Notes

n.1Not to be confused with the division of the Buddhist canon of the same name.

n.2Cf. Wallis 2002, pp. 9–10. The canonical Chinese translation, done in at least two stages, dates to the 11th century (ib., p. 10).

n.3Jean Przyluski (Przyluski 1923, p. 301) wrote, “C’est une sorte d’encyclopédie qui traite, sous forme de sermons, des sujets les plus variés: iconographie, rituel, astrologie, etc…”

n.4In the MMK as a whole, there are more than 1,600 proper names, excluding place names.

n.5The accumulations are mentioned, e.g., in the passage: “There is, in the extensive manual of rites of Bodhisattva Mañjuśrī, the divine youth, an ocean-like chapter on useful practices whereby beings who have undertaken the complete practice of the mantra system [can perfect] the accumulations [required for the attainment of] awakening” (asti mañjuśriyaḥ kumārabhūtasya bodhisattvasya mahāsattvasya kalpavisare samudrā­paṭala­sādhanopayikaṃ sarvamantra­tantra­caryānupraviṣṭānāṃ sattvānāṃ bodhisambhārakāraṇam). The chapter that this quotation is taken from is not included in our translation, but is appended to chapter 36 in Śāstrī’s edition (Śāstrī 1920-25, vol. 2, p. 384, lines 8–10).

n.6Comment left by Harunaga Isaacson at http://tibetica.blogspot.com/2008/11/in-window-of-sweet-shop.html.

n.7The number 55 is arbitrary inasmuch as this count includes only one of the two chapters, each specified in its colophon in the Trivendrum manuscript as “the thirty-fourth.” These two chapters are placed together in Śāstrī’s edition where they form chapter 36. Only the first of them is included in our translation. Also, another couple of chapters seem to have been created artificially, such as, e.g., “chapter” 55, appended in Śāstrī’s edition after the final chapter 54, where it clearly does not belong.

n.8Two sets of folio references have been included in this translation due to a discrepancy in volume 88 (rgyud ’bum, na) of the Degé Kangyur between the 1737 par phud printings and the late (post par phud) printings. In the latter case, an extra work, Bodhi­maṇḍasyālaṃkāra­lakṣa­dhāraṇī (Toh 508, byang chub snying po’i rgyan ’bum gyi gzungs), was added as the second text in the volume, thereby displacing the pagination of all the following texts in the same volume by 17 folios. Since the eKangyur follows the later printing, both references have been provided, with the highlighted one linking to the eKangyur viewer.

n.9byang chub sems dpa’ ’dus pa’i ’khor gyi tshogs Tib. The word “pavilion” is missing from the Tibetan. The Sanskrit word maṇḍala , taken here to describe “pavilion” (cf. Edgerton 1970, maṇḍalamāḍa, p. 416), is translated in the Tibetan as tshogs (“assembly”) and refers to the “congregation of bodhisattvas.”

n.10de nas gnas gtsan ma’i ris kyi lha’i bu de dag gis thal mo sbyar ba btud nas/ bcom ldan ’das la legs so zhes gsol te/ Tib. The Tibetan translates as, “Thereupon, the divine sons of the Pure Abode, folding their hands and bowing, said, ‘Excellent!’ to the Blessed One.” This variant is also reflected in TMK.

n.11The last clause starting from “thus makes the speech” belongs with the next sentence in TMK.

n.12The translation of the name of this samādhi is unclear in both the Skt. and the Tib. It could also be translated as, one that destroys impairments/bad influences (vikaraṇa) with the light of the pure sphere.

n.13me tog kun tu skyed pa zhes bya ba dang / byang chub sems dpa’ yang dag par bskul ba zhes bya ba’i ’od phyung ste/ D. The Tibetan interprets this as two lights, one called me tog kun tu skyes pa zhes bya ba (saṃ­kusumita nāma) and one called byang chub sems dpa’ yang dag par bskul ba zhes bya ba (bodhisattva­saṃcodanī nāma). TMK is closer to the Skt.

n.14The Tibetan contains a passage beginning here at D.106a.4 and continuing to D.106b.6 that occurs later in the Skt.

n.15The page number 106.b comes later on, as this translation follows the Sanskrit text, where the order of passages differs from the Tibetan.

n.16Skt.: namaḥ sarva­tathāgatānām acintyā­pratihata­śāsanānāṃ oṁ ra ra smara | apratihata­śāsana kumāra­rūpa­dhāriṇa hūṁ hūṁ phaṭ phaṭ svāhā ||.

n.17de bzhin gshegs pa thams cad kyis gsungs la/ /gsung shing gsung bar ’gyur la/ Tib. The Tibetan translates as, “It was, is, and will be recited by all of the tathāgatas.”

n.18Skt.: oṁ vākyedaṃ namaḥ.

n.19Skt.: vākye hūṁ.

n.20“One Syllable” possibly refers to the syllable maṁ in the mantra that will presently be given. It is capitalized as it refers equally to the mantra and the deity.

n.21sngags kyi spyod pa khyad par can bzang po yang dag par sgrub par byed pa D. The translation here is influenced by the Tibetan, which does not use the instrumental case for the phrase “special mantra practice.”

n.22TMK seems to equate sangs rgyas kyi dgongs pa (buddānām āśaya for buddhān bhagavataḥ samanvāhṛtavān) with rig sngags (“mantra”): “He uttered the mantra, the intent of the buddhas, with a mind of love.”

n.23Skt.: namaḥ sarva­buddhānām oṁ maṁ |.

n.24Mantracaryā (mantra conduct) is a recurrent phrase in this text, used about eighty-nine times. Even if “mantra” is not mentioned explicitly, the “conduct” (caryā) implies “mantra conduct” (mantracaryā), especially when talking about its purpose (artha).

n.25tshangs par spyod pa Tib. This tanslates as ”chaste conduct.”

n.26The phrase “bodhisattva basket” (bodhisattva­piṭaka), which refers to the text and teachings of the MMK, is clearly intended to indicate that the MMK belongs to the Bodhisattva Basket, as opposed to the Śrāvaka Basket (in the binary classification of Buddhist literature by Asaṅga).

n.27“Complete … with nothing missing” (anūna­pada­vyañjanaṃ) om. Tib.

n.28bcom ldan ’das bsam gyi mi khyab bo Tib. The Tibetan adds this line here which translates as, “The Blessed One is inconceivable.”

n.29rnam par ’phrul pa shes par ram/ ’tshal bar ram/ D. The Tibetan translation in D translates as “How could I understand or know the magical feats.”

n.30thugs kyi spyad pa spyod pa’i rjes su ’jug pa’i sgrub pa dang / spyod pa ’tshal bar ram D. The translation of this sentence is uncertain.

n.31The path of seeing is the third of the five paths of a bodhisattva; it also marks the first of the ten levels of a realized bodhisattva, the Joyous. It leads to the elimination of certain afflictions (kleśa) that include both negative emotions and erroneous views of reality.

n.32The name of this samādhi could also be translated as the array of light rays of the blessing power of all the buddhas, the arouser.

n.33Om. Tib.

n.34phyag na gtsug gi rin chen Tib. The Tibetan translation reflects the Sanskrit *Cūḍāmaṇipāṇi.

n.35Om. Tib.

n.36gnod pa thams cad rnams par ’jigs pa’i rgyal po Tib. The Tibetan translation corresponds to B. Sarva­vikiraṇa­vidhvaṃsana­rāja.

n.37spyod pa thams cad kyi yul shes pa’i rgyal po Tib. The Tibetan translation reflects the Sanskrit *Sarva­caryā­viṣaya­jñāna­rāja.

n.38In place of Atiśayendra­rāja, the Tibetan reflects the Sanskrit *Abhigamendra­rāja.

n.39Svabhāva­samudgata­rāja om. Tib.

n.40The Skt. has Mitābha after Amitābha, which could be a case of dittography.

n.41In place of Susambhavābha, the Tibetan reflects the Sanskrit *Asambhavābha.

n.42In place of Pati, the Tibetan reflects the Sanskrit *Buddhi.

n.43lha dang lha yul na yod pa Tib.

n.44Om. Tib.

n.45gdul bar dka’ ba dang / bsnyen par dka’ ba dang D. The Tibetan translation includes these two names after Durālabha (rnyed par dka’ ba).

n.46mtshan bzang Tib. The Tibetan translation preserves a name that reflects the Sanskrit *Sucihnaḥ and may be a combination of the two names Suci and Cihnaḥ that are attested in the Skt.

n.47Dhvajaketu seems to be listed twice.

n.48Suketu seems to be listed twice.

n.49thos ris byed Tib. The Tibetan translation includes this additional name after the name Divaṃkara (lha byed).

n.50ngan spong gi bu Tib. The name recorded in the Tibetan does not match the Skt. name Bhūtamuni. Negi notes that elsewhere in the Mañjuśrī­mūla­kalpa the Tibetan ngan spong gi bu/ngan spong bu translates the Sanskrit Bhārgava.

n.51bzang brtsegs Tib. The Tibetan translation supports the variant in B.

n.52grags pa dang / drags pa ’dren pa dang / Tib.

n.53Om. Tib.

n.54Om. Tib.

n.55byams pa bzang po’i bu dang / byams pa’i bu ma yin pa dang / Tib. In place of the Skt. Sunetreya, Namantreya, the Tibetan reflects the Sanskrit names *Sumaitreya and *Amaitreya. TMK supports the Skt.

n.56Om. Tib.

n.57rnga chen dbang phyug Tib. His name is, more likely, *Dundubhisvara (“Sound of a Drum”), rather than *Dundubhīśvara (”Lord of Drums”). The Tibetan supports the latter.

n.58Om. Tib.

n.59khyab ’jug bdag po Tib. The Tibetan reflects the Sanskrit *Prabhuviṣṇu.

n.60bdag po’i ngang tshul Tib. The Tibetan might correspond to the Sanskrit *Śīleśvara.

n.61The Tib. is missing all the names from Soma to Sunala.

n.62Om. Tib.

n.63Om. Tib.

n.64phyir mi ldog pa Tib. The Tibetan combines the Skt. Avivartita and Avaivarttika into one name.

n.65chos ma yin pa gcod par byed pa Tib. The Tibetan translation may correspond to the Sanskrit *Adharmopaccheda.

n.66The Skt. of this sentence is not clear. The translation is based on the Tibetan, inasmuch as it follows the word order as reflected in the Tibetan translation, namely *ananta­loka­caryārtha­nirhāra in place of ananta­caryārtha­loka­nirhāra.

n.67The phrase “The Lord dwelt there with uṣṇīṣa kings who” has been added to introduce the next group, the uṣṇīṣa kings, which the text fails to introduce.

n.68“Instructions pertaining to vidyārāja ” could mean “instructions given by the vidyārāja (the deity),” or “instructions pertaining to [the mantra that is] the vidyārāja .”

n.69pad+ma’i ’od dang / me tog pad+ma’i ’od dang Tib. The Tibetan appears to have listed the name Kamalaraśmi twice here.

n.70me tog ka ta ka’i ’od Tib.

n.71gtsug tor kyi rgyal mo Tib. The Tibetan translates this as “ uṣṇīṣa queens” or *uṣṇīṣrājñayaḥ.

n.72sgrib pa dang / mchog sbyin thams cad Tib. Instead of the name Dhavalā, the Tibetan has two names that correspond to the Sanskrit *Avaraṇā and *Aarvavaradā. TMK has Cīvarā.

n.73In place of “form,” TMK reflects ūrṇā (the tuft of hair between the eyebrows).

n.74mgul bzang Tib.

n.75mgul dkar D.

n.76lta ba Tib. The Tibetan adds this name, which may translate the Sanskrit variant *Lokita, after Vilokita (rnam par lta ba).

n.77bskal pa bzang po Tib.

n.78byang chub kyi yan lag gi gnas ma D; byang chub kyi lag gi gnas ma Y, K, N, H; This name is added in the Tibetan translations of the text. The name is also included in B.

n.79In place of Alūkā, the Tibetan reflects the Sanskrit *Anūlūkā, and TMK has (in transliteration) Ṣalūkā.

n.80For Vimalāntakarī, the Tibetan reflects the Sanskrit *Vimalānanta or its equivalent.

n.81For Stupaśriyā, the Tibetan reflects the Sanskrit *Pūjāśriyā or its equivalent.

n.82chu bo ma Tib. The Tibetan most likely reflects a variant and not a translation of the Skt. Bhāginī.

n.83shing rta bzang mo Tib. The Tibetan only contains one name here, and it could reflect a translation of either *Bhāgīrathī or *Surathī.

n.84glang po’i ’dul byed ma Tib.

n.85dpal byed ma Tib.

n.86Suravatī seems to be listed twice.

n.87Om. Tib. The Negi dictionary lists me chen ma as the equivalent of Bṛhannalā when me chen ma is in fact the translation for Arciṣmatī. The Tibetan does include a translation for the next name, Bṛhantā (chen mo nyid). It is also possible that the Tibetan has recorded both Bṛhannalā and Bṛhantā as a single name.

n.88Krodharāja , a term applied to wrathful vidyārāja s, has been left here in Sanskrit as it appears to be used as a generic term. Otherwise, in much of the text, it is used as an epithet-name of Yamāntaka or applies specifically to Yamāntaka, and in such cases it was translated as “Lord of Wrath.”

n.89rdo rje rtse mo Tib. The Tibetan records the name of a single krodharāja here instead of translations for the Skt. names of the two krodharājas Vajraśikhara and Vajraśikha. The Tibetan rdo rje rtse mo could translate either of these two Skt. names.

n.90rdo rje sa mtshon pa D; rdo rje mtshon pa J, K, C. The Tibetan translation adds this name after Vajranārāca (rdo rje lcags mda’).

n.91Om. Tib.

n.92ne tso D; ne tsho Y.

n.93TMK combines Śumbha and Bhramara into one, translating it as “Killer of the Well-Arisen.”

n.94Ghora appears to be listed twice.

n.95TMK takes Grasana, Saṃhāra, and Arka to be one name, with Arka somehow interpreted as “Hero” (reflecting the reading araha from manuscript B?).

n.96ma rungs pa dang / sbrul dang / Tib. The Tibetan breaks the Skt. Duṣṭasarpa into two separate names.

n.97The last several names seem rather strange. The Tibetan has “Victorious Chariot” for Upadrava, and “Fearsome Chariot” for Vidrava. TMK interprets Visarpa, Kuṣṭha, and Upadrava as one entry meaning “Victorious over All Leprosy.”

n.98Mahākrodha , “great wrath,” seems to be a synonym of krodharāja or a wrathful vidyārāja .

n.99bcom ldan ’das shAkya thub pa dang ’jam dpal gzhon nur gyur pa la nges par sems shing bdag nyid kyi rig pa’i rgyal po phyag na rdo rje la phyag ’tshal zhing bka’ rab tu sdod cing ’dug ste Tib. The Tibetan translates as, “fixed their minds upon Blessed Śākyamuni and Mañjuśrī, the divine youth, bowed to their own vidyārāja Vajrapāṇi, and sat and waited for a command.”

n.100For Vajrārṇā, the Tib. reflects the Sanskrit Vajrābhā or its equivalent.

n.101rdo rje sbyin ma Tib. This is likely an error for rdo rje smin ma.

n.102rdo rje ral gri ma Tib. The Tibetan reflects the Sanskrit *Vajraśastrī or *Vajraśakti.

n.103rdo rje thog ’bab Tib. The Tibetan reflects the Sanskrit *Vajrāśani.

n.104gnas dang ldan ma dang / Tib. The Tibetan reflects the Sanskrit *Śālavatī.

n.105rnam par brjod ma Tib. The Tibetan adds this name after Śālā (gnas ma).

n.106stug po ma Tib.

n.107Om. Tib. Kāmavajriṇī appears to be listed twice in the Skt. She is only listed once in the Tibetan.

n.108TMK combines Pūrā and Keśinī into Pūrakeśinī.

n.109theg chen ma Tib. For Mahānarthā, the Tibetan reflects the Sanskrit *Mahānayā or *Mahāyāninī. TMK reflects the Sanskrit *Mahārthavatī.

n.110ral gri ma dang paT+Ti sa Tib. The Tibetan breaks the Skt. Khaḍgapaṭṭiśā into two names.

n.111Om. Tib.

n.112Om. Tib.

n.113Om. Tib.

n.114Om. Tib.

n.115sgra med ma dang / ’dud ma dang / Tib. The Tibetan includes these two name between Jayantī and Guhyakī .

n.116gtum ma Tib.

n.117Om. Tib.

n.118TMK combines Bodhyaṅgā and Balavatī into one, *Bodhyaṅga­bala­vatī.

n.119TMK has *Ajitavatī for Ajiravatī.

n.120sgra snyan ma Tib. The Tibetan reflects the Sanskrit *Susvarā.

n.121TMK combines Asvarā and Sunirmalā into one, with asvara meaning “clothes.” This variant could be supported by the (revised) reading ambaranirmalā in ms. B.

n.122The text just says “buddhas,” but the context requires “tathāgatas” to distinguish them from pratyeka­buddhas.

n.123dga’ bo Tib. The Tibetan reflects the Sanskrit *Nanda for Candana. TMK matches the Skt.

n.124Om. Tib.

n.125’dod pa Tib. The Tibetan reflects the Sanskrit *Iṣṭa.

n.126nye ba’i ’dod pa Tib. The Tibetan reflects the Sanskrit *Upeṣṭa.

n.127Om. TMK.

n.128’jig rten rnam par ’jigs par byed pa D. This name does not appear in the Skt. but is included in the Tibetan between Upadundubhi and Areṇu.

n.129Om. Tib.

n.130Om. Tib.

n.131Om. Tib.

