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འབྱུང་པོ་འདུལ་བའི་རྒྱུད།

The Bhūtaḍāmara Tantra
Chapter 2

Bhūtaḍāmaratantram

འབྱུང་པོ་འདུལ་བ་ཞེས་བྱ་བའི་རྒྱུད་ཀྱི་རྒྱལ་པོ་ཆེན་པོ།

’byung po ’dul ba zhes bya ba’i rgyud kyi rgyal po chen po

The Great Sovereign Bhūtaḍāmara Tantra

Bhūtaḍāmaramahātantrarājaḥ

Toh 747

Degé Kangyur, vol. 95 (rgyud ’bum, dza), folios 238.a–263.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Buddhākaravarma
Chökyi Sherab

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

First published 2020

Current version v 1.0.15 (2024)

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

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co.

Summary

s.1

The Bhūtaḍāmara Tantra is a Buddhist esoteric manual on magic and exorcism. The instructions on ritual practices that constitute its main subject matter are intended to give the practitioner mastery over worldly divinities and spirits. Since the ultimate controller of such beings is Vajrapāṇi in his form of Bhūtaḍāmara, the “Tamer of Spirits,” it is Vajrapāṇi himself who delivers this tantra in response to a request from Śiva. Notwithstanding this esoteric origin, this tantra was compiled anonymously around the seventh or eighth century ᴄᴇ, introducing for the first time the cult of its titular deity. Apart from a few short ritual manuals (sādhana), this tantra remains the only major work dedicated solely to Bhūtaḍāmara.

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Acknowledgements

ac.1

This translation was produced by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. Thomas Doctor then compared the translation against the Tibetan translation found in the Degé Kangyur and edited the text. Special thanks are owed to Dr. Péter-Dániel Szántó for making available his transcript of the manuscript, “Göttingen Xc 14/50 I,” which was our default source for the reconstruction of the Sanskrit text.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

i.1

There are many uncertainties regarding the Bhūtaḍāmara Tantra, one of them being its canonical classification. Although it is included in the Kriyā Tantra section of the Degé edition of the canon, some Tibetan sources describe it as a Caryā text.1 Based on the contents, which include both Kriyā and Yoga Tantra material, assigning it to the Caryā class is not entirely without justification. However, even though some rites have an unmistakable Yoga Tantra character, the soteriological aims common to the Yoga Tantras are never explicitly stated. As the elements of this tantra characteristic of Kriyā Tantra clearly predominate, its classification as such seems correct. Based on its affiliation with Vajrapāṇi, this text belongs to the Vajra family (vajrakula) among the sub-classes of the Kriyā Tantras, rather than the Tathāgata or Padma families.

Terminological Considerations

Structure of the Text

Notes on the Translation

The Translation

The Great Sovereign
Bhūtaḍāmara Tantra

Chapter 1

[F.238.a]

1.1

Homage to Vajrasattva!

“I will now teach,” said the great lord Vajradhara, the supreme master of the triple universe, “the detailed rituals for mastery over all male and female spirits found in this great sovereign Bhūtaḍāmara Tantra.

1.2

“One should perform the sādhana at places such as the confluence of two rivers, a charnel ground, a lonely tree, a shrine of a deity, or a temple of the glorious Vajradhara. One will succeed instantly. If a male or a female spirit does not submit to the sādhana, it will perish along with its family and clan.”

Chapter 2

2.1

Then, each of the great female spirits who roam charnel grounds stood up, bowed at the lord’s feet, and offered him her heart mantra.

The ultimate heart mantra:

Oṁ hrīḥ hūṁ aḥ!

2.2

The mantra for summoning the female spirits who inhabit charnel grounds:

Oṁ hūṁ! Summon them, summon! Guard the pledge of all female spirits! Kill, kill! Bind, bind! Trample them, trample them! Hey! Hey you, great wild one who inhabits charnel grounds, please come swiftly! Dhruṃ phaṭ!35

2.3

The pledge mantra of all the female spirits who roam charnel grounds:

Oṁ, shake, shake! Shake thoroughly, shake! Run, run! Drive them on, drive them on! Enter, enter! Strike, strike! Stay, stay! Guard the pledge! Hey, hey you who roam charnel grounds! Hūṁ! Phaṭ phaṭ! Svāhā!36

2.4

[Next are the mantras of each of the eight female spirits.]

Daṃṣṭrākarālī:

Oṁ, move, move! Burn them, burn! O great spirit, you who are fond of and well disposed toward practitioners! Go, go! Go in various directions, go! Summon the spirits, summon! Make them speak, make them speak! Break the evil demons, break them! Seize them, seize! Hūṁ hūṁ! Phaṭ phaṭ! Hrīḥ svāhā!37

2.5

Ghoramukhī:

Oṁ, Ghoramukhī, you who inhabit charnel grounds! You who are favorably disposed toward practitioners and grant them indestructible accomplishments! Oṁ oṁ oṁ oṁ! Homage to you! Svāhā!38

2.6

Jarjaramukhī:

Oṁ, Jarjaramukhī! Harm, harm! Overwhelm them with sorrow!39 You inspire fear in all enemies! Strike, strike! Burn, burn! Cook, cook! Murder, murder! You diminish the chances of my untimely death. [F.242.a] You instill fear in all nāgas. You are the loud-laughing queen of all the spirits. Thā thā thā thā! Dhā dhā dhā dhā! Oṁ oṁ oṁ oṁ! Svāhā!40

2.7

Kamalalocanī:

Oṁ, Kamalalocanī who is fond of humans! Dispeller of all suffering! Fond of practitioners!41 Conquer, conquer! You of divine beauty! Hrīḥ! Seize, seize! Jaḥ jaḥ! Hūṁ hūṁ! Phaṭ phaṭ! Homage to you! Svāhā!42

2.8

Vikaṭamukhī:

Oṁ, Vikaṭamukhī with fangs bared and eyes ablaze! You instill fear in all yakṣas. Run, run! Go, go! “Hey! Hey practitioner! What do you command me to do?” Svāhā!43

2.9

Dhudhurī:

Oṁ, Dhudhurī, the piśācī who performs tasks!44 Speak, speak! Shake them up, shake! You who are worshipped by great asuras, split them, split! Break, break! O great piśācī who performs tasks! “Hey! Hey, practitioner! What can I do for you?” Hrīḥ! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!45

2.10

Vidyutkarālī:

Oṁ, shake them, shake! Move, move! Summon them, summon them! Break, break! Paralyze, paralyze! Bewilder, bewilder! You with fangs that flash like lightning! You who grant the best indestructible accomplishment! Ha ha ha! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!46

2.11

Saumyamukhī:

Oṁ, Saumyamukhī! Summon them, summon them! Conquer all the spirits, conquer! “Hey! Hey, great practitioner!” The practitioner commands, “Remain, remain! Protect the pledge!” Svāhā!47

2.12

These are the mantras of the eight great female spirits who roam charnel grounds.

2.13

“Now I will teach the characteristics of the mudrās of these great female spirits who roam charnel grounds.

“The pledge mudrā of the female spirits:

“Hold your fists together and extend both index fingers. This pledge mudrā should be used for the summoning.

2.14

“Next are the mudrās of the eight great charnel ground-roaming piśācīs who perform tasks.48

“The mudrā of Ghoramukhī:

“Form your left hand into a fist49 and extend your index finger.

2.15

“The mudrā of Daṃṣṭrākarālī:

“Hold your fists together and extend both index fingers while enclosing the little fingers, and then position this mudrā at your mouth.

2.16

“The mudrā of Jarjarī:

“Form your left hand into a fist and extend your middle finger.

2.17

“The mudrā of Kamalalocanī:

“The mudrā is the same as before, but the middle finger should be bent at a sharp angle and the ring finger extended.

2.18

“The mudrā of Vikaṭamukhī:

“The mudrā is the same as before, but you should fold the ring finger inward while extending the little finger.

2.19

“The mudrā of Dhudhurī:

“Form your right hand into a fist and extend your index finger.

2.20

“The mudrā of Vidyutkarālī:

“The mudrā is the same as before, but the index finger should be bent and the middle finger extended.

2.21

“The mudrā of Saumyamukhī: [F.242.b]

“Form your right hand into a fist and extend your little finger.”

2.22

This concludes the chapter that contains detailed instructions on the characteristics of the mudrās of the eight great female spirits who roam charnel grounds.

Chapter 3

3.1

“I will now give the ritual instructions,

From this great sovereign Bhūtaḍāmara Tantra,

On the practice of the eight great female spirits

Who roam charnel grounds.50

3.2

“The practice for invoking a female servant

Is of supreme benefit for the impoverished.

3.3

“The practitioner should go to a charnel ground and recite the mantra one thousand and eight times as a preliminary practice. Then he should start the main practice.

Chapter 4

4.1

Then each of the fierce kātyāyanīs‍—very wild female spirits‍—stood up in the midst of the assembled audience, [F.243.a] bowed to the feet of the glorious supreme master Great Wrath, and offered her heart mantra.

Surakātyāyanī:

“Oṁ, truṃ hūṁ hūṁ! Phaṭ phaṭ! Svāhā!”

4.2

Mahākātyāyanī:

“Oṁ, bhū! Blaze up! Hūṁ phaṭ!”54

4.3

Raudrakātyāyanī:

“Oṁ oṁ. Hrīḥ hrīḥ. Hūṁ hūṁ. He he! Phaṭ phaṭ! Svāhā!”

Chapter 5

5.1

“I will now teach the practice of the eight kātyāyanī spirits from the great sovereign Bhūtaḍāmara Tantra, the most secret among all that is secret.

5.2

“The practice of kātyāyanī spirits is as follows:75

“The practitioner should go to a charnel ground and recite the mantra one thousand and eight times for three days. Each of the eight kātyāyanī spirits will swiftly arrive. When one of them appears, she should be given a welcome offering of a skull cup filled with blood. She will be pleased and say, ‘What can I do for you, my dear?’ He should reply, ‘Please be my mother.’ She will then protect and support him like a mother. She will give him a kingdom and fulfill his every wish. He will become extremely wealthy76 and will live for five hundred years. When he dies, he will be reborn in a royal family.

Chapter 6

6.1

“Now I will teach [F.245.a] the sādhana practice for female and male servants from the great sovereign Bhūtaḍāmara Tantra.81

“The mantra for trading the meat of a black goat:

“Oṁ, Rāhu, Rāhu! Seize, seize the great servant spirits in order to benefit those who are poor! Oṁ, hūṁ hūṁ hūṁ hūṁ! Grant me magical power over meat! Svāhā!82

6.2

“The practitioner should go at night to a charnel ground and recite the mantra one thousand and eight times; all his endeavors concerning the trading of meat will be successful.

Chapter 7

7.1

“Now I will teach the supreme great maṇḍala.

“It is four-sided and has four doors

Surmounted by four portals.

It has sixteen divisions and is adorned

With a perimeter wall of vajras.

7.2

“In its center one should place Great Wrath;

Fierce, he is surrounded by a halo of flames.

