འབྱུང་པོ་འདུལ་བའི་རྒྱུད།
The Bhūtaḍāmara Tantra
Notes
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
Imprint
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 1.0.16 (2025)
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84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
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Table of Contents
Summary
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.
Acknowledgements
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.
Text Body
The Translation
The Great Sovereign
Bhūtaḍāmara Tantra
Bhūtaḍāmara Tantra
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
Cabezón 2013, pp. 119–120.
Suggested by Dr. Péter-Dániel Szántó in private correspondence.
This octet of bhūtinīs appears to be different from the eight bhūtinīs who are part of the retinue in one of the Bhūtaḍāmara maṇḍalas.
Pal 1981, p. 32, n. 8.
Bhattacharyya 1933, p. 366.
Skt. oṁ vajrajvāle hana hana sarvabhūtān hūṁ phaṭ.
Skt. oṁ vajrāyuṣe sara sara asmin.
Instead of “May the lord command us!” the Tib. has “We shall do as the lord commands.”
“Great Wrath” is not in the Tib.
Instead of “the comfort of good health” the Tib. omits “health” and says, “granting them with ease.”
Instead of “that you will be servants and helpers of the reciters of the Great Wrath,” the Tib. has “make sure that the results are achieved for the reciters of this [mantra] and show them respect and veneration.” “The Great Wrath” refers to the mantra of Great Wrath.
The translation of the last clause is based on the Tib. The Skt. adds “while providing them with every type of property beyond limit.”
Instead of “Speak truthfully! Say again and again,” the Tib. says, “Quickly listen! Quickly listen!”
It is not clear whether the last sentence is meant to be part of Aparājita’s promise, or whether Vajradhara himself is saying, “If they don’t grant success, I will split the heads of the vidyādharīs, etc.”
This translation is speculative; the line beginning, “may you, great bodhisattva,” is unclear in both the Skt. and the Tib.
Skt. oṁ kaḍḍa kaḍḍa mṛtasaṃjīvāpaya hrīḥ āḥ.
“The lord of vidyādharas” is almost certainly a reference to Śiva, but it can sometimes refer to Cakradharman or other mythological figures.
Instead of “that you will be of service to those who recite of the glorious Vajradhara,” the Tib. has “You must serve and venerate the great king, glorious Vajradhara, and others like him.”
This paragraph seems to be out of place here, as it is not Aparājita and the other bhūta kings but the apsarases, etc. who have just been addressed by Vajrapāṇi and who will now offer him their heart mantras. Incongruous though it may be, no attempt has been made to relocate or replace it, as all the Sanskrit manuscripts and the Tibetan text have it in this position.
Skt. oṁ śrīmahābhūtakulasundari hūṁ. oṁ śrīvijayasundari hrīḥ. oṁ vimalasundari āḥ. oṁ śrīratisundari vāḥ. oṁ śrīmanoharasundari dhīḥ. oṁ śrībhīṣaṇasundari iḥ. oṁ śrīdhavalasundari maṃ. oṁ śrīcakṣurmadhusundari bhīḥ.
This paragraph seems to be out of sequence.
Normally, the term kulasādhana refers to the esoteric practices of the Śaiva Kaula sect for transmuting sexual fluids. Here, however, the term kula possibly refers to the family of female spirits that this mudrā is effective (sādhanī) in subduing.
Instead of “middle finger and thumb” the Tib. says “index finger.”
The translation of this sentence is based on the Tib.
It is not clear whether the compound akṣimūrdhni means the “eye [part of] the head,” i.e., the forehead, or “the eyeballs in the head,” or “the eyes and the head.” The Tib. reflects the last meaning.
Skt. oṁ kaḍḍa kaḍḍa sruṃ hrīḥ amukabhūtinī hūṁ phaṭ. The Skt. word amuka implies that the practitioner should supply the name of the spirit (bhūtinī) himself.
The clause “he should recite the mantra one thousand and eight times over seven days” is missing from the Tib.
The Tib. has “a maṇḍala of white incense.”
The Tib. has “ten thousand times.”
The Tib. adds “and then carry them back at night.”
The Tib. adds here “accompanied by the loud sound of anklets.”
The Tib. has “draw a maṇḍala with bdellium.”
Skt. oṁ hūṁ kaḍḍa kaḍḍa sarvabhūtinīnāṃ samayam anupālaya hana hana bandha bandha ākrama ākrama bho bho mahāraudrī śmaśānavāsinī āgaccha śīghraṃ dhruṃ phaṭ.
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.
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.
Skt. oṁ ghoramukhi śmaśānavāsini sādhakānukūle apratihatasiddhidāyike oṁ oṁ oṁ oṁ namaḥ svāhā.
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.”
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.
Sādhakapriyā can mean either “one who is fond of practitioners” or “one who is dear to practitioners.”
Skt. oṁ kamalalocani manuṣyavatsale sarvaduḥkhavināśani sādhakapriye jaya jaya divyarūpiṇi hrīḥ gṛhṇa gṛhṇa jaḥ jaḥ hūṁ hūṁ phaṭ phaṭ namaḥ svāhā.
Skt. oṁ vikaṭamukhi daṃṣṭrākarāli jvalitalocani sarvayakṣabhayaṃkari dhāva dhāva gaccha gaccha bho bho sādhaka kim ājñāpayasi svāhā.
The Tib. transliteration reads mahākarṇapiśācini.
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.
Skt. oṁ dhūni dhūni sara sara kaḍḍa kaḍḍa bhañjaya bhañjaya stambhaya stambhaya mohaya mohaya vidyutkarāli apratihatavarasiddhidāyike ha ha ha hūṁ hūṁ phaṭ phaṭ svāhā.
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.
“Who perform tasks” is not in the Tib. As in previous instances, the Tib. says karṇa instead of karma.
“Form your left hand into a fist” is not in the Tib.
In the Tib. this passage is in verse; in the Skt. the verse structure has been lost.
The Tib. has “one hundred.”
The Sanskrit compound raktabali can be translated as either “bali consisting of blood” or “red bali.” The context implies the former, but the Tibetan (gtor ma dmar po) reflects the latter, allowing for an alternative interpretation, namely that a substitute could be used instead of blood.
Skt. oṁ bhū jvala hūṁ phaṭ.
Skt. oṁ rudrabhayaṃkari aṭṭaṭṭahāsini sādhakapriye mahāvicitrarūpe ratnākari suvarṇahaste yamanikṛntani sarvaduḥkhapraśamani oṁ oṁ oṁ oṁ hūṁ hūṁ hūṁ hūṁ śīghraṃ siddhiṃ me prayaccha hrīḥ jaḥ svāhā.
Skt. oṁ yamanikṛntani akālamṛtyunivāraṇi khaḍgaśūlahaste śīghraṃ siddhiṃ dadāhi sādhaka ājñāpayati hrīḥ svāhā.
Skt. oṁ hemakuṇḍalini dhaka dhaka jvala jvala divyakuṇḍalabhūṣite rāvaṇamathani bhagavān ājñāpayati svāhā. Instead of “The crusher of Rāvaṇa!” the Tib. has “You, the tamer! You, the destroyer!”
In Buddhist Hybrid Sanskrit, the term kaha could also correspond to the classical Sanskrit verb katha, “to speak.”
Skt. oṁ bhṛkuṭimukhi kaha kaha dhāva dhāva jvala jvala hutāśanamukhi āgaccha āgaccha vetāḍotthāpani āviśa āviśa hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ bhagavān ājñāpayati hrīḥ svāhā.
Skt. oṁ pitṛmathani kaha kaha jaya jaya sarvāsurapūjite hūṁ jaḥ svāhā.
Skt. oṁ suratapriye divyalocane kāmeśvari jaganmohani subhage kāñcanamālāvibhūṣaṇi nūpuraśabdena āviśa āviśa pura pura sādhakapriye hrīḥ svāhā.
On this particular occasion, “mantra” is a translation of Skt. vidyā (Tib. rig sngags), a term that connotes magical power.
Paradoxically, this list includes the mantras of not eight but nine kātyāyanīs. Manuscript A omits Sumbhakātyāyanī. In the list of mudrās that follows, all the sources omit Sumbhakātyāyanī.
Because the Skt. is unclear, this passage has been translated from the Tib.
“Lamps” is missing from the Tib.