n.132TMK combines Sukara and Prabhāvanta into one, *Sukara­prabhāvanta.

n.133thos med Tib.

n.134dbyangs mdzes Tib. The Tibetan reflects the Sanskrit *Susvara.

n.135pad+ma Tib.

n.136ru rta Tib. The Tibetan reflects the Sanskrit *Kuṣṭha.

n.137nye dbang nor lha Tib. The Tibetan appears to treat these last two names as a single name that reflects the Sanskrit *Vasudeva. TMK reflects the Skt.

n.138“Middling vehicle” (madhyayāna) refers here to the vehicle of pratyeka­buddhas, which is between the śrāvaka and bodhisattva vehicles.

n.139“Free of aim” (apraṇihita) is one of the “three doors of liberation,” the other two being signlessness (animitta) and emptiness (śūnyatā).

n.140Om. Tib.

n.141Om. Tib.

n.142ba ra dwa dza’i bu Tib. The Tibetan includes this name after Uru­bilvā­kāśyapa (lteng rgyas ’od srung gi bu).

n.143ba ra dwa dza bsod snyoms len Tib. The Tibetan treats Bharadvāja and Piṇḍola as a single name. It is not clear in the Skt. if Bharadvāja and Piṇḍola are meant to be two persons or one, as these two names reversed (Piṇḍola­bhara­dvāja) usually refers to one person.

n.144Om. Tib. Here the Tibetan reads mdzes dga’ bo (Skt. sundarananda ), the name that appears two positions later in the sequence given in the Sanskrit edition.

n.145TMK has *Koṭikarṇa.

n.146mtha’ yas ’jig rten gyur pa Tib.

n.147ru ru Tib.

n.148Om. Tib.

n.149nye rgyal Tib. The Tibetan adds this name, which reflects the Sanskrit *Upatiṣya, between Tiṣya and Mahātiṣya.

n.150Om. Tib.

n.151pi lin da la Tib. The Tibetan also adds the name ’dun pa before Pippala .

n.152TMK reflects *Pippalaka and *Phala for Pippala and Kimphala.

n.153chos sbyin Tib.

n.154bcu drug sde pa’i dga’ byed Tib. Tibetan appears to combine Ṣoḍaśavargika and Nandana into a single name.

n.155Om. Tib.

n.156rgyun gyi pha rol mthar byed Tib. The Tibetan reflects the Sanskrit variant *Śrotaparāntaka.

n.157bye ba’i ze ba Tib.

n.158gzi brjid ldan Tib. The Tibetan reflects the Sanskrit *Tejasvin.

n.159gzi brjid bzang po Tib. The Tibetan reflects the Sanskrit * Sutejas .

n.160so gol nyi shu pa Tib. The Tibetan reflects the Skt. Viṃśachoṭika (“Twenty Finger Snaps”). TMK, however, reflects the reading °koṭika.

n.161me tog ka dam li Tib.

n.162Om. Tib.

n.163mnyam bcas Tib.

n.164’khor ba las ’jigs pa dag Tib.

n.165theg pa chung ngu Tib. TMK takes sunaya to mean the “right conduct,” whereas the Tibetan interprets it as the “small vehicle,” perhaps reading *kunaya.

n.166Om. Tib.

n.167sa ga ma D.

n.168gtsug phud ma Tib.

n.169nye ba’i gtsug phud ma Tib.

n.170Om. D.

n.171don ’byung ma Tib.

n.172’od ma Tib.

n.173nor bdag ma Tib.

n.174sdug bsngal ston par byed ma Tib.

n.175dka’ zlog rkang spyod ldan ma Tib. The Tibetan appears to combine the Skt. names Padumā and Padumāvatī into this single name.

n.176mthong bar ’dod Tib. TMK.

n.177chos kyi dbyings Tib.

n.178sarba kArya ma D.

n.179Skt.: oṁ kha kha khāhi khāhi duṣṭa­sattva­damaka asimusala­paraśupāśa­hasta catur­bhuja catur­mukha ṣaṭ­caraṇa gaccha gaccha mahā­vighna­ghātaka vi­kṛtānana sarva­bhūta­bhayaṅkara aṭṭahāsa­nādine vyāghra­carma­nivasana kuru kuru sarva­karmāṃ | chinda chinda sarva­mantrān | bhinda bhinda para­mudrām | ākarṣaya ākarṣaya sarva­bhūtānām | nirmatha nirmatha sarva­duṣṭān | praveśaya praveśaya maṇḍala­madhye | vaivasvata­jīvitāntakara kuru kuru mama kāryam | daha daha paca paca mā vilamba mā vilamba samayam anusmara hūṁ hūṁ phaṭ phaṭ | sphoṭaya sphoṭaya sarvāśā­pāripūraka he he bhagavan kiṃ cirāyasi mama sarvārthān sādhaya svāhā ||.

n.180rnam par ’phel bar bya ba Tib. The translation here follows the Tibetan. In place of “increase,” the Skt. has “overpower” (abhibhavana).

n.181yang dag par sdom pa la gnas pa Tib.

n.182ma mo dang ma mo chen mo Tib.

n.183Om. Tib.

n.184Om. Tib.

n.185Om. Tib.

n.186Om. Tib.

n.187gcong chen po Tib.

n.188Om. Tib.

n.189Om. Tib.

n.190’phags skyes po Tib. Both the Tibetan and TMK insert this name, which reflects the Sanskrit * Virūḍhaka (the fourth guardian king of the directions) between Dhṛtarāṣṭra and Virūpākṣa .

n.191kum b+ha la Tib. TMK transliterates kuṣma, followed by the Tibetan word ’dzin=*grāhaka or * dhara .

n.192Om. Tib.

n.193sdig ldan Tib.

n.194Om. Tib.

n.195Om. Tib.

n.196Om. Tib.

n.197TMK reflects the Sanskrit *Sumanoratha for Amanoratha.

n.198gzi brjid bzang po Tib.

n.199’dus pa skyong Tib. The Tibetan adds this name between Mahāpadma and Śaṅkha.

n.200a ma ti D.; a ma sti Y, K.

n.201ri byi D. D adds this name, which corresponds to the Sanskrit *Agastya, between Pulasti and Vyāsa.

n.202Om. Tib.

n.203mo mtshan gnyis las skyes Tib. The Tibetan adds this name between Parāśara and Paraśu.

n.204e raN+Da Tib.

n.205te raN+Da Tib.

n.206Om. Tib.

n.207TMK has Bheraṇḍa, Bhuruṇḍa, Muruṇḍa/Maruṇḍa, Dīpa, and Pradīpa.

n.208’od bzang Tib.

n.209Om. Tib., TMK.

n.210The Tib. has Pakṣigaṇa or its equivalent for Pakṣirāja.

n.211bzi brjid chen po Tib. The Tibetan lists this one name for both Mahojaska and Mahoja . The Tibetan name could translate either of these two Sanskrit names.

n.212yid du ’ong ba’i sems skyed par byed pa Tib. Both the Tibetan and TMK appear to combine Manojña and Citton­mādakara into a single name.

n.213rigs mtho ba Tib.

n.214mtho sgra Tib.

n.215chu lha Tib. The Tibetan reflects Sanskrit *Varuṇa. TMK reflects the Sanskrit *Akaruṇa.

n.216The names of these heavens usually occur in the plural, as they also denote the classes of gods dwelling there.

n.217Om. Tib.

n.218Om. Tib.

n.219Om. Tib.

n.220rig byed bkra D; rigs byed bkra Y, K. The name *Vedacitri, which only appears in the Tibetan translation of the MMK, might reflect a case of scribal dislexia in the Sanskrit source for the Tibetan translation (or on the part of the Tibetan translator) that reverses the first two syllables of the name Devacitri.

n.221Rāhu appears twice in the Skt.

n.222TMK has *Ṛṣi for Ṛkṣa.

n.223nor ’dzin D.

n.224rting bar ldan Tib.

n.225’dod pa Tib. The Tibetan reflects the Sanskrit *Iṣṭi for Ṛṣṭi.

n.226Om. Tib.

n.227kun du ltung byed Tib.

n.228sha drag ldan Tib. The Tib combines Piśita and Raudra into one, translating it as “one with fierce flesh.”

n.229gseng phrom Tib.

n.230’chi ltas min Tib.

n.231sems par byed pa Tib.

n.232Om. Tib. The Tib. omits the second and third line in this section.

n.233nab so Tib.

n.234gre dang / dbo dang / Tib.

n.235chu stod dang / chu smad dang / Tib.

n.236khrums stod dang / khrums smad dang / Tib.

n.237TMK has Punarbhavā for Punarnavā.

n.238Both Tib. and TMK have Lokanātha for Lokamātā.

n.239chang ldan Tib.

n.240rgya byed Tib.

n.241Om. Tib.

n.242mi’u thung Tib. *Vāmana.

n.243g.yung drung rgyal D. *svastijita.

n.244Om. Tib.

n.245Om. Tib.

n.246TMK combines Mokṣa and Bodhi into Mokṣabodhi.

n.247dmyal ba’i rig pa ’dzin pa dang / Tib. The Tibetan reflects a combination of the Skt. names Naraka and Vidyādhara.

n.248phyogs kyi glang po Tib., TMK.

n.249rnal ’byor ’gro dang / rab tu gnas dang / Tib. TMK is missing yoga[ga] (rnal ’byor ’gro).

n.250bzang po ma Tib.

n.251Om. Tib.

n.252’jigs byed ma Tib.

n.253Om. Tib.

n.254phyogs mtshams ma Tib.

n.255stug ma D.; sdug ma J, C.

n.256du ba la gnas ma Tib.

n.257Om. Tib.

n.258“Adorned with miraculous displays” is missing from the Tibetan. This reading seems plausible, as it avoids the repetition found in the Skt. of the phrase vyūhālaṅkāraṃ.

n.259khro bo chen po’i gzugs kyis Tib.

n.260gzhan gyi sngags rjes su spyod pa med pa nyid dang / D. The Tibetan translates as, “not following the mantra practices of others.”

n.261The actual number in this list seems to be not six but eight. Some of the items could perhaps be combined together to get the correct number, for example numbers 1 and 2, and 6 and 7. The Tib. has seven items on the list by combining numbers 5 and 6 into one. TMK lists only four items.

n.262dus dang / phyogs dang / nges par sdom pa dang / bzlas pa dang / sbyin sreg dang / mi smra ba dang / dka’ thub la gzhol ba nyid dang / rtogs pa dang blo dang dran pa dang / shes rab dang / bstan pa la gsnyen pa nyid dang / D; brtan pa la gsnyen pa nyid dang / Y, J, K, N, C. The translation of this “quality” is based on the interpretation found in TMK. The Tibetan splits this “quality” into two. The reading from D, with the last “quality” (brtan pa la bsnyen nyid dag) taken from the variants in Y, J, K, N, and C translates as, “complete reliance on the time, place, ritual injunctions, mantra recitation, offering of oblations, vows of silence, and the practice of austerities” and “applying oneself toward the stabilization of realization, intellect, mindfulness, and wisdom.” In the Skt. this item is rendered in the form of a long compound that can be interpreted in many different ways.

n.263The Skt. svatantra can mean “one’s lineage/school/tradition,” but it can also mean “sovereign/independent” or be translated adverbially as “of one’s own free will.” It is not clear which of these applies here.

n.264rakṣaṇasādhana om. Tib., TMK.

n.265pāramitā om. Tib.

n.266Again, the numbers do not tally. We have nine items on the list instead of the expected seven. Possibly numbers 8 and 9 were originally a single item as they are logically connected, and the same could also be true for other pairs of numbers. The Tibetan falls even further away from the mark, with ten items listed.

n.267chos brgyad dang ldan na rig pa dang sngags kyi spyod pa’i don ’grub cing lam du ’gro bar ’gyur te/ Tib. “There are eight qualities they possess that accomplish the goal of vidyā and mantra practice and bring progress on the path.”

n.268mthong ba dang ma mthong ba’i ’bras bu dag la blta ba dang sems par ’dod pa nyid dang / Tib. The Tibetan and TMK combine the first two items into one, rendering them as “the desire to observe and imagine both visible and invisible karmic results.”

n.269byang chub sems dpa’i ’bras bu dang bcas pa’i rdzu ’phrul dang rnam par ’phrul pa nyid la the tshom med cing dang ba nyid dang / D. The Tibetan following D translates as, “not doubting and having clarity regarding the magical abilities and powers that accompany the result of being a bodhisattva.”

n.270phyin ci ma log pa’i sngags gzung ba dang bla ma la gus pa nyid dang / D. The Tibetan following D translates as, “devotion to a guru who maintains an authentic mantra practice.” TMK seems to treat this as two items and translates as, “upholding the true mantras and respecting the gurus.”

n.271sangs rgyas dang byang chub sems dpa’ nyid kyi sngags dang / rgyud dang spyod pa bstan pa mi slu ba bzung zhing / D. The Tibetan and TMK combine the last two items into one, and also seem to reflect a slightly different reading of the Sanskrit that translates as, “upholding the mantras, tantras, conduct, and the undeceiving teachings of the buddhas and bodhisattvas.”

n.272sangs rgyas kyi zhing Tib. In place of “places for gaining accomplishment,” the Tibetan has “buddhafields.” TMK supports the Skt.

n.273The number is again different from the expected, which is largely due to corruptions and the resulting ambiguities as to how to separate individual items.

n.274sems dpa’ chen po Tib.

n.275rig pa’i rgyal po Tib.

n.276Om. Tib.

n.277chu la mi nub par ’gro ba Tib. The Tibetan translates as “not drowning.”

n.278khro bo’i rgyal po’i sngags smras pa de gang zhe na Tib. The Tibetan translates as, “One pronounces the mantra of the Lord of Wrath as follows.”

n.279Skt.: namaḥ samanta­buddhānām | oṁ ra ra smara apratihata­śāsana kumāra­rūpa­dhāriṇa hūṁ hūṁ phaṭ phaṭ svāhā ||.

n.280Skt.: oṁ vākye da namaḥ.

n.281Skt.: vākye hūṁ.

n.282maM Tib.

n.283sarva­buddhānaṃ hṛdayaṃ om. Tib.

n.284gzhan yang phyag rgya thams cad kyi snying po dpa’ bo chen po zhes bya ba yi ge brgyas yod de Tib. The Tibetan translates as, “There is another eight-syllable mantra called, The Great Hero that is the Heart Mantra for all Mudrās.”

n.285srid pa gsum gyi chos nye bar gcod par byed pa Tib.

n.286Om. Tib.

n.287byang chub sems dpa’ ’jam dpal gzhon nur gyur pa nyid bzhin du nye bar gnas pa Tib. This line, which appears only in the Tibetan, translates as “It is as if the bodhisattva Mañjuśrī, the divine youth, himself is present.”

n.288mchog tu gsang ba’i ngo bos Tib.

n.289bI ra Tib. The Tibetan transliteration of the Skt. here translates as “hero.”

n.290Skt.: oṁ āḥ dhīra hūṁ khecaraḥ.

n.291sangs rgyas nyid bzhin du rab tu nye bar gnas pa yin no Tib. The Tibetan includes the Skt. term pratyupasthitaṃ from the next line here and translates as, “and it is as if the Buddha himself were present before you.”

n.292e hye hi ku maA ra Tib. The Tibetan transliteration of the Skt. pairs the second occurrence of the Skt. invocation ehy ehi in this line with the vocative for the Skt. term kumāra and translates as “Approach, approach divine youth.”

n.293Skt.: oṁ he he kumāra viśva­rūpiṇe sarva­bāla­bhāṣita­prabodhane | āyāhi bhagavann āyāhi | kumāra­krīḍotpala­dhāriṇe maṇḍala­madhye tiṣṭha tiṣṭha | samayam anusmara | apratihata­śāsana hūṁ | mā vilamba | kuru | phaṭ svāhā ||.

n.294’jig rten dang ’jig rten las ’das pa thams cad dang / sngags dang Tib. The Tibetan treats sarva­laukika­lokottarāḥ and mantrāḥ as two different referents and then continues the list bhūtagaṇāḥ, etc.

n.295Skt.: oṁ dhu dhura dhura dhūpa­vāsini dhūpārciṣi hūṁ tiṣṭha samayam anusmara svāhā ||.

n.296bzhugs par ’gyur Tib.

n.297bya ba’i phyag rgya ’di nyid do Tib. The translation “This is the mudrā of ritual activity” is based on the Tibetan. The Skt. translates as, “The mantras of summoning and this mudrā.”

n.298Skt.: he he mahā­kāruṇika viśva­rūpa­dhāriṇe arghaṃ pratīccha pratīcchāpaya samayam anusmara tiṣṭha tiṣṭha maṇḍala­madhye praveśaya praviśa sarva­bhūtānukampaka gṛhṇa gṛhṇa hūṁ | ambara­vicāriṇe svāhā ||.

n.299“Take this perfume” is perhaps addressed not to Gandhā, but to the tathāgata that was just mentioned.

n.300Skt.: namaḥ sarva­buddhānāṃ namaḥ samanta­gandhāvabhāsa­śriyāya tathāgatāya | tadyathā | gandhe gandhe gandhāḍhye gandha­manorame pratīccha pratīccheyaṃ gandhaṃ samatānucāriṇe svāhā ||.

n.301Skt.: namaḥ sarva­buddhānām apratihata­śāsanānām | namaḥ saṃkusumita­rājasya tathāgatasya | tadyathā | kusume kusume kusumāḍhye kusuma­puravāsini kusumāvati svāhā ||.

n.302Skt.: namaḥ sarva­buddha­bodhisattvānām apratihata­śāsanānāṃ | tadyathā | he he bhagavan mahā­sattva buddhāvalokita mā vilamba | idaṃ baliṃ gṛhṇāpaya gṛhṇa hūṁ hūṁ sarva­viśva ra ra ṭa ṭa phaṭ svāhā ||.