He has four arms and shines with light

The color of collyrium.

7.3

“His right hand raises a vajra;

His left displays the threatening mudrā.

His face is terrifying, his fangs bared;

He is adorned with the eight nāgas.

Chapter 8

8.1

“Now follows the detailed procedure of the ritual from the great sovereign Bhūtaḍāmara Tantra.96

“To begin, one should visualize a moon disk between one’s folded hands. At its center is the syllable hūṁ, bright within a halo of flames. One should say the following mantra:

“Oṁ, the vajra of accomplishment! Hūṁ!97

8.2

“Then, one should say the mantra that destroys all evil. To do this, one should visualize a moon disk at one’s heart. It is marked with a red syllable ca and bindu98 and is surrounded by a halo of flames. One should then recite the following mantra:

Chapter 9

9.1

130 “Next are the detailed instructions on mudrās from the great sovereign Bhūtaḍāmara Tantra.

“The mudrā of the lotus throne:131

“Fold in the other fingers and extend both your index fingers to form the shape of a needle.

9.2

“The great mudrā of Great Wrath’s entry:

“Hold your fists together and enclose both index fingers. Great Wrath will instantly be made to enter the triple universe.

9.3

“The following are the mudrās of the six limbs:132

10.

Chapter 10

10.1

“Next are the detailed instructions for the heart mantras of the deities of the third, outer zone of the maṇḍala.150

“The mantra of Indra, in the east:

“Oṁ, svāhā to Indra!151

10.2

“The mantra of the god of fire, Agni, in the southeast:

“Oṁ, svāhā to Agni!152

10.3

“The mantra of Yama, in the south:

“Oṁ, svāhā to Yama!153

10.4

“The mantra of the Lord of Rākṣasas,154 in the southwest:

“Oṁ, svāhā to the lord of rākṣasas! Conquer, conquer!155

11.

Chapter 11

11.1

Then Vajrapāṇi, the supreme master Great Wrath, said, “By merely seeing this maṇḍala one will obtain sovereignty over the three realms. By merely reciting Vajradhara one will become equal to him. Should one fail in this, one will become the universal monarch of the four continents. If one merely utters the name of the glorious Vajradhara, the supreme master Great Wrath, all spirits will become one’s servants.

12.

Chapter 12

12.1

Homage to the fierce Vajradhara!186

Next are the rituals of inviolable and utterly fierce sādhanas that accomplish every purpose.

“One should go to a place with a solitary Śiva liṅga, place one’s left foot upon it, and recite the mantra one thousand and eight times for seven days. Then Mahādeva will arrive. If he does not come, he will die instantly.

12.2

“One should place one’s left foot upon an effigy of Nārāyaṇa and recite the mantra one thousand and eight times for seven days. Nārāyaṇa will then swiftly arrive. If he does not come, his head will burst and he will die. By this method Nārāyaṇa 187 will become enthralled and eager to serve.

13.

Chapter 13

13.1

“I will now teach the practice of female servants, who are distinguished by unlimited power and courage and who are honored throughout the universe. It was taught by Wrath himself for the benefit of humanity and brings numerous supreme accomplishments. Since it produces results even for those who are lazy, perpetrate evil, and lie, there is no need to mention those who are always peaceful, maintain their vows of chastity, and always recite the mantra of Great Wrath.

14.

Chapter 14

14.1

“I will now teach the detailed sādhana procedure for female spirits that has been taught by Great Wrath himself in this great sovereign Bhūtaḍāmara Tantra, the most secret among all that is secret. It produces manifold accomplishments for the sake of benefitting poor and unfortunate ones.

14.2

“The names of the spirits are Vibhūṣaṇī, Kuṇḍalahāriṇī,202 Siṃhārī, Hāsinī, Naṭī, Rati, Kāmeśvarī, and Devī.

15.

Chapter 15

15.1

Homage to the glorious Vajradhara, one of invincible power!218

Then, Vajradhara pronounced the words of a mantra of inviolable efficacy, words that can kill any god:

15.2

“Oṁ, Strike, strike! Kill everybody in the vajra fire! Hūṁ, phaṭ!”219 [F.253.b]

As soon as this was pronounced, the world systems of the great trichiliocosm filled with intense vajra fire.220

15.3

The lord then said:

“Hūṁ, strike, phaṭ!”221

As soon as this was pronounced, Brahmā, Viṣṇu, Maheśvara, and all the worldly gods, as well as all celestial beings, including the many vidyādharas, nāgas, yakṣas, bhūtas, pretas, apsarases, piśācas, gandharvas, kinnaras, mahoragas, and garuḍas shattered into hundreds of pieces and died.222

16.

Chapter 16

16.1

Then Vajrapāṇi, the lord of guhyakas,240 said, “If the apsarases are not compliant, one should recite the following wrathful mantra:

“Oṁ, hrīḥ! Drag so-and-so here, drag! Hūṁ jaḥ! Hūṁ phaṭ!241

16.2

“As soon as this wrathful mantra is pronounced, the target’s head will split, and she will shatter into a hundred pieces.242

16.3

“One should bind an apsaras with the following mantra of Wrath:243

“Oṁ, bind bind! Strike such-and-such, strike! Hūṁ phaṭ!244

17.

Chapter 17

17.1

Then each of the yakṣiṇīs stood up, respectfully bowed her head to the feet of the glorious Vajradhara, and offered him her heart mantra:

Surasundarī: “Oṁ, Surasundarī, please come! Svāhā!”257

Manohāriṇī: “Oṁ, you who captivate everyone’s mind! Salutation to you! Svāhā!”258

Kanakavatī: “Oṁ, Kanakavatī, fond of sexual intercourse! Svāhā!”259

Kāmeśvarī: “Oṁ, Kāmeśvarī, please come! Svāhā!”260

Rati:261 “Oṁ, you who are fond of sexual pleasure! Svāhā!”262

Padminī: “Oṁ, Padminī! Svāhā!”263

Naṭī: “Oṁ, Naṭī! Beautiful great dancer! Svāhā!”264

Anurāgiṇī: “Oṁ, Anurāgiṇī, fond of sexual intercourse! Svāhā!”265

18.

Chapter 18

18.1

Next Vajrapāṇi, the lord of guhyakas, said, “If the yakṣiṇīs 276 do not abide by their commitments, the practitioner should recite the following wrathful mantra to summon them:

“Oṁ, bhrūṃ! Summon, summon such-and-such yakṣiṇī! Hrīḥ, jaḥ, jaḥ, hūṁ, phaṭ!277

18.2

“He should recite the above wrathful mantra one thousand times. The yakṣiṇī will swiftly arrive. If she does not arrive with haste, her forehead will burst and she will die that very moment. She will fall into one of the eight great hells.

19.

Chapter 19

19.1

Then, each nāga queen present in the gathering rose up, respectfully bowed to the feet of the glorious Vajradhara, and offered him her heart mantra:

Anantamukhī: “Oṁ phuḥ oṁ phuḥ!”287

Karkoṭakamukhī:288 “Phuḥ oṁ phuḥ!”

Padminī: “Phuḥ gaṃ phuḥ!”

Mahāpadminī: “Phuḥ āḥ phuḥ!”

Vāsukimukhī:289 “Phuḥ dhīḥ phuḥ!”

Jvālāmukhī: “Phuḥ hūṁ phuḥ!”

Dhūpamukhī:290 “Phuḥ kaṃ phuḥ!”

Śaṃkhinī:291 “Phuḥ sa phuḥ!”

20.

Chapter 20

20.1

Then Vajrapāṇi, the lord of guhyakas,306 angrily raised his vajra-scepter307 and uttered the following wrathful mantra:

“Oṁ, the terrible vajra! Hūṁ! Please summon such-and-such nāginī! Hūṁ hūṁ! [F.258.b] Phaṭ phaṭ!”308

As soon as this was spoken, all the nāginīs fainted and collapsed after being overcome by intense headaches.309

20.2

“If they transgress their pledges, they will die at the moment of their transgression310 and fall into one of the eight great hells.”

21.

Chapter 21

21.1

Then each of the six312 kinnarīs present in the gathering rose up, respectfully bowed to the feet of the glorious Vajradhara, and offered him her heart mantra:

“Oṁ, Manohārī! Svāhā!”313

“Oṁ, Subhagā! Svāhā!”314

“Oṁ, Viśālanetrī! Svāhā!”315

“Oṁ, Suratapriyā! Svāhā!”316

“Oṁ, Aśvamukhī! Svāhā!”317

“Oṁ, Divākaramukhī! Svāhā!”318

21.2

Next are the detailed instructions on the sādhanas of the six kinnarīs.319

“The practitioner should go to the top of a mountain and recite the mantras one thousand and eight times. When the recitation of the six kinnarī mantras is complete, he should prepare an elaborate pūjā and light incense of cow meat mixed with bdellium. He should then recite the mantra until midnight when, unfailingly, a kinnarī will arrive. He should not be afraid of her. She will say, ‘Hey practitioner! What do you command me to do?’ The practitioner should reply, ‘Kind one, please be my wife.’ Taking him upon her back, she will carry him to the god realm. She will offer delicious divine food.

22.

Chapter 22

22.1

Then Vajrapāṇi, the lord of guhyakas,322 said this to Maheśvara:323 “Listen, Mahādeva! I will make everyone a servant of the one who transcends the triple universe. I will bring the rogue deities under control.”324

22.2

Maheśvara-Mahādeva then said to the lord, “Please give, O lord, the full instructions for the practice that will bond us to you325 along with the mudrās and mantric formulas of the one who is invincibly efficient326 and transcends the triple universe.”327

23.

Chapter 23

23.1

Next follows the chapter from the great sovereign Bhūtaḍāmara Tantra that contains detailed instructions on the sādhanas of the eight bhūtas.

[Their mantras are:]

Aparājita: Oṁ hrīḥ jaḥ!

Ajita: Oṁ hūṁ jaḥ!

Pūraṇa: Oṁ hrīḥ jaḥ!

Āpūraṇa: Oṁ hūṁ jaḥ!

Śmaśānādhipati: Oṁ śrūṃ jaḥ!

Kuleśvara: Oṁ rūṃ jaḥ!

Bhūteśvara: Oṁ hūṁ jaḥ!

Kiṃkarottama: Oṁ āṃ jaḥ!

24.

Chapter 24

24.1

“For the benefit of spiritual instructors I will now explain, just as it has been taught, the sādhana for servants that produces manifold accomplishments. No one among those one should not generally associate with is to be forsaken, including idlers and evildoers, liars, loafers, the poor and diseased, those with short lives, and the fickle-minded. If one wants enjoyments, wealth, and fame, these will be instantly and abundantly given.381

25.

Chapter 25

25.1

Next follow the descriptions of the mudrās of the eight bhūtas from the great sovereign Bhūtaḍāmara Tantra.

“The mudrā of Aparājita, the great king:

“Fold in the fingers of both hands while extending your middle fingers to form the shape of a needle.