The Tib. reflects the reading caṇḍakuṇḍalakātyāyanī (fierce Kuṇḍalakātyāyanī).
This passage is missing from the Tib.
The Tib. only has “Extend both index fingers”; this clearly indicates that both hands are used.
The Tib. adds “and slays.”
“And bend” is influenced by the Tib. The Skt. suggests that the two thumbs should be bent, but is far from clear.
“It masters all the gods” is missing from the Tib.
“From the great sovereign Bhūtaḍāmara Tantra” is not found in the Tibetan.
Translated based on the Tib.
Instead of “extremely wealthy” the Tib. has “the master of all practitioners.”
The Tib. has “one hundred eight times.”
“Pillow” is conjectured on the basis of the Skt. (“the place of the head”) and the Tib. (“cushion”).
The Tib. says “eight hundred.”
Water for washing the feet that contains floating flower petals.
In the Tib. this sentence is in verse.
Skt. oṁ rāhu rāhu mahāceṭakānāṃ daridrāṇāṃ hitārthāya oṁ hūṁ hūṁ hūṁ hūṁ gṛhṇa gṛhṇa māṃsasiddhiṃ me prayaccha svāhā.
The content of the direct speech is missing from the Skt.
The Tib. seems to state that he grasps the index fingers with the ring fingers. The verbs used in this verse are, strangely, in the optative mode, making it sound like it is the practitioner who is supposed to form this mudrā.
The last line in the Tib. is “It wins the riches of the triple universe.”
In the list of the same eight goddesses found later in the text, Rambhā appears in this position instead of Devī.
The translation of the lines “In the southeast … jewel ornaments” is based on the Tib.
The word for “poverty” is abhūti, reflecting a play on words in the Sanskrit text: the bhūtinī Bhūti is destroying abhūti. The Tib. seems to reflect the reading nāma (“name”) instead of nāśa (“destroying”): mi ’byung zhes bya’i ’byung mo ni = “bhūtinī by the name Abhūti.”
This line is missing from the Tib.
“In the third zone” is missing in the Tib.
After this verse, the Tib. adds in prose, “One should then say, ‘O Great Wrath, divine being, remain as the pledge deity!’ ”
The Tib. has Hūṁ vajra phaṭ!
Skt. oṁ tiṣṭha siddhi hūṁ.
Skt. oṁ praviśa krodha hūṁ hūṁ hūṁ āḥ.
Skt. oṁ siddhivajra hūṁ.
In this instance, bindu refers to a diacritical mark indicating the nasalization of the vowel.
Skt. oṁ hana vidhvaṃsaya nāśaya pāpaṃ hūṁ phaṭ.
Skt. oṁ krodha āveśaya hūṁ hūṁ hūṁ aḥ.
Skt. oṁ vajra āveśa āveśaya pātaya hūṁ.
Skt. oṁ hana vajra hūṁ.
Skt. oṁ daha vajra hūṁ.
Skt. oṁ dīptavajra hūṁ.
Skt. oṁ vajraroṣa hūṁ.
Skt. oṁ dṛḍhavajra hūṁ.
Skt. oṁ hana daha paca krodhavajra sarvaduṣṭān māraya hūṁ phaṭ.
Skt. oṁ vajradhara mahākrodha samayam anupālaya śīghram āgaccha hrīḥ jaḥ hūṁ phaṭ phaṭ svāhā.
Skt. oṁ sarvadevatā prasīda hūṁ.
Skt. oṁ nāśaya sarvaduṣṭān daha paca bhasmīkuru hūṁ hūṁ phaṭ phaṭ.
Skt. oṁ vajramahākrodha mahācaṇḍa bandha bandha daśadiśā hūṁ phaṭ.
Skt. oṁ bhūr bhuvaḥ svaḥ.
Skt. oṁ ā śrīcakrapāṇaye svāhā.
Skt. oṁ devagurudevācāryāya svāhā.
Another name for the son of Śiva, who is more commonly known as Kārttikeya or Skanda.
Skt. oṁ hrīḥ krauñcaśaktidhāriṇe phaṭ svāhā.
Skt. oṁ grūṃ gaṇapataye svāhā.
Skt. oṁ śrī svaḥ sahasrakiraṇāya svāhā.
Nandi is listed here based on the sequence in the Tib. The Skt. has Narteśvara in this position.
Skt. oṁ nandīśvarāya naṭṭa naṭṭa hrīḥ svāhā.
Skt. oṁ candraśatruparākramāya hūṁ phaṭ svāhā.
Skt. oṁ candrāya śrīḥ svaḥ svāhā.
The shorter mantras in this group have not been translated as this would require writing long phrases incompatible with the terse character of the mantras.
This mantra is omitted in the Tib.
Skt. oṁ sarasvatyai gādaya sarvaṃ svāhā.
The Tib. adds two more mantras between the mantras of Sarasvatī and Surasundarī. One is the mantra of Rambhā (Oṁ śrī caṃ!), and the other the mantra of Candrā (Oṁ śrī namaḥ!).
Skt. oṁ yakṣeśvarī kṣīṃ svāhā.
Skt. oṁ subhūti hrīḥ. The Degé recension of the Tibetan translation has abhūti in place of subhūti, while the Lhasa recension has ābhūti. The Tibetan translation (mi ’byung ma) reflects the reading abhūti. This, however, doesn’t fit the context, as Abhūti is a spirit of destruction and death. In this context of the offering goddesses, she is more likely to be Bhūti, i.e., a form of Lakṣmī.
Reconstructed from the Tib.
This chapter and the following chapter are omitted in manuscript G.
The list of mudrās that follow includes more than six. Presumably this statement refers to the next six mantras.
The position of the middle fingers is not clear. Possibly they are “side by side” (pārśvatas), or aligned with the other fingers, in contradistinction to the previous mudrā (in 9.8) where they were extended. The Tib. has “Stretching the palms, one should hold one’s thumbs with one’s index fingers.”
Instead of “placing them at the base of the right arm,” the Tib. has “one should circle them in ten directions.”
In the Tib., the description of this mudrā is simply, “One should bend the middle finger at the joint.”
The Tib. has “hold down the little finger and the nail of the ring finger.”
The instruction for this mudrā in the Tib. is, “Form each hand separately into a fist that encloses the little and index fingers.”
Skt. oṁ ratnaśriye svāhā.
In the Tib., the instruction for this mudrā is, “Bring the fingers together into the shape of a lotus wheel, move the hands in a circle, and place them on the crown of the head.”
The Skt. khaṭa can mean “plough” and “axe.”
In the Tib. the instruction is, “Intertwine the fingers of both hands to form a circle, then place them at the heart.”
In manuscript A, the passage beginning here and ending at the end of this chapter is found in the next chapter between the list of the mantras and the list of the mudrās of the deities of the third zone of the maṇḍala. Though it is found in a similar place in the Tibetan translation, the Tib. omits a chapter break, so this passage is part of the same chapter.
“Bending them a little” is not in the Tib.
The instructions in the Tib. are, “One should clench the hands into fists and make the threatening gesture while enclosing the two small fingers.” The Tib. omits the next mudrā and the colophon but adds instead, “Such are the mudrās of the rulers of male spirits and the queens of female spirits,” and then, “Next is the description of the mudrās of the eight door-guarding female spirits: One should clench each hand while enclosing the index fingers. Such is the mudrā of the eight female spirits.”
There is no chapter break at this point in the Tib, and thus no colophon. Instead it says, “Next are the detailed instructions for the rite of the outer maṇḍala.”
The Tib. says, “Next are the detailed instructions for the rite of the outer maṇḍala.”
Skt. oṁ śakrāya svāhā.
Skt. oṁ agnaye svāhā.
Skt. oṁ yamāya svāhā.
Skt. oṁ rākṣasādhipataye jaya jaya svāhā.
Skt. oṁ varuṇāya nāgādhipataye hana hana svāhā. The words hana hana (“kill kill”) are missing in the Tib.
Skt. oṁ vāyave cala cala svāhā.
Skt. oṁ kuberāya yakṣādhipataye.
Skt. oṁ candrāya svāhā.
Curiously, in this zone of the maṇḍala, Candra and Rudra seem to be sharing the same quarter.
Skt. oṁ īśānāya svāhā.
In the Tib., there follows after this mantra the passage which in this (the adopted) version forms the end of the previous chapter, starting with “The mudrā of Surasundarī.”