n.303Skt.: namaḥ sarva­buddhānām apratihata­śāsanānāṃ sarva­tamo'ndhakāra­vidhvaṃsināṃ | namaḥ samanta­jyoti­gandhāvabhāsa­śriyāya tathāgatāya | tadyathā | he he bhagavan jyoti­raśmi­śatasahasra­pratimaṇḍita­śarīra vikurva vikurva | mahā­bodhisattva­samanta­jvāloddyotita­mūrti khurda khurda | ava­lokaya ava­lokaya sarva­sattvānāṃ svāhā ||.

n.304Skt.: namaḥ samanta­buddhānām apratihata­śāsanānām | tadyathā | jvala jvala jvālaya jvālaya | huṁ | vi­bodhaka hari­kṛṣṇa­piṅgala svāhā ||.

n.305In the Tib., the passage from “The mudrā” to “Dhīmat” is rendered in verse. “Dhīmat” is an epithet of Mañjuśrī.

n.306khyod bu ’jig rten rnams grags pa’i/ D.

n.307da ha da ha sarba badz+ra bi nA ya kaM D. There seems to be some textual or redactional corruption here, as vajravināyakas are normally Buddhist deities. The Tibetan, however, confirms this reading.

n.308Skt.: namaḥ sarva­buddha­bodhisattvānām apratihata­śāsanānām | oṁ kara kara | kuru kuru mama kāryam | bhañja bhañja sarva­vighnāṃ | daha daha sarva­vajra­vināyakān | mūrdhaṭaka jīvitāntakara mahā­vikṛta­rūpiṇe paca paca sarva­duṣṭān | mahā­gaṇapati jīvitāntakara bandha bandha sarva­grahān | ṣaṇ­mukha ṣaḍ­bhuja ṣaṭ­caraṇa | rudram ānaya | viṣṇum ānaya | brahmādyān devān ānaya | mā vilamba mā vilamba | rakṣa rakṣa | maṇḍala­madhye praveśaya | samayam anusmara | hūṁ hūṁ phaṭ phaṭ svāhā ||.

n.309sngags pa chen po Tib.

n.310nag po chen po Tib.

n.311Skt.: oṁ hrīṁḥ jñīḥ vi­kṛtānana huṁ | sarva­śatrūn nāśaya stambhaya phaṭ phaṭ svāhā ||.

n.312gra thams cad zug gzer chen po dang / nad chen po dang nyin bzhi pa’i rims kyis Tib.

n.313It is unclear whether the loving kindness and compassion arise in the practitioner or the target. The Skt. grammar indicates that it is the practitioner rather than the target.

n.314rtag tu dga’ ba med pa dang / byams pa med pa dang / snying rje’i sems thob par mi ’gyur te/ bzlas pa zin gyi bar du grol bar mi ’gyur zhing ’chi bar ’gyur ro/ Tib. The meaning and interpretation of this sentence is not very clear in the Skt. The Tibetan translates as, “They will not know happiness, they will not be loved, they will not have a compassionate thought; for as long as one recites it they will not attain liberation, and they will die.”

n.315rtse gsum chen po Tib. The Tibetan translates as “the great trident.” The Skt. term śūla can mean “severe pain,” and also “spear,” suggesting a sharp, stabbing pain.

n.316Skt.: oṁ hrīṁḥ kālarūpa huṁ khaṁ svāhā ||.

n.317Skt.: jayaṃ jaya sujaya mahā­kāruṇika viśva­rūpiṇe gaccha gaccha svabha­vanaṃ sarva­buddhāṃś ca visarjaya saparivārān svabha­vanaṃ cānupraveśaya | samayam anusmara | sarvārthāś ca me siddhyantu mantra­padāḥ | manorathaṃ ca me pari­pūraya svāhā ||.

n.318It seems strange that a seat should be provided at the time of dismissing, unless, perhaps, the seat is meant to be a vehicle to ride on.

n.319’jig rten dang ’jig rten las ’das pa thams cad kyi dkyil ’khor dang sngags dang sngags grub pa dag dang / dam tshig dang/ bzlas pa dang / dus dang nges par sdom pa dag la yang sbyar bar bya’o/ D. The meaning of this sentence is unclear in the Skt. The Tibetan reflects a different syntax and translates as, “It can be used for all mundane and supramundane maṇḍalas, mantras, mantra accomplishments, samayas, mantra recitations, times, and vows.”

n.320It is unclear if these rites are meant to exorcise demons, or cause demonic possession, or both.

n.321laM ni D.

n.322oM Sh+Tai Sh+Tai swA hA D; oM Sh+Trai Sh+Trai swA hA N.

n.323thams cad bzugs can Tib.

n.324Skt.: oṁ varade svāhā ||.

n.325oM b+hu ru swA hA D; oM b+hU ri swA hA Y, K; oM b+hu ri swA hA N.

n.326phug ron Tib.

n.327Skt.: oṁ vilokini svāhā ||.

n.328Skt.: oṁ viśve viśva­sambhave viśva­rūpiṇi kaha kaha āviśāviśa | samayam anusmara | ru ru tiṣṭha svāhā ||.

n.329Om. Tib.

n.330Skt.: oṁ śvete śrīvapuḥ svāhā ||.

n.331Skt.: oṁ khi khiri khi riri bhaṅguri sarva­śatruṃ stambhaya jambhaya mohaya vaśam ānaya svāhā ||.

n.332gdong gsum Tib. The Tibetan translates as “three faces.”

n.333Skt.: oṁ śrīḥ ||.

n.334Skt.: oṁ ajite kumāra­rūpiṇi ehi āgaccha. mama kāryaṃ kuru svāhā ||.

n.335Skt.: oṁ jaye svāhā | vijaye svāhā | ajite svāhā | aparājite svāhā ||.

n.336It is not clear which of the fist mudrās the text is referring to. There is a mudrā called fist described in chapter 36, and another one in chapter 45. Neither of these chapters is included in the translation here.

n.337The iconography of the deity described in this mantra indicates that it is Kārttikeya , this name being used further down, where he is also, on one occasion, equated with Mañjuśrī.

n.338Skt.: oṁ kumāra mahā­kumāra krīḍa krīḍa | ṣaṇ­mukha bodhisattvānu­jñāta mayūrāsana saṅghodyata­pāṇi raktāṅga rakta­gandhānulepana­priya kha kha khāhi khāhi khāhi huṁ | nṛtya nṛtya | raktāpuṣpārcita­mūrti samayam anusmara | bhrama bhrama bhrāmaya bhrāmaya bhrāmaya | lahu lahu mā vilamba | sarva­kāryāṇi me kuru kuru | vicitra­rūpa­dhāriṇe tiṣṭha tiṣṭha huṁ | sarva­buddhānujñāta svāhā ||.

n.339It is not clear where exactly the direct speech by Mañjuśrī resumes. It may resume here.

n.340gzhon nu’i sems su mtha dag ni / bsdus nas yongs su bzhad par bya Tib. The first two lines of the Tibetan verse differ markedly from the extant Skt. and translate as, “In short, everything is explained to be / The mind of the youthful one.”

n.341Skt.: oṁ vikṛtagraha huṁ phaṭ svāhā ||.

n.342skrag par byed pa dang / Tib. The Tibetan adds this phrase, which translates as, “make it panic.”

n.343Skt.: oṁ brahma su­brahma brahma­varcase śāntiṃ kuru svāhā ||.

n.344Skt.: oṁ garuḍa­vāhana cakra­pāṇi catur­bhuja huṁ huṁ samayam anusmara | bodhisattva ājñāpayati svāhā ||.

n.345zhi ba’i don ni myur byed yin/ Tib. The Tibetan translates as, “He will promptly accomplish peaceful aims.”

n.346’byung po rnams ni rnam ’jig cing / /khyab ’jug gzugs kyi lus can yin/ Tib. The precise meaning of this line is unclear in both the Skt. The Tibetan translates as, “He frightens off all spirits and / Takes the embodied form of Viṣṇu.”

n.347Skt.: oṁ mahā­maheśvara bhūtādhipati vṛṣa­dhvaja pralamba­jaṭā­makuṭa­dhāriṇe sita­bhasma­dhūsarita­mūrti huṁ phaṭ phaṭ | bodhi­sattva ājñāpayati svāhā ||.

n.348mdung rtse gsum Tib.

n.349Skt., oṁ śakuna mahā­śakuna padma­vitata­pakṣa sarva­pannaga­nāśaka kha kha khāhi khāhi | samayam anusmara huṁ | tiṣṭha | bodhi­sattva ājñāpayati svāhā ||.

n.350It is not clear if this is a mudrā called the great, or perhaps the “great five-crested mudrā” that can also be called, as the text specifies later, the “great mudrā.”

n.351There is a play on words in the Skt., as the name of this garuḍa, Vainateya, is derived from the word which means “to guide” (vi + nī). This play on words is lost in the Tibetan translation, which uses the common translation for garuḍa , nam mkha’ lding.

n.352nga yis chos ga rab ’byam pa dang / mdo dag kyang ni bstan pa yin/ D. The Tibetan following D translates as, “I have taught these in the extensive manuals / As well as in the sūtras.”

n.353srung ba Tib.

n.354bshad Tib.

n.355Those “of the ten powers” are the buddhas.

n.356sarvasattvāḥ om. Tib.

n.357’phags pa’i dkyil ’khor bzang po de grub pa’i gnas skabs la gnas pa ’jam dpal gzhon nur gyur pas gzigs nas Tib. In the Tibetan, Mañjuśrī is the subject who beholds the gathered assembly. The Tibetan translates as, “After being surveyed by Mañjuśrī, the divine youth, who was present on the occasion for practicing this noble, excellent maṇḍala.” The word “samaya” seems to be translated as “occasion.”

n.358samayam om. Tib.

n.359samayaḥ om. Tib.

n.360dkyil ’khor dam pa Tib.

n.361dkyil ’khor Tib.

n.362mi rnam kyi dkyil ’khor bstan par bya ste / de bzhin gshegs pa rnams yongs su mya ngan las ’das na’ang / sems can rnams gang du yang dag par zhugs na / ’jig rten dang ’jig rten las ’das pa’i sngags thams cad ’grub par ’gyur ro/ D. The Tibetan differs significantly from the Sanskrit and translates as, “I will teach a maṇḍala suitable for humans. Even though the tathāgatas are liberated, it is that [maṇḍala] wherein beings enter and become accomplished in all worldly and transcendent mantras.”

n.363mgon po Tib.

n.364sa steng khyod kyi dkyil ’khor byed/ Tib. The word “created” (byed) was supplied from the Tibetan.

n.365sngags la dad pa med par ni/ Tib.

n.366This line is omitted in the Tib.

n.367ma rungs dam tshig mi bstan to/ Tib. Immediately following this line the Tibetan includes a line not present in the Skt. that translates as, “Thus the samaya should not be taught to those who are unsuitable.”

n.368rab ’byam D.

n.369mi rnams smos kyang ci zhig dgos/ Tib.

n.370It is not clear whether the subject here is the hypothetical practitioner or the “maṇḍala master” mentioned in the next paragraph. Some actions in the maṇḍala procedure described here are clearly attributed to the master, and some, later on, to his assistant (anusādhaka) or other people. The text also mentions the master’s helpers (sahāyaka) as recipients of protection ensuing from the performance of the ritual.

n.371rgya mtsho’i ngogs dang nye ba’i gring khyer chen po’i byang shar phyogs du D. Here the Tibetan translators seem to have read or interpreted a slightly different syntax than is apparent in the Skt. The Tibetan translates as, “or to the northeast of a city that lies close to the shore of the sea.”

n.372Tib. omits this reference to the measurements of the ritual ground.

n.373Om. Tib.

n.374The five products of the cow are cow dung, urine, milk, curd, and ghee.

n.375The word “safeguards” (srung) has been supplied from D.

n.376It is not completely clear whether this should be one of the three types of maṇḍala described earlier, or a maṇḍala that is a combination of all three. However, the context further on seems to indicate that we are dealing here with the latter.

n.377As above, Lord of Wrath is Yamāntaka, here equated with his mantra.

n.378de bzhin du dbus kyi gnas su nang du yang zung bzhir bya’o / Tib. The Skt. suggests that one draws two concentric squares, one larger than the other, to delimit the intermediate and inner parts of the maṇḍala. The Tibetan translates as, “In this way one should create a square within the central space.”

n.379rang gi rig pa rtsa ba’i sngags Tib. The translation “the root mantra of his own vidyā ” is based on the Tibetan, as the Skt. grammar is unclear.

n.380The details and sequence of this procedure are unclear. The Skt. seems to say that he sits on a bundle of kuśa grass, but the context would rather suggest that he takes this bundle and surrounds the maṇḍala with the grass.

n.381ku shas Tib. The phrase “with kuśa grass” has been supplied from the Tibetan.

n.382The last sentence hardly makes any sense; however, the reading gār (accusative plural of go (“cow”)) is corroborated by the Tibetan ba rnams.

n.383Possibly the six-syllable heart mantra of Mañjuśrī (oṁ vākye da namaḥ) is meant.

n.384The translation follows the Tibetan here because the Skt. grammar is unclear and could be corrupt. The Skt. grammar suggests that the powder is incanted twice, first with the “six-syllable mantra” (whichever one is meant), and then with the heart mantra (again, without specifying which heart mantra).

n.385“In the four quarters” possibly suggests that each group of the fourfold assembly has its own quarter.

n.386Also known as the Samādhi­rāja­sūtra. See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Toh 127), 2018.

n.387See Peter Alan Roberts, trans., The Stem Array (Toh 44-45), 2021a.

n.388See Peter Alan Roberts, trans., The Sūtra of the Sublime Golden Light (1) (Toh 555), 2023.

n.389“In order to listen to the Dharma” om. Tib.

n.390zangs Tib. The Tibetan adds “copper” (zangs) to this list of materials.

n.391The maṇḍala is not exactly “drawn,” but rather traced on the ground with lines of colored powders.

n.392“One which has awakening as its goal and invariably leads to such,” om. Tib.

n.393nyung zhing dkyil bsdud dkyil ’khor ni / /mdor bsdus nas ni bstan pa yin D. The Tibetan reflects the Sanskrit *alpa (“minor”) in place of kalpa (“ritual”).

n.394This passage, versified in Skt., is rendered as prose in the Tibetan.

n.395The word “seal” (verb) is being used, as the word mudrā itself means “seal” (noun).

n.396’khor bar pad+ma’i ze ba ’dra ba/ Tib. The translation of the last clause (“its rim…”) was informed by the Tibetan where puṣkara seems to be translated as “anther.”

n.397mtho gang tsam Tib. The Tibetan mtho gang tsam refers to the length from the tip of the index finger to the tip of the thumb.

n.398me lha Tib. “The fire deity” has been supplied from the Tibetan.

n.399In place of “the root mantra or the six-syllable heart mantra,” the Tibetan has “the six-syllable root mantra or the heart mantra.”

n.400rtsa ba’i sngags ’bru drug pa’am snying pos Tib. The Tibetan translates as, “root mantra or the single-syllable heart mantra.”

n.401bdag nyid dang ri mo mkhan yang rtse gcig par byas nas sbyin sreg byed du gzhug go/ Tib. In the Tibetan the maṇḍala master and the skilled painters “one-pointedly perform ritual oblations.”

n.402sngar bstan pa’i bdug pas bdugs nas Tib. The Tibetan does not mention any mantra and instead translates as, “make an incense offering as described above.”

n.403Om. Tib.

n.404tshon gyi phye ma blangs nas sku’i gzugs kyis bcad pa la/ ri mo mkhan gyis yongs su rdzogs par bya’o/ D. The Tibetan for this passage translates as, “He should pick up the colored powders, outline the image, and have the painters complete it.”

n.405One probably places the seeds in a bowl and covers them with another bowl. The phrase used here, śarāvasampuṭa (“the space between [two] bowls”), seems to be used interchangeably with śarāvadvaya (“two bowls”), or śarāvadvayena sampuṭī­kṛtya (“enclosing [it] with two bowls”).

n.406khros pas yungs kar kham phor nas phyung la chang par bcangs te lan bdun spyin sreg byas pa D. The Tibetan adds an additional detail that translates as, “[he] should wrathfully take the mustard seed from the earthen vessel, place it in alcohol, and perform seven oblations.”

n.407lan lnga chang pa nas sbyin sreg byas Tib. Here again the Tibetan adds that this is an oblation of alcohol.

n.408bgegs tha mal pa Tib. The Tibetan calls them “ordinary obstacle makers.”

n.409ston ka’i ’dam bu Tib. The Tibetan variant for the Skt. śaratkāṇḍa translates as, “autumn reeds.”

n.410gser gyi cod pan Tib. The Tibetan translates as, “golden crest.”

n.411Om. Tib.

n.412Om. Tib.

n.413This detail is obscure.

n.414gtsug tor gyi rgyal mo Tib. “Uṣṇīṣarājñī” is confirmed by the Tibetan. The Skt. reads uṣṇīṣarājā, which seems to be a feminine BHS derivation from uṣṇīṣarāja . A derivation of this kind is attested also in the Amogha­pāśa­kalpa­rāja , where we have the form vidyārājā (feminine), derived from vidyārāja (masculine). The feminine form is required by the context and is made plausible by 35.­215, where the female form uṣṇīṣā (“ uṣṇīṣa [queen/goddess]”) is used as an epithet for Locanā and other goddesses.

n.415nor bzang dang / Tib. The Tibetan here seems to be translating *Maṇibhadra, which could simply be a translation choice, as maṇibhadra is close in meaning to sudhana .