25.2

“The mudrā of Ajita:

“Forming the above mudrā, fold in your middle fingers and extend your index fingers while slightly bending them.

26.

Chapter 26

26.1

Then Vajrapāṇi, the lord of guhyakas,389 said this to the lord:390

“The preceding practice of bhūta-attendants is for the benefit of the vajra master. So is the following sādhana of the great bhūtinīs.391 Both will be thrilled, and joy will arise in the hearts of the bhūtinīs.

26.2

“Next follow the detailed instructions on the sādhana of the glorious great bhūtinīs found in the great sovereign Bhūtaḍāmara Tantra.

27.

Chapter 27

27.1

“Having summoned the spirits of divine origin, the practitioner should bow to them and then dismiss them.398

“The mantra for inviting the deities who are to partake of the offering:

“Wherever any great spirit is, may he leave that terrible place! Svāhā!399

27.2

“Having offered a bali of cooked red rice, flowers, and incense to the participating deities, the practitioner should cover it with a white cloth and recite the following mantra three times while bowing to and dismissing the spirits of divine origin:400

28.

Chapter 28

28.1

“The formula for dismissing the spirits after the bali offering:

“Please go back quickly to your charnel grounds, shrines, mountain tops, or crossroads!404

28.2

“The formula for the spirits to guard their pledges:

“Please keep your pledge!405

28.3

“The mantras for summoning all deities and male and female spirits are:

“The reciter of Wrath is himself commanding you, please leave your terrible places! Svāhā!406 Oṁ, unfailing vajra hook! Act, act! Pull, pull! Hūṁ jaḥ!407

ap.

Appendix

Sanskrit Text

app.

Prologue to the Sanskrit Text

app.1

The Sanskrit text below has been reconstructed based mainly on the three manuscripts listed in the abbreviations below. In addition, the Degé recension of the Tibetan translation was consulted for sections containing transliterated Sanskrit such as the mantras or the proper names, and the Sādhanamālā for the short section which is paralleled in one of the sādhanas (no. 264) of Bhūtaḍāmara.

ap1.

Chapter A1

ap1.1

{G1v} {A1v} namo vajrasattvāya ||

athāto bhūtaḍāmaramahātantrarāje sarvabhūtabhūtinīsādhanavidhivistaraṃ413 pravakṣyāmi | ity āha bhagavān mahāvajradharaḥ trailokyādhipatiḥ ||

ap1.2

nadīsaṅgame śmaśāne ekavṛkṣe devāyatane śrīvajradharagṛhe vā ityevamādisthāneṣu sādhayet | tatkṣaṇād eva sidhyati | yadi na sidhyati414 bhūtabhūtinī sakulagotraṃ415 vinaśyati ||

ap1.3

atha maheśvaro mahādevo bhagavataḥ pādau śirasābhivanditvā bhagavantam etad avocat |

ap2.

Chapter A2

ap2.1

atha śmaśānapraveśinī mahābhūtinī utthāya bhagavataḥ pādau śirasābhivanditvā svahṛdayam adāt |

oṁ hrīḥ hūṁ aḥ458 | paramahṛdayam ||

ap2.2

oṁ hūṁ kaḍḍa kaḍḍa {G4v} sarvabhūtinīnāṃ samayam anupālaya hana hana459 bandha bandha ākrama ākrama bho bho mahāraudri śmaśānavāsini āgaccha śīghraṃ dhruṃ460 phaṭ | śmaśānavāsinībhūtinyākarṣaṇamantraḥ461 ||

ap2.3

oṁ dhūna dhūna vidhūna vidhūna cala cala cālaya cālaya praviśa praviśa hana hana tiṣṭha tiṣṭha samayam anupālaya bho bho śmaśānapraveśini hūṁ hūṁ phaṭ phaṭ svāhā462 | śmaśānapraveśinī463 sarvabhūtinīsamayamantraḥ ||

ap3.

Chapter A3

ap3.1

{A11r} athāto bhūtaḍāmaramahātantrarāje474 aṣṭau mahāśmaśāna475 praveśinībhūtinīsādhanavidhānaṃ vyākhyāsyāmaḥ ||

ap3.2

daridrāṇāṃ hitārthāya ceṭīsādhanam uttamam ||

ap3.3

śmaśānaṃ gatvā aṣṭasahasraṃ japet | pūrvasevā kṛtā bhavati | tataḥ sādhanam ārabheta ||

ap3.4

rātrau śmaśānaṃ gatvā khadirasamidhānāṃ dadhimadhughṛtājyānām aṣṭasahasraṃ juhuyāt476 | tataḥ śmaśānapraveśinībhūtinī śīghram āgacchati | kiṃkarī bhavati | kṣetravāṭīkākṛṣīkarmāṇi karoti | dine dine dīnāram ekaṃ pratyahaṃ dadāti ||

ap4.

Chapter A4

ap4.1

{A12r} athātaś caṇḍakātyāyanī mahāraudrabhūtinī utthāya tasmin parṣanmaṇḍale śrīmahākrodhādhipateḥ pādau śirasābhivanditvā svahṛdayam adāt |

oṁ truṃ481 hūṁ hūṁ phaṭ phaṭ svāhā | surakātyāyanī ||

ap4.2

oṁ bhū482 jvala hūṁ phaṭ | mahākātyāyanī ||

ap4.3

oṁ oṁ hrīḥ hrīḥ hūṁ hūṁ he he phaṭ phaṭ svāhā | raudrakātyāyanī ||

ap4.4

oṁ rudrabhayaṃkari aṭṭaṭṭahāsini sādhakapriye mahāvicitrarūpe483 ratnākari suvarṇahaste yamanikṛntani sarvaduḥkhapraśamani oṁ oṁ oṁ oṁ484 hūṁ hūṁ hūṁ hūṁ485 śīghraṃ siddhiṃ me prayaccha hrīḥ jaḥ svāhā | caṇḍakātyāyanī mahābhūteśvarī ||

ap5.

Chapter A5

ap5.1

athātaḥ paramarahasyātirahasya504 bhūtaḍāmaramahātantrarāje aṣṭabhūtakātyāyanīsādhanaṃ vyākhyāsyāmaḥ | ityāha ||

ap5.2

bhūtakātyāyanī505 sādhanaṃ bhavati |

śmaśānaṃ gatvā aṣṭasahasraṃ japed divasāni {G6v} trīṇi | sarvabhūtakātyāyanī506 {A14r} śīghram āgacchati | āgatāyāḥ kapālarudhireṇārgho deyaḥ | tuṣṭā bhavati vatsa kiṃ mayā kartavyam iti | sādhakena vaktavyam | mātā bhavasveti | mātāvat pratipālayati dharati | rājyaṃ dadāti | sarvāśāṃ paripūrayati | mahādhanapatir bhavati | pañcavarṣaśatāni jīvayati507 | yadā mriyate rājakule jāyate ||

ap6.

Chapter A6

ap6.1

{G7v} athāto bhūtaḍāmaramahātantrarāje ceṭīceṭakānāṃ sādhanaṃ vyākhyāsyāmaḥ |

oṁ rāhu rāhu mahāceṭakān daridrāṇāṃ hitārthāya oṁ hūṁ hūṁ hūṁ hūṁ517 gṛhṇa gṛhṇa māṃsasiddhiṃ me prayaccha svāhā | kṛṣṇacchāgalamāṃsavikrayamantraḥ ||

ap6.2

rātrau śmaśāne gatvā aṣṭasahasraṃ japet | sarvamāṃsavikrayakarmāṇi sidhyanti ||

ap6.3

tataḥ śmaśānaṃ {A16v} gatvā māṃsam aṣṭapalaṃ gṛhītvā caturdiśam avalokya mocayet | tataḥ śmaśānanivāsinī mahābhūtinī brāhmaṇarūpeṇa puratas tiṣṭhati | bho mahāpuruṣa kim icchasi | sādhakena vaktavyam | suvarṇam icchāmi | suvarṇam aṣṭapalaṃ prayacchati | tato māṃsaṃ dātavyam | yadi na gṛhyati akṣimūrdhni sphuṭati mriyate vā ||

ap7.

Chapter A7

ap7.1

athātaḥ saṃpravakṣyāmi mahāmaṇḍalam uttamam |

caturasraṃ caturdvāraṃ catustoraṇasaṃyutam |

bhāgaiḥ ṣoḍaśabhir yuktaṃ vajraprākāraśobhitam ||

ap7.2

{G8r} tatra521 madhye nyaset raudraṃ jvālāmālāsamākulam |

caturbhujaṃ mahākrodhaṃ bhinnāñjanasamaprabham ||

ap7.3

dakṣiṇe vajram ullālya tarjayan vāmapāṇinā |

daṃṣṭrākarālavadanaṃ nāgāṣṭakavibhūṣitam ||

ap7.4

kapālamālāmukuṭaṃ trailokyam api {A17v} nāśanam |

aṭṭaṭṭahāsamahānādaṃ trailokyādhipatiprabhum ||

ap7.5

pratyālīḍhasusaṃsthānaṃ ādityakoṭitejasam |

aparājitaṃ pādākrāntaṃ mudrābandhena tiṣṭhati ||

ap8.

Chapter A8

ap8.1

athāto bhūtaḍāmaramahātantrarāje vidhivistaro bhavati |

prathamaṃ tāvad dhastadvaye candramaṇḍalaṃ bhāvayet | madhye hūṁkāraṃ jvālāmālākulaṃ prabhaṃ vibhāvayet | idaṃ ca mantram uccārayet |

oṁ siddhivajra hūṁ ||

ap8.2

tataḥ sarvapāpavināśanaṃ mantram uccārayet | hṛdaye candramaṇḍalaṃ dhyātvā raktacakāraṃ532 bindusahitaṃ533 jvālāmālākulaṃ dhyātvā idaṃ mantram uccārayet |

{G9r} oṁ hana vidhvaṃsaya nāśaya pāpaṃ534 hūṁ phaṭ ||

ap9.

Chapter A9

ap9.1

550 athāto bhūtaḍāmaramahātantrarāje mudrālakṣaṇo vidhivistaro bhavati |

anyonyāṅgulīṃ veṣṭayitvā tarjanīdvayaṃ prasārayet tarjanīṃ sūcīkṛtvā | padmāsanamudrā ||

ap9.2

anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ veṣṭayet | krodhāveśamahāmudrā | trailokyaṃ kṣaṇam āveśayet551 ||

ap9.3

atha ṣaḍaṅgamudrā bhavanti |

anyonyamuṣṭiṃ kṛtvā madhyamāṅgulyau prasārayet | śiromudrā ||

ap9.4

asyā eva mudrāyā madhyamāṅgulyau praveśayet tarjanīśūcīkṝtvā | śikhā mudrā ||

ap10.