This sentence is missing in the Tib.
“Position it on your head” is missing in the Tib.
The Tib. has “left hand.”
Pūrṇa (“Full”) most likely stands for Candra (“Moon”), implying the full moon.
Skt. oṁ siddhivajra āpūraya āpūraya hūṁ. The Tib. reads asurāya asurāya in place of āpūraya āpūraya.
Skt. oṁ vajraroṣa mahākrodha siddhyākarṣaṇāya hūṁ jaḥ.
The Tib. says, “The mudrā for the bhūtīgrahas.” However, in Tib. this is ’byung mo’i gdon, which is likely either a scribal error or incorrect emendation of ’byung mo’i gdan, which corresponds to the attested Sanskrit bhūtāsana. This seeming misattribution continues throughout the passage on the mudrā and mantra below.
Skt. oṁ jaya jaya mahākrodho ´dhipate krodharāja idaṃ bhūtāsanaṃ darśaya darśaya rakṣaya rakṣaya svāhā.
Skt. oṁ padmodbhavaniṣaṇṇīyaṃ sarvadevatānāṃ svāhā.
Skt. oṁ sara sara visara visara gaccha gaccha sarvadevatā[ḥ] śrīvajradharaḥ samājñāpayati svāhā.
The Tib. has “who liberally grants the accomplishment of great power.”
The Tib. has “Having granted the unsurpassable great power.”
“Gods” is missing in the Tib.
The reading of the manuscript B indicates that this is the mantra of Great Wrath.
I.e., on her effigy.
Instead of “blood,” the Tib. has “salt.”
The Tib. has “right foot.”
Vajra-killing, in higher tantras, implies a killing whereby the consciousness of the victim is released into the vajradhātu. Here (in the kriyā tantras), this could be a precursor of the same idea.
Skt. oṁ hana hana vajramāraya amukaṃ hūṁ hūṁ phaṭ.
It is not clear whether it is Umā’s head that will burst, or the head of the person whose name is mentioned in the mantra.
The Tib. has “his family line will be destroyed and he will die.”
The Tib. adds, “If he does not, he will either die or his family line will be destroyed.”
The Tib. adds, “If he does not come his head will burst and he will wither away and die. His family and clan will likewise come to an end.”
The Tib. has “Bhairava and his retinue.”
The Tib. has “wither and die.”
The Tib. adds, “and his family line will come to an end.”
The Tib. has “he and his retinue.”
Instead of “he will die,” the Tib. has “his family and clan will be destroyed.”
The Tib. says, “It produces results even for those who are lazy, perpetrate evil, and lie. When those who are always disciplined, who have given up ordinary business, who keep their vows of chastity pure, and who always recite the mantra of Great Wrath wish to gain mastery over female spirits, nāginīs, or yakṣiṇīs, they should apply themselves to summoning such beings through the accumulation of mantra.”
The Tib. says, “For the benefit of those who practice the goddess Umā it is explained how she should be made into a respectful servant.”
Instead of “a master of the sword,” the Tib. has “the lord of directions.”
The Tib. has “Also taught are the practices of yakṣiṇīs, piśācīs, śālabhañjikās, and so forth. Since even buddhahood will be accomplished, what need is there to mention the practice of making ordinary female spirits one’s servants? They will be accomplished immediately.”
Skt. oṁ hrīḥ hūṁ kaḍḍa kaḍḍa amukaṃ hūṁ hūṁ hūṁ jaḥ.
“For one hundred years” is missing in the Tib.
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.
The Tib. has “solitary tree.”
The Tib. has “three times at night and three times during the day.”
The Tib. adds here: “One should tell her which of these one is interested in.”
The Tib. repeats “one thousand,” implying that the gift will be made again and again.
This heading is omitted in the Tib.
The Tib. here expands on the name Kuṇḍalahāriṇī, rendering it as rna cha dang / do shal can rather than rna can ma.
After this sādhana, the Tib. includes the sādhana of Doshalchen (do shal can, “the one wearing a necklace”): “One should go at night to an empty temple and recite the mantra ten thousand times. The spirit Doshalchen will arrive quickly. If, upon her arrival, one makes love to her, she will become one’s wife. She will take care of twelve beings, and she will offer twenty-five dinars and a pair of cotton garments.”
The Tib. omits reference to “a figurine” and adds that the painting is made “on bark.”
This sādhana seems to be an interpolation, possibly from a commentary, as some words below are glossed by their synonyms. Also, it brings the number of the female spirits and their respective sādhanas to nine, in contrast to the list of eight names given at the beginning of the chapter.
This passage in the Tib. reads, “One will always succeed merely by reciting. Oblatory rites are not necessary. Having done the preliminary practice, one will succeed right away, just as Vajrapāṇi has declared.”
It is unusual that Rati, the wife of Kāmadeva and the goddess of sexual pleasure (rati), should be employed as a housemaid and field worker.
The Tib. omits “water.”
The Tib. reads “a shrine to the goddess.”
After “garments,” the Tib. adds “dwellings.”
The Tib. has “Lord Vajradhara.”
The Tib. omits “one of invincible power.”
Skt. oṁ hana hana sarvaṃ māraya vajrajvāle hūṁ phaṭ.
Instead of “intense vajra fire,” the Tib. has “flickering garlands of blazing, sharp vajras.”
Skt. hūṁ hana phaṭ.
Instead of “and died,” the Tib. has “and then were summoned.”
The Tib. adds here, “along with innumerable bodhisattvas present in the gathering.”
Interestingly, this instance of Kuṇḍalahāriṇi is translated in the Tib. with ’khyil ba’i phreng ba.
“Of appreciation” is missing from the Skt.
“Prepare a maṇḍala” and “for seven days” are missing in the Tib. Instead it reads, “Incant sandalwood and dairy products ten thousand times and offer an elaborate pūjā on the seventh day.”
“In silence” is not in the Tib. Instead it reads, “she should be pleasured in a state of joy.”
“A day” is supplied from the Tib.
The part starting from “shining brightly” to the end of the paragraph is missing from the Tib., which instead just has “She will grant whatever one wishes for.”
“Repeating this again at night” is missing from the Tib.
The Tib. has one thousand.
The phrase “Taking him upon her back” is missing from the Tib.
“A day” is supplied from the Tib.
In the Tib., this sentence reads, “At the end of the month, one should recite until the day of the full moon.”
Instead of “a seat of flowers” the Tib. has “a welcome offering of flowers.”
The Tib. has “The goddess will grant that which is desired.”
The Tib. reads “sandalwood paste.”
“At dawn” is not in the Tib.
This heading is missing from the Tib.
Skt. oṁ hrīḥ ākaḍḍa ākaḍḍa amukaṃ hūṁ jaḥ hūṁ phaṭ.
The Tib. has “eight pieces.”
Skt. oṁ bandha bandha hana hana amukaṃ hūṁ phaṭ.
Skt. oṁ cala cala amukaṃ vaśam ānaya hūṁ phaṭ.
This and all the Sanskrit verses that follow in this chapter are rendered in prose in the Tib.
The reading in one of the manuscripts could suggest, “Bhūtaḍāmara is said to be / In the center between the eight [apsarases].”
In the Tib. the prose passage corresponding to Skt. verse 16.6 and the first half of 16.7 reads, “The mudrā that produces manifold accomplishments, upholds the Three Jewels, and grants easy accomplishment of the mantra recitation has been explained by Wrath himself as the most supreme among all in the tantras. Taught by Bhūtaḍāmara, it masters the apsarases who swiftly grant happiness.”
This Sanskrit verse is vague and likely corrupt. The Tib. prose passage corresponding to the second half of Skt. verse 16.7 and all of 16.8 reads, “Through its mere recitation spirits will come under one’s control as mothers, sisters, wives, or servants. This is a sādhana for female servants who grant the happiness of this world.”
The second half of verse 16.8 in missing in the Tib.
The Tib. adds here, “With this mudrā the eight goddesses will accomplish every ordinary pleasure.”
The Tib. says, “One should arrange the fingers of both hands so that they rest on top of each other.”
Skt. oṁ sarvāpsarasa āgaccha āgaccha hūṁ jaḥ jaḥ.
Skt. oṁ sarvasiddhibhogeśvari svāhā.
Skt. oṁ kāmapriye svāhā.
Skt. oṁ āgaccha surasundari svāhā.
