  • g.­2108
g.­1780

Tejorāśi

Wylie:
  • gzi brjid phung po’i gtsug tor
Tibetan:
  • གཟི་བརྗིད་ཕུང་པོའི་གཙུག་ཏོར།
Sanskrit:
  • tejorāśi

One of the eight uṣṇīṣa kings.

Located in 18 passages in the translation:

  • 1.­43
  • 2.­145
  • 2.­151-152
  • 26.­13
  • 26.­22
  • 26.­56
  • 30.­49
  • 37.­12
  • 37.­20
  • 50.­13
  • 53.­359
  • n.­1538
  • n.­1618
  • n.­2276-2277
  • n.­2499
  • n.­4191
g.­1781

ten powers

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

The ten powers of a buddha or bodhisattva; these concern mostly their clairvoyant knowledge.

Located in 23 passages in the translation:

  • 1.­68
  • 2.­104-105
  • 4.­72
  • 4.­92
  • 10.­17-18
  • 10.­57-58
  • 11.­17
  • 11.­111
  • 11.­159
  • 11.­175
  • 14.­41
  • 14.­74
  • 15.­91
  • 25.­2
  • n.­355
  • n.­733
  • n.­766
  • n.­841
  • n.­880
  • n.­1051
g.­1782

Three Jewels

Wylie:
  • dkon mchog gsum
Tibetan:
  • དཀོན་མཆོག་གསུམ།
Sanskrit:
  • ratnatraya
  • triratna

The Buddha, the Dharma, and the Saṅgha.

Located in 30 passages in the translation:

  • 1.­42
  • 1.­63
  • 1.­74
  • 1.­116
  • 1.­119
  • 2.­42
  • 2.­196
  • 11.­110
  • 11.­178
  • 15.­123
  • 15.­128
  • 27.­28
  • 27.­45
  • 27.­49
  • 27.­59
  • 28.­4-5
  • 30.­43
  • 32.­44
  • 33.­35
  • 33.­125
  • 34.­2
  • 34.­7
  • 37.­125
  • 50.­2
  • 50.­30
  • 51.­27
  • 53.­676
  • n.­2518
  • g.­1438
g.­1784

thus-gone

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

See “tathāgata.”

Located in 7 passages in the translation:

  • 1.­6-7
  • 1.­9-10
  • 2.­152
  • n.­2608
  • g.­1763
g.­1785

Tibet

Wylie:
  • rgya yul
Tibetan:
  • རྒྱ་ཡུལ།
Sanskrit:
  • cīnadeśa
  • cīna

Located in 7 passages in the translation:

  • i.­13
  • 10.­18
  • 30.­3
  • 53.­509
  • n.­3013
  • g.­623
  • g.­1146
g.­1810

tuft of hair

Wylie:
  • mdzod spu
Tibetan:
  • མཛོད་སྤུ།
Sanskrit:
  • ūrṇā

See “ūrṇā.”

Located in 6 passages in the translation:

  • 11.­199
  • 14.­2
  • 17.­1
  • 35.­1
  • n.­73
  • g.­1889
g.­1814

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • 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).

Located in 9 passages in the translation:

  • 1.­91
  • 2.­156
  • 2.­167
  • 5.­8
  • 26.­18
  • 53.­1
  • 53.­528
  • n.­3035
  • g.­1454
g.­1835

universal emperor

Wylie:
  • ’khor los sgyur ba
  • ’khor los sgyur ba’ rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
  • འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

See “cakravartin.”

Located in 3 passages in the translation:

  • 13.­49
  • 14.­135
  • g.­319
g.­1895

uṣṇīṣa

Wylie:
  • gtsug tor
Tibetan:
  • གཙུག་ཏོར།
Sanskrit:
  • uṣṇīṣa

A protuberance on the head of a buddha; this term may also refer to beings who have this protuberance, known as uṣṇīṣa kings or uṣṇīṣa-tathāgatas.