Chapter A10

ap10.1

atha bāhyatṛtīyapuṭasya hṛdayamantravidhivistaro bhavati |

oṁ śakrāya svāhā | pūrva indrasya mantraḥ ||

ap10.2

oṁ agnaye svāhā | āgneyyām agner agniḥ ||

ap10.3

oṁ yamāya svāhā | yāmyāṃ yamaḥ ||

ap10.4

oṁ rākṣasādhipataye jaya jaya svāhā | nairṛtye rākṣasādhipatiḥ ||

ap10.5

{A23r} oṁ varuṇāya nāgādhipataye hana hana svāhā | paścime varuṇaḥ ||

ap10.6

oṁ vāyave cala cala svāhā | vāyavyāṃ vāyudevatā ||

ap11.

Chapter A11

ap11.1

{A25r} atha khalu vajrapāṇir mahākrodhādhipatir idam uvāca |

asya maṇḍalasya darśanamātreṇa traidhātukarājyaṃ prāpnoti | vajradharajāpamātreṇa ca vajradharasamo bhavati | asiddhe cāturdvīpakacakravartī bhavati | śrīvajradharamahākrodhādhipatināmoccāritamātreṇa sarvabhūtāś ceṭakā bhavanti ||

ap11.2

atha mantrīṇāṃ kruddhamātreṇa {G11v} sarvalaukikadevatāḥ śatakhaṇḍaṃ viśīryante | sarvadevanāgayakṣā dṛṣṭamātreṇa mriyante | sarvalaukikadevatāś ca hūṁkāramātreṇa prapalāyante ||

ap12.

Chapter A12

ap12.1

namaś caṇḍavajradharāya ||

athāto duratikramasādhanasya mahāraudrātiraudrasya sarvārthasādhanasya karmaṃ bhavati569 |

ekaliṅgaṃ gatvā liṅgaṃ vāmapādenākramya {G12r} {A26v} aṣṭasahasraṃ japed divasāni sapta | tato mahādeva āgacchati | yadi nāgacchati tatkṣaṇād eva mriyate ||

ap12.2

nārāyaṇam vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta | śīghram āgacchati | yadi nāgacchati śiraḥ sphuṭati mriyate | asya nārāyaṇo vaśavidho bhavati | kiṃkaro bhavati ||

ap13.

Chapter A13

ap13.1

athāto ´parimitabalaparākramasya traidhātukanamaskṛtasya ceṭīkāsādhanaṃ pravakṣyāmi svayaṃ krodhena bhāṣitaṃ mānuṣyāṇāṃ hitārthāya nānāsiddhim uttamam | ālasyapāpakāriṇāṃ mṛṣāvādinām api sidhyati592 kiṃ punaḥ śāntivartānirāmṛṣ[ṭ]abrahmacaryeṇa sadā sthitānāṃ593 nityaṃ krodhajāpinām ||

ap13.2

paramantreṇākarṣaṇaṃ na yujyate bhūtinīnāṃ |

{A28v} nāginīnāṃ yakṣiṇīnāṃ yadīcchet594 siddhim uttamām ||

ap13.3

sādhakānāṃ hitārthāya upasthāyikā ucyante |

prathamaṃ sādhanaṃ kṛtvā dvitīye siddhim uttamām595 ||

ap14.

Chapter A14

ap14.1

athātaḥ paramarahasyātirahasyabhūtaḍāmaramahātantrarāje611 bhūtinīsādhanavidhivistaraṃ pravakṣyāmi svayaṃ krodhena bhāṣitam | daridrāṇāṃ hitārthāya nānāsiddhiprasādhanam ||

ap14.2

tadyathā | bhūtinīnāmāni bhavanti | vibhūṣaṇī kuṇḍalahāriṇī siṃhārī hāsinī naṭī rati kāmeśvarī devī ||

ap14.3

aṣṭau bhūtinīsādhanaṃ bhavati saṃkṣepataḥ | bhāryā mātā bhaginī612 ca ||

ap14.4

atha vibhūṣaṇī sādhanaṃ bhavati |

campakavṛkṣe gatvā rātrau trīṇi divasāni aṣṭasahasraṃ japet | {G13v} jāpānte udārāṃ pūjāṃ kṛtvā gugguludhūpaṃ dattvā japet613 | tato ardharātreṇa vibhūṣaṇī {A30v} niyatam āgacchati | āgatāyāś candanodakenārgho deyaḥ | tuṣṭā bhavati614 | mātā bhaginī bhāryā bhavati | yadi mātā bhavaty aṣṭaśataparivāreṇa vastrālaṃkārabhojanādīni prayacchati | yadi bhāryā bhavati dīnārasahasraṃ615 dadāti | rasarasāyanaṃ dadāti | yadi bhaginī bhavati yojanasahasrād api divyastriyam ānīya dadāti | divyarasarasāyanadivyanidhānaṃ dadāti ||

ap15.

Chapter A15

ap15.1

namaḥ śrīvajradharamahābalaparākramasya ||

athāto vajradharo633 duratikramasādhanasya sarvadevamāraṇaṃ mantrapadaṃ bhāṣate sma ||

ap15.2

oṁ hana hana sarvaṃ māraya vajrajvāle hūṁ phaṭ ||

athāsmin bhāṣitamātre trisāhasramahāsāhasro lokadhātus tīkṣṇena vajrajvālena āpūrito 'bhūt ||

ap15.3

hūṁ hana phaṭ ||

athāsmin bhāṣitamātre brahmāviṣṇumaheśvarāṇāṃ sarvalaukikadevatānāṃ {G14v} aneka634 vidyādharanāgayakṣabhūtapretāpsarapiśācānāṃ gandharvakiṃnaramahoragagaruḍānāṃ635 sarvadevatānāṃ śatakhaṇḍaṃ māritā bhūtāḥ ||

ap16.

Chapter A16

ap16.1

{A35r} atha khalu vajrapāṇir guhyakādhipatir idam uvāca |

yadi apsaraso na659 sidhyanti tadānena krodhasahitena japet |

oṁ hrīḥ ākaḍḍa ākaḍḍa amukaṃ hūṁ jaḥ hūṁ phaṭ ||

ap16.2

anena krodhasahitena jāpamātreṇa śiraḥ sphuṭati | śatakhaṇḍaṃ viśīryate ||

ap16.3

anena krodhamantreṇa bandhayet |

oṁ bandha bandha hana hana amukaṃ hūṁ phaṭ ||

ap16.4

oṁ cala cala amukaṃ660 vaśam ānaya661 hūṁ phaṭ | anena sarvāpsaraso vaśam ānayet ||

ap17.

Chapter A17

ap17.1

atha sarvayakṣiṇī utthāya {A36r} śrīvajradharasya pādau śirasābhivandya svahṛdayam adāt |

oṁ āgaccha surasundari svāhā | surasundarī ||

oṁ sarvamanohāriṇi673 namaḥ svāhā | manohārī ||

oṁ kanakavati maithunapriye674 svāhā | kanakavatī ||

oṁ āgaccha kāmeśvari svāhā | kāmeśvarī ||

oṁ ratipriye svāhā | rati ||

oṁ padmini675 svāhā | padminī ||

oṁ naṭi mahānaṭi su676 rūpamati svāhā | naṭī ||

oṁ anurāgiṇi maithunapriye677 svāhā | anurāgiṇī ||

ap18.

Chapter A18

ap18.1

atha vajrapāṇir guhyakādhipatir idam uvāca |

yadi yakṣiṇyaḥ samaye na tiṣṭhanty anena krodhasahitenākṛṣya japet |

oṁ bhrūṃ kaḍḍa kaḍḍa amukayakṣiṇīṃ hrīḥ jaḥ jaḥ706 hūṁ phaṭ ||

ap18.2

anena krodhasahitena sahasraṃ japet | śīghram āgacchati | yadi śīghraṃ nāgacchaty akṣimūrdhni sphuṭati tatkṣaṇād eva mriyate707 | aṣṭau mahānarake patati ||

ap18.3

atha krodharājamudrālakṣaṇam |

anyonyamuṣṭiṃ kṛtvā kaniṣṭhādvayaṃ veṣṭayet | tarjanīdvayaṃ prasārya kuñcayet | eṣā apratihatā krodhāṅkuśamudrā | anena mudrārājena trailokyam apy ākarṣayati708 ||

ap19.

Chapter A19

ap19.1

atha {A40r} nāgarājñī utthāya tasmin parṣanmaṇḍale712 śrīvajradharapādau śirasābhivanditvā svahṛdayam adāt |

oṁ phuḥ oṁ phuḥ713 | anantamukhī ||

phuḥ oṁ phuḥ714 | karkoṭakamukhī ||

phuḥ gaṃ phuḥ715 | padminī ||

phuḥ āḥ phuḥ716 | mahāpadminī ||

phuḥ dhīḥ phuḥ717 | vāsukimukhī ||

phuḥ hūṁ phuḥ718 | jvālāmukhī ||

phuḥ kaṃ phuḥ719 | dhūpamukhī ||

phuḥ sa phuḥ720 | śaṃkhinī721 ||

ap19.2

aṣṭau nāginīsādhanavidhivistaro bhavati |

nāgabhuvanaṃ gatvā lakṣaṃ japet | pūrvasevā kṛtā bhavati | sarvanāginī tuṣṭā bhavati | sarvanāganāginyo harṣayanti | śuklapañcamyāṃ nāgabhuvane jalam avatīrya gandhapuṣpadhūpakṣīrair yathoktaṃ pūjayet | aṣṭau nāginī pratyekaṃ sahasraṃ japet | śīghraṃ nāgakanyā dahyamānā uttiṣṭhati | āgatāyā kṣīra722 candanenārgho deyaḥ | svāgatam iti vaktavyaṃ | asmākaṃ bhāryā bhavasveti | dine dine aṣṭau dīnāraṃ {A40v} dadāti | amukaṃ jīvāpayati | amukaṃ mārayati | sarvaṃ karoti ||

ap20.

Chapter A20

ap20.1

atha khalu vajrapāṇir guhyakādhipatir kruddho751 vajram ullālya idaṃ krodhasahitaṃ mantram uccārayet |

oṁ bhīṣaṇavajra752 hūṁ amukanāginīm {A42v} ākarṣaya hūṁ hūṁ753 phaṭ phaṭ754 ||

athāsmin bhāṣitamātre sarvanāginī mūrcchitāḥ patitā mahatā śirorogeṇa gṛhyante ||

ap20.2

yadi samayam atikrāmanty ākramitamātreṇa śīghraṃ māritā bhūtā aṣṭau mahānarake patanti ||

ap20.3

ity āha bhagavān śrīvajradharaḥ ||

ap20.4

bhūtaḍāmaramahātantrarāje nāginīsādhanavidhivistaratantraḥ samāptaḥ ||

ap21.