Skt. oṁ sarvamanohāriṇi namaḥ svāhā.
Skt. oṁ kanakavati maithunapriye svāhā.
Skt. oṁ āgaccha kāmeśvari svāhā.
The Tib. here has rgan mo (“old lady”).
Skt. oṁ ratipriye svāhā.
Skt. oṁ padmini svāhā.
Skt. oṁ naṭi mahānaṭi surūpamatī svāhā.
Skt. oṁ anurāgiṇi maithunapriye svāhā.
The Tib. has “beleric myrobalan tree.”
The Tib. reads “Drinking some himself, he should recite the mantra over what remains.”
The Tib. says, “make love to her joyfully.”
The Tib. has “one should recite the mantra for half a month.”
Based on the Tib. The Skt. just has “one thousand.”
The Tib. says, “If she becomes a wife, she will offer food, a pair of clothes, an elixir of long life, and eight dinars.
The Tib. says, “If she becomes a mother, she will offer delicious foods, a pair of clothes, and a hundred palas of gold.”
The Tib. says, “If she becomes a sister, she will bring a celestial woman from over a thousand leagues away and offer her, and she will offer delicious foods and an elixir of long life.”
The Tib. uses the name “the Sister” (sring mo).
“The yakṣinīs” is missing in the Tibetan.
Skt. oṁ bhrūṃ kaḍḍa kaḍḍa amukayakṣiṇīṃ hrīḥ jaḥ jaḥ hūṁ phaṭ. The two final syllables are missing from the Tib.
The Tibetan presents a different description of this mudrā. It reads, “The middle fingers should be placed out of alignment, both ring fingers should be bent back, the index fingers should be joined, and both little fingers placed in the center.”
Skt. oṁ hrīḥ āgaccha āgaccha sarvayakṣiṇīnāṃ svāhā.
Skt. oṁ mahāyakṣiṇi maithunapriye svāhā.
Skt. oṁ kāmabhogeśvari svāhā.
The Tib. has “One should overlap one’s fists and arrange the fingers of both hands so that they rest on top of each other.”
Skt. oṁ sarvamanohāriṇi svāhā.
This colophon seems to be identical with the colophon of the preceding chapter. Possibly, the preceding chapter was about the eight great yakṣiṇīs in particular, while this one is about all yakṣiṇīs in general.
The reconstruction of this and the following mantras of the eight nāga queens inevitably involves guesswork, as the available sources differ very widely.
The Tib. has Vāsukimukhi in this position. Her mantra, as reported in the Tib., is phuḥ śrī phuḥ.
The Tib. has Karkoṭakamukhī, with the same mantra, in this position.
Instead of “Dhūpamukhī” the Tib. has “Drumamukhī.”
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.
The Tib. has “on the tenth day.”
The Tib. adds “from her home” and omits “burning with heat.”
This line is missing in the Tib.
The Tib. has “please be my wife.”
The Tib. interprets the Skt. compound ātmapañcama (“oneself being the fifth,” i.e., oneself and four others) as “oneself and five others.”
The Tib. has “a golden lotus seat.”
The Tib. has “Welcome! Please be my wife.”
The Tib. adds “at night.”
Skt. oṁ phuḥ āgaccha nāgini phuḥ.
Skt. phuḥ gaccha gaccha śīghraṃ punarāgamanāya svāhā.
The Skt. of this passage is corrupt and the Tib. is unclear. The translation “with the thumbs extended” is based on the Tib.
It is not certain whether this sentence belongs with the description of this or the next mudrā. In the Tib. this sentence belongs to the next section and reads “The mudrās for invocation, dismissal, and offering are as follows.”
This sentence is omitted in the Tib.
“Vajra-scepter” is missing in the Tibetan.
Skt. oṁ bhīṣaṇavajra hūṁ amukanāginīm ākarṣaya hūṁ hūṁ phaṭ phaṭ.
The Tib. has “dying from intense headaches.”
The Tib. has “they will quickly die when the wrathful mantra is recited.”
This and the previous chapter treat the same topic and have identical colophons.
“Six” is supplied from the Tib.
Skt. oṁ manohāri svāhā.
Skt. oṁ subhage svāhā.
Skt. oṁ viśālanetri svāhā.
Skt. oṁ aśvamukhi svāhā.
Skt. oṁ divākaramukhi svāhā. Instead of Divākaramukhi, the Tib. has Pithakaramukhi.
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.
The Tib. inserts here “will arrive.”
It is not clear whether one should offer this meat, or eat it oneself, or, possibly, first offer it and then eat it.
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.”
“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.
The Tib. reads here “whose teachings are inviolable,” reflecting the reading apratihataśāsanasya in place of the extant apratihatasādhanasya.
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.”
Instead of “wicked to one another” the Tib. has “hard to tame.”
This line is missing in the Tib.
The Tib. has “this great god.”
The Tib. has “he is adorned with a garland of skulls.”
Instead of “the moon,” the Tib. has “a conch.”
Of these four items held by the deity, only “trident” is recorded in the Tib.
The last line is missing from the Tib. and some manuscripts; it seems, however, to be required metri causa.
This line is missing in the Tib.
The Tib. has “Viṣṇu should be drawn bearing a conch, / And bedecked with all kinds of jewelry. / Likewise, Mahādeva should be drawn / Riding on a bull.”
The Tib. has “the seat of a goose.”
The Tib. replaces Vārāhī with Hārītī (’phrog ma).
“Possessed of great miraculous powers” is missing in the Tib.
The Tib. has “colored like a white lotus.”
For this passage, the Tib. has “As before, he should recite the following heart mantra of Great Wrath: For the benefit of all beings / You quickly grant accomplishment. / O wrathful vajra of accomplishment, / Divine being, enter the pledge!”
Skt. hūṁ vajra phaṭ.
The first lines of this paragraph up to this point are missing from the Tib.
The Tib. adds here “one should recite the following mantra one hundred and eight times.”
Skt. oṁ vajradīptamahākrodha hana daha paca māraya hūṁ hūṁ phaṭ phaṭ.
The Tib. has Hūṁ hūṁ! phaṭ phaṭ!
Skt. oṁ praviśa krodha hūṁ hūṁ hūṁ āḥ | jvālāmālākulabhīṣaṇavajra āḥ.
Skt. oṁ bhūḥ śrīsiṃhadhvajadhāriṇi hrīḥ.
Skt. oṁ hūṁ bhūṁ mahāpadmāvati dhanurbāṇadhāriṇi hūṁ.
Skt. oṁ hūṁ vibhūti aṅkuśadhāriṇi hūṁ jaḥ.
Skt. oṁ hūṁ bhūḥ surahāriṇi cintāmaṇidhvajadhāriṇi śrūṃ.
The Tib. has “In the northeast, flower.”
Skt. oṁ śrīvarāhiṇi puṣpahaste hūṁ.
Skt. oṁ ratneśvari dhūpahaste hūṁ.
Skt. oṁ śrībhūṣaṇi gandhahaste hūṁ.
Skt. oṁ śrījagatpālini dīpahaste āḥ.
In the Tib. the order is different; after the mudrā of the lion banner comes the mudrā of the banner surmounted by the wish-fulfilling gem, then the mudrā of the arrow and bow, and then the mudrā of the goad.
The Tib. has “One should place the same mudrā on the hip.” “The same mudrā” refers to the “banner surmounted with the wish-fulfilling gem,” which in the Tibetan comes before the “arrow and bow.”
The Tib. has “One should go to a shrine of Vajradhara.”
The Tib. adds honey and meat to this list.
The Tib. has “Once he arrives, he should not be given trivial commands.”
The Tib. follows manuscript G in reading daitya instead of caitya. The Tibetan term appears in the feminine (sbyin byed ma) despite the fact that daityas (a class of asuras) are typically male. The reading daitya is unlikely, as Ajita is not one of them.
The Tib. has “five thousand.”
The Tib. has “a pair of red garments.”
The sequence in the Tib. is “On the seventh day one should follow the prescribed rite to offer meat, fish, sesame, rose apple, balls made of three sweets mixed together, and chopped horse meat. One grills and fries these substances in butter. One should offer cooked rice, curd, molasses, milk rice porridge, pulse, and fried pastries.”
The Tib. has “five thousand.”
The Tib. has “one should offer frankincense and flowers.”