Located in 65 passages in the translation:

  • 14.­2
  • 17.­36
  • 25.­3
  • 25.­13
  • 25.­24
  • 26.­11
  • 26.­55
  • 26.­61
  • 27.­43
  • 27.­56
  • 30.­2
  • 30.­36
  • 30.­49
  • 31.­14
  • 31.­19
  • 31.­27
  • 35.­39
  • 35.­215
  • 35.­274
  • 36.­10
  • 37.­3
  • 37.­12
  • 37.­14
  • 37.­18-24
  • 37.­26-28
  • 37.­81
  • 37.­117-118
  • 38.­17
  • 50.­13
  • 52.­131
  • 53.­357
  • n.­71
  • n.­414
  • n.­1351
  • n.­1357
  • n.­1501
  • n.­1606
  • n.­1804
  • n.­2255
  • n.­2272
  • n.­2274-2275
  • n.­2279
  • n.­2288
  • n.­2299
  • n.­2385
  • n.­2445-2446
  • n.­2497
  • n.­2746
  • n.­2919
  • n.­2925
  • g.­319
  • g.­644
  • g.­831
  • g.­975
g.­1897

uṣṇīṣa king

Wylie:
  • gtsug tor rgyal po
Tibetan:
  • གཙུག་ཏོར་རྒྱལ་པོ།
Sanskrit:
  • uṣṇīṣarāja

A class of fully awakened nonhuman beings, especially the chief eight among them.

Located in 64 passages in the translation:

  • i.­9
  • 1.­42
  • 1.­44
  • 2.­145-146
  • 2.­151-152
  • 26.­11
  • 26.­50
  • 26.­56
  • 27.­42
  • 27.­44
  • 30.­4
  • 30.­50
  • 37.­11
  • 37.­14
  • 37.­17
  • 37.­29
  • 37.­115
  • n.­67
  • n.­1357-1358
  • n.­1538
  • n.­1580
  • n.­1607
  • n.­1618
  • n.­1804
  • n.­1836
  • n.­2272
  • n.­2463
  • n.­2497
  • n.­2919
  • n.­2922
  • n.­2924
  • g.­5
  • g.­16
  • g.­109
  • g.­195
  • g.­196
  • g.­205
  • g.­284
  • g.­320
  • g.­539
  • g.­634
  • g.­669
  • g.­670
  • g.­680
  • g.­681
  • g.­870
  • g.­994
  • g.­1396
  • g.­1487
  • g.­1493
  • g.­1523
  • g.­1524
  • g.­1525
  • g.­1763
  • g.­1780
  • g.­1840
  • g.­1895
  • g.­1896
  • g.­2051
  • g.­2058
  • g.­2123
g.­1910

vaipulya

Wylie:
  • shin tu rgyas pa
Tibetan:
  • ཤིན་ཏུ་རྒྱས་པ།
Sanskrit:
  • vaipulya

Literally “extensive”/“elaborate,” it is a denomination applied to a limited number of important sūtras, including the Lalitavistara, the Suvarṇaprabhāsa, and a few others.

Located in 1 passage in the translation:

  • i.­1
g.­1919

Vaiśravaṇa

Wylie:
  • rnam thos
Tibetan:
  • རྣམ་ཐོས།
Sanskrit:
  • vaiśravaṇa

Another name of Kubera.

Located in 3 passages in the translation:

  • 52.­72
  • 53.­1
  • 53.­50
g.­1921

Vaivasvata

Wylie:
  • nyi ma’i bu
Tibetan:
  • ཉི་མའི་བུ།
Sanskrit:
  • vaivasvata

A vidyārāja from the personal retinue of Vajrapāṇi; also a patronymic of Yama.

Located in 8 passages in the translation:

  • 1.­53
  • 1.­71
  • 1.­75
  • 51.­2
  • 51.­44
  • 52.­139
  • 52.­146
  • n.­2540
g.­1961

Vajrapāṇi

Wylie:
  • phyag na rdo rje
Tibetan:
  • ཕྱག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi
  • kuliśapāṇi

A Buddhist deity and a legendary bodhisattva; in the MMK he is regarded as the master of powerful nonhuman beings.