Chapter A21

ap21.1

atha parṣanmaṇḍale kiṃnararājñy utthāya bhagavataḥ śrīvajradharasya755 pādau śirasābhivanditvā svahṛdayam adāt |

oṁ manohāri svāhā ||

oṁ subhage svāhā ||

oṁ {G19r} viśālanetri756 svāhā ||

oṁ suratapriye757 svāhā ||

oṁ aśvamukhi svāhā ||

oṁ divākaramukhi758 svāhā ||

ap21.2

atha ṣaṭkiṃnarīsādhanavidhivistaro bhavati |

parvatamūrdhni gatvā aṣṭasahasraṃ japet | ṣaṭkiṃnarījāpe samāpte mahatīṃ pūjāṃ kṛtvā {A43r} gomāṃsena gugguludhūpasamanvitena759 dhūpayet | tāvaj japed yāvat kiṃnarī ardharātre niyatam āgacchati | tasyā na bhetavyam | bho sādhaka kim ājñāpayasi | sādhakena vaktavyam | bhadre asmākaṃ bhāryā bhāvasveti | pṛṣṭham āropya devalokam api nayati | divyakāmikabhojanaṃ dadāti ||

ap22.

Chapter A22

ap22.1

atha khalu vajrapāṇir guhyakādhipatir maheśvaram etad avocat |

śṛnu tvaṃ mahādeva | trailokyātikrāntasya niḥśeṣaṃ kiṃkaraṃ sādhayiṣyāmi | duṣṭadevatāḥ sādhayiṣyāmi ||

ap22.2

atha maheśvaro mahādevo bhagavantam {G19v} etad avocat |

bhāṣatu768 bhagavān apratihatasādhanasya trailokyātikrāntasya vidhivistara[ṃ] mudrāmantrapadaṃ samayasādhanam769 ||

ap22.3

atha parṣanmaṇḍalaṃ770 mahādevaṃ sādhukāram adāt | sādhu sādhu mahādeva anyonyaduṣṭadamanaṃ {A44r} subhāṣitam iti ||

ap23.

Chapter A23

ap23.1

athāto bhūtaḍāmaramahātantrarāje805 ´ṣṭabhūtasādhanavidhivistaratantraḥ |

oṁ hrīḥ jaḥ806 | aparājitaḥ ||

oṁ hūṁ jaḥ | ajitaḥ ||

oṁ hrīḥ jaḥ807 | pūraṇaḥ ||

oṁ hūṁ jaḥ808 | āpūraṇaḥ ||

oṁ śrūṃ jaḥ809 | śmaśānādhipatiḥ ||

oṁ rūṃ jaḥ | kuleśvaraḥ ||

oṁ hūṁ jaḥ810 | bhūteśvaraḥ ||

oṁ āṃ jaḥ811 kiṃkarottamaḥ ||

ap23.2

athāparājitabhūtasādhanaṃ bhavati |

vajradharasya purato lakṣaṃ japet | pūrvasevā kṛtā bhavati | tataḥ pūrṇamāsyām udārāṃ pūjāṃ kṛtvā śvetabhaktadadhiguḍa812 pāyasakṣīrapāyasair yathoktaṃ pūjayet | gugguludhūpaṃ dattvā sakalāṃ rātriṃ japet | prabhāte niyatam āgacchati | yadi nāgacchati tatkṣaṇaṃ mriyate | āgatya ājñāṃ mārgayati | kiṃ mayā kartavyam iti813 | sādhakena vaktavyam | {A47r} †di+++++svakaga† tataḥ prabhṛti kiṃkarakarmāṇi karoti | vidyādhararājyam api dadāti | sarvaśatruvigrahaṃ karoti814 | śaśidevīm api ānīya dadāti | pṛṣṭham āropya devalokam api nayati | nītvā śakratvam api dadāti | saptakalpān jīvati ||

ap24.

Chapter A24

ap24.1

athātaḥ saṃpravakṣyāmi nānāsiddhisādhanam ācāryāṇāṃ hitārthāya yathoktaṃ {A49v} kiṃkarasādhanam |

na821 sevyamānānāṃ822 caiva ālasya823 pāpa824 kāriṇāṃ {G22r} mṛṣāvādikusīdāś ca dāridrarogapīḍitāḥ svalpāyuścalacittāś825 ca | na kuryān †mathyām† mānuṣaṃ tyajet826 | ājñāṃ dattvā ca tatkṣaṇāt yadi bhogadhanaṃ yaśam827 ||

ap24.2

priyarasāyanaṃ siddhimantro ´yaṃ828 devarāj[ñ]o 'pi sidhyati kiṃ punar manuṣyarājñāṃ829 nidhānāni tathaiva ca | devakanyām api sidhyati kṣaṇamātreṇa | paṭhitasiddhimantro 'yaṃ śīghraṃ siddhi yathāsukham | atyantahīnavīryāṇāṃ sarva830 sukhapradaṃ

ap25.

Chapter A25

ap25.1

athāto bhūtaḍāmaramahātantrarāje aṣṭānāṃ bhūtānāṃ mudrālakṣaṇaṃ bhavati |831

anyonyāṅguliṃ veṣṭya madhyamāṅgulyau prasārya sūcyākāreṇa dhārayet | aparājitamahārājasya mudrā ||

ap25.2

{A50r} asyā eva mudrāyā madhyamāṅgulyau praveśya tarjanīṃ prasārya kuñcayet | ajitasya mudrā ||

ap25.3

asyā eva mudrāyā tarjanīṃ kuṇḍalāṃ kṛtvā kaniṣṭhāṃ prasārya pṛthak pṛthak pūraṇasya mudrā ||

ap25.4

asyā eva mudrāyā anyonyām aṅguliṃ veṣṭyāpūraṇasya mudrā ||

ap26.

Chapter A26

ap26.1

atha khalu vajrapāṇir guhyakādhipatir bhagavantam etad avocat |

vajrācāryahitārthāya upasthāyakasādhanam | {A50v} śrīmahābhūtīnāṃ833 vajrācāryasādhanam | anyonya harṣayanti bhūtinīnāṃ834 ānandaṃ tatra jāyate manaḥ ||

ap26.2

{G22v} athāto bhūtaḍāmaramahātantrarāje835 śrīmahābhūtinīsādhanavidhivistaro bhavati |

śrīkrodhādhipater bhagavataḥ purato lakṣaṃ japet | pūrvasevā kṛtā bhavati | tataḥ pūrṇamāsyāṃ yathāvibhavataḥ pūjāṃ kṛtvā gugguludhūpaṃ ca dhūpayet | sakalāṃ rātriṃ japet | tataḥ prabhāte niyatam āgacchati | āgatāyāś candanodakenārgho deyaḥ | svāgatam iti vaktavyam | bho sādhaka kim ājñāpayasi | sādhakena vaktavyam | mama bhāryā bhavasveti | divyarasarasāyanaṃ dadāti | siddhadravyarājyanidhānāni dadāti | saumyasādhanavidhiprathamaḥ836 ||

ap27.

Chapter A27

ap27.1

{A51v} devasaṃbhūtabhūtam840 āhūya841 praṇipatya visarjayet |

yathā yathā mahābhūto raudrasthānaṃ pramuñcatu svāhā | upahāradevatāvāhanamantraḥ ||

ap27.2

upahāradevatā raktabhaktapuṣpadhūpaṃ dattvā baliṃ sitavastreṇa pracchādya idaṃ mantraṃ trīn vārān uccārayet | devasaṃbhūtaṃ praṇipatya visarjayet |

yathā842 yathā mahābhūtasvasthānaṃ843 tatra gacchantu | śmaśāne {G23r} devakuleṣu ekavṛkṣe nadītaṭe catuṣpathe ekaliṅge vā devāyataneṣu ca kṣipraṃ gacchantu bhūtānāṃ samayaṃ pratipālanāya | yadi caivaṃ na gacchanti vajreṇa mūrdhānaṃ sphālayet | kṣaṇena nāśayet | bhūtānāṃ raurave narake patet | yathā yathā svasthānaṃ gacchata yathāsukham svāhā ||

ap28.

Chapter A28

ap28.1

śmaśāne devakuleṣu parvatāgre catuṣpathe {A52r} kṣipraṃ gacchantu | bhūtānāṃ balyutsṛṣṭavisarjanam ||

ap28.2

samaye tiṣṭhantu | bhūtānāṃ samayapratipālanam ||

ap28.3

krodhajāpī svayam ājñāpayatu844 raudraṃ sthānaṃ845 pramuñcata svāhā | oṁ amoghavajrāṅkuśa kara kara kaḍḍa kaḍḍa hūṁ jaḥ | sarvadevatābhūtabhūtinīnām ākarṣaṇamantraḥ ||

ap28.4

oṁ caṇḍakrodhāya amoghāṅkuśāya kara kara kaḍḍa kaḍḍa praveśaya praveśaya amukaṃ hrīḥ hūṁ jaḥ ||

ab.

Abbreviations

Abbreviations Used in the Sanskrit Appendix

Critical apparatus

+	plus signs replace illegible text
]	a right square bracket marks the lemma, i.e., the adopted reading for which variants are adduced
conj.	conjectured
em.	emended
om.	omitted
°	an upper ring indicates truncation of a word
†	daggers enclose unintelligible text

Sigla or acronyms of textual witnesses

Manuscripts

A	Tokyo University Library (New 274 / Old 567)
B	Tokyo University Library (New 273 / Old 483)
G	Göttingen University Library (Göttingen Xc 14 / 50 I)

Published Works

SM	Sādhanamālā, the sādhana of Bhūtaḍāmara (sādhana no. 264)
Tib.	Tibetan text of the Bhūtaḍāmara Tantra in the Degé canon (Toh 747)

Notes

n.1

Cabezón 2013, pp. 119–120.

n.2

Suggested by Dr. Péter-Dániel Szántó in private correspondence.

n.3

This octet of bhūtinīs appears to be different from the eight bhūtinīs who are part of the retinue in one of the Bhūtaḍāmara maṇḍalas.

n.4

Pal 1981, p. 32, n. 8.

n.5

Bhattacharyya 1933, p. 366.

n.6

Skt. oṁ vajrajvāle hana hana sarvabhūtān hūṁ phaṭ.

n.7

Skt. oṁ vajrāyuṣe sara sara asmin.

n.8

Instead of “May the lord command us!” the Tib. has “We shall do as the lord commands.”

n.35

Skt. oṁ hūṁ kaḍḍa kaḍḍa sarvabhūtinīnāṃ samayam anupālaya hana hana bandha bandha ākrama ākrama bho bho mahāraudrī śmaśānavāsinī āgaccha śīghraṃ dhruṃ phaṭ.

n.36

Skt. oṁ dhūna dhūna vidhūna vidhūna cala cala cālaya cālaya praviśa praviśa hana hana tiṣṭha tiṣṭha samayam anupālaya bho bho śmaśānapraveśini hūṁ hūṁ phaṭ phaṭ svāhā.

n.37

Skt. oṁ cala cala dhaka dhaka mahābhūtini sādhakānukūlapriye sara sara visara visara kaḍḍa kaḍḍa jalpaya jalpaya bhañjaya bhañjaya raṅga raṅga gṛhṇa gṛhṇa hūṁ hūṁ phaṭ phaṭ hrīḥ svāhā.

n.38

Skt. oṁ ghoramukhi śmaśānavāsini sādhakānukūle apratihatasiddhidāyike oṁ oṁ oṁ oṁ namaḥ svāhā.