n.416blo bzang po Tib. The Tibetan reflects the Sanskrit *Sumati.

n.417“Passed down by the tradition” om. Tib.

n.418de bzhin du lho phyogs su bcom ldan ’das shAkya thub pa dang rang sangs rgyas gnyis ni/ ri spos kyi ngad ldang ba la bzhugs pa bri bar bya’o/ Tib. The Tibetan translates as, “Blessed Śākyamuni and two pratekabuddhas should also be depicted in the southern quarter seated on Gandhamādana mountain.” This is likely a misreading of the Skt. source for the Tibetan translation.

n.419bzla ba Tib. In place of “forms” (rūpa), the Tibetan reflects the reading “recitations” (japa) found in one of the two Skt. manuscripts.

n.420Depending on which manuscript is followed, this invocation could also be translated as, “Whatever hosts of vidyā beings are known to [belong] in this [area of the maṇḍala], may they all be gathered here.”

n.421bcom ldan ’das yum mA ma kI Tib.

n.422“Image” om. Tib.

n.423Usually known as Cakravartin, here he is called Cakravartyuṣṇīṣa for the sake of consistency with the other names ending in -uṣṇīṣa in this list.

n.424ral pa’i cod pan ’chang ba Tib. The Tibetan interprets the compound jaṭā­makuṭa­dhārī not as “wearing a diadem on his topknotted hair,” but as “wearing a crown of matted hair,” which is also grammatically possible in the Skt.

n.425The five locks of hair are a distinguishing feature of Mañjuśrī.

n.426This refers to the lotus on which Mañjuśrī sits.

n.427Four of the colors are probably assigned to the four directions respectively, with the fifth shining in the center.

n.428It is not clear what an “earth vajra” (bhūvajra) is.

n.429The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).

n.430dkyil ’khor kun nas sgo bri bar bya’o/ /sgo dag ni rgyab kyis lta na dang / ’jug na ni mdun gyis blta bar bya’o/ Tib. The Tibetan translates as, “Depict gates on each side of the maṇḍala. Depict the gates as if viewed from behind but / Depict the gate at the entrance as if viewed from the front.”

n.431The Skt. translates literally as, “slightly broken.” The meaning is not clear.

n.432de bzhin du mthar gyis gnod sbyin ma chen mo ’phrog ma yang bri’o/ Tib. The Tibetan omits the majority of detail that we get in this line in the Skt. and simply translates as, “Next in the sequence, draw the great yakṣiṇī Hārītī.”

n.433dka’ zlog ma kha dog D. The Tibetan omits the specific color of Umā’s complexion.

n.434In this context, Viṣṇu should perhaps be taken to be one of the eight vasus, as he is regarded as the chief among them.

n.435The text doesn’t make it clear which deities in particular should be represented by their mudrās‍—possibly the ones from the previous list, starting from the grahas.

n.436slob dpon bdag nyid phyi rol du byung nas dkyil ’khor de la g.yas phyogs su bskor ba byas te/ D. The Tibetan adds this line that translates as, “Then the master, who is outside of the maṇḍala, gets up and circles the maṇḍala to the right.”

n.437This paragraph is very unclear both in the Skt. and Tibetan. It is not clear whether the Skt. saṃkṣepatas, translated here as “in short,” means that the previous section about the three maṇḍalas is now being summed up (this is made implausible by the fact that the pantheon of deities described next differs somewhat in composition), or whether saṃkṣepatas is meant to introduce a shorter variant of the same maṇḍala rite (it doesn’t really seem to be shorter), or perhaps two different maṇḍala rites are mixed together because of redactional confusion.

n.438“To the right” om. Tib.

n.439“To the left” om. Tib.

n.440’jam dpal gyi sgo gnyis pa’i sgo’i drung du ni smin drug gi bu D. The Tibetan reduces the name Kārttikeya -Mañjuśrī to just Kārttikeya , and says that Kārttikeya stands “near the second gate, Mañjuśrī’s gate.”

n.441The Tibetan locates Vibhīṣaṇa in the neem tree, though that association makes little sense, both in terms of the Skt. syntax and because it is yakṣa s, rather than rākṣasas, that traditionally dwell in trees.

n.442“Arranged in the proper order” om. Tib.

n.443g.yas dang g.yon gyi phyogs su D. It is unclear whether this is meant to be from right to left, or perhaps alternating between right and left. The Tibetan translates as “to the left and the right,” which suggests that each mudrā is painted on both sides of each gate.

n.444spyi blugs dang / D.

n.445All these symbols have their corresponding hand gestures; here, however, they are the symbols drawn in the maṇḍala.

n.446While the maṇḍalas described so far were concentric, with each successive one extending beyond the preceding one and forming a new maṇḍala zone, this maṇḍala and the seven that follow seem to be depicted outside of the central series of concentric maṇḍalas.

n.447shar phyogs su ni dkyil ’khor gzhu’i dbyibs can byas te bzhag la kun nas ’bar ba’i pad+ma’i phyag rgyas mtshan pa’o/ /lho phyogs su ni dkyil ’khor zur gsum pa byas te kun nas ’bar ba’i lhung bzed kyis mtshan pa’o/ D. The Tibetan reverses the mudrās in these two directions and translates, “Draw a bow-shaped maṇḍala in the east that is marked with the symbol of a lotus radiating a blazing light. Draw a triangular-shaped maṇḍala in the south that is marked with a bowl radiating a blazing light.”

n.448nub phyogs su ni dkyil ’khor kun nas zlum por byas te/ Tib. The Tibetan translates as “Draw a circular maṇḍala in the west,” with no mention of it being “made entirely of light.”

n.449lho nub mtshams su ni dkyil ’khor gzhu ’dra ba bya ste Tib. The Tibetan translates as, “Draw a maṇḍala shaped like a bow in the southeast.”

n.450It is not clear what kind of kingship is meant.

n.451tshul khrims dang ldan pa’i dge slong dang dge slong ma dang / D. The Tibetan associates the modifier “disciplined” (śīlavantaḥ, tshul khrims dang ldan pa) with the next group and translates as, “disciplined monks or nuns.”

n.452ga pur dang gur gum dang li shi la wang ga’i dri zhim pos dri zhim par byas pa/ D. The Tibetan makes no reference to the mouth or face and translates as, “they should perfume themselves with the sweet fragrance of camphor, safron, and clove.”

n.453dus mtshams las rgyal ba’i dkyil ’khor gyi phyi rol de nyid du ha cang yang mi nye ha cang mi ring bar gzhag par bya’o/ D. The line that translates as, “outside the maṇḍala Victorious over the Divisions of Time, not too far…” was reconstructed partially based on the Tibetan and remains very unclear.

n.454rgyab kyis phyogs pa ma yin pas D. The Tibetan translates as “so that his back does not face them.”

n.455chu legs par gtsang sbra byas pa dang / srog chags med pa Tib. The Tibetan translates as, “with water that is exceedingly clean and free of living creatures.”

n.456This passage is rendered in prose in the Tibetan.

n.457de bas na sngar bshad pa’i cho gas spyan drang bar bya’o/ Tib. The entire passage from “Then” until “divine youth” is omitted in the Tibetan, which translates as “Then he should summon [the deities] using the previously described rite.”

n.458’bras sA lu’i chan zho dang bcas pa dang sbrang rtsi dang ldan pa’i ’o thug khyad par can gyis nye bar sbyar ba’i mar la btsos pa’i snum khur gyi ’breng bu la sogs pa dang / kaN+Da la sogs pa’i bza’ ba thams cad ni de bzhin gshegs pa rnams la dbul bar bya’o/. Some of the Skt. terms in this list of articles, such as aśoka (“free from sorrow,” omitted in the translation here), are problematic. The Tibetan translates as, “He should offer all kinds of foods such as rice porridge with yogurt, braided cakes fried in butter that have been prepared with a special milk porridge containing honey and the like, as well as candied sugar and the like to the tathāgatas.”

n.459mar gyis gang ba dang tsan+dana gyi thang chu sbrang rtsi’i snying po dang ’o mar btsos pa’ bza’ ba ni Tib. The Tibetan translates as, “dishes that are filled with butter as well as sandalwood resin and concentrated honey cooked in milk.”

n.460“The gods” om. Tib.

n.461The Skt. term garbhoktāraka in this list could not be identified. The Tibetan transliterates the term, which does not help to identify it.

n.462’phags pa dang ’phags pa ma yin pa’i lha thams cad la Tib. The Tibetan translates as, “to all the noble and ordinary gods.”

n.463The Skt. translates as, “mantras,” and the Tibetan translates as, “deities.” Both seem doctrinally correct, as a deity is equated and identified with its mantra.

n.464The Skt. translates as, “mantras,” and the Tibetan translates as, “deities.” A deity is normally equated and identified with its mantra.

n.465Again, the Skt. translates as, “mantras,” and the Tibetan translates as, “deities.”

n.466It is not clear which procedure this verse refers to.

n.467spyan ras gzigs la gang gsungs dang / /gang gsungs phyag na rdo rje la/ /rang rang gi ni sngags dag gis/ /sngags spyod don du bsgrub pa’o/ /cho ga gcig pu blta bya ste/ /rtag tu rjes su mthun par bya/ D. The Tibetan translation of this verse translates as, “One can accomplish the goal of mantra practice / That was taught for Avalokiteśvara / And that was taught for Vajrapāṇi / Using their respective mantras. / This ritual is considered unique, / So one should always follow it.”

n.468gtsor mthun pa’i bya ba byas te Tib. The Tibetan translates as, “performing the rite with the best.” The Tibetan does not include an equivalent of the Skt. term for “food” (nivedya) and it appears to read the Skt. term “best” (*pramukha) here in place of the extant Skt. pradāna.

n.469’byung po thams cad pa’i gtor ma rgya cher gtong bar bya’o/ Tib. “Extensive” is recovered from the Tibetan because of the Skt. lacunae.

n.470It is not clear whether it is their own accomplishments, or those of ordinary beings.

n.471dge ba’i rtsa ba bla na med pa’i byang chub kyi snying po gnon par bya ba dang / Tib. The Tibetan translates as “who possess the root of virtue and will ascend the seat of unsurpassed awakening.”

n.472It seems that the initiands spoken of here are not the same as the ones in the previous paragraph. It is also possible that the order of contents has been altered because of redactional corruptions.

n.473“Wish to enter the maṇḍala” om. Tib.

n.474Skt. tantra. It is unclear what kind of threads. Tantra basically means “warp,” but if all the warp was pulled out, the cloth would disintegrate.

n.475“Hairs removed” probably refers to the shearing off of the fine fibers from the surface of the cloth, which would have been the regular practice with handloomed cloth.

n.476rtsa ba’i sngags kyis lan gzum bzlas te/ Tib. The Tibetan translates as, “incanted with the root mantra three times.”

n.477lo gsum gnas lo bcu drug pa’i bar Tib. In the Tibetan this sequence is reversed. It states that the procedure should begin with those three years of age and conclude with those who are sixteen.

n.478The five locks of hair worn at the forehead are a distinguishing feature of Mañjuśrī.

n.479gtsug phud gcog gis nye bar mdzes pa’am/ gtsug phud gsum gyis nye bar mdzes pa skra dang ldan pa/ D. The Tibetan translates as, “adorned with either a fivefold topknot of hair, a single topknot, or a threefold topknot.”

n.480The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).

n.481lhag ma ni spang bar bya’o/ Tib. The phrase “the remaining ones should be omitted” is a translation of the Skt. that has been emended based on the Tibetan. The Skt. variant, “should be served and discarded,” doesn’t seem to fit into the context of the passage. The Skt. sevyā varjyā was therefore emended to śeṣā varjyā.

n.482“Bow their heads to the master” om. Tib.

n.483The lacunae in the Skt. indicate that there should be another term or group of terms before the word “master.”

n.484dkyil ’khor la blta zhing / dang por re zhig rig pa’i dbang bskur ba byin te phyag rgya chen po gtsug phud lnga ’ching du gzhug par bya’o/ D. Because of the lacunae in the Skt., this line has been supplied from the Tibetan.

n.485One of the two bowls is used as the lid.

n.486dkyil ’khor gyi nang du Tib. Because of the lacunae in the Skt., the phrase “inside the maṇḍala” has been supplied from the Tibetan.

n.487It was earlier mentioned that this vase was placed in the second maṇḍala, i.e., “outside the [inner] maṇḍala.”

n.488He should presumably sprinkle upon him some of the contents of the jar, which include, as described before, precious substances, grains, and rice.

n.489Both the Skt. and the Tibetan (which is missing the word “mantra”) are ambiguous. It is not clear what mantra is being referred to as “the same.” Possibly the mantra stored in the earthenware container.

n.490gal te de nyid yin na ni rim gyis ’bad pas ’grub par ’gyur ro/ /yang na ci ste gzhan na ni sngags bzlas pa kho nas ’grub par ’gyur ro/ Tib. The translation of the last two sentences follows TMK, which reflects a syntax different from the extant Skt. and probably makes more sense. The extant Skt., which is also supported by the Tibetan, translates as, “If it is the same mantra, they will succeed gradually, after applying effort. If it is another mantra, they will be successful after merely reciting it.”

n.491sangs rgyas bcom ldan ’das thams cad kyis gnang zhing / sangs rgyas dang byang chub sems dpa’ thams cad kyis ’jig rten las ’das pa thams cad kyi dam tshig dang / dkyil ’khor dang sngags dang phyag rgya thams cad sgrub pa la byin gyis brlabs par ’gyur zhing Tib. The Tibetan translates as, “He will be authorized by all the blessed buddhas and empowered by all buddhas and bodhisattvas into the practices of the worldly and transcendent samayas, maṇḍalas, mantras, and mudrās.”

n.492The ācārya empowerment is an empowerment to the position of a spiritual master ( ācārya ).

n.493sangs rgyas dang byang chub sems dpa’ rdzu ’phrul chen po dang ldan pa thams cad kyis ’jig rten dang ’jig rten las ’das pa thams cad kyi sngags rgyud dag ’don pa dang / dkyil ’khor bri ba dang ston pa dang phyag rgya dang spyod pa ston pa dang rang nyid spyod cing ston par khyod la rjes su gnang zhing brjod par bya ba yang tshe nyid la yin la/ phyi nas skye ba brgyud pa dag la ni sangs rgyas nyid thob par ’gyur ba yin no/ Tib. The Tibetan translates as, “All of the extremely powerful buddhas and bodhisattvas have now authorized you as a teacher who can recite the mantra systems of all mundane and supramundane deities, draw their maṇḍalas, display them, teach their mudrās and conduct, and perform them yourself. You shall attain buddhahood in this lifetime and throughout the succession of your future births.”

n.494This verse and the next are rendered in prose in the Tib.

n.495lha thams cad yid la byas Tib. The Tibetan translates as “focus on all of the gods.”

n.496In the Skt., “ yakṣa s” is repeated for the second time at this location.

n.497me tog gtor te/ tsan+da na dang kur kum gyis bsangs la sngar bstan pa’i cho gas slar gshegs su gsol bar bya ste/ sems kyi thams cad btang ba yin no/ D. The Tibetan translates as, “Strew flowers over them, perform an incense offering of sandalwood and saffron, dismiss them following the aforementioned procedure, and imagine that they have departed.”

n.498Since in this case it is listed as one of the three items, the “bali” could be a sacrificial cake similar to a Tibetan gtor ma.

n.499These offerings are probably placed upon a float of cupped leaves and allowed to float downstream.

n.500sa phyogs de legs par byugs shing ’jam par byas te/ legs par phyag pa byas nas ba lang gi lci bas byug tu gzhug pa’am/ D. The Tibetan translates as, “He should sweep that patch of ground, smooth it over, clean it well, and smear it with cow dung.”

n.501’o ma dang / ’bras chan Tib. The Tibetan translates this as two items.

n.502“Garland-like” om. Tib.

n.503oM dza Tib.

n.504grogs po dag ’di ni ’byung po thams cad nyon cig /sngags ’di nyid ni yi ge gcig gi dkyil ’khor gnyis pa’i cho ga thams cad du dgos pa/ D. The Tibetan translates as, “My friends, all you beings, listen up! This single syllable mantra is required for all of the rituals related to its maṇḍala.”

n.505dkyil ’khor gru bzhi mnyam pos nye bar mdzes pa/ Tib. The Tib. translates as “The maṇḍala should be adorned with four sides of equal length.” The reference to a “triple maṇḍala” in the Skt. probably refers to a square maṇḍala with three concentric zones. Reference to this triple maṇḍala is omitted in the Tibetan.

n.506The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).

n.507It is not clear which door is meant (possibly the eastern, which is where one would start and finish drawing the symbols, drawing them in lines surrounding the maṇḍala). The Skt. grammar also allows for interpreting the location “outside the door base” as referring only to the “man of youthful appearance.”

n.508stong rtsa brgyad Tib. The Tibetan translates as, “one thousand and eight.”

n.509Because it is listed here as one of three items, this “bali” could be a sacrificial cake similar to a Tibetan gtor ma.

n.510yi ge gcig pa’i sngags kyis ci ltar ’dod par gtor ma dang lha bshos dang mar me dang bdug pa dang spyan drang ba dang gshegs su gsol ba rnams bya’o/ D. The Tibetan translates as, “One can use the one-syllable mantra for whatever one likes, such as offering bali, cakes, lamps, or incense and invoking and dismissing the deities.”

n.511Om. Tib.

n.512shing a mra Tib. The Tibetan indicates this rite should take place near a mango tree.

n.513Both the Skt. and Tibetan texts may have read the term “wife” along with “horses, or elephants” due to a lacuna in the text.

n.514chu ’dod pas Tib. The Tibetan translates as, “one who desires water.”