This sentence is missing from the Tib.
The Tib. has “five thousand.”
The Tib. has “one should offer a bali comprised of cooked red rice, fish, and meat. While burning incense made of goat meat, bdellium, and honey...”
The Tibetan has, “On the second day one will see him directly. On the third day he will swiftly arrive and stand before the practitioner.”
Instead of “He will bring an apsaras and offer her,” the Tib. has “He will offer an inexhaustible treasure.”
The Tib. has “two thousand years.”
Before “burn bdellium incense,” the Tib. adds “prepare a sandalwood maṇḍala.”
The Tib. includes “white flowers” in this list of offerings.
The Tib. adds here “elixirs of longevity and power substances and will lead one to treasures.”
“A lifespan of five thousand years” is missing from the Tib.
The translation of this passage relies heavily on the Tib. because the Skt. is corrupt and differs markedly between manuscripts.
The Tib. has “If by this mantra the elixir of long life and the kingdom of the gods can be attained, what need is there to mention the attainment of the kingdoms of humans?”
The Tib. has “curl the left index finger.”
The Tib. has “fold in your little fingers and thumbs.”
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.”
The Tib. has “The vajra master should practice the bhūtinī named Śrīmahā, a sādhana for a female attendant, for the benefit to vajra masters.”
“With saffron ink” is missing from the Tib.
The Tib. has “She will offer sovereignty over the triple world.”
The Tib. has “ten thousand.”
The line, “This has been said by Great Wrath himself,” that ends the following passage in the Skt. concludes the preceding passage in the Tib. The following passage is not found in the Tib.
The Tib. has hūṁ, hūṁ, phaṭ, phaṭ.
This sentence and the following mantra of invitation are missing from the Tib.
Skt. yathā yathā mahābhūto raudrasthānaṃ pramuñcatu svāhā.
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.
Skt. yathā yathā mahābhūtasvasthānaṃ tatra gacchantu | śmaśāne 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 ||
The Tib. adds here, “Thus should the master address the gods.”
The Tibetan translation ends here. Instead of this chapter colophon, we have the following two colophons: “This concludes the second section of the great sovereign Bhūtaḍāmara Tantra,” followed by, “This concludes the available portion of the sixteen thousandfold tantra known as Bhūtaḍāmara.” The Tibetan text then ends with the translators’ statement, “The tantra was translated, edited, and finalized by the Indian preceptor Buddhākaravarma and the lotsāwa monk Chökyi Sherab.”
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.
Skt. samaye tiṣṭhantu.
Skt. raudraṃ sthānaṃ pramuñcata svāhā.
Skt. oṁ amoghavajrāṅkuśa kara kara kaḍḍa kaḍḍa hūṁ jaḥ.
Skt. oṁ caṇḍakrodhāya amoghāṅkuśāya kara kara kaḍḍa kaḍḍa praveśaya praveśaya amukaṃ hrīḥ hūṁ jaḥ.
Skt. oṁ vajrakrodha baliṃ gṛhṇa hūṁ phaṭ.
Skt. oṁ hrīḥ bhūtaḍāmaramahāvajrāya hūṁ hūṁ hūṁ ślūṃ ślūṃ hūṁ hūṁ phaṭ phaṭ svāhā | baliṃ gṛhṇantu ceṭakā yathāprāptiṃ kāyavākcittaḥ svāhā ||
It is not clear how “body, speech, and mind” fit in with the rest of this mantra.
For want of a better word, kiṃkara is translated as “servant”; the precise meaning of this word is “one who is asking what to do.”
°vidhivistaraṃ] A; vidhivistaratantra G
yadi na sidhyati] A; om. G
sakulagotraṃ] A; svakulagotraṃ G
mantrapadaṃ] conj.; mantrapadaṃ bhagavān G
bhagavato mahākrodhādhipater] em.; bhagavato mahākrodhādhipateḥ A; om. G
siddhim āpūrṇāṃ] A; siddhipūrṇīn G
siddhadravyam] conj.; sidravyaṃ A; dravyam G
hiraṇyasuvarṇamuktāvaiḍūryapadmarāgasūryakāntacandrakāntavastragandhādisukāmikabhojanaṃ dadāmīti] A; om. G
krodhajāpināṃ ceṭako] A; anujāpinaś ceṭikā G
upasthāyako] A; upasthāyikā G
sarvatathāgatajāpināṃ] A; tathāgatajāpinā G
°upakaraṇaṃ] B; °upakaraṇāni G
sarvadravyādim] A; om. G
avighātena] B; om. G
avighātena] em.; avidyātena A; abhighātena G
satyaṃ brūhi brūhi muhur muhuḥ] A; druta druta muhur yabhuḥ G
°bala° A; om. G
pratipadyata] conj.; pratipadya tato G
sarvakulagotravinaśīnyo bhavāmaḥ | saddharmapratijapikā bhavāmaḥ] A; om. G
śatadhā] A; śatadhā sa G
praviśeyuḥ] conj.; praviśeyur bhavāmaḥ G
vimalasundari A, Tib.; nirmalasundarī G
vāḥ] G, A; dhu Tib.
dhīḥ] G, A; i Tib.
laṅghayatha] A; laṅghayanti G
athāparājito] em.; athāparājita A; athāparāhuto G
dadāmaḥ] em.; dadāma A; bhavati G
aṣṭau mahābhūtarājñāḥ sādhana(sthāna)m] A; om. G
atha mudrāṃ pravakṣyāmy aṣṭau bhūtinīsādhan(e)] A; athātaḥ saṃpravakṣyāmi aṣṭau bhūtinīsādhanam G
ātmasamayapālanī] A; grāme samayapālanī G
muṣṭiṃ kṛtvā] A; muṣṭibhyāṃ G
mahākrodhādhipatir] A; krodhādhipatir G
yadi bhūtinyaḥ samayaṃ samayaṃ samatikrāmanti] A; mahābhūtinī yadi samayam atikrāmati G
sruṃ hrīḥ] A; om. G
saptame divase] A; om. G
candanodakenārgho] A; udakenārgho G
rājyaṃ me dehi] A; rāṣṭraṃ dadāti G
rājyaṃ] A; rāṣṭraṃ G
sā rāṣṭram api pālayati] conj.; sā rāṣṭram api pāyati] A; om. G
āgatāyāḥ] A; om. G
maṇḍalakaṃ kṛtvā] A; om. G
vaktavyā] A; om. G
balipūjāṃ] A; pūjāṃ G
baliṃ dattvā sahasraṃ japet] A; sahasraṃ japet baliṃ dattvā G
nadīkūle] A; nadīsaṅgame G
aḥ] G, A; ha Tib.
hana hana] G, A; hara hara Tib.
dhruṃ] G, dhruṃ ha hūṁ Tib.
śmaśānavāsinībhūtinyākarṣaṇamantraḥ] A; sarvabhūtinīsamayamantraḥ G
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
śmaśānapraveśinī°] A; om. G
raṅga raṅga] A; rakṣaṃ rakṣaṃ G
cintāveśa] Tib.; viracitārciye A, ciracitārcita G
jarjaramukhī] A; G
In the Tibetan text, this name is transliterated as karṇapiśācini.
In the Tibetan text, this name is transliterated as mahākarṇapiśācini.
ha ha ha] A; ha ha ha ha G
mahāsādhaka] G; mahāsādhakani Tib.
aṣṭamahāśmaśānapraveśinīmantraḥ] conj.; aṣṭamāraśmaśānapraveśinīmantraḥ G; aṣṭaśmaśānapraveśinīmantraḥ A
kṛtvā] em.; kṛtya A; om. G
°mahāśmaśānapraveśinī°] A; om. G
°tantrarāje] A; °tantre G
aṣṭau mahāśmaśāna°] A; aṣṭaśmaśāna° G
juhuyāt] A; yupatrata G
gṛhakarmakriyāvāda°] em.; gṛhakarmakriyāvādā° A; vigrahakriyāṃ cā° G
°ghora°] em.; °tthora° G; om. A
śīghram] A; om. G
anīya] A; om. G
truṃ] A; hūṁ G
bhū] A; ruru G; bhūru Tib.; (Lhasa edition has “bhu”)
°rūpe A; °rūpa° G
oṁ oṁ oṁ oṁ] A; oṁ oṁ G
hūṁ hūṁ hūṁ hūṁ] A; hūṁ hūṁ hūṁ G
dhaka] Tib.; nidhaka G; om. A
āgaccha āgaccha] A; gaccha gaccha G
phaṭ phaṭ phaṭ] Tib.; phaṭ phaṭ G; phaṭ phaṭ phaṭ phaṭ A
jaya jaya] G; jvala jvala Tib.
jaḥ] G; phaṭ Tib.
pūra] A; pura G; vipura Tib.