n.39

The Tib. transliteration of the Skt. term, cintāveśa, suggests either being overcome with sorrow or being full of care. The Skt. seems to be saying “you who are worthy of worship in poetry.”

n.40

Skt. oṁ jarjaramukhi cira cira cintāveśa sarvaśatrubhayaṃkari hana hana daha daha paca paca māraya māraya mamākālamṛtyukṣayaṃkari sarvanāgabhayaṃkari aṭṭaṭṭahāsini sarvabhūteśvari thā thā thā thā dhā dhā dhā dhā oṁ oṁ oṁ oṁ svāhā.

n.41

Sādhakapriyā can mean either “one who is fond of practitioners” or “one who is dear to practitioners.”

n.42

Skt. oṁ kamalalocani manuṣyavatsale sarvaduḥkhavināśani sādhakapriye jaya jaya divyarūpiṇi hrīḥ gṛhṇa gṛhṇa jaḥ jaḥ hūṁ hūṁ phaṭ phaṭ namaḥ svāhā.

n.43

Skt. oṁ vikaṭamukhi daṃṣṭrākarāli jvalitalocani sarvayakṣabhayaṃkari dhāva dhāva gaccha gaccha bho bho sādhaka kim ājñāpayasi svāhā.

n.44

The Tib. transliteration reads mahākarṇapiśācini.

n.45

Skt. oṁ dhudhuri karmapiśācini kaha kaha dhūna dhūna mahāsurapūjite chinda chinda bhinda bhinda mahākarmapiśācīni bho bho sādhaka kiṃ karomi hrīḥ hūṁ hūṁ phaṭ phaṭ svāhā. In the Tib. transliteration the names karmapiśācini and mahākarmapiśācīni read, respectively, karṇapiśācini and mahākarṇapiśācīni.

n.46

Skt. oṁ dhūni dhūni sara sara kaḍḍa kaḍḍa bhañjaya bhañjaya stambhaya stambhaya mohaya mohaya vidyutkarāli apratihatavarasiddhidāyike ha ha ha hūṁ hūṁ phaṭ phaṭ svāhā.

n.47

Skt. oṁ saumyamukhi ākarṣaya ākarṣaya sarvabhūtānāṃ jaya jaya bho bho mahāsādhaka tiṣṭha tiṣṭha samayam anupālaya sādhaka ājñāpayati svāhā. The structure of this mantra is confusing in both the Sanskrit and Tibetan sources.

n.48

“Who perform tasks” is not in the Tib. As in previous instances, the Tib. says karṇa instead of karma.

n.49

“Form your left hand into a fist” is not in the Tib.

n.50

In the Tib. this passage is in verse; in the Skt. the verse structure has been lost.

n.54

Skt. oṁ bhū jvala hūṁ phaṭ.

n.75

Translated based on the Tib.

n.76

Instead of “extremely wealthy” the Tib. has “the master of all practitioners.”

n.81

In the Tib. this sentence is in verse.

n.82

Skt. oṁ rāhu rāhu mahāceṭakānāṃ daridrāṇāṃ hitārthāya oṁ hūṁ hūṁ hūṁ hūṁ gṛhṇa gṛhṇa māṃsasiddhiṃ me prayaccha svāhā.

n.96

Here begins the main sādhana of Bhūtaḍāmara.

n.97

Skt. oṁ siddhivajra hūṁ.

n.98

In this instance, bindu refers to a diacritical mark indicating the nasalization of the vowel.

n.130

This chapter and the following chapter are omitted in manuscript G.

n.131

The Tib. has “The mudrā for crushing evil.”

n.132

The list of mudrās that follow includes more than six. Presumably this statement refers to the next six mantras.

n.150

The Tib. says, “Next are the detailed instructions for the rite of the outer maṇḍala.”

n.151

Skt. oṁ śakrāya svāhā.

n.152

Skt. oṁ agnaye svāhā.

n.153

Skt. oṁ yamāya svāhā.

n.154

A reference to Rāvaṇa, the primary antagonist of the Rāmāyaṇa.

n.155

Skt. oṁ rākṣasādhipataye jaya jaya svāhā.

n.186

Instead of Vajradhara, the Tib. has Vajrapāṇi.

n.187

The Tib. has “Nārāyaṇa and his retinue.”

n.202

After Kuṇḍalahāriṇī the Tib. adds Doshalma (do shal ma, “Crystal Lady”); this, however, would bring the number of the spirits to nine (the number, as stated next, should be eight). The names of the two goddesses in Tibetan are interesting, and possibly point to an alternate set of deities that had been awkwardly combined in the Sanskrit text available to the Tibetan translators, resulting in a list of nine. rna can ma can translate kuṇḍalinī, and do shal can ma can render hāriṇi if hāra is taken to refer to a pearl necklace and not the -in stem derivation of √hṛ as it appears to be in kuṇḍalahāriṇī. These two were then, perhaps at a later date or in an alternate Sanskrit recension, combined as Kuṇḍalahāriṇī. This is what we see in passage 14.5 where the Tibetans combine them as rna cha dang do shal can gyi ’byung mo. The Tibetan translation then adds an additional sādhana to Hāriṇī/Doshalma, further suggesting a confused list in their Sanskrit witness.

n.218

The Tib. omits “one of invincible power.”

n.219

Skt. oṁ hana hana sarvaṃ māraya vajrajvāle hūṁ phaṭ.

n.220

Instead of “intense vajra fire,” the Tib. has “flickering garlands of blazing, sharp vajras.”

n.221

Skt. hūṁ hana phaṭ.

n.222

Instead of “and died,” the Tib. has “and then were summoned.”

n.240

Instead of “lord of guhyakas,” the Tib. has “lord of mysteries.”

n.241

Skt. oṁ hrīḥ ākaḍḍa ākaḍḍa amukaṃ hūṁ jaḥ hūṁ phaṭ.

n.242

The Tib. has “eight pieces.”

n.243

“Of Wrath” is missing in the Tib.

n.244

Skt. oṁ bandha bandha hana hana amukaṃ hūṁ phaṭ.

n.257

Skt. oṁ āgaccha surasundari svāhā.

n.258

Skt. oṁ sarvamanohāriṇi namaḥ svāhā.

n.259

Skt. oṁ kanakavati maithunapriye svāhā.

n.260

Skt. oṁ āgaccha kāmeśvari svāhā.

n.261

The Tib. here has rgan mo (“old lady”).

n.262

Skt. oṁ ratipriye svāhā.

n.263

Skt. oṁ padmini svāhā.

n.264

Skt. oṁ naṭi mahānaṭi surūpamatī svāhā.

n.265

Skt. oṁ anurāgiṇi maithunapriye svāhā.

n.276

“The yakṣinīs” is missing in the Tibetan.

n.277

Skt. oṁ bhrūṃ kaḍḍa kaḍḍa amukayakṣiṇīṃ hrīḥ jaḥ jaḥ hūṁ phaṭ. The two final syllables are missing from the Tib.

n.287

The reconstruction of this and the following mantras of the eight nāga queens inevitably involves guesswork, as the available sources differ very widely.

n.288

The Tib. has Vāsukimukhi in this position. Her mantra, as reported in the Tib., is phuḥ śrī phuḥ.

n.289

The Tib. has Karkoṭakamukhī, with the same mantra, in this position.

n.290

Instead of “Dhūpamukhī” the Tib. has “Drumamukhī.”

n.291

In the Tibetan, Śaṃkhinī is placed before Jvālāmukhī. Her mantra is the same as reported here. Thus in the Tibetan it is Dhūpamukhī/Drumamukhī who ends the list.

n.306

Instead of “lord of guhyakas,” the Tib. has “lord of mysteries.”

n.307

“Vajra-scepter” is missing in the Tibetan.

n.308

Skt. oṁ bhīṣaṇavajra hūṁ amukanāginīm ākarṣaya hūṁ hūṁ phaṭ phaṭ.

n.309

The Tib. has “dying from intense headaches.”

n.310

The Tib. has “they will quickly die when the wrathful mantra is recited.”

n.312

“Six” is supplied from the Tib.

n.313

Skt. oṁ manohāri svāhā.

n.314

Skt. oṁ subhage svāhā.

n.315

Skt. oṁ viśālanetri svāhā.

n.316

Skt. oṁ suratapriye svāhā. Instead of Suratapriyā, the Tib. has Surabhipriyā.

n.317

Skt. oṁ aśvamukhi svāhā.

n.318

Skt. oṁ divākaramukhi svāhā. Instead of Divākaramukhi, the Tib. has Pithakaramukhi.

n.319

The number of the sādhanas described next is not six but five, suggesting that these sādhanas are for any or all of the kinnarīs, rather than the individual ones.

n.322

Instead of “lord of guhyakas,” the Tib. has “lord of mysteries.”

n.323

The Tib. omits “to Maheśvara.”

n.324

The Skt. of this statement and of Śiva’s reply that follows is unclear and varies substantially between manuscripts. A tentative reading of the Tib., which is also unclear, would be “Listen, Maheśvara-Mahādeva! I will teach wicked beings and the gods about the lord of the triple world who is unsurpassed by the gods and who masters all of them as servants.”

n.325

“Practice that will bond us to you” is the translation of samayasādhana, which could be interpreted in a number of ways. Samaya is missing in the Tibetan.

n.326

The Tib. reads here “whose teachings are inviolable,” reflecting the reading apratihataśāsanasya in place of the extant apratihatasādhanasya.

n.327

In the Tib. this sentence reads, “Blessed One! Please explain the inviolable teachings that cannot be surpassed by the gods of the triple world, the chapter that contains detailed instructions of the sādhana and the sections on mudrā and mantra.”

n.381

The translation of this passage relies heavily on the Tib. because the Skt. is corrupt and differs markedly between manuscripts.

n.389

Instead of “lord of guhyakas,” the Tib. has “lord of mysteries.”

n.390

This translation follows the Skt., where bhagavān refers to Śiva. In the Tib., however, bhagavān qualifies Vajrapāṇi. The Tib. reads “Then, the lord Vajrapāṇi, master of guhyakas, said.”

n.391

The Tib. has “The vajra master should practice the bhūtinī named Śrīmahā, a sādhana for a female attendant, for the benefit to vajra masters.”

n.398

This sentence and the following mantra of invitation are missing from the Tib.

n.399

Skt. yathā yathā mahābhūto raudrasthānaṃ pramuñcatu svāhā.

n.400

The Tib. contains only the following line prior to the mantra: “One should burn bdellium incense, set out a bali covered with a white cloth, and recite the mantra three times.” The phrase “bowing to and dismissing the spirits of divine origin” is rendered in Sanskrit phonetics and included in the mantra that follows.

n.404

Skt. śmaśāne devakuleṣu parvatāgre catuṣpathe kṣipraṃ gacchantu. This formula seems to be a shorter alternative of the formula given in the last paragraph of the previous chapter.

n.405

Skt. samaye tiṣṭhantu.

n.406

Skt. raudraṃ sthānaṃ pramuñcata svāhā.