n.515yang srin pos zin pa la Tib. The Tibetan translates as, “if he is possessed by rākṣasas again.”

n.516tshangs pa’i srin pos N, H; tshangs pa’am srin pos D.

n.517lan gsum Tib. The Tibetan says that the water should be incanted three times.

n.518It is not clear what “brahmins’ land/place” (brahmasthala) is.

n.519The “three diseases” could refer to diseases caused by any of the three humors.

n.520It is not clear what kind of crossing is meant, possibly across a body of water, or a crevice, etc.

n.521“That destroys rākṣasas” om. Tib.

n.522nad thams cad kyis thams cad du btab pa la ni ri’i rtse mor bri bar bya’o/ Tib. The Tibetan translates as, “Draw it on a mountaintop when beset on all sides by all manner of diseases.”

n.523bram ze’i ldum ra Tib. The reading “brahmin’s garden,” adopted here from the Tibetan, reflects the Sanskrit *brahma­vāṭikāyām. The extant Skt. brahma­pālikāyām could be a corruption of this term.

n.524“Midday” om. Tib.

n.525In the Tibetan this line is included in the prose section and not in the verse.

n.526This line of verse is omitted in the Tib.

n.527skyes pa’am yang na bud med kyang / /thos nas the tshom med byas na/ ci ’dod rnam pa sna tshogs ni/ /thob ’gyur rtag tu phun sum tshogs/ Tib. The Tibetan translates as, “If a man or woman learns this / And performs it without doubt, / They will get whatever they want / And they will always prosper.”

n.528Om. Tib.

n.529“It also brings complete omniscience” om. Tib.

n.530khyod kyi ras ris kyi cho ga rab ’byam sngags thams cad sgrub par byed pa la rab tu ’jug pa mthar gyis ngas bshad par bya’o/ D. The Tibetan translates as, “I will give a thorough introduction to the extensive ritual procedure for your painting that renders all mantras effective.”

n.531dkyil ’khor gyis Tib. The Tibetan omits the term master.

n.532Skt.: oṁ śodhaya śodhaya sarva­vighna­ghātaka mahā­kāruṇika kumāra­rūpa­dhāriṇe | vikurva vikurva | samayam anusmara | tiṣṭha tiṣṭha | huṁ huṁ phaṭ phaṭ svāhā ||.

n.533rigs ngan pa’i skyes gnas yongs su spangs pa/ Tib. The translation of this sentence is based on the Tibetan, as the Skt. seems corrupt. The latter seems to be saying, “Those from a womb [of a woman who is] too dark should not be avoided.” The Tibetan, where the “dark womb” is interpreted as “low caste,” seems to reflect the reading without the negative particle (“should be avoided,” in place of “should not be avoided”). It is also possible that the Skt. could be describing the physical qualities of the girl’s vulva (yoni can mean “vulva” as well as “origin”).

n.534dbang po ma mtshang ba med pa Tib. The Tibetan translates as, “Her faculties should be unimpaired.”

n.535khug rna med cing sprin dang bral ba Tib. The phrase “fog, and clouds” is taken from the Tibetan. This seems to be a translation of the Sanskrit *nirhāra and *vadala respectively.

n.536It is not clear whether this is the “great five-crested mudrā” (cf. 35.­6), or another mudrā.

n.537ras bal de dang bu mo de Tib. The Tibetan indicates that the maṇḍala master should sprinkle both the girl and the cotton with the incanted water.

n.538Tib. omits the reference to the four intermediate directions.

n.539tsan+dana dkar po dang gur gum dang ga pur gcig tu byas pa’i bdug pas bdug par bya ste/ D. The Tibetan translates as, “He should perform the incense offering with incense that contains a mixture of white sandalwood, saffron, and camphor.”

n.540sgrub pa’i grogs mchog gi slob dpon gyis sbyin par bya’o/ Tib. The Tibetan translates as, “Or he should have the most advanced master who is his practice assistant offer it.”

n.541bud med dang khye’u’am/ bu mo’am skyes pa rnams bcos ma’am bcos ma ma yin pa Tib. The phrase “Women, boys, girls, and men‍—both real and imagined” has been supplied from the Tibetan, filling in the lacunae in the Skt.

n.542rgyal ba dang grub pa dang sbyin pa dang byin pa dang khyer cig ces pa dang / dpal dang ’bras bu dang / ’bras bu yod pa dang / cho ga dang brgya byin dang / Tib. The Skt. of this passage is corrupt, and the Tibetan is also unclear.

n.543Here this title refers to the person who performs the ritual.

n.544“And that his present life will be short” om. Tib.

n.545shar ram byang phyogs su phyogs par bzhag la bdag nyid srung ba dang lha la dbul ba’i kha zas zas su sbyin no/ D. The Tibetan translates, “He should place her facing east or north, perform the protection rite on himself, and then offer her food that is fit to be offered to a deity.”

n.546kar sha’i grangs Tib. The Tibetan just has “sixteen karṣas,” without any mention of palas.

n.547The Tibetan translation starts rendering this material in verse here.

n.548de la rab ni bcu drug bya/ Tib. The line that translates as, “The best would be of sixteen units” has been supplied from the Tibetan.

n.549phran tshegs las la sgrub pa ni/ /gcig dang lnga ni tha ma’o/ Tib. The Tibetan translates, “For the performance of a minor rite, / It may be the smallest size of five or one units.”

n.550The details of the procedure described here are far from clear. It is not even clear whether the select numbers ranging from one to sixteen refer to the units of weight (karṣas or palas), or the number of strands in the thread.

n.551The translation of this line is based on the Tibetan.

n.552The translation of this line is based on the Tibetan.

n.553srog chags yan lag byung ba’am/ D; srog chags yan lag min byung/ Y, K, N, H; The translation of this line follows the Tibetan where prāṇya (in the Skt. phrase āprāṇyāṅga) refers to a living being, but it remains problematic. In D, the phrase āprāṇyāṅga­samutthaṃ is interpreted in the affirmative and translates as, “derived from the bodies of living beings.” The readings from Y, K, N, and H, try to account for the negative verb in Skt. and translate as, “derived from something that is not the body of a living being.”

n.554The Tib. indicates that the thread should be “infused” with the substances, not “censed” as attested in the Skt.

n.555yongs su bsgo/ Tib. The Tibetan indicates that the thread should be “saturated” with these substances.

n.556ma ni smad pa ma yin dang / /’phye bo ma yin skra dkar spangs/ J, C; ma ning smad pa ma yin dang / /’phye bo ma yin skra dkar spangs/ D. The third and fourth pādas of this verse in J and C translate as, “His mother should not be reviled, / He should not be crippled, / And he should not have grey hair.” The third and fourth pādas of this verse in D translate as, “He should not be a eunuch, be reviled / Or be crippled, and he should not have grey hair.” The third pāda of the Skt. appears to be a dittography of the second pāda (“free from coughing and asthma”).

n.557Skt. 4.23ab om. Tib.

n.558kun gyis bkur ba’i mtshan nyid ldan/ Tib. The Tibetan translates as, “His qualities should be praised by all.”

n.559grogs po Tib. “His assistants” has been supplied from the Tibetan.

n.560grogs po rigs bzang rab bsngags shing/ /blo ldan bzo ni mkhas pa dang / /shin tu khyad par mchog gyur pa’i/ ras thag bzang la bskul bar bya/ D. The Tibetan translates as, “His assistants should be praiseworthy and of excellent caste, / Intelligent and skilled in weaving. / Request [them to weave] excellent cloth / That is of particularly high quality.”

n.561zur bzhir Tib. The Tibetan also notes that the cloth should have four corners.

n.562tha ma ni zheng du bde bar gshegs pa’i mtho gang chur ni khru brgyad kyi phyed do/ D. The Tibetan translates as, “The smallest should measure the span between the Sugata’s thumb and index finger in width and be four cubits long.” The ratio of length to width preserved in the Tibetan is highly unlikely, and the Skt. is unclear and possibly corrupt.

n.563The “central region” refers here roughly to the area between the Himalayas and the Vindhya Mountains, including the Gangetic plain.

n.564The last line of this verse is a bit of a mystery, as it doesn’t seem to fit the context. The Tibetan, however, corroborates this reading, interpreting it as the period following the Buddha’s parinirvāṇa.

n.565ras ris ’grub par gsungs pa yin/ Tib. The Tibetan translates as, “taught the accomplishment of the painting.”

n.566The translation of this verse is uncertain. Both the Skt. and the Tibetan are unclear.

n.567de la sngags ni gzhug par bya/ Tib. The reading “mantra” is taken from the Tibetan. The Skt. has “tantra.”

n.568dpa’ bo chen po ’jam dpal gyis/ /sngags kyi bzlas pa gsungs pa dang / /’das pa’i sangs rgyas mang po dang / /ngas kyang da ltar gzungs pa yin/ Tib. The Tibetan translates as, “Now I too have taught / The mantra recitation that was taught / By the great hero Mañjuśrī / And by many past buddhas.”

n.569de nas grub pa pos bzo bo legs par bslab pa’i ri mo mkhan nam/ D. The Tibetan translates as, “Only a skilled painter well trained in his craft by the practitioner.”

n.570de nyid kyi sngags kyis lan brgya rtsa brgyad ’khor dang bcas pa la yang bzla ste/ D. The Tibetan translates as, “incant them with the very same mantra, and its associated [mantras], one hundred and eight times.”

n.571kha dog pad+ma’i ge sar bzhin du Tib. The Tibetan translates as, “His color is either tawny like the color of lotus filaments.”

n.572The interpretation of this mark is uncertain, as such lines painted on the forehead indicate either a follower of Śiva (if the lines are horizontal), or of Viṣṇu (if they are vertical).

n.573’dam bu’i mdog ’dra ba Tib. The Tibetan translates as, “autumn reed.”

n.574lag pa g.yon na Tib. The extant Skt. witness translates as, cāmara, or “a yak-tail whisk” here, but the Tibetan lag pa g.yon na, which reflects the Sanskrit *vāmahasta (“[in] the left [hand]”), fits the context better.

n.575It is uncertain whether the Skt. calana / calanikā actually means “short trousers” (cf. Edgerton). In the Tibetan it is translated with etymological literalness as g.yo ba or “wavering.”

n.576The Skt. is very vague here, as it uses the term ākāra, which means “form/appearance,” or sometimes “countenance.” The Tibetan understands this term to refer here to Vajrapāṇi’s apparel.

n.577cha byad zhi ba’i bdag nyid Tib. The Tibetan translates as, “with a peaceful appearance.”

n.578brag gi tshogs kyis shin tu nye bar mdzes par byas pa/ Tib. The “king of mountains” is Mount Sumeru. The Tibetan translates as, “adorned with a mountain range.”

n.579rin po che’i ut+pa las Tib. The Tibetan translates as, “lotuses made of precious stones,” reflecting the Skt. compound ratnotpala°.

n.580The Tib. omits everything from “richly bestrewn with flowers” to “sparkling with the colors of precious jewels.”

n.581pad+ma’i gtsug gtor Tib. The Tibetan identifies this tathāgata as *Padmoṣṇīṣa.

n.582sdug bsngal thams cad zhi bar byed pa’i spyan gyi rgyal po Tib. The Tibetan reflects the Skt. Sarva­duḥkha­praśamanaṃ *Locendraṃ.

n.583rang sangs rgyas thams cad kyi ’og du Tib. The Tibetan reading, “beneath,” has been adopted here. The Skt. translates as, “above.” Possibly there is some mix-up, as the maṇḍala becomes asymmetrical at this point‍—an extra row of figures is now being added to the right of Śākyamuni.

n.584dman pa Tib. The variant for thie pratyeka­buddha’s name in the Tibetan may reflect the Sanskrit *Mandana.

n.585dkar po’i tog Tib. The Tibetan reads Sita and Ketu as one figure, *Sitaketu, which introduces an error in the Tibetan, where we find only seven names in the list of eight pratyeka­buddhas.

n.586gzhu Tib. The Tibetan translates as “bow.”

n.587So called because of a wolf’s great appetite; here it implies a bulging belly.

n.588kha spu ser ba sen mo ring ba mig dmar ba/ Tib. The Tibetan translates as, “He has a yellow beard, long nails, and red eyes,” or perhaps, “He has a beard, long yellow nails, and red eyes.” The Tibetan omits the phrase “prominent fangs.”

n.589I.e., Mount Sumeru.

n.590The Skt. has the word “tathāgata” after “described,” which doesn’t make sense.

n.591ri de yang ’phags pa spyan ras gzigs dbang phyug gi ’og tu bri’o/ Tib. “Below the noble Avalokiteśvara” has been supplied from the Tibetan. The Skt. has “the noble Avalokiteśvara should be,” which seems to be a corruption.

n.592ri de yang shin tu mtho ba rin po che pad+ma rA ga’i them skas ’dra ba/ bai DUr+ya’i rang bzhin rtse mo myu gu ’dra ba bri bar bya’o/ D. The Tibetan translates as, “This lofty mountain should be drawn like a staircase of precious ruby with a summit made of beryl that resembles a sprout.”

n.593ha cang yang mi sbom ha cang yang mi rgan/ Tib. The Tibetan translates as, “She is neither too fat nor too old.”

n.594cung zad lta zhing ’dug pa/ Tib. This translation follows the Tibetan. The Skt. suggests “away from.”

n.595’jam pa’i dbyangs can ’od chen ni/ /gzhon nu’ang lha mo ’di la dgyes/ /bgegs rnams thams cad bsal ba’i phyir/ /sgrub pa pos kyang yang dag bkur/ Tib. The Tibetan translates as, “The great splendorous Mañjughoṣa, / The divine youth, delights this goddess. / The practitioner should venerate her / In order to dispel all obstacles.”

n.596The Skt. of this half-stanza could also be translated as, “The queen of men should be installed on the canvas / For the sake of protection and prosperity.”

n.597His mountain, described a few paragraphs above, is situated below the lotus seat of Śākyamuni and at the feet of Mañjuśrī.

n.598’khyil ba che Tib. The Tibetan translates as, “very crooked.”

n.599mi bzad khro bo’i ngang tshul can/ /sngags kyi lha dag ’gugs par byed/ Tib. The Tibetan translates as “Violent and with a wrathful disposition, / He summons all of the mantra beings.”

n.600“Is referred to as ‘great lord’ ” om. Tib.

n.601der ni ras ris gzhag mi bya/ Tib. The Tibetan states that the painting should not be shown to the people described below.

n.602yid dag lus ni dag ’jug dang / /rjes su bzlas pa byed pa dang / /sngags rten nyid la rtag brtson pa’i/ /mi rnams grub ’dod smos ci dgos/ D. The translation of this verse follows the Tibetan. The Skt. seems to be repetitive and less sound: “What need to speak of those of pure conduct, / Whose nature is to follow pure conduct? / Those who strive for the mantra accomplishment continually / Will definitely gain the mantra accomplishment.”

n.603bskal pa bye bar sangs rgyas la/ /mchod pa’i bsod nams gang yin pa/ Tib. The Tibetan translates as, “The merit one gains by making offerings / To the buddhas for millions of eons.”

n.604shin tu bkrus pa D. The phrase “Tightly woven, thoroughly clean” has been supplied from the Tibetan. The Skt. has in this position “keeping the vow well.”

n.605kha tshar dang bcas pa dang / Tib. The phrase “fringe tassels” in the Tibetan or “fringe” (sadaśa) in the Skt. probably refers to the threads extending beyond the rectangle of the woven cloth on each of the four sides.

n.606’jam pa’i dbyangs kyi ras ris ni/ /’bring po mthong bar mi byed pa’o/ Tib. The Tibetan translators appear to have read the BHS paṭasyā darśanā (“seeing the painting”) as paṭasya­adarśanā (“not seeing the painting”).

n.607myur du rtogs pa’ang ’grub pa ni/ /bzlas pas thob par byed pa yin/ Tib. The Tibetan translates as, “Realization and accomplishment / Are swiftly attained through recitation.”

n.608bud med rnams kyang bu ’thob ’gyur/ Tib. The Tibetan translates as, “Women will have sons.”

n.609skye ba gzhan du nges par ni/ /sangs rgyas nyid ni nges thob ’gyur/ Tib. The Tibetan indicates that buddhahood will be attained “in the next life.”

n.610de bzhin mchod dang phyag ’tshal dang / Tib. The Tibetan translates as, “Likewise through offering and venerating it.” The Skt. of this pāda may be corrupt.

n.611rab tu gsang ba Y, K, N, H; rab tu gsungs pa D. Y, K, N, and H agree with the Sanskrit ºrahasya.

n.612khyod kyi N, H; khyod kyis D; N and H indicate that the “cloth-painting procedure” pertains specifically to Mañjuśrī.

n.613“Smallest” om. Tib.

n.614rin po che’i ri la gnas pa/ D. The Tibetan translates as, “Standing on a jewel mountain.”

n.615The Skt. aravinda suggests a pink or white variety of lotus.

n.616de’i ’og tu sgrub pa po Tib. The Tibetan translates as, “The practitioner should be painted below that.”

n.617ri’i stod kyi cha khang pa brtsegs pa ’dra ba bri bar bya’o/ D. The Tibetan translates as, “The upper portion of the mountain should be drawn to resemble a palace.”

n.618ras ris kyi kho ra khor yug tu ri’i rnam pas yongs su ’khor ba bri bar bya’o/ D. The Tibetan translates as, “Depict the edge of the painting as surrounded by images of mountains.”

n.619The statement implies that similar gods were described before, but it is not clear where in the text.

n.620The Skt. kanyasa can mean “smallest,” but also “lesser/inferior.” This term is used to describe paṭa, which can mean both “cloth/canvas” and “painting,” so either of the two translations of kanyasa is correct. To avoid switching between “smallest” and “lesser,” the former translation has here been used throughout this chapter. The Tib. has tha ma (“lesser”) throughout the chapter but chung gu (“smallest”) in the colophon.