°rahasya° A; °rahasyaṃ G
mukhasaṃgataṃ] em.; mukhasaṃgatāṃ A; om. G
°raudrakātyāyanī°] A; om. G
āsyā mudrāyā baddhamātrayā śīghraṃ sidhyati bhūtinī] em. based on the Tib. bcings pa tsam gyis ; āsyā mudrāyā baddhamudrāyā śīghraṃ sidhyati bhūtinī A; om. G
rudrakātyāyanīmudrā] A; bhadrakātyāyanīmudrā G
tathā] A; yathā G
sarvabhūtinyaḥ ceṭībhavanti tatkṣaṇāt] em. ; sarvabhūtinyaḥ ceṭibhavanti tatkṣaṇāt A; sarvabhūtinī tatkṣaṇād eva sidhyati G
bhūtinībandhakuṇḍalakātyāyanīmudrā] A; bhūtinībandhamudrā G
tathaivākṣisphoṭanī caṇḍakātyāyanīmudrā mahāsarvabhūtinīsādhanaṃ] A; caṇḍakātyāyanīmudrā tathaivākṣiṇī sphoṭanīmudrā caṇḍakātyāyanīmudrā caṇḍakātyāyanī || sarvabhūtinīsāḍanaṃ G
vāme haste muṣṭiṃ kṛtvā prasārya tarjanīṃ] A; tarjanī prasārya vāna G
aṅguṣṭhau] em.; aguṣṭhau G; lyau A
°vidhivistaratantraḥ] conj.; °vidhibhistarahatantraḥ A; siddhipradāyikā G
°rahasya°] A; °rahasyaṃ G
bhūtakātyāyanī°] reconstructed from the Tib.; sarvātrajātir mahākātyāyanī° A; kātyāyanī sarvabhūtānāṃ mātā G
sarvabhūtakātyāyanī] A; sa[r]vabhūtinī G
sādhakena vaktavyam | mātā bhavasveti | mātāvat pratipālayati dharati | rājyaṃ dadāti | sarvāśāṃ paripūrayati | mahādhanapatir bhavati | pañcavarṣaśatāni jīvayati] A;…? G
śrīvajradharagṛhe] A; śrīvajrasattvagṛhe G
divyastrīrūpaṃ] A; divyastrīrūpeṇa G
bhāṣate] B; tūṣayate | na ca bhāṣayate G; … (illegible) A
bho devate] A; om. G
sāmantarājakule A; sāmantakule rājakule G
… svagṛhe āgacchati] A; niyatam āgacchati G
rājakule] em.; rājakula A; dhanāḍhyakule G
mahāvabhāsaṃ] A; mahātāvabhāsaṃ G
vaktavyā] A; om. G
hūṁ hūṁ hūṁ hūṁ] G, A; hra hra hra hra Tib.
°śāsanasya] A; °sādhanasya G
sarvapretavetālakaṭapūtanamāraṇasya] A; om. G
mahābodhisattvo] A; bodhisattvena mahāsattvena G
tatra] A; mantra° G
vīnahastāṃ] em. vīnahastāṃ B; om. G
anekagītavādyādinṛtyapāṭhasubhāṣitām] em.; anekagītavādyādinṛtyapāṭhasubhāṣitā B; anekagītanṛtyasarvālaṃkarabhūṣitām G
abhūtināśa˚] conj.; ābhūtināga˚ A; om. G
˚bhūtinīm] (on the authority of the Tib.); ˚bhūṣitam] A; om. G
rūpayauvanām] A; navayauvanām G
dvitīyasya puṭe] A; om. G
tu aiśāne candram ālikhet] A; ca iśāne tu likhitaś candraṃ G
nīloṣṇīṣabaddha°] A; nīloṣṇīṣavarddha° G
dāpayet] A; tāptvati G
dhyātvā raktacakāraṃ] em.; dhyātvā raktacahaṃ A; dhyātmā cakāṃraṃ G
bindusahitaṃ] A; raktabindusahitaṃ G
nāśaya pāpaṃ] A; hūṁ nāśaya pāpa G
krodha āveśaya] Tib; krodhāveśāveśaya G; krodhāveśa A
vajra āveśa] em.; vajrāveśa A; krodheśa G
hṛdayam] A; om. G
phaṭ phaṭ] A; phaṭ G
nandīśvarāya] reconstructed based on the Tib.; na[r]tteśvarāya G; nārṭeśvarāya A
nandi] reconstructed based on the Tib.; narteśvaraḥ G; om. A
atha pūjādevīnāṃ] A; devī° G
gādaya] Tib.; gādaya gādaya A; sādaya G
surasundarī] A; yakṣeśvarī G
subhūti] em.; subhūtī G; ābhūtī A
hrīḥ] A; hrīḥ svāhā G
bhūti] conj.; sundarī G; ābhūtī A
Reconstructed from the Tib.
This and the following chapter are omitted in Szántó’s transcript of manuscript G. The edition here is based mainly on manuscript A.
āveśayet] em.; āvaśayet A
veṣṭayet] B; praṣṭāyet A
mālābandhataḥ] em. (on the authority of the Tib.); māmābandhata A; mābandhataḥ B
khaṭākāreṇa] conj.; khaṭakāreṇa A, B
In manuscript A and the Tibetan text, the passage beginning here and ending at the end of this chapter is found in the next chapter between the list of the mantras and the list of the mudrās of the deities of the third zone of the maṇḍala, where it doesn’t seem to belong.
kaniṣṭhākuṇḍalīṃ] conj.; kaniṣṭhāṅguliṃ B
uttānaṃ] A; °muṣṭi[ṃ] B
idam] B; bhedam A
jyeṣṭhāṅguṣṭam ucchritam] conj.; jyeṣṭhāṅgulīsamucchritam B; jyeṣṭhāṅguṣṭhena ucchritena SM
dakṣiṇāṅguṣṭhena ucchritena] SM; dakṣiṇāṅguṣṭhe ucchritam A
parṣad° A; sarva° B
dattvā ca mantriṇe siddhiṃ] SM; dattvā vajrī mahāsiddhiṃ A, B
umādevīṃ] A; māhādevyā G
sarvamāraṇeṣu] A; sarvamāreṣu G
kāmayitavyā] A; kāmayati G
vaśyavidheyā] A; vaśyavidhā G
evaṃ vividhasarvamātṛsādhanaṃ] A; evaṃvidhaṃ mātarisādhanaṃ G
bhavati] A; karoti G
brahmāṇaṃ vāmapādenākramyā°] A; tāptaśam ākramyā° G
ānīya] A; om. G
vinaśyati] em.; vinasyati A; vināśayati G
vāmapādenākramyā°] A; ākramyā° G
mriyate] A; mriyate vā G
vāmapādenākramyā°] A; ākramyā° G
śīghram āgacchati] A; om. G
°śataṃ] em.; °sataṃ A; om. G
asya] A; om. G
vāmapādenākramyā°] A; ākramyā° G
divasāni sapta] A; om. G
rātrāv] A; om. G
mahāmāṃsena] A; mahāmāṃsaṃ ca G
pramuñcati] A; pramuñcayeti G
aṭṭaṭṭahāsenottiṣṭhati] A; aṭṭaṭṭahāsena tiṣṭhati G
yadi kadācit bhayaṃ] A; tasya kadācit samayaṃ G
vāmapādenākramyā°] A; ākramyā° G
tatkṣaṇād eva āgacchati | kiṃkaro bhavati] A; sagaṇaparivāreṇāgacchati G
yadi nāgacchati mriyate] em.; G; yadi nāgacchati mriyate | kiṃkaro bhavati G; om. A
vāmapādenākramyā°] A; ākramyā° G
tatkṣaṇād eva] A; om. G
caturmūrtīśvarāyatanaṃ] A; caturmukhaṃ caturāyatanaṃ G
sidhyati] A; na sidhyati G
kiṃ punaḥ śāntivartānirāmṛṣ(ṭ)abrahmacaryeṇa sadā sthitānāṃ] A; śīlavrūtāṃ nirāmiṣā brahmacārī sadā sthitaḥ G
This verse is missing in G. The text here follows A.
siddhā kiṃ punar itare] A; itaretaram G
iti uktavān budhaḥ] A; uktavān dhruvam G
ceṭa°] A; ceṭī° G
svadevatām api nindakāḥ] A; svadevatā tatra nindanāt G
sidhyet] em.; sidhet A; sidhyati G
´parāṇy api] A; apatapi G
sādhanāni] conj.; sādhanādi G; sādhakāni A
śrīvajradharamahākrodhādhipater] em.; śrīvajradharamahākrodhādhipate A; śrīvajradharamahākrodhādhipatiḥ G
sarve ceṭaceṭikā bhavanti] A; om. G
bho] A; om. G
bhūtinī° A; om. G
°āṣṭasahasraṃ] A; sahasraṃ G
The part “āgatāyā baliṃ … prayacchati” is missing in G.