Located in 287 passages in the translation:

  • i.­3
  • i.­9
  • 1.­41
  • 1.­52
  • 1.­54-55
  • 2.­2
  • 2.­37
  • 2.­110-111
  • 2.­118
  • 2.­144
  • 2.­166
  • 2.­187-188
  • 2.­190
  • 4.­73
  • 5.­5
  • 8.­4-5
  • 11.­195
  • 15.­1
  • 15.­3
  • 16.­12
  • 16.­14
  • 16.­18
  • 26.­5
  • 26.­13
  • 26.­22-23
  • 26.­30-32
  • 26.­36
  • 26.­44
  • 30.­23
  • 30.­28
  • 31.­49
  • 37.­32
  • 37.­101-102
  • 50.­1
  • 50.­8
  • 50.­23
  • 50.­38
  • 51.­1
  • 52.­1-2
  • 52.­4
  • 52.­13-14
  • 52.­88
  • 52.­141
  • 53.­1
  • 54.­104
  • n.­99
  • n.­467
  • n.­576
  • n.­935
  • n.­1304
  • n.­1308
  • n.­1550
  • n.­1559
  • n.­1561
  • n.­1821
  • n.­1871
  • n.­1895
  • n.­1947
  • n.­2322
  • n.­2425
  • n.­2494
  • n.­2511
  • n.­2523
  • n.­2525
  • n.­2537-2538
  • n.­2594
  • n.­2749
  • n.­2988
  • n.­3305
  • g.­26
  • g.­47
  • g.­48
  • g.­52
  • g.­79
  • g.­81
  • g.­91
  • g.­106
  • g.­127
  • g.­133
  • g.­141
  • g.­156
  • g.­160
  • g.­162
  • g.­190
  • g.­194
  • g.­209
  • g.­215
  • g.­226
  • g.­245
  • g.­269
  • g.­270
  • g.­271
  • g.­274
  • g.­283
  • g.­327
  • g.­369
  • g.­370
  • g.­371
  • g.­410
  • g.­468
  • g.­472
  • g.­476
  • g.­477
  • g.­500
  • g.­532
  • g.­534
  • g.­535
  • g.­550
  • g.­559
  • g.­560
  • g.­562
  • g.­567
  • g.­589
  • g.­590
  • g.­595
  • g.­617
  • g.­630
  • g.­632
  • g.­646
  • g.­657
  • g.­658
  • g.­672
  • g.­675
  • g.­725
  • g.­734
  • g.­764
  • g.­769
  • g.­778
  • g.­789
  • g.­800
  • g.­809
  • g.­864
  • g.­889
  • g.­890
  • g.­896
  • g.­905
  • g.­912
  • g.­914
  • g.­916
  • g.­921
  • g.­932
  • g.­937
  • g.­947
  • g.­959
  • g.­975
  • g.­1003
  • g.­1035
  • g.­1036
  • g.­1058
  • g.­1059
  • g.­1067
  • g.­1108
  • g.­1115
  • g.­1125
  • g.­1141
  • g.­1178
  • g.­1179
  • g.­1185
  • g.­1242
  • g.­1245
  • g.­1260
  • g.­1271
  • g.­1302
  • g.­1317
  • g.­1353
  • g.­1355
  • g.­1381
  • g.­1387
  • g.­1421
  • g.­1462
  • g.­1464
  • g.­1470
  • g.­1480
  • g.­1494
  • g.­1505
  • g.­1509
  • g.­1510
  • g.­1539
  • g.­1552
  • g.­1564
  • g.­1573
  • g.­1588
  • g.­1601
  • g.­1615
  • g.­1619
  • g.­1635
  • g.­1644
  • g.­1647
  • g.­1651
  • g.­1662
  • g.­1663
  • g.­1681
  • g.­1682
  • g.­1691
  • g.­1695
  • g.­1696
  • g.­1699
  • g.­1711
  • g.­1712
  • g.­1726
  • g.­1728
  • g.­1750
  • g.­1761
  • g.­1794
  • g.­1795
  • g.­1796
  • g.­1817
  • g.­1844
  • g.­1859
  • g.­1900
  • g.­1921
  • g.­1925
  • g.­1926
  • g.­1929
  • g.­1930
  • g.­1931
  • g.­1932
  • g.­1933
  • g.­1934
  • g.­1935
  • g.­1937
  • g.­1938
  • g.­1939
  • g.­1940
  • g.­1941
  • g.­1942
  • g.­1943
  • g.­1944
  • g.­1946
  • g.­1947
  • g.­1948
  • g.­1949
  • g.­1950
  • g.­1951
  • g.­1953
  • g.­1955
  • g.­1956
  • g.­1957
  • g.­1958
  • g.­1959
  • g.­1960
  • g.­1962
  • g.­1963
  • g.­1964
  • g.­1965
  • g.­1966
  • g.­1967
  • g.­1968
  • g.­1969
  • g.­1970
  • g.­1971
  • g.­1972
  • g.­1973
  • g.­1975
  • g.­1976
  • g.­1977
  • g.­1978
  • g.­1979
  • g.­1980
  • g.­1981
  • g.­1983
  • g.­1991
  • g.­2034
  • g.­2035
  • g.­2042
  • g.­2045
  • g.­2049
  • g.­2080
  • g.­2087
  • g.­2098
  • g.­2104
  • g.­2133
  • g.­2142
  • g.­2150
  • g.­2159
  • g.­2160
g.­2013