n.621bskal pa bye bar mi bzad las/ /ras ris mthong ba tsam gyis grol/ D. The Tibetan omits the phrase “whatever evil has been committed or caused to be committed” and translates as, “The terrible karma accumulated over a thousand eons / Will be relinquished merely upon seeing this painting.”

n.622sangs rgyas bye ba stong phrag ni/ /mthong ba tsam gyis grol ’gyur te/ /ras ris mthong ba tsam gyis kyang / /de yi mod la grol bar ’gyur/ D. The Tibetan translates as, “Thousands of millions of buddhas / Have become liberated merely by seeing it.” The Tibetan then inserts two lines that are not found in the extant Skt. that translate as, “The very moment one sees the painting/ One is instantly liberated.” These two lines are followed by the text corresponding to Skt. 6.8c–f.

n.623phung po lhag ma dang bcas pa’i mya ngan las ’das pa’i grong khyer du ’gro bar byed pa/ Tib. The Tibetan translates as, “that takes [them] to the citadel of nirvāṇa in which the aggregates remain.”

n.624byang chub sems dpa’ rnams kyi rgyud nges par byang chub sgrub par byed pa/ Tib. The Tibetan translates as, “that continuously causes them to always accomplish the awakening of all bodhisattvas.”

n.625bdag gi gsang sngags ’di Tib. The Tibetan translates as, “This secret mantra of mine.”

n.626de bzhin gshegs pa’i nyi ma’i rigs nub pa dang / sangs rgyas kyi zhing thams cad spangs pa dang / sangs rgyas dang byang chub sems dpa’ thams cad dang / ’phags pa nyan thos dang rang sangs rgyas rnams kyis mun par gyur pa dang / snod kyi ’jig rten rnam par ’jig pa dang ’phags pa’i lam dang / rig pa thams cad dang sngags dang sman dang / nor bu rin po che med pa dang / skye bo dam pa rnams kyis ’jig rten na yongs su ma zin pa dang / sems can gyi khams thams cad ’byung bar ’gyur te/ D. In this passage the Tibetan establishes a different set of verb–subject correspondences than is given in the Skt. The Tibetan translates as, “when the sun of the line of tatāhagatas has set; when all the buddhafields have been abandoned; when all the buddhas and bodhisattvas and the noble śrāvakas and pratyeka­buddhas have descended into darkness; when the vessel of the world has been broken; when the noble path, all vidyā s, mantras, medicines, and precious gems are lost; and when one can no longer find holy people in the world and this comes to pass in all realms of beings.”

n.627le lo can dang dran pa nyams pa dang / Tib. The Tibetan translates as, “beings will be lazy, they will have poor memory.”

n.628The Skt. khaṇḍaka is rather problematic and suggests the translation “prone to cause destruction.” Two different readings are available in the Tibetan translation. D translates as, mi srun pa (“malicious”) while the K and Y read mi srung ba (“unprotected”).

n.629log pa’i lta ba skye shing Tib. The Tibetan translates as, “They will generate wrong views.”

n.630mtshams med par gzhol zhing shin tu mi bzad pa’i yang shin tu mi bzad pa ’thob pa D. The Tibetan in D translates as, “they will immediately fall into the lower realms and go from one unbearable state to the next unbearable state.” There is no explicit mention of rejecting the Dharma teachings or of going specifically to the Avīci hell.

n.631oM bAkye nyar+tha dza ya D. D transliterates the Sanskrit as oṃ vakye 'rtha jaya .

n.632oM bAkye she sha swA D. D transliterates the Sanskrit as oṃ vākyeśeśa svā.

n.633oM bAkye baM dza ya D. D transliterates the Sanskrit as oṃ vākye vaṃ jaya .

n.634oM bAkye niS+The ya D. D transliterates the Sanskrit as oṃ vākye niṣṭheya.

n.635oM bAkye daM namaH D. D transliterates the Sanskrit as oṃ vākyedaṃ namaḥ.

n.636dam tshig nyams pa dang dam tshig g.yos pa rnams kyi las thams cad byed pa Tib. The translation “involve and activate the samaya” (Skt.: samaya­grastāḥ sampra­calitāḥ) is problematic. The Tibetan translates as, “They are effective for all activities for those whose samaya is corrupted or whose samaya is shaken.”

n.637las kyi tshul dang bcas pa la yang dag par gzhol ba la/ Tib. The Tibetan for this line is far shorter than the Skt. and the translates as, “For those who possess a ritual method and have a particular aim in mind.”

n.638“In brief” om. Tib.

n.639grags pa chung ba Tib. The Skt. alpeśākhya (“insignificant,” “petty”) is rendered as “of little renown” in the Tib.

n.640chos spyod pa chung ba D. The Tibetan translates as, “weak in religious practice.”

n.641“Fringe” probably refers to the loose threads extending beyond the edges of the cloth that form a tasseled fringe, which could have been a regular feature of handloomed cloth.

n.642“Free from hairs” probably refers to the shearing off of the fine fibers from the surface of the cloth, which would have been the regular practice with handloomed cloth.

n.643It is not clear how these measurements relate to one another, for example whether this should be “two cubits or four cubits,” or perhaps “two cubits by four cubits”; the translation of this entire paragraph is rather unreliable.

n.644“Very white” om. Tib.

n.645zla ba yar ngo’i tshes bcwa lnga la D. The Tibetan translates as, “On the fifteenth day of the bright lunar fortnight.”

n.646Skt.: oṁ he he bhagavan bahu­rūpa­dhara divya­cakṣuṣe • ava­lokaya • ava­lokaya māṃ samaya­manusmara kumāra­rūpa­dhāriṇe mahā­bodhisattva kiṃ cirāyasi | hūṁ hūṁ phaṭ phaṭ svāhā ||.

n.647ras mi dge ba yang ’grub par ’gyur ro/ Tib. In place of “swiftly” the Tibetan has mi dge ba, which translates as, “nonvirtuous.”

n.648“On a night augured as favorable by the cries of auspicious birds, at midnight, one should have the painter do the painting. This should be done in a clean place, by a painter who is observing the ritual fast and burning an incense of camphor” om. Tib.

n.649“First” om. Tib.

n.650g.yon pa seng ge’i gsan la bzhugs pa/ Tib. The words “his left” are absent from the Skt., but the Tibetan makes it clear that it is his left foot (g.yon pa) that rests on the lion seat (seng ge’i gdan).

n.651“Charming appearance” om. Tib.

n.652de bzhin du ’phags pa kun tu bzang po pad+ma dkar po la gnas pa/ gnyi ga yang de ltar bri bar bya’o/ Tib. The Tibetan translates as, “Like Samantabhadra, he should be standing on a white lotus. This is how both are to be painted.”

n.653“White” om. Tib.

n.654cha byad dang kha dog snga ma ci lta ba bzhin bri bar bya’o/ Tib. The Tibetan translates as, “their respective complexion and style of dress, as before.”

n.655“Wearing garlands” om. Tib.

n.656The three forms are those of Mañjuśrī, Samantabhadra, and Avalokiteśvara.

n.657ci ltar ’dod pa’i gzugs de bzhin du bri bar bya’o/ Tib. The Tibetan translates as, “Their figures can be drawn however one desires.”

n.658dbus su ’phags pa ’jam dpal g.yas du ’phags pa ’jig rten dbang phyug dang / kun du bzang po ci ltar ’dod par nges par bri bar bya’o/ Tib. The Tibetan translates as, “Noble Mañjuśrī should be painted in the middle with Noble Avalokiteśvara and Samantabhadra on either side, in the manner one desires.” There is no mention of “other [forms].”

n.659“Mantra deities” om. Tib.

n.660In the Tib., this passage is in prose, not verse.

n.661In the Tib., this line is also in prose. The versified section begins with the next line of text.

n.662dad dang ldan pa’i mi dag la/ /sangs rgyas las ni ’grub ’gyur te/ /sngags rnams thams cad khyad par du/ /dad pa med la mi ’grub bo/ Tib. The Tibetan translates as, “Ritual activities directed toward the Buddhas will work / For those people who have faith, / But mantras in particular / Are not effective for those who lack faith.” The translation of the last two lines is based on the Tibetan because there are lacunae in the Skt.

n.663gang yang ’jig rten lha dag dang / /de bzhin ’jig rten ’das pa dag /dad ldan kun la ’grub ’gyur te/ /sdig pa dag dang bral phyir ro/ Tib. The Tibetan translates as, “All of the worldly deities and / The Supramundane deities / Will be effective for all who have faith / Because they are free of misdeeds.” The Skt. syntax is not clear.

n.664’jam dpal gzhon nu gang khyod kyis bstan pa’i sems can de dag gi phyir/ le’u’i cho ga rab ’byam ’di thabs sla bas ’grub par ’gyur ba ngas kyang bstan te/ D. The Tibetan translates as, “Mañjuśrī, I have taught the extensive chapter on the rite, a method that is easy to master, for the sake of those beings whom you foretold.”

n.665“I will speak for the benefit of all beings” om. Tib.

n.666bdag gi tshig gi nus pa gsal bar mdzad cing / sngags kyi spyod pa’i yon tan grub par mdzad pa ni legs so legs so Tib. The Tibetan translates as, “Good! Good! Please clarify my potent words and bring about the accomplishment of the qualities of mantra practice.”

n.667The Tibetan adds “green” to the list of colors.

n.668rings pa’i tshul gyis Tib. The phrase “in his beautiful form pleasing to beings” is omitted in the Tibetan. Instead it translates as, “swiftly.”

n.669“Blessed” om. Tib.

n.670bcom ldan ’das ni rgyu med pa dang / rkyen med par ’dzum pa mi mdzad de/ Tib. The Tibetan translates as, “A Blessed One does not smile without there being a reason and without there being a cause.”

n.671tshig gi bye brag Tib. In the Tibetan the Skt. vādya is understood to mean not “music” but “speech” (tshig).

n.672I.e., the first one of the four paintings described above.

n.673pad+ma dkar po la tsaN+Dana dang gur gum gyis btags te/ D. This translation of the Skt. is informed by the Tibetan.

n.674“According to one’s means” om. Tib.

n.675sgrub pa pos gur gum dang / tsan+dana gyis btags pa’i tsan+dana dkar po’i me tog mchod yon dbul lo/ Tib. The Tibetan adds a line of text here that translates as, “The practitioner presents a welcome offering of white sandalwood flowers combined with saffron and sandalwood.”

n.676rings pa’i tshul gyis Tib. The phrase “in a form pleasing to beings” is omitted in the Tibetan. The phrase that is used in the Tibetan translates as “swiftly.”

n.677“And take the painting [into his hands]” om. Tib.

n.678sgrub pa pos bris pa’i ras ris kyi mtha’ ma’i phyogs nas ’jigs pa med pas ras ris gzung bar bya’o/ /de nas bzung ba tsam gyis ’phur te/ D. The Tibetan translates as, “Without fear, the practitioner should grasp the edge of the painting on which they are depicted and they will immediately take flight.”

n.679“Hundreds of thousands” om. Tib.

n.680“Enjoying” om. Tib.

n.681byang chub sems dpa’ gzhan lta smos kyang ci dgos/ ’jig rten dang ’jig rten las ’das pa’i sngags thams cad dang / bgegs thams cad kyang ’jig par byed de/ Tib. The Tibetan translates as, “Bodhisattvas, why say more? It can destroy all worldly and transcendent mantras and all obstacles.”

n.682Because of the double meaning of the word akṣara, this statement could also be translated as, “only this one is called imperishable.”

n.683yi ge gcig gis don thams cad sgrub par byed pa/ bya ba thams cad byed pa/ sngags thams cad gcod par byed pa/ ma rungs pa’i las rnams kyi sdig pa thams cad rab tu ’jig par byed pa/ D. The Tibetan translates as, “This single syllable accomplishes every goal, carries out all ritual actions, nullifies all mantras, and removes all manner of sins related to the actions of wicked beings.”

n.684oM n+thI Tib.

n.685grogs po dag ’di nyid ni mchog tu gsang ba dam pa las thams cad byed pa/ yi ge gcig pa zhes bya ba rig pa’i rgyal po ’da’ bar bya ba ma yin pa/ sems can kyis thub par dka’ ba ’byung po thams cad kyi bkra shis pa/ sangs rgyas thams cad sgrub par byed pa/ sngags thams cad kyi mnga’ bdag ’jig rten thams cad kyi dbang phyug D. The Tibetan translation in D parses the passage differently and translates as, “Friends, this king of vidyā s called One Syllable that is supremely secret and can be employed in all rites cannot be overpowered and is difficult for any being to acquire. It brings good fortune to all beings, accomplishes all buddhas, is the master of all mantras, and is the lord of all worlds.” The equivalent of the phrase “All the lords of wealth” does not appear in the Tibetan.

n.686The Skt. grammar of this clause could suggest a slightly different sense: “Whomever [the mantra] touches through [the agency of] the reciter.”

n.687ka ra bI ra dkar po’i so shing la/ lan bdun bsngags te Tib. The Tibetan translates as, “If one bites a tooth stick from the white oleander tree that has been incanted seven times.”

n.688skyes pa’i rtswa tsha tri ka D. The Tibetan transliteration of the Skt. chatrikā appears to be classified as a type of grass and not a mushroom.

n.689rna ba’i nad la ’brug sgrogs pa las skyes pa’i rtswa tsha tri ka zhes bya ba/ glang po che’i rgyab tu reg par byas la/ rang gi lo ma’i nang du btums nas me chung ba la bsregs te shin tu ’jam par byas la/ rgyam tshwa’i phye ma chu dro ’jam tsam dang sprus te lan bdun bsngags pas rna ba bkang ba dang / D. The Tibetan translates as, “If one has ear pain, take a type of grass called chatrika that grows after a thunderstorm and that has been in contact with an elephant’s backside and wrap it in its own leaves. Then, cook it over a low fire until it is extremely soft. Stir in warm water that has been mixed with sea salt, incant it seven times, and fill the ear with it.”

n.690Unlike in other recipes in this part, there is no mention here, possibly due to textual omission, that the ingredients should be incanted with the mantra.

n.691The Skt. naṣṭa­śalyaḥ puruṣaḥ literally means “lost-splinter person.” A “lost” splinter possibly means a splinter that is completely hidden in the flesh.

n.692The Skt. adds at this point “in the roots,” which doesn’t seem to make sense in the context.

n.693ldan pa’i nad kyi tshad pas ’khru ba’am/ ’khru ba la D. The Tibetan translates as, “In the case of dysentery or a feverish dysentery resulting from a disease of the two humors.”

n.694rtsa ba D.

n.695dang ’thungs D. The Tibetan translation in D adds this phrase which translates as, “and drink it.”

n.696lan gcig gam gnyis Tib. The Tibetan translates as, “once or twice.”

n.697mar bzang po Tib. The Tibetan translates as, “pure ghee.”

n.698lo gsum mam lo lnga’i bar du bu btsa’ ba’i dus su khrag ’byung ba’am/ lo du ma’i bar du bu ma chags pa’am/ D The translation of these lines is based on the Tibetan, as the Skt. is not clear.

n.699This suggests non-Buddhist mantras.

n.700The English name is “sensitive water plant.”

n.701shing a la ma bu sa’i rtsa ba’i lo ma dang lhan cig btags nas Tib. The Tibetan translates as, “one should mix the root of the ālambuṣa plant with its own leaves.” However, it is possible that the Tibetan term for “leaf” (lo ma) is a corruption of ’o ma, the Tibetan term for “milk.” This emendation would bring the Tibetan in line with the Skt.

n.702mkha’ ’gro ma’i gdon gyis Tib. The Tibetan translates as, “ḍākinī demon.”

n.703ci ste sgrub pat ’dod na ni las phran tshegs rnams bya ba ma yin te/ D. The translation of this sentence is based on the Tibetan, which makes better sense in the context. The beginning of this sentence in the Skt. translates as, “If one wants to accomplish minor tasks.”

n.704lo ma’i spyil po D. The Tibetan translation in D translates as, “a thatched hut of leaves.”

n.705I.e., the best of the three previously described types of painting.

n.706dri zhim po’i ’bru mar D. The Tibetan includes a phrase that translates as, “nicely scented oil” between “olibanum oil” and “ghee.”

n.707’bum phrag gcig Tib.

n.708’bum Tib.

n.709’khor de dag dang yang ’di lhan cig tu spyad par ’gyur ro D. The Tibetan includes an additional phrase here that translates as, “and will travel together with of the circle [of vidyādharas].”

n.710Om. Tib.

n.711Om. Tib.

n.712The part “and will be placed on the pinnacle of their victory banners” has been supplied from the Tibetan, as the Sanskrit here is corrupt.

n.713’jam dpal yang ’di’i dge ba’i bshes gnyen du ’gyur ro D. The phrase “will become one’s spiritual friend” has been supplied from the Tibetan to fill in the lacunae in the Skt.

n.714gzhan yang las kyi sgrub pa po yod de/ Tib. The phrase “There are, however, those practitioners,” has been supplied from the Tibetan, filling in the lacunae in the Skt.

n.715dgon pa chen por zhugs te/ gnas gang du pad+ma chen po yod pa’i mtsho dang ldan pa’i ri’i rtse mo gcig tu brten nas/ D. The Tibetan translates as, “One should enter a vast forest and take shelter in a place where there is a mountain peak with a lake in which there are large lotuses.”

n.716gnyis pa sgrub pa’i thabs Tib.

n.717klu rnams mthong ba yang don yod pa yin te/ Tib. The Tibetan translates as, “this is effective in making the nāga s appear.”