°rāje] A; om. G
°tantraḥ] A; om. G
°rāje] A; om. G
mātā bhaginī] A; bhaginī mātā G
dattvā japet] A; dadyāt | japet G
tuṣṭā bhavati] A; om. G
°sahasraṃ] A; °śatasahasraṃ G
atha kuṇḍalahāriṇīsādhanaṃ bhavati] B; om. G, A
sādhakena] A; om. G
This heading and the following sādhana are missing from G. The text here is based on A.
vajrapāṇisaṃnidhau] A; om. B
tāni niravaśeṣaṃ vyayīkartavyāni] A; sa ca niravaśeṣaṃ vyayīkartavyaḥ G
gatvāṣṭasahasraṃ] A; gatvā G
āgatā kāmabhogyā] A; āgatāyā kāmabhogā G
śayane parityajya prabhāte gacchati] A; dadāti G
niravaśeṣaṃ] A; pūrvavat G (In G, this and the previous sentences are in reverse order.)
yadi kiṃcit sthāpayati bhūyo na bhavati] A; om. G
°vidhivistaraṃ pravakṣyāmi nānāsiddhisādhanaṃ] A; °vistaro bhavati G
na jāpo na homo na pūrvasevā prajāyate] A; rājapañca na ca homāni pūrvasevā na jāyate G
gatvā] A; om. G
pāya° A; om. G
The Tib. reflects the reading devīgṛhe .
°āṣṭasahasraṃ A; sahasraṃ G
rahasye tāni japet | jāpānte sidhyati] A; rahasye ca jāpanti G
vajradharo] A; om. G
aneka° A; anena G
°garuḍānāṃ] em.; °garuḍāḥ A; om. G
mahā° A; om. G
śrīvajradharasya pādau] A; śrīvajrapādau G
oṁ hūṁ] A, Tib.; om. G
oṁ śrūṃ] A, Tib.; oṁ kṣuṃ G
candanakṣīrāhāreṇa] conj. (on the authority of the Tib.); candanena G; (illegible) A
kṛtvāyutaṃ] A; kṛtvā kṣīrāhāro ´yutaṃ G
parvatamūrdhni] A; parvatamūrdhānam āruhya G
siddho] A, B; siddhā G
sādhakena vaktavyam] A; om. G
°hāriṇī] A; °kāriṇī G
candanena maṇḍalakaṃ kṛtvā] A; om. G
śīghram] A; niyatam G
āgatāyāḥ] A; om. G
atha śrībhūṣaṇīsādhanaṃ bhavati] B; om. G, A
śrībhūṣaṇīṃ] A; śrīvibhūṣaṇīṃ G
dattvā] A; dahatā G
ardharātram | tato ´rdharātre] A; ardharātre G
āgatā] A; āgatāyāḥ G
rasarasāyanaṃ dadāti] A; om. G
apsaraso na] A; apsarasādhani G
amukaṃ] A; om. G
vaśam ānaya] A, G; samanaye Tib.
śreṣṭhānāṃ] A; aṣṭānāṃ G
bhūtīnām] conj.; bhūtinā A; dūtīnām G
svayaṃ śarīraṃ] A; svaśarīreṇa G
ubhābhyāṃ khaṭakākārā] A; tābhyāṃ khaṭakākāraṃ G
°bhimukhī A; °bhimukhya° G
āgaccha āgaccha] A, G’ āgaccha Tib.
jaḥ jaḥ] A, Tib.; jaḥ G
aṃ hūṁ hūm] A, G; hūṁ hūṁ hūṁ Tib.
jaḥ jaḥ] A, Tib.; jaḥ G
°rāje] A; om. G
sarvamanohāriṇi] A, G; manohāri Tib.
kanakavati maithunapriye] A, G; kanakamaithunapriye Tib.
padmini] A, G; padminiye Tib.
su°] A; sva G
°priye] A, G; om. Tib.
cittaṃ na dūṣayitavyam] A; vibhuṃ na dūṣayati G
pratidinaṃ] A; om. G
nadīṭataṃ] A; nadīsaṅgame G
candanena] A; om. G
°ṣṭasahasraṃ] A; om. G
aguru°] em.; aguruṃ G; guggulu° A
°dhūpena dhūpayet] A; dahatā aprabhañjayet G
ayutaṃ japed] em.; ayutaṃ japet; om. G
sakalarātriṃ] A; om. G
°vārān] A; janāni G
pītvocchiṣṭenārgho] A; pītvātsiṣṭena jāpo G
japet] A; om. G
evaṃ] A; om. G
āgatā] A; āgatāyāḥ G
janānāṃ] A; janāni G
pratikṛtim] A; om. G
āgatā] A; āgatāyāḥ G
paṭe citrāpayitavyā] A; paṭaś citrāpayitavyaḥ G
māsam ekam] A; om. G
māsānte] A; mādhasānte G
āgatā] A; āgatāyāḥ G
dattvā japet sahasraṃ māsam ekam] A; dahatā G
āgatā] A; āgatāyāḥ G
saṃkṣepato] A; om. G
yojanasahasrād] A; rasarasāyanaṃ dadāti G
vastrālaṃkārakāmikabhojanāni dadāti] A; om. G
rasarasāyanaṃ dadāti] A; om. G
āgatā] A; āgatāyāḥ G
jaḥ jaḥ] A, Tib.; jaḥ G
tatkṣaṇād eva mriyate] A; om. G
trailokyam apy ākarṣayati] em.; trailokyam ay ākarṣayati A; trailokyākarṣaṇyākarṣati G
oṁ hrīḥ gaccha gaccha] A, G; oṁ yakṣī āgaccha āgaccha che go ma (Skt. amuka) Tib.
sarvayakṣiṇīnām abhimukhīkaraṇamudrā] A; sarvayakṣiṇī abhimukhīmudrā G
sarvamanohāriṇī] A, G; sarvamanoharapriye Tib.
parṣanmaṇḍale] A; maṇḍale G
oṁ phuḥ oṁ phuḥ] G; phuḥ oṁ phuḥ A; oṁ ā oṁ phuḥ Tib.
phuḥ gaṃ phuḥ] em.; phuḥ gaṃ phuḥ A; phuḥ sā phuḥ G; phuḥ iḥ phuḥ Tib.
phuḥ āḥ phuḥ] G; phuḥ ā phuḥ A, Tib.
phuḥ dhīḥ phuḥ] G; phuḥ dhī phuḥ A, Tib.
phuḥ hūṁ phuḥ] G; phuḥ śle(?) phuḥ A; phuḥ ju phuḥ Tib.
phuḥ kaṃ phuḥ] em.; phuḥ kaṃ phuḥ A; phuḥ ka phuḥ G; phuḥ traṃ phuḥ Tib.