n.407

Skt. oṁ amoghavajrāṅkuśa kara kara kaḍḍa kaḍḍa hūṁ jaḥ.

n.413

°vidhivistaraṃ] A; vidhivistaratantra G

n.414

yadi na sidhyati] A; om. G

n.415

sakulagotraṃ] A; svakulagotraṃ G

n.458

aḥ] G, A; ha Tib.

n.459

hana hana] G, A; hara hara Tib.

n.460

dhruṃ] G, dhruṃ ha hūṁ Tib.

n.461

śmaśānavāsinībhūtinyākarṣaṇamantraḥ] A; sarvabhūtinīsamayamantraḥ G

n.462

oṁ dhūna dhūna vidhūna vidhūna cala cala cālaya cālaya praviśa praviśa hana hana tiṣṭha tiṣṭha samayam anupālaya bho bho śmaśānapraveśani hūṁ hūṁ phaṭ phaṭ svāhā] A; om. G

n.463

śmaśānapraveśinī°] A; om. G

n.474

°tantrarāje] A; °tantre G

n.475

aṣṭau mahāśmaśāna°] A; aṣṭaśmaśāna° G

n.476

juhuyāt] A; yupatrata G

n.481

truṃ] A; hūṁ G

n.482

bhū] A; ruru G; bhūru Tib.; (Lhasa edition has “bhu”)

n.483

°rūpe A; °rūpa° G

n.484

oṁ oṁ oṁ oṁ] A; oṁ oṁ G

n.485

hūṁ hūṁ hūṁ hūṁ] A; hūṁ hūṁ hūṁ G

n.504

°rahasya°] A; °rahasyaṃ G

n.505

bhūtakātyāyanī°] reconstructed from the Tib.; sarvātrajātir mahākātyāyanī° A; kātyāyanī sarvabhūtānāṃ mātā G

n.506

sarvabhūtakātyāyanī] A; sa[r]vabhūtinī G

n.507

n.517

hūṁ hūṁ hūṁ hūṁ] G, A; hra hra hra hra Tib.

n.521

tatra] A; mantra° G

n.532

dhyātvā raktacakāraṃ] em.; dhyātvā raktacahaṃ A; dhyātmā cakāṃraṃ G

n.533

bindusahitaṃ] A; raktabindusahitaṃ G

n.534

nāśaya pāpaṃ] A; hūṁ nāśaya pāpa G

n.550

This and the following chapter are omitted in Szántó’s transcript of manuscript G. The edition here is based mainly on manuscript A.

n.551

āveśayet] em.; āvaśayet A

n.569

bhavati] A; karoti G

n.592

sidhyati] A; na sidhyati G

n.593

kiṃ punaḥ śāntivartānirāmṛṣ(ṭ)abrahmacaryeṇa sadā sthitānāṃ] A; śīlavrūtāṃ nirāmiṣā brahmacārī sadā sthitaḥ G

n.594

nāginīnāṃ yakṣiṇīnāṃ yadīcchet] A; bhūtinī nāginī yadīcchasi G

n.595

This verse is missing in G. The text here follows A.

n.611

°rāje] A; om. G

n.612

mātā bhaginī] A; bhaginī mātā G

n.613

dattvā japet] A; dadyāt | japet G

n.614

tuṣṭā bhavati] A; om. G

n.615

°sahasraṃ] A; °śatasahasraṃ G

n.633

vajradharo] A; om. G

n.634

aneka° A; anena G

n.635

°garuḍānāṃ] em.; °garuḍāḥ A; om. G

n.659

apsaraso na] A; apsarasādhani G

n.660

amukaṃ] A; om. G

n.661

vaśam ānaya] A, G; samanaye Tib.

n.673

sarvamanohāriṇi] A, G; manohāri Tib.

n.674

kanakavati maithunapriye] A, G; kanakamaithunapriye Tib.

n.675

padmini] A, G; padminiye Tib.

n.676

su°] A; sva G

n.677

°priye] A, G; om. Tib.

n.706

jaḥ jaḥ] A, Tib.; jaḥ G

n.707

tatkṣaṇād eva mriyate] A; om. G

n.708

trailokyam apy ākarṣayati] em.; trailokyam ay ākarṣayati A; trailokyākarṣaṇyākarṣati G

n.712

parṣanmaṇḍale] A; maṇḍale G

n.713

oṁ phuḥ oṁ phuḥ] G; phuḥ oṁ phuḥ A; oṁ ā oṁ phuḥ Tib.

n.714

phuḥ oṁ phuḥ] A; phuḥ G; phuḥ śrī phuḥ Tib.

n.715

phuḥ gaṃ phuḥ] em.; phuḥ gaṃ phuḥ A; phuḥ sā phuḥ G; phuḥ iḥ phuḥ Tib.

n.716

phuḥ āḥ phuḥ] G; phuḥ ā phuḥ A, Tib.

n.717

phuḥ dhīḥ phuḥ] G; phuḥ dhī phuḥ A, Tib.

n.718

phuḥ hūṁ phuḥ] G; phuḥ śle(?) phuḥ A; phuḥ ju phuḥ Tib.

n.719

phuḥ kaṃ phuḥ] em.; phuḥ kaṃ phuḥ A; phuḥ ka phuḥ G; phuḥ traṃ phuḥ Tib.

n.720

phuḥ sa phuḥ] Tib.; phuḥ sā phuḥ G, A

n.721

śaṃkhinī] A; khaḍginī G

n.722

kṣīra° A; kṣīreṇa G

n.751

kruddho] A; baddho G

n.752

bhīṣaṇavajra] A, G; bharaṇavajra Tib.

n.753

hūṁ hūṁ] Tib.; hūṁ G; hūṁ hūṁ hūṁ A, B

n.754

phaṭ phaṭ] Tib.; phaṭ G; phaṭ phaṭ phaṭ A, B

n.755

śrīvajradharasya] A; om. G

n.756

viśālanetri] em.; viśālanetrī A, vilāsanetrī G

n.757

suratapriye] A, G; surabhipriye Tib.

n.758

divākaramukhi] A, G; pithakaramukhī Tib.

n.759

gugguludhūpasamanvitena] A; gugūludhūpena G

n.768

bhāṣatu] A; bhāṣayatu G

n.769

vidhivistara(ṃ) mudrāmantrapadaṃ samayasādhanam] A; vidhivistaramudrāmantrapaṭalasya G

n.770

°maṇḍalaṃ] A; maṇḍale G

n.805

bhūtaḍāmaramahātantrarāje] A; om. G

n.806

oṁ hrīḥ jaḥ] G, Tib.; hūṁ hūṁ oṁ oṁ jaḥ A

n.807

oṁ hrīḥ jaḥ] A, Tib.; oṁ hūṁ jaḥ G

n.808

oṁ hūṁ jaḥ] G, A.; oṁ bhrūṃ jaḥ Tib.

n.809

oṁ śrūṃ jaḥ] A, Tib.; oṁ sraṃ jaḥ G

n.810

oṁ hūṁ jaḥ] G, A; oṁ hrīḥ hūṁ jaḥ Tib.

n.811

oṁ āṃ jaḥ] A, Tib.; oṁ āḥ jaḥ G

n.812

°guḍa° A; °ghṛta° G

n.813

kiṃ mayā kartavyam iti] A; om. G

n.814

sādhakena vaktavyam | di+++++svakaga tataḥ prabhṛti kiṃkarakarmāṇi karoti | vidyādhararājyam api dadāti | sarvaśatruvigrahaṃ karoti] A; om. G

n.821

na] A; om. G

n.822

sevyamānānāṃ] conj. (on the authority of the Tib.); sevyamānama G

ālasya°] A; alasyo G

°pāpa°] B; hata G

°cittāś] A; litāś G

mānuṣaṃ tyajet] A; om. G

n.827

yadi bhogadhanaṃ yaśam] A; samanupabhogavaram G

n.828

siddhimantro ´yaṃ] A; siddhi G

n.829

°rājñāṃ] conj.; rājānaṃ G

n.830

sarva° A; sarvasattva° G

n.831

The text of this chapter is omitted in Szántó’s transcript of manuscript G; the following reconstruction is mainly based on A.

n.833

śrīmahābhūtīnāṃ] em.; śrīmahābhūtinīṃ G; śrī aṣṭānāṃ mahābhūtānāṃ A

n.834

bhūtinīnāṃ] em.; bhūtinīṃ G; bhūtīnāṃ A

n.835

°rāje] A; om. G

n.836

°prathamaḥ] A; °kramaḥ G

n.840

devasaṃbhūtabhūtam] A; devasaṃbhūtamābhūta G

n.841

āhūya] em.; āhūto A; om. G

n.842

yathā] A; yathātha G

n.843

°svasthānaṃ] A; °sthānaṃ G

n.844

krodhajāpī svayam ājñāpayatu] A; krodhajāpī samayājñā tu G

n.845

sthānaṃ] A; sthā G

Bibliography

Sanskrit and Tibetan Sources

Bhūtaḍāmaratantram. Rāya, Kṛṣṇa Kumāra, ed. Vārāṇasī: Prācya Prakāśana, 1933.

Bhūtaḍāmaratantra. University of Göttingen Library, Xc 14/50 I.

Bhūtaḍāmaramahātantrarāja. University of Tokyo Library, New 274/Old 567.

Bhūtaḍāmaramahātantrarāja. University of Tokyo Library, New 273/Old 483.

Bhattacharyya, Benoytosh, ed., Sādhanamālā (pp. 512−28). Baroda: Oriental Institute, 1968.

’byung po ’dul ba zhes bya ba’i rgyud kyi rgyal po chen po (Bhūtaḍāmara Tantra). Toh 747, Degé Kangyur vol. 95 (rgyud ’bum, dza), folios 238.a–263.a.

Secondary Sources

Bhattacharyya, Benoytosh. “The Cult of Bhūtaḍāmara.” Proceedings and Transactions of the Sixth All-India Oriental Conference: 349−70. Patna: Bihar and Orissa Research Society, 1933.

‍—‍—‍—. The Indian Buddhist Iconography Based on the Sādhanamālā and Other Cognate Sanskrit Texts and Rituals. Calcutta: Firma K. L. Mukhopadhyay, 1958.

Bühnemann, Gudrun. “Buddhist Deities and Mantras in the Hindu Tantras I: The Tantrasārasaṃgraha and the Īśānaśivagurudevapaddhati.” Indo-Iranian Journal 42:4 (1999): 303–34.

Cabezón, José Ignacio. The Buddha’s Doctrine and the Nine Vehicles. Oxford: Oxford University Press, 2013.

Pal, Pratapaditya. Hindu Religion and Iconology According to the Tantrasāra. Los Angeles: Vichitra Press, 1981.

Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

Approximate attestation

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

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

Āditya

nyi ma

ཉི་མ།

āditya
sūrya

g.2

Agni

me
mar me’i lha

མེ།
མར་མེའི་ལྷ།

agni

g.3

Ajita

rgyal ba

རྒྱལ་བ།

ajita

g.5

Anantamukhī

a nan+ta mu khi

ཨ་ནནྟ་མུ་ཁི།

anantamukhī

g.6

Anurāgiṇī

rjes su chags ma

རྗེས་སུ་ཆགས་མ།

anurāgiṇī

g.7

Aparājita

gzhan gyis mi thub pa

གཞན་གྱིས་མི་ཐུབ་པ།

aparājita

g.8

apsaras

lha’i bu mo
lha’i bu med
lha mo

ལྷའི་བུ་མོ།
ལྷའི་བུ་མེད།
ལྷ་མོ།

apsaras

g.9

Āpūraṇa

kun tu rdzogs byed pa

ཀུན་ཏུ་རྫོགས་བྱེད་པ།

āpūraṇa

g.10

Aśvamukhī

aśvamukhī

g.11

bali

gtor ma

གཏོར་མ།

bali

g.15

bhūta

’byung po

འབྱུང་པོ།

bhūta

g.16

Bhūtaḍāmara

’byung po ’dul ba

འབྱུང་པོ་འདུལ་བ།

bhūtaḍāmara

g.17

Bhūteśvara

’byung po’i bdag po
’byung po’i dbang phyug

འབྱུང་པོའི་བདག་པོ།
འབྱུང་པོའི་དབང་ཕྱུག

bhūteśvara

g.19

bhūtinī

’byung mo

འབྱུང་མོ།

bhūtinī

g.22

Brahmā

tshangs pa

ཚངས་པ།

brahmā

Definition from the 84000 Glossary of Terms:

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

g.29

Daṃṣṭrākarālī

mche ba gtsigs ma

མཆེ་བ་གཙིགས་མ།

daṃṣṭrākarālī

g.30

Devī

lha mo

ལྷ་མོ།

devī

g.31

Dhudhurī

spyod ngan ma

སྤྱོད་ངན་མ།

dhudhurī

g.32

Dhūpamukhī

dhūpamukhī

g.34

Divākaramukhī

divākaramukhī

g.36

gandharva

dri za

དྲི་ཟ།

gandharva

Definition from the 84000 Glossary of Terms:

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

g.38

garuḍa

nam mkha’i lding

ནམ་མཁའི་ལྡིང་།

garuḍa

Definition from the 84000 Glossary of Terms:

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

g.40

Ghoramukhī

gdong drag mo

གདོང་དྲག་མོ།

ghoramukhī

g.42

Great Wrath

khro bo chen po

ཁྲོ་བོ་ཆེན་པོ།

mahākrodha

g.43

guhyaka

gsang ba po

གསང་བ་པོ།

guhyaka

g.44

Hāsinī

rgod byed ma

རྒོད་བྱེད་མ།

hāsinī

g.45

Indra

brgya byin

བརྒྱ་བྱིན།

indra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

g.49

Jarjaramukhī

rgan mo gdong

རྒན་མོ་གདོང་།

jarjaramukhī
jarjarī

g.51

Jvālāmukhī

dza la mu khi

ཛ་ལ་མུ་ཁི།

jvālāmukhī

g.52

Kamalalocanī

pad+ma’i mig can ma

པདྨའི་མིག་ཅན་མ།

kamalalocanī

g.53

Kāmeśvarī

’dod pa’i dbang phyug ma
dga’ ba’i dbang phyug ma

འདོད་པའི་དབང་ཕྱུག་མ།
དགའ་བའི་དབང་ཕྱུག་མ།

kāmeśvarī

g.54

Kanakavatī

gser ldan ma

གསེར་ལྡན་མ།

kanakavatī

g.56

Karkoṭakamukhī

karkote mu khi

ཀརྐོཏེ་མུ་ཁི།

karkoṭakamukhī

g.58

kātyāyanī

ka ta ya na

ཀ་ཏ་ཡ་ན།

kātyāyanī

g.59

Kiṃkarottama

mngag gzhug mchog

མངག་གཞུག་མཆོག

kiṃkarottama

g.60

kinnara

mi’am ci

མིའམ་ཅི།

kinnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

g.61

kinnarī

mi’am ci mo

མིའམ་ཅི་མོ།

kinnarī

g.64

Kubera

lus ngan po

ལུས་ངན་པོ།

kubera

g.65

Kuleśvara

rigs sngags kyi dbang phyug

རིགས་སྔགས་ཀྱི་དབང་ཕྱུག

kuleśvara

g.67

Kuṇḍalahāriṇī

rna can ma

རྣ་ཅན་མ།

kuṇḍalahāriṇī

g.71

Mahādeva

lha chen po

ལྷ་ཆེན་པོ།

mahādeva

g.73

Mahākātyāyanī

ka ta ya na chen mo

ཀ་ཏ་ཡ་ན་ཆེན་མོ།

mahākātyāyanī

g.75

Mahāpadminī

ma hA pad+ma ma Ni

མ་ཧཱ་པདྨ་མ་ཎི།

mahāpadminī

g.77

Maheśvara

dbang phyug chen po

དབང་ཕྱུག་ཆེན་པོ།

maheśvara

g.78

Maheśvara-Mahādeva

dbang phyug chen po’i lha chen po

དབང་ཕྱུག་ཆེན་པོའི་ལྷ་ཆེན་པོ།

maheśvara-mahādeva

g.79

mahoraga

lto ’phye chen po

ལྟོ་འཕྱེ་ཆེན་པོ།

mahoraga

Definition from the 84000 Glossary of Terms:

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

g.81

Manohārī

yid ’phrog ma

ཡིད་འཕྲོག་མ།

manohārī

g.82

Manohāriṇī

yid ’phrog ma

ཡིད་འཕྲོག་མ།

manohāriṇī

g.83

mudrā

phyag rgya

ཕྱག་རྒྱ།

mudrā

g.84

nāga

ཀླུ།

nāga

Definition from the 84000 Glossary of Terms:

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

g.85

nāginī

klu mo

ཀླུ་མོ།

nāginī
nāgī

g.87

Nārāyaṇa

sred med bu

སྲེད་མེད་བུ།

nārāyaṇa

g.89

Naṭī

gar byed ma

གར་བྱེད་མ།

naṭī

g.93

Padminī

pad+ma ma
pad+ma ma Ni

པདྨ་མ།
པདྨ་མ་ཎི།

padminī

g.95

piśāca

sha za

ཤ་ཟ།

piśāca

Definition from the 84000 Glossary of Terms:

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

g.96

piśācī

sha za mo

ཤ་ཟ་མོ།

piśācī

g.97

pledge

dam tshig

དམ་ཚིག

samaya

g.98

practitioner

sgrub pa po

སྒྲུབ་པ་པོ།

sādhaka

g.100

preta

yi dags

ཡི་དགས།

preta

g.102

pūjā

mchod pa

མཆོད་པ།

pūjā

g.103

Pūraṇa

rdzogs byed

རྫོགས་བྱེད།

pūraṇa

g.105

Rāhu

sgra gcan

སྒྲ་གཅན།

rāhu

g.106

rākṣasa

srin po

སྲིན་པོ།

rākṣasa

Definition from the 84000 Glossary of Terms:

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

g.108

Rati

dga’ ba ma
rgan mo

དགའ་བ་མ།
རྒན་མོ།

rati

g.111

Raudrakātyāyanī

drag mo ka ta ya na

དྲག་མོ་ཀ་ཏ་ཡ་ན།

raudrakātyāyanī

g.112

Rāvaṇa

srin po’i bdag po

སྲིན་པོའི་བདག་པོ།

rāvaṇa

g.115

sādhana

sgrub thabs

སྒྲུབ་ཐབས།

sādhana

g.116

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

Definition from the 84000 Glossary of Terms:

g.118

Śaṃkhinī

shang+gi ni

ཤངྒི་ནི།

śaṃkhinī

g.122

Saumyamukhī

bzhin mdzes ma

བཞིན་མཛེས་མ།

saumyamukhī

g.125

Siṃhārī

seng ge ma

སེང་གེ་མ།

siṃhārī

g.126

Śmaśānādhipati

dur khrod kyi bdag po

དུར་ཁྲོད་ཀྱི་བདག་པོ།

śmaśānādhipati

g.127

Śrī

dpal gyi lha mo

དཔལ་གྱི་ལྷ་མོ།

śrī

g.129

Subhagā

su bha ge

སུ་བྷ་གེ

subhagā

g.137

Supreme master Great Wrath

’khro bo’i bdag po chen po

འཁྲོ་བོའི་བདག་པོ་ཆེན་པོ།

mahākrodhādhipati

g.139

Surakātyāyanī

ka ta ya na zhi ba ma

ཀ་ཏ་ཡ་ན་ཞི་བ་མ།

surakātyāyanī

g.140

Surasundarī

sdu gu mdzes ma

སྡུ་གུ་མཛེས་མ།

surasundarī

g.141

Suratapriyā

suratapriyā

g.144

triple universe

khams gsum
’jig rten gsum
srid pa gsum

ཁམས་གསུམ།
འཇིག་རྟེན་གསུམ།
སྲིད་པ་གསུམ།

tribhuvana
traidhātuka

g.148

Vaiśravaṇa

rnam thos

རྣམ་ཐོས།

vaiśravaṇa

g.149

Vajradhara

rdo rje ’chang

རྡོ་རྗེ་འཆང་།

vajradhara

g.151

Vajrapāṇi

lag na rdo rje

ལག་ན་རྡོ་རྗེ།

vajrapāṇi

g.152

Vajrasattva

rdo rje sems dpa’

རྡོ་རྗེ་སེམས་དཔའ།

vajrasattva

g.156

Vāsukimukhī

bA su kha mu khi

བཱ་སུ་ཁ་མུ་ཁི།

vāsukimukhī

g.159

Vibhūṣaṇī

rgyan ma ’gro ba
rgyan can ma

རྒྱན་མ་འགྲོ་བ།
རྒྱན་ཅན་མ།

vibhūṣaṇī

g.161

vidyādhara

rig ’dzin

རིག་འཛིན།

vidyādhara

g.163

Vidyutkarālī

glog ltar ’jigs ma

གློག་ལྟར་འཇིགས་མ།

vidyutkarālī

g.164

Vikaṭamukhī

mi sdug gdong ma

མི་སྡུག་གདོང་མ།

vikaṭamukhī

g.165

Viśālanetrī

viśālanetrī

g.166

Viṣṇu

khyab ’jug

ཁྱབ་འཇུག

viṣṇu

g.167

welcome offering

mchod yon

མཆོད་ཡོན།

argha

g.168

Wrath

khro bo

ཁྲོ་བོ།

krodha

g.169

Yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa

Definition from the 84000 Glossary of Terms:

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

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

g.170

yakṣiṇī

gnod sbyin mo

གནོད་སྦྱིན་མོ།

yakṣiṇī

g.171

Yama

gshin rje

གཤིན་རྗེ།

yama

The Bhūta­ḍāmara Tantra Chapter 2

Toh 747

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The Bhūtaḍāmara Tantra
Chapter 2