n.718de la zhon nas gang gA’i klung chen por zhugs te D. The Tibetan translates as, “one should board it and enter the great Gaṅgā River.”

n.719gang gA’i klung chen po mi dor bar yongs su thad ka’am/ chur phyag par bya’o/ D. The Tibetan states only that the boat should be piloted horizontally across the river.

n.720’khor gyi sngags bzung nas/ D. In place of “or yet another mantra,” the Tibetan translates as, “or a mantra of the retinue.”

n.721rig pa Tib. The Tibetan identifies this as the “ vidyā .”

n.722rgya mtsho chen po der phyin pa na sgrub pa pos bsgrub pa’i las brtsam par bya’o/ D. The Tibetan translates as, “When he has reached the great ocean, the practitioner should begin the practice ritual.”

n.723’bros par byed do/ D. The Skt. naśyante could mean either “they perish,” or “are lost/gone.” The Tibetan reflects the latter meaning.

n.724byang chub sems dpa’i sems dang mthu mnyam par ’gyur/ Tib. The translation “One will become equal in mental power to a bodhisattva” is based on the Tibetan. The Skt. is unclear, but suggests the translation, “One will become a bodhisattva who knows the minds [of beings].”

n.725sangs rgyas dang byang chub sems dpa’ dang / rang sangs rgyas dang ’phags pa nyan thos ma gtogs pa/ klu’i rgyal po thams cad dang srin po thams cad dang gnod sbyin thams cad dang / lha thams cad dang lha ma yin thams cad dang / sems can thams cad kyang ’di’i bka’ bzhin byed cing dbang du ’gyur ro/ ’di’i sngags grub pa de dag la yang byams pa’i bdag nyid du ’gyur zhing rjes su dga’ bar ’gyur ro/ /sems can thams cad kyis kyang mi thub pa’i bar du ’gyur ro/ D. The Skt. syntax is not completely clear. The Tibetan translates as, “Not only will the buddhas, bodhisattvas, pratyeka­buddhas, and noble śravakas act on one’s command and come under one’s control, but so too will all the nāga kings and all the rākṣasas, yakṣa s, gods, asuras, and all other beings. They will be loving toward and delight in those who have accomplished this mantra so that no being can assail him.”

n.726cho ga snga mas yang dag par bzhag pa’i ras ris mdun du gzhag par bya ste/ D. The Tibetan translates as, “They should place them in front of the painting, which should be set up following the aforementioned procedure.”

n.727sangs rgya bcom ldan ’das rnams la mchod pa dang bsnyen bkur byed par mngon par dga’ bar ’gyur zhing / Tib. The Tibetan translates as, “One will delight in worshiping and serving the blessed buddhas.”

n.728The “twice born” are the members of the three higher castes in the four caste system.

n.729chu bo gang gA’i ’gram dan ni/ D. The Bhāgīrāthī, which is one of the headstreams of the Gaṅgā, is simply rendered into Tibetan as the Gaṅgā.

n.730sin+du nar ma dA nang dang/ D. The Tibetan appears to omit the “Oxus” river.

n.731Sitā is another name for the Gaṅgā.

n.732I.e., the bodhisattvas.

n.733The phrase “those with the ten powers” is an epithet for the buddhas.

n.734rgya yul che dang li yul dag Tib. Here the Tibetan adds Khotan (li yul) to the list.

n.735nai ka sha dang cho ’phrul bstan/ D; ne ka sha dang cho ’phrul bstan/ N. The Tibetan identifies the place as *Naikaśa or *Nekaśa.

n.736sngags bzlas mngon par ’dod pas bya/ Tib. “With great yearning” has been supplied from the Tibetan. The Skt. translates as, “all around” (samantataḥ).

n.737tshul khrims spyod cing shin tu dben/ Tib. The Tibetan omits “be truthful,” and instead translates as, “remain in seclusion.”

n.738sngags spyod pa la dga’ ba yi/ D. The Tibetan translates as, “Taking delight in the mantra practice.”

n.739sems can sdig sbrul la sogs pa/ ’spangs pa’i sa phyogs ’dod pa yis/ D. The Tibetan translates as, “One desiring a place that is free / From crawling creatures and the like.”

n.740sngags rig sngags ni brten byas na/ sbyor ba thams cad rab tu ’grub/ N, H; sngags rig sngags ni rten byas na/ sbyor ba thams cad rab tu ’grub/ Y, K; sngags rigs sngags ni brten byas na/ sbyor ba thams cad rab tu ’grub/ D. Following the reading in N, H, Y, and K, the Tibetan corresponding to Skt. 10.34ab translates as, “The mantra adept should rely on the mantra / And accomplish every application.” The Tibetan translation omits the next seven and a half verses (Skt. 10.34cd–41) and begins to correspond to the Skt. once again at Skt. 10.42 (mahā­śmāśānāny etāni), where the Tibetan for this line (gzhan yang dur khrod chen po ni) reflects the possible variant *mahā­śmasāne punarapi.

n.741The Skt. text of this line is lost.

n.742The Skt. text of the remaining part of this line is lost.

n.743This is an epithet for the Gaṅgā.

n.744One word (suvigāṃ) in this line could not be identified.

n.745bsten pa Y, J, K, N, C, H; bstan pa D.

n.746’on kyang sngags ni bstan pa yis/ /cung zad dus ni bstan pa’o/ /dam tshig tshogs pa’i rgyu ldan na/ /de las gzhan du’ang ’gro bya ste/ D. The Tibetan phrase dam tshig tshogs pa’i rgyu ldan (*samaya­gaṇa­hetunā?) is obscure, and appears to be a variant reading of Skt. 10.44d samaye somagrahe 'travat. The Tibetan might translate as, “However, one may remain for a short time/ In order to teach the mantra. / If one is impelled by a set of samayas, / Then one should go elsewhere.” Alternately, the lines dam tshig tshogs pa’i rgyu ldan na/ de las gzhan du’ang ’gro bya ste/ might be translated as, “If one has a reason (such as accumulating samayas), / Then one should go elsewhere.”

n.747bde gshegs mchod rten bzhugs pa yi/ /sa steng dag la rtag tu bsten/ /’jig rten mu stegs thams cad ni/ /lta ba log par ltung ba dang / /gzhan yang stegs su gyur pa rnams/ sngags rig pas ni rtag tu spang / D. The Tibetan for Skt. 10.46–47ab translates as, “One should always stay close to places / Where there are caityas of the Sugata. / The mantra master should always avoid / All manner of worldly heretics/ Who have fallen into false views and / Reside at other holy sites.”

n.748dad cing mos pas sgrub pa’i thabs kyis lam dam pa brtsam par bya ste/ D. The Tibetan translates as, “One should embark on the supreme path of the practice method with faith and resolve.”

n.749ras chen po Tib. In place of “superior,” the Tibetan has “large.”

n.750The Tibetan corresponding to Skt. 10.53 suggests that the Tibetan should be read as “peahen” even though no gender is indicated here.

n.751ga pur dang tsan+dana gyi dud pa bsregs la/ Tib. The Tibetan translates as, “camphor and sandalwood.”

n.752de nas nyi ma shar ba’i dus su lha’i rang bzhin gyi rma bya ni rma bya chen po’i rgyal mor ’gyur ro/ Tib. The Tibetan translates as, “Then, at sunrise, the peahen with the nature of a deity will become the great queen of peahens.”

n.753bar gyi bskal pa drug cur ’tsho bar ’gyur ro/ Tib. One eon of Manu equals seventy-one “great eons.” The Tibetan translates as, “One will live for sixty intermediate eons.”

n.754“Clay from a riverbank” om. Tib.

n.755“Rudrākṣa beads” om. Tib.

n.756Om. Tib.

n.757de dag thams cad pa’i rnam lngas bkrus pa’am/ chus gtor ba tsam byas la D. The Tibetan translates as, “smear them all with the five products or sprinkle them with water.”

n.758cho ga’i rgyal po sgrub pa’i thabs kyi sngags ma gtogs pas/ D. The part “with the exception of the mantras employed in subsidiary practices” could be corrupt. The Tibetan translates as, “with the exception of the mantras of the sādhana of the king of rites,” which seems to be even less plausible.

n.759mtshon dang yo byad dang sems can Tib. The Tibetan translates as, “weapons, implements, or beings.”

n.760“Venerable” om. Tib.

n.761“Lightning” om. Tib.

n.762The phrase “live in a divine palace made of precious jewels and gems” is partially informed by the Tibetan. The Skt. is unclear, but it could translate as, “wear divinely splendid jewels and gems.”

n.763lha’i nor bu rin po che’i gzhal med khang la spyod pa dang gzhon pa gang sngar yongs su brtags pa sa’i rang bzhin grub na/ de nyid ’dir mthu chen po dang ldan par ’gyur te/ Tib. The meaning of this sentence in the Skt. is unclear. Possibly the abilities of the particular bird or animal previously crafted as a conveyance will be magically enhanced. The Tibetan treats the final line of Skt. 10.55 and the opening line of Skt. 10.56 as a single, continuous sentence.

n.764gzhan gyi sngags ’gugs par byed pa grub pa rnams kyi brten pa’i gnas su gyur pa/ D. The meaning in the Skt. is again not very clear. The Tibetan translates as, “it will become a place that provides a basis for all of the siddhis and attracts the mantra beings of others.” Alternately, the Tibetan might translate as, “it will become a place of refuge to all of the siddha s and will attract the mantra beings of others.”

n.765sems can thams cad zil gyis gnon cing mchod par yang ’gyur ro/ Tib. The Tibetan translates as, “One will overpower all beings and be venerated by them.”

n.766stobs bcu dang / byang chub sems dpa’i sa nges par thob par ’gyur te/ Tib. In this line the Tibetan repeats the content of previous lines and translates as, “[One will] certainly attain the ten powers and the bodhisattva levels.”

n.767mdor na las dam pa thams cad gnas dam pa dag tu gnas nas/ ras ris dam pa dag gi mdun du mchod pa dam pa la mngon par dga’ bas las dam pa gzhan dag kho na bya’o/ Tib. The meaning of the last two sentences in the Skt. is not clear. The Tibetan translates as, “In short, having maintained all the supreme rites at the supreme places, one delights in the supreme worship in front of the superior painting. Only then should one engage in the other supreme rites.”

n.768chos kyi sprin las byung ba’i sngags bzang po la ’jug pa nyid kyi phyir dang / Tib. The Tibetan translates as, “to engage the excellent mantra produced from The Cloud of Dharma.”

n.769sngags kyi thabs sgrub pa’i cho ga rab tu gsang ba nyid kyi phyir dang / Tib. The Tibetan translates as, “for the sake of the secret rite used to accomplish the mantra.”

n.770sangs rgyas dang byang chub sems dpa’ thams cad dang rang sangs rgyas dang ’phags pa nyan thos kyi bdag nyid chen po ’byung ba nyid kyi phyir/ D. The Tibetan translates as, “and to produce those with the greatness of all the buddhas, bodhisattvas, pratyeka­buddhas, and noble śrāvakas.”

n.771At this point, the Skt. inserts a sentence nearly identical to the preceding one, possibly due to a scribal error.

n.772“Swiftly” om. Tib.

n.773sngar bshad pa la rjes su ’jug par bya’o/ Tib. The Tibetan translates as, “according to the instructions previously explained.”

n.774khyod kyis bstan pa’i cho ga shes pa/ Tib. The Tibetan translates as, “knows the rites you have taught.”

n.775yid gzhungs pa dang ldan pa/ Tib. Here the Tibetan adds “intelligent.”

n.776sems can thams cad la sems mnyam pa dang / snying rje dang ldan pa dang tshul khrims dang ldan pa dang / Tib. The Tibetan translates as, “be equanimous toward all beings, compassionate, and disciplined.”

n.777snga ma nyid du rig pa goms par byas pa dang / Tib. The Skt. of the last clause is rather obscure. In place of “[he should have completed] the preliminary practice and be knowledgeable,” the Tibetan translates as, “he should cultivate the vidyā [-mantra] as before.”

n.778gzugs mdzes pa dang ’dod pa med pa dang / chags med pa dang dpa’ ba dang brtson ’grus brtan pa dang nad med pa ste/ Tib. The Tibetan translates as, “[He should be] handsome, free of desire, and lacking attachment, heroic, persistent, and free from illness.” The phrase “free from hesitation or vacillation” is omitted.

n.779“Should be disciplined” om. Tib.

n.780sgrub pa po yang de dang mnyam pa ste/ yan lag lhag pa’am ma tshang ba cung zad kyang med pa’o/ Tib. The Tibetan translates as, “The practitioner should be the same as him, having neither additional attributes nor even the slightest lacking.”

n.781slob dpon dang lhan cig byang chub sems dpa’ sems dpa’ chen po ’phags pa ’jam dpal gzhon nur gyur pa’i dam tshig la rjes su ’jug par ’tshal na/ Tib. The Tibetan translates as, “I wish to enter into the samaya of the bodhisattva great being, the divine youth Noble Mañjuśrī, with you, master.”

n.782The respectful third person is used.

n.783“Mantra” om. Tib.

n.784go rims ci lta ba bzhin du dam tshig bstan te/ gsang ba’i phyag rgya dang rgyud dang sngags dang las kyang dus ring po nyid nas nges par brtags te/ bsam pa shes nas bstan par bya ste/ sngags la sogs pa’i las rnams kyang thams cad du gzhan du ma yin no zhes cho ga ’di ltar bstan yin no/ Tib. The Tibetan translates as, “Following the proper order, he should teach the samayas. After he has examined him for a long time and knows his intentions, he should teach the secret mudrās, tantras, mantas, and rituals. Then he should say, ‘These are the ritual actions of mantra and the like in their entirety. They are not for others.’ This is how he should teach the ritual procedure.”

n.785Four angular cubits (or one angular yoke), as an astronomical angular distance between celestial objects, is the distance of eight degrees (if the Indian angular measures of cubit and yoke corresponded to those used in ancient Babylon).

n.786zhib cing mkhas la chog shes dang / Tib. The Tibetan translates as, “He should be refined and have expert knowledge of ritual procedure.”

n.787’jig rten na ni yongs su bsngags/ Tib. The Tibetan translates as, “And be widely praised in the world.”

n.788sngags grub de bzhin shes nyen can/ Tib. In place of “be protected by it,” the Tibetan translates as, “be skilled in it,” reflecting the Sanskrit *tathādakṣa instead of the extant Skt. tathārakṣa.

n.789It is not clear if the Skt. iṅgitajña (Tib. zur tsam gyis go ba) implies ordinary bodily gestures or a secret sign language.

n.790The Skt. could also be interpreted as, “He should have performed the recitation [of the mantra] employed at death.”

n.791nyung ba’ang yang na mang ba’ang rung / /gang gis dga’ ba thob ’gyur ba/ /lus dang srog gi don phyir na/ /nor ni ci ltar sbyin pa bzhin/ D. The Tibetan translates as, “One should give whatever amount of riches, / To support his body and life, / Be it a small amount, large amount, / Or whatever he pleases.”

n.792de la bsten dang bsnyen bkur byas/ /ri mo byas dang mchod pas ni/ /sangs rgyas rnams dang de bzhin du/ rgyal ba’i sras rnams mnyes par ’gyur/ D. The Tibetan translates as, “The buddhas and likewise / The sons of the victor are all pleased / When one serves him, venerates him, / Produces the painting, and makes offerings.”

n.793rmongs pa’am lhag pa yin yang rung / /rtag tu bla ma brnyas mi bya/ Tib. The translation of this half-stanza is partly based on the Tibetan as the Skt. is unclear.

n.794Skt. 11.31.cd om. Tib.

n.795bu ni chos dang rjes mthun la/ /’bad pas rtag tu bsrung bar bya/ /de dag la ni sangs rgyas chos/ /rtag tu rgyun mi chad par ’gyur/ D. The Tibetan translates as, “He will always diligently protect / The son who follows the Dharma. / The teachings of the Buddha they possess / Will continue on forever.” The meaning of Skt. 11.37d is not clear.

n.796rtag tu sems can kun la ni/ Tib. The translation of this half-stanza is partly based on the Tibetan, which reflects the Sanskrit *sattveṣu in place of the extant Skt. dharmeṣu.

n.797’gro ba’am skye gnas rnam brtags nas/ /’dod pa dag la sbyin par bya/ /de ni ci ltar ’dod pa’i sngags/ /slob mas de la blang bar bya/ D. The Tibetan translates as, “After determining their state and origin, / He should give them what they want. / The disciple should take up / Whatever mantra they wish.” The translation of Skt. 11.40d is partly based on the Tibetan.

n.798ba lang gnas dang mtsho chen dang / Tib. In place of “forts,” the Tibetan translates as, “large lakes” or “oceans.”

n.799zur gyi rnam pa de nyid shes/ Tib. Just as above in Skt. 11.19b, it is not clear what kind of gestures or signs the term iṅgitākāra (zur gyi rnam pa) signifies.

n.800sngags kyi las rnams Tib. The Tibetan translates as, “mantra activities.”

n.801“The Teacher” seems to refer here to the main figure in the painting.

n.802ras ris bar ma’i mdun du ni/ / bdag nyid dag kyang dbul bar bya/ D. The Tibetan translates as, “And offer themselves / Before the painting of the middling type.” The Skt. of this pāda is not completely clear.

n.803des ni phreng ba thogs nas su/ Tib. The Tibetan translates as, “Then, with a rosary in hand.”

n.804sdom chen Tib. The Tibetan translates as, “great vow [holder].”

n.805sangs rgyas snga ma kun gyis ni/ /tshig ni legs ldan yin zhes gsungs/ Tib. The Tibetan reads yuktaḥ in Skt. 11.61e as *uktaḥ (zhes gsungs) and translates as, “All previous buddhas have said, / ‘This is the best pronunciation.’ ” Skt. 11.61f is not completely clear.