phuḥ sa phuḥ] Tib.; phuḥ sā phuḥ G, A
kṣīra° A; kṣīreṇa G
pratidinaṃ] A; om. G
vaktavyam] A; kṛtyam G
dadāti] A; om. G
āgatā] A; āgatāyāḥ G
nāgakānyā] A; om. G
°śataṃ] A; om. G
padmasāgaraṃ] A; padmasire G
nāgakanyā] A; om. G
bhāryā] A; bhaginī G
nāgakanyā] A; om. G
candanodakenārgho] A; candanenārgho G
sarvāśāṃ paripūrayati] A; om. G
nāgakanyā] A; om. G
āgatā] A; āgatāyāḥ G
dine dine ´ṣṭādīnāraṃ] A; pañca dīnāraṃ G
°vastrālaṃkāra° A; om. G
°bhojanādīni em.; °bhojanādī A; °bhojanaṃ G
°mantrā] A; °mudrā G
oṁ ī phuḥ] G, Tib. (Lhasa); oṁ phuḥ phuḥ A
oṁ phuḥ aḥ phuḥ] Tib.; oṁ phuḥ aḥ G; oṁ phuḥ āḥ A
ā phuḥ ī phuḥ vā phuḥ] A; āḥ phuḥ ī phuḥ vā phuḥ G; ā phuḥ ī phuḥ haṁ phuṁ vaṁ phuḥ Tib.
gaccha gaccha] A, G; āgaccha āgaccha Tib.
utthāpyādhyo ´ṅgulyaḥ] A; om. G
stani samucchrito] G; °nsṛtau A
sarvakṛt°] B; sarvakṛta° G, A
°mudrā] A; °pūjanamudrā G
muṣṭīṃ kṛtvā] A; muṣṭī G
sarvanāgavaśaṃkarī] A; om. G
kruddho] A; baddho G
bhīṣaṇavajra] A, G; bharaṇavajra Tib.
hūṁ hūṁ] Tib.; hūṁ G; hūṁ hūṁ hūṁ A, B
phaṭ phaṭ] Tib.; phaṭ G; phaṭ phaṭ phaṭ A, B
śrīvajradharasya] A; om. G
viśālanetri] em.; viśālanetrī A, vilāsanetrī G
suratapriye] A, G; surabhipriye Tib.
divākaramukhi] A, G; pithakaramukhī Tib.
gugguludhūpasamanvitena] A; gugūludhūpena G
vā gatvāyutaṃ] A; vāyutaṃ G
°kūlaṃ] A; °saṃgame G
sakalāṃ rātriṃ japet] A; rātrau sakalāṃ japet G
āgatā] A; āgatāyāḥ G
vācaṃ bhāṣate] A; om. G
pratidinaṃ] A; om. G
tūṣṇībhāvena] G; uṣṇīṣabhāvena A
bhāṣatu] A; bhāṣayatu G
vidhivistara(ṃ) mudrāmantrapadaṃ samayasādhanam] A; vidhivistaramudrāmantrapaṭalasya G
°maṇḍalaṃ] A; maṇḍale G
vajrakrodhaṃ] A; om. G
śaśāṅkadhavalavarṇaṃ] A; śaśāṅkaṃ dhavalavarṇābhaṃ G
cāmaratriśūlahastam] A; vāmena śūlahastaṃ G
vṛṣabhāsanam āśritam] B; dakṣiṇe G, om. A
bhagavato vāmapārśve] B; om. G
cāmarahastaṃ śaṅkhacakragadādharam] A; śaṅkhacakragadās tathā G
athavā saṃlikhen] em.; athavā saṃlikhet A; atha nālikhet G
cāmarakakaraṃ] A; vāmakanakaṃ G
sanātanam] em.; sanānatam A; samātanajā G
bāhyakoṇeṣu sarveṣv] G; bāhyadvārakoṇeṣv A
padmāvatī] A; padmāvatyā G
surahāriṇī] A; °īśvarāhāriṇī G
jagatpālinī] A; jayamālinī] G
prakīrtitā] A; kīrtitam iti] G
saṃyuktāṃ] conj.; susaṃyuktāṃ A; saṃmundaṃ G
nīlapuṣpamālāvibhūṣito nīloṣṇīṣabaddhaśiro] em.; nīlapuṣpamālāvibhūṣaṇaḥ nīloṣṇīṣabaddhaśiraḥ A; nīloṣṇīṣasanīlapuṣpamālāvibhūṣita° G
samasta° A; samastaṃ G
vajrā° A; vajra° G
°bhūtabhūtinī° A; om. G
hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ] G, A; hūṁ hūṁ phaṭ phaṭ Tib.
krodhamudrayā kavacayitvā] A; krodhamudrāṃ bandhayitvā G
hūṁ hūṁ hūṁ] G, A; hūṁ hūṁ Tib.
āḥ] A; aḥ G; ā Tib.
āḥ] A; aḥ G; ā Tib.
oṁ bhūḥ śrīsiṃhadhvajadhāriṇi hrīḥ] A; om. G; oṁ bhūḥ śrīsiṃhadhvajadhāri hrīḥ Tib.
bhūṁ] A; bhūḥ G; bhram Tib.
vibhūti] A, G; vi huṁ ti Tib.
aṅkuśa° A; muktakeśa° G
oṁ] G, A; om. Tib.
śrīvarāhiṇi] conj.; śrīvaradhāriṇī G; śrīvahāriṇī A; śrīvarahariṇi Tib.
dīpahaste āḥ] A, G; adhipati hūm Tib.
tarjanyau] A; tarjanīṃ G
dakṣinahastamuṣṭiṃ kṛtvā tarjanīṃ prasārya kuñcayet | aṅkuśamudrā] A; om. G
The part from here to the end of the chapter is omitted in Szántó’s transcript of manuscript G. The text here is based on A.
bhūtaḍāmaramahātantrarāje] A; om. G
oṁ hrīḥ jaḥ] G, Tib.; hūṁ hūṁ oṁ oṁ jaḥ A
oṁ hrīḥ jaḥ] A, Tib.; oṁ hūṁ jaḥ G
oṁ hūṁ jaḥ] G, A.; oṁ bhrūṃ jaḥ Tib.
oṁ śrūṃ jaḥ] A, Tib.; oṁ sraṃ jaḥ G
oṁ hūṁ jaḥ] G, A; oṁ hrīḥ hūṁ jaḥ Tib.
oṁ āṃ jaḥ] A, Tib.; oṁ āḥ jaḥ G
°guḍa° A; °ghṛta° G
kiṃ mayā kartavyam iti] A; om. G
sādhakena vaktavyam | di+++++svakaga tataḥ prabhṛti kiṃkarakarmāṇi karoti | vidyādhararājyam api dadāti | sarvaśatruvigrahaṃ karoti] A; om. G
caityasya] A; daitasya G
bhūtvā] A; om. G
saptame] A; aṣṭame G
niyatam] G; parigaṇamaṇḍalam eva A
śīghram] A; niyatam G
The part from here to the end of this chapter is omitted in Szántó’s transcript of manuscript G. The text in this part is based on B, as A is for the most part illegible.
na] A; om. G
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
yadi bhogadhanaṃ yaśam] A; samanupabhogavaram G
siddhimantro ´yaṃ] A; siddhi G
°rājñāṃ] conj.; rājānaṃ G
sarva° A; sarvasattva° G
The text of this chapter is omitted in Szántó’s transcript of manuscript G; the following reconstruction is mainly based on A.
śmaśānādhipater] G; īśānādhipati° A
bhūtinīnāṃ] em.; bhūtinīṃ G; bhūtīnāṃ A
°rāje] A; om. G
°prathamaḥ] A; °kramaḥ G
tuṣṭā] A; bhāryā G
nāma ālikhya] em.; nāmam ālikhya A; mantram ālikhya G
hūṁkṛtvā] A; hūṁkṛta G
devasaṃbhūtabhūtam] A; devasaṃbhūtamābhūta G
āhūya] em.; āhūto A; om. G
yathā] A; yathātha G
°svasthānaṃ] A; °sthānaṃ G
krodhajāpī svayam ājñāpayatu] A; krodhajāpī samayājñā tu G
sthānaṃ] A; sthā G
This mantra is omitted in G.
adhyātmabahirdhā] A; adhyātmacitaddhāṃ G
asaṃskṛtaśūnyatā] A; om. G
anavakāraśūnyatā] em.; anavarākāraśūnyatā G; om. A
svalakṣaṇaśūnyatā] A, B; alakṣaṇaśūnyatā G
abhāvaśūnyatā] A, B; om. G
svājñakṛt] A; svārgakṛt G
kiṃkarākhyā mahā ete] A; kiṃkarākhye mahācete G
°mahātantrarājaḥ] A; °tantraḥ G
ye dharmā … mahāśravaṇaḥ] A; om. 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.
Bhattacharyya, Benoytosh. 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.