Vaśavartin

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vaśavartin

One of the gods’ realms; also the name of the gods living there.

Located in 2 passages in the translation:

  • 53.­1
  • 53.­902
g.­2037

vidyā

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

Magical spell; knowledge of spells; a class of male or female deities identified with their spells.

Located in 144 passages in the translation:

  • 1.­47
  • 1.­49
  • 1.­52
  • 1.­75
  • 1.­116-118
  • 2.­3
  • 2.­49-67
  • 2.­69
  • 2.­71
  • 2.­126
  • 2.­142
  • 2.­144
  • 2.­199-200
  • 7.­1-2
  • 7.­4
  • 8.­5-6
  • 9.­20
  • 11.­4
  • 12.­1
  • 13.­1
  • 14.­1-4
  • 14.­7
  • 14.­139
  • 15.­2-3
  • 25.­13
  • 25.­26
  • 26.­7
  • 26.­11
  • 26.­25
  • 26.­30
  • 26.­45-47
  • 26.­55-56
  • 27.­3
  • 32.­2
  • 35.­215
  • 37.­25
  • 37.­58
  • 37.­66
  • 37.­70-72
  • 37.­79
  • 37.­99-100
  • 37.­102
  • 50.­15
  • 50.­19
  • 50.­25
  • 51.­24
  • 52.­19
  • 52.­40
  • 52.­52
  • 52.­64
  • 52.­71
  • 52.­107
  • 52.­130-131
  • 52.­135
  • 53.­450
  • 53.­453-454
  • 53.­502
  • 53.­508
  • 53.­517
  • 53.­521
  • 53.­563
  • 54.­38
  • 54.­99
  • n.­267
  • n.­379
  • n.­420
  • n.­626
  • n.­685
  • n.­721
  • n.­777
  • n.­935
  • n.­1045
  • n.­1049
  • n.­1261
  • n.­1268
  • n.­1281
  • n.­1505
  • n.­1585
  • n.­1691
  • n.­1805
  • n.­1877
  • n.­2345
  • n.­2420
  • n.­2512
  • n.­2730
  • n.­2753
  • n.­2927
  • n.­2978
  • n.­3032
  • n.­3188
  • n.­3289
  • n.­3381
  • g.­53
  • g.­595
  • g.­688
  • g.­726
  • g.­864
  • g.­906
  • g.­933
  • g.­938
  • g.­939
  • g.­1082
  • g.­1389
  • g.­1760
  • g.­1857
  • g.­1996
  • g.­2039
  • g.­2042
  • g.­2043
g.­2039