n.806de ltar sngags bzlas rab sbyar na/ /sngags ni gang yang myur du ’grub/ Tib. The Tibetan translates as, “If one recites the mantra in this way / One will swiftly accomplish any mantra,” possibly reflecting the Sanskrit *°sudrutaḥ (“very swift”) in place of the extant Skt. °suśrutaḥ (“well learned”).

n.807dben zhing gdung ba med par ni/ Tib. The Tibetan translates as, “In a secluded place free of difficulties.”

n.808de bas bzlas pa rnam bral dang / /sngags kyi de nyid don legs thos/ Tib. The Tib. translates as, “[A place] completely free of recitation, / [But] where the essential meaning of mantra is clearly heard,” reflecting the Sanskrit *japavigate in place of the extant Skt. jantuvigate.

n.809The period described here as the “second half of the second half of the fourth division (bhāga) of the night” must be the last three quarters of an hour before sunrise, when the dawn is already breaking. This seems to be what in the next verse is called the “first junction (sandhyā),” the “junction” implying the meeting of the night and day. It seems the recitation should continue until the risen sun is one angular yoke above the horizon.

n.810Four angular cubits (or one angular yoke), as an astronomical distance between celestial objects, is the angular distance of eight degrees (if the Indian astronomical angular measures of cubit and yoke corresponded to those used in ancient Babylon).

n.811de tshe btang ba’i lhag dus la/ /thub pa’i bstan la dge ba bya/ /dam chos bklag la sogs pa ni/ /shes rab pha rol phyin la sogs/ D. The Tibetan translates as, “For the rest of the time after [their] dismissal, / One should practice virtue according to the Sage’s teachings / such as reciting sacred Dharma texts / Like the Prajñāpāramitā and the rest.”

n.812dus dang spyod dang de bzhin ldan/ N, H; dus gsum spyod dang de bzhin ldan D. The Tibetan translation in N and H matches the available Skt. witnesses.

n.813mi smra grong gi nang du ’dug Tib. The Tibetan translates as “One should sit in the village in silence.” The Tibetan translators and editors have read the Skt. term grāmāntaraṃ (“another village”) as if it reads antaragrāmam (“the interior of a village”).

n.814zas ni gtsang bar grags pa dang / Tib. In place of “food” (supplied from the Tibetan), the Skt. has vāke which translates as “speech.”

n.815byis pa sngags rmongs pa yis/ Tib. The reading “ignorant of mantra” has been supplied from the Tibetan.

n.816In the older system there are only five destinies, rather than six. Further on, however, in verse 11.85, six destinies are enumerated.

n.817rnam pa sna tshogs las gar gyi/ Tib. The Tibetan translates as, “Dancing the various modes of karma.”

n.818Because of the frequent reversal in the BHS of the neuter and masculine endings, the “beings” (sattvāni) here should perhaps be understood as referring to male beings, rather than excluding women from the status of a being.

n.819bud med chags pas Tib. In place of “powerless,” the Tibetan translates as, “attached to women,” reflecting the Sanskrit *āsaktāḥ rather than the extant Skt. aśaktāḥ.

n.820rul ba’i ro Tib. “Rotten flesh” seems to be the Tibetan translation of the Skt. kuṇama, which couldn’t be found in any dictionary.

n.821dkar po’i chos ni des nyams byed/ /sangs rgyas bstan la zhugs pas ni/ /sdug bsngal ’khor ba’i rgya mtsho nyid/ /thams cad yongs su zlog byed cing / D. The Tibetan translates as, “They corrupt the virtuous doctrine, / But by taking up the Buddha’s teachings, / The ocean of saṃsāra’s suffering / Is entirely undone.”

n.822grags pa che zhing chags dang bral/ Tib. This pāda has been translated from the Tibetan as the Skt., which translates as, “Have the eyes of a great lord (maheśa) and are intelligent,” could be partially corrupt.

n.823gzi brjid ldan zhing kun dang mdza’/ Tib. The Tibetan translates as, “majestic and a friend to all.”

n.824de dag la ni sdug bsngal med/ Tib. The Tibetan translates as “And they have no suffering.”

n.825de bzhin sbyig dug zug rngu bzhin/ /zlos pas bud med lus bsam bya/ D. David Gray notes in his study on the Cakrasaṃvara (2007: 41, note 128) that the term gaṇḍaśalya can refer to a goiter.

n.826blo ngan phung po’i lcags kyus zin/ /’khor ba las ni ’byung mi nus/ D. The Tibetan translates as, “Those of little intelligence, caught by the hook of the aggregates, / Are unable to escape saṃsāra.”

n.827zlos pa ’di la tshul khrims nyams/ /de la grub pa mchog med cing / /grub pa ’bring yang yod med de/ /grub pa tha ma’ang yod ma yin/ Tib. The Tibetan translates as, “A mantra reciter whose discipline is corrupted / Will not gain the supreme attainment, / Nor will he gain a middling attainment, / Nor even the lowest attainment.”

n.828gtsang zhing ma chags shes nyen can/ D. The Tibetan translates as, “Who are pure, free of craving, and have a spiritual friend.”

n.829In the Skt. manuscript, this pāda ends with lacunae. Skt. 11.103ab om. Tib.

n.830blo ldan dag pas bslang ba’i snod/ /gtsang ba’i phyogs su yang dag gzhag D. The lines that correspond to Skt. 11.103cd in the Tibetan translate as, “The wise one [should take] his bowl of alms, / And remain in a clean place.”

n.831It is not clear whether he washes his feet or smears them with something.

n.832phyi rol song nas rkang gnyis bkru/ /de nas yang ni yan lag ste/ D. The Tibetan translates as, “He should wash his feet after having gone out. / Then he should also wash his limbs in the following manner.”

n.833lag pa g.yas pas byin pa g.yas/ Tib. “His right hand” has been supplied from the Tibetan.

n.834lag pa g.yon pas byin pa g.yon/ /yang na gnyi ga dus gcig bkru/ /sa ni lag g.yon yang bzhag nas/ D. Skt. 11.105c om. Tib. The Tibetan only preserves three of the four lines in the extant Skt. These three lines translate as, “Then his left calf with his left hand, / And again wash both at the same time. / Then he should place some clay in his left hand and.”

n.835sngar ni yang dag bzhag pa yi/ /bdug pa gtsang ma’i sa dag gis/ /lag pa gnyis ni rab tu bkru/ D. The third verse in the Tibetan is not in the Skt. and appears between Skt. 11.106b and 11.106c. The Tibetan translates as, “Thoroughly wash his two hands / With the purified and incensed clay / That he previously placed in his left hand.” The phrase “Thoroughly wash his two hands” does not appear in the Skt.

n.836de nas sngags kyi dag byas pa’i/ /dri med gtsang sbra dag snod la/ D. The Tibetan translates as, “Then, in a clean, pure vessel / That has been purified using the mantra.”

n.837In the Tib., it is the pot that has been purified by the mantra.

n.838ba ni ser skyas bor ba yi/ /lci ba sar pa blang bar bya/ /srog chags med pa’i chur sbyar bas/ /ston pa la ni dkyil ’khor bya/ D. “He should take some fresh dung / That has been eliminated by a tawny cow, / Mix it with water that is free of living organisms, / And prepare the maṇḍala for the Teacher.” “The Teacher” (śāstur, ston pa) refers here to Śākyamuni Buddha, who is described as the central figure of this maṇḍala in Chapter 2.

n.839rang sngags Tib. This translation reflects the Tibetan, which reflects the Sanskrit *svamantra instead of the extant Skt. sumantra.

n.840yang ni sems can thams cad kyi/ /longs spyod phyir ni bstan pa yin/ Tib. The Tibetan translates as, “This has been taught, moreover, / For the enjoyment of all sentient beings.” The Tibetan omits any mention of a “fourth maṇḍala,” but it is necessary to count a fourth maṇḍala here in order to arrive at the total of seven maṇḍalas mentioned in Skt. 11.111c and the corresponding Tibetan translation.

n.841“The sons of those endowed with the ten powers” is an epithet for the bodhisattvas.

n.842The Skt. karoddhṛte (lag blangs) translates literally as “hand drawn,” referring to water that is drawn from a well by hand.

n.843de nas chus reg gdong dang ni/ Tib. The Tibetan translates as, “Then he should wash his face with the water.”

n.844One pāda of text appears to be missing in both the Skt. and the Tib.

n.845dge ba spyod pas lan snga’am bdun/ /cho ga ji bzhin thams cad bya/ D. The Tibetan translates as, “The pious one should do everything / Five or seven times following the proper procedure.” The phrase “the pious one” (dge ba spyod pas) in the Tibetan corresponds to a variant reading of the extant Skt. śubhavāriṇā in Skt. 11.117b as the Sanskrit *śubhacāriṇā.

n.846lhung bzed sa ’am lo ma ’am/ Tib. Parṇa can mean “leave(s)” or “dhak wood.” The Tibetan translators opted for the former.

n.847’gron gcig sdug bsngal gyur ’ongs nas/ /ci nus par ni sbyin pa bya/ D. The Tibetan lines corresponding to Skt. 11.123cd translate as, “After a lone traveler in dire straits arrives, / One should give them as much as one can.”

n.848de nyid phyir na thub dbang gis/ /sems can zas kyis gnas pa’i zhes/ D. The Tibetan lines that correspond to Skt. 11.126cd translate as “Thus the Lord of Sages said, / ‘Beings rely upon food.’ ” This is the end of the quoted material in the Tibetan translation.

n.849skar ma Tib.

n.850“Deities” om. Tib.

n.851The intermediate state between death and subsequent rebirth.

n.852srid pa bar ma’i sems can rnams/ /dri yi zas su rab tu bsgrags/ Tib. The Tibetan translates as, “Beings in the intermediate state / Are known to be scent eaters.”

n.853Skt. 11.131ef om. Tib.

n.854mig ni yongs su bskus pa ni/ Tib. The Tibetan translators seem to have mistranslated the Skt. term akṣa as “eye” (mig).

n.855de bzhin du ni sngags bzla ba/ /mi yi ’jog rten bsrung bya ba’o/ D. The Tibetan corresponding to Skt. 11.137cd translates as, “In this way, the mantra reciter / Should protect the beings of this world.”

n.856/’byung po rnams la legs don dang / /de bzhin gnas par ’dod pa yang / /’byung po rnams la zas don du/ /sngags mchog ’di ni gsungs pa yin/ Tib. The Tibetan verses corresponding to Skt. 11.140cdef translate as, “He taught this supreme mantra / For the prosperity of beings and / For feeding those beings / Who desire a dwelling place.” The specific meaning of the Tibetan gnas par ’dod pa is obscure.

n.857’byor ba ’dod rnamsd rab nyon cig Tib. The reading “prosperity” is taken from the Tibetan. The extant Skt. reading (bhūmi) suggests either bodhisattva levels, or landed property.

n.858“Thunderclap” om. Tib.

n.859tshangs shes rgyal ba sngon ’dren pas/ Tib. The Tibetan translates as, “This previous guide, a victor with the knowledge of Brahmā.”

n.860Skt.: oṁ gagane gagana­gañje • ānaya sarvaṃ lahu lahu | samayam anusmara | ākarṣaṇi mā vilamba mā vilamba | yathepsitaṃ me sampādaya svāhā ||.

n.861bcom ldan ’das de bzhin gshegs pa ’od srung yang de bzhin gshegs pa’i gnas su rnam par bzhugs so/ /bcom ldan ’das shAkya thub pa ngas kyang de’i tshe de ltar bshad cing rjes su yi rang bar byas so/ D. The two lines in the Tibetan that correspond to the last two lines in Skt. 11.151 translates as, “The blessed tathāgata Kāsyapa remained in the Tathāgata’s abode and said, / ‘Blessed Śākyamuni, I spoke just then and delighted all beings.’ ” The phrase “all beings” is infered as the object of the verb rjes su yi rang bar byas pa.

n.862sngags kyi rgyal po’i mchog ’di D. The Tibetan translates as, “This supreme king of mantras.”

n.863’bum phrag bdun Tib. The Tibetan translates as, “seven hundred thousand times.”

n.864It is not clear what these three are.

n.865“Curds” om. Tib.

n.866’jigs par mi bya/ langs te gzhan du ’gro bar mi bya zhing / Tib. The Tibetan translates as, “one should not be afraid. One should rise and not flee.”

n.867“Just as before” om. Tib.

n.868kye sems can chen po longs shig /khyod ni grub pa yin no zhes so/ D. The translation “You have reached accomplishment” has been supplied from the Tibetan. The extant Skt. siddāsmi translates as, “I am an accomplished person.”

n.869“Three times” om. Tib.

n.870me tog pad+ma dkar po Tib. The Tibetan translates as, “white lotuses.”

n.871“The five superknowledges” om. Tib.

n.872chu bo’am chu gling gi sngogs su Tib. The Tibetan translates as, “on an island or riverbank.”

n.873dus gsum du yi ge drug pa bzla bat bya ste/ D. The Tibetan translates as, “The six-syllable mantra should be recited at the three junctions of the day,” reflecting the Sanskrit *akṣarāṇi in place of the extant Skt. lakṣāṇi.

n.874ras ris las me stag byung na/ Tib. The Tibetan translates as, “If the painting emits sparks,” reflecting the Sanskrit *vākni° in place of the extant Skt. vāgni°.

n.875“And one will certainly succeed” om. Tib.

n.876de tshe gtsang ba’i pha zas bza’/ Tib. The Skt. of this pāda is unclear; the Tibetan translates as, “At that point one should eat pure foods.”

n.877snum med zas ni med pa dang / Tib. The Tibetan translates as “without any grease or food.”

n.878Each of the three names listed here can be the name of more than one plant.

n.879sngags pa dam tshig nyams ’gyur bas/ /lo ma de dag la mi bza’/ /lo ma gzhan la bza’ bya ste/ /sngags pas der ni bza’ bar bya/ D. The Tibetan translates as, “Since it ruins the mantrin’s samaya, / These leaves should not be eaten. / Other leaves that can be eaten / Should be eaten by the mantrin.”

n.880stobs bcu ldan dang de yi sras/ Tib. The Tibetan translates as “The possessors of the ten powers and their sons.”

n.881zas snod rnam pa sna tshogs dang / Tib. The Tibetan translates as, “The various kinds of food vessels, and.”

n.882sems can gzhan la sbyin pa’i zas/ /zlos pas de ni bza’ mi bya/ /gzhan gyis rab tu ma bstabs pa’i/ /zas gzhan bza’ bar mi bya’o/ Tib. The Tibetan corresponding to Skt. 11.182 translates as, “A mantra reciter should not eat / Food that has been offered to other beings, / Nor should he eat other food / That has not been offered by others.” The Skt. of the second half-stanza is not completely clear.

n.883sngags kyis ma lus dbang du byed/ Tib. The Tibetan translates as, “a mantra that governs all things.”

n.884Skt.: oṁ sarva­kilbiṣa­nāśani nāśaya nāśaya sarva­duṣṭa­prayuktān samaya­manusmara hūṁ jaḥ svāhā.

n.885kha zas la lan bdun du bsngags te yongs su spyad par bya’o/ D. The Tibetan translates as, “incant the food with the mantra seven times and then consume it.”

n.886ngal sos nas yud tsam gyi phyed dam thun gcig ste/ Tib. The Tibetan translates as, “After resting for twenty-four minutes or a single watch of the night.” The Tibetan yud tsam is the translation of the Skt. muhūrta , which equals 1/30th of a day or a 48-minute period. The Tibetan yud tsam kyi phyed or “half of a muhūrta” thus equals 24 minutes. The Tibetan thun translates the Skt. yāma , which is the term for a single three-hour watch of the night.

n.887Or perhaps have them recited (vācayet can have a simplex as well as a causative meaning).

n.888de nas ras ris dang sangs rgyas thams cad la phyag tshal nas dam pa’i chos glegs bam bklag par bya’o/ D. The Tibetan translates as, “One should salute the painting and all the buddhas and then have the texts of the sublime doctrine recited.”

n.889Also known as the Samādhi­rāja­sūtra. See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Toh 127), 2018.

n.890See Peter Alan Roberts, trans., The Ten Bhūmis (Toh 44-31), 2021b.

n.891See Peter Alan Roberts, trans., The Sūtra of the Sublime Golden Light (Toh 555), 2023.

n.892Dharmachakra Translation Committee, trans., The Queen of Incantations: The Great Peahen , Toh 559 (84000: Translating the Words of the Buddha, 2023).

n.893See Dharmachakra Translation Committee, trans., The Ratnaketu Dhāraṇī (Toh 138), 2020.

n.894’di dag las gang yang rung ba bklag par bya’o/ D. The Tibetan translates as, “One can have any of these recited.”

n.895Skt.: oṁ sarva­duṣṭān stambhaya hūṁ indīvara­dhāriṇe kumāra­krīḍa­rūpa­dhāriṇe bandha bandha samayam anusmara sphaṭ sphaṭ svāhā.

n.896thab khung Tib. The Tibetan reflects the Sanskrit *kuṇḍa instead of the extant Skt. tuṇḍa.

n.897Om. Tib.

n.898The “great fivefold seal” is here a headband with five strips of cloth of five different colors, representing Mañjuśrī’s five locks of hair, his distinguishing sign.

n.899“When performing any ritual” to “it can’t be otherwise” om. Tib.

n.900de nas sa dang lci ba’am gzhan yang dri zhim po dang ldan pa’i yo byad kyi khyad par gyis byugs te de’i ’og tu khrus bya’o/ Tib. The Tibetan translates as, “Then one should smear oneself with