vidyādhara

Wylie:
  • rig ’dzin
Tibetan:
  • རིག་འཛིན།
Sanskrit:
  • vidyādhara

One possessed of vidyā; this could refer to any being who is an adept of magical lore, but in particular to the class of semidivine, nonhuman beings of the same name. The term is rendered elsewhere in this translation as “knowledge holder” or “adept of vidyās.”

Located in 69 passages in the translation:

  • 2.­3
  • 9.­18-19
  • 10.­2
  • 10.­9
  • 10.­53
  • 10.­55
  • 10.­58
  • 13.­52
  • 14.­5
  • 14.­96
  • 14.­100
  • 14.­129
  • 14.­135
  • 26.­6-7
  • 26.­13-14
  • 26.­18-20
  • 26.­23-24
  • 26.­30-32
  • 26.­35-36
  • 26.­44
  • 26.­48
  • 26.­52
  • 26.­54
  • 26.­58
  • 28.­3
  • 28.­25
  • 28.­38
  • 28.­40-41
  • 29.­7
  • 29.­11
  • 29.­15
  • 31.­35
  • 37.­35
  • 37.­60
  • 52.­97
  • 53.­126
  • 53.­765-766
  • 53.­908
  • 54.­2
  • 54.­34
  • 54.­47
  • 54.­104
  • n.­247
  • n.­709
  • n.­1307
  • n.­1543-1544
  • n.­1561
  • n.­1804
  • n.­2351
  • n.­3190
  • n.­3299
  • g.­30
  • g.­352
  • g.­752
  • g.­1502
  • g.­2041
g.­2042

vidyārāja

Wylie:
  • rig pa’i rgyal po
Tibetan:
  • རིག་པའི་རྒྱལ་པོ།
Sanskrit:
  • vidyārāja

“Vidyā king,” a class of mantras and mantra deities; an epithet of Vajrapāṇi; an epithet of any powerful vidyā or mantra.

Located in 198 passages in the translation:

  • 1.­42
  • 1.­47
  • 1.­49
  • 1.­52
  • 1.­54
  • 2.­142
  • 2.­144
  • 9.­1-2
  • 9.­4
  • 9.­20
  • 11.­245
  • 14.­1
  • 14.­3
  • 14.­6-8
  • 14.­73
  • 14.­153-154
  • 15.­2
  • 25.­5
  • 26.­33
  • 27.­2
  • 27.­14
  • 30.­2
  • 35.­168
  • 37.­21
  • 37.­58
  • 37.­68
  • 50.­24
  • 53.­357
  • 53.­366
  • 53.­512
  • 54.­99
  • n.­68
  • n.­88
  • n.­98-99
  • n.­935
  • n.­1261
  • n.­1618
  • n.­2124
  • n.­2342
  • n.­2344
  • n.­2512
  • n.­2927
  • n.­3386
  • g.­19
  • g.­47
  • g.­48
  • g.­79
  • g.­89
  • g.­91
  • g.­102
  • g.­106
  • g.­127
  • g.­156
  • g.­162
  • g.­184
  • g.­194
  • g.­200
  • g.­209
  • g.­215
  • g.­226
  • g.­245
  • g.­269
  • g.­274
  • g.­283
  • g.­340
  • g.­366
  • g.­369
  • g.­370
  • g.­468
  • g.­474
  • g.­477
  • g.­500
  • g.­534
  • g.­535
  • g.­550
  • g.­574
  • g.­614
  • g.­617
  • g.­646
  • g.­657
  • g.­658
  • g.­667
  • g.­668
  • g.­720
  • g.­764
  • g.­769
  • g.­778
  • g.­800
  • g.­809
  • g.­842
  • g.­889
  • g.­890
  • g.­905
  • g.­912
  • g.­921
  • g.­932
  • g.­937
  • g.­947
  • g.­959
  • g.­978
  • g.­980
  • g.­1007
  • g.­1035
  • g.­1067
  • g.­1079
  • g.­1080
  • g.­1115
  • g.­1116
  • g.­1117
  • g.­1141
  • g.­1185
  • g.­1233
  • g.­1242
  • g.­1245
  • g.­1302
  • g.­1317
  • g.­1362
  • g.­1372
  • g.­1381
  • g.­1421
  • g.­1462
  • g.­1470
  • g.­1480
  • g.­1495
  • g.­1539
  • g.­1573
  • g.­1601
  • g.­1617
  • g.­1619
  • g.­1622
  • g.­1633
  • g.­1634
  • g.­1644
  • g.­1647
  • g.­1662
  • g.­1691
  • g.­1695
  • g.­1696
  • g.­1711
  • g.­1712
  • g.­1726
  • g.­1728
  • g.­1747
  • g.­1750
  • g.­1795
  • g.­1817
  • g.­1844
  • g.­1859
  • g.­1900
  • g.­1921
  • g.­1929
  • g.­1930
  • g.­1933
  • g.­1934
  • g.­1935
  • g.­1938
  • g.­1939
  • g.­1940
  • g.­1943
  • g.­1944
  • g.­1946
  • g.­1951
  • g.­1953
  • g.­1955
  • g.­1956
  • g.­1957
  • g.­1959
  • g.­1960
  • g.­1962
  • g.­1963
  • g.­1964
  • g.­1965
  • g.­1967
  • g.­1969
  • g.­1971
  • g.­1973
  • g.­1975
  • g.­1976
  • g.­1977
  • g.­1980
  • g.­1983
  • g.­2034
  • g.­2035
  • g.­2043
  • g.­2045
  • g.­2057
  • g.­2061
  • g.­2080
  • g.­2098
  • g.­2126
  • g.­2133
  • g.­2159
  • g.­2160
g.­2125

wheel-turning monarch

Wylie:
  • ’khor los sgyur ba
  • ’khor los sgyur ba’ rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
  • འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

See “cakravartin.”

Located in 7 passages in the translation:

  • 14.­115
  • 14.­130
  • 28.­38
  • 30.­51
  • n.­1093
  • n.­1836
  • g.­319
g.­2128

Yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • 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.

Located in 167 passages in the translation:

  • 1.­33
  • 1.­42
  • 1.­47
  • 1.­51
  • 1.­75-76
  • 1.­108
  • 2.­3
  • 2.­20
  • 2.­158-159
  • 2.­161
  • 2.­169
  • 2.­171
  • 2.­209
  • 10.­6
  • 11.­127
  • 11.­263
  • 12.­14
  • 13.­51
  • 14.­75
  • 15.­3
  • 15.­86
  • 16.­1
  • 16.­3
  • 16.­10
  • 16.­12
  • 24.­22
  • 25.­13
  • 25.­30
  • 26.­12-13
  • 26.­16
  • 26.­23
  • 26.­28-30
  • 26.­44
  • 30.­9
  • 30.­26
  • 30.­28
  • 30.­33
  • 31.­2
  • 31.­32
  • 31.­53
  • 32.­36
  • 32.­38
  • 33.­42
  • 37.­32
  • 37.­34
  • 37.­39
  • 37.­46
  • 37.­60
  • 37.­72
  • 37.­74
  • 37.­101
  • 37.­107
  • 38.­20
  • 38.­28
  • 50.­1
  • 50.­3
  • 50.­8
  • 50.­10
  • 50.­28
  • 50.­34
  • 50.­38
  • 51.­73-74
  • 52.­1
  • 52.­13
  • 52.­25
  • 52.­42
  • 52.­47
  • 52.­113
  • 52.­115
  • 52.­132
  • 53.­17
  • 53.­50-51
  • 53.­97
  • 53.­118
  • 53.­184
  • 53.­233
  • 53.­337-338
  • 53.­342
  • 53.­344
  • 53.­346
  • 53.­356
  • 53.­364
  • 53.­407
  • 53.­457
  • 53.­459
  • 53.­531
  • 53.­773
  • 53.­822-823
  • 53.­825
  • 53.­901
  • 54.­2
  • 54.­4
  • 54.­48
  • 54.­104
  • n.­441
  • n.­496
  • n.­725
  • n.­1303
  • n.­1515
  • n.­1561
  • n.­1824
  • n.­1862
  • n.­1871
  • n.­1873
  • n.­1895
  • n.­1947
  • n.­2086
  • n.­2322-2323
  • n.­2328
  • n.­2351
  • n.­2467
  • n.­2596
  • n.­2598
  • n.­2658
  • n.­2726
  • n.­2749
  • n.­2913
  • n.­2916
  • n.­2934
  • n.­2980-2981
  • n.­3027
  • n.­3295
  • n.­3312
  • g.­159
  • g.­321
  • g.­337
  • g.­497
  • g.­555
  • g.­563
  • g.­564
  • g.­578
  • g.­580
  • g.­582
  • g.­583
  • g.­593
  • g.­616
  • g.­702
  • g.­786
  • g.­807
  • g.­819
  • g.­865
  • g.­899
  • g.­969
  • g.­991
  • g.­1161
  • g.­1198
  • g.­1259
  • g.­1276
  • g.­1359
  • g.­1488
  • g.­1567
  • g.­1885
  • g.­2030
  • g.­2074
  • g.­2075
  • g.­2132
g.­2133

Yama

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yama

The god of death who rules over the realm of the pretas; a vidyārāja from the personal retinue of Vajrapāṇi; one of the kings of rākṣasas.

Located in 28 passages in the translation:

  • 1.­53
  • 1.­72
  • 1.­75
  • 1.­77
  • 2.­162
  • 2.­169
  • 6.­11
  • 11.­237
  • 30.­22
  • 37.­74
  • 51.­16
  • 52.­138
  • 52.­147
  • 53.­426-427
  • 53.­672
  • 53.­907
  • 54.­4
  • 54.­71
  • 54.­101
  • n.­1817-1818
  • n.­2353
  • n.­2540
  • n.­3294
  • n.­3387
  • g.­1921
  • g.­2137
g.­2136

Yamāntaka

Wylie:
  • gshin rje’i gshed
Tibetan:
  • གཤིན་རྗེའི་གཤེད།
Sanskrit:
  • yamāntaka

Wrathful aspect of Mañjuśrī; also the namesake mantra.

Located in 58 passages in the translation:

  • i.­9
  • 1.­72
  • 1.­74
  • 1.­109-110
  • 2.­4
  • 2.­122
  • 2.­138-139
  • 2.­148-149
  • 4.­86
  • 4.­88
  • 5.­9
  • 6.­4
  • 35.­81
  • 35.­161
  • 50.­2-3
  • 50.­17
  • 50.­32
  • 50.­53
  • 51.­2
  • 51.­11
  • 51.­51
  • 51.­56
  • 51.­80
  • 52.­8
  • 52.­115-116
  • 52.­129
  • 52.­138
  • 52.­147-149
  • 53.­419
  • 53.­885
  • n.­88
  • n.­377
  • n.­2503-2504
  • n.­2509
  • n.­2520
  • n.­2525
  • n.­2528
  • n.­2619
  • n.­2744
  • n.­2752
  • n.­2755
  • n.­2758
  • n.­2959
  • n.­3284
  • n.­6046
  • g.­556
  • g.­765
  • g.­875
  • g.­905
  • g.­1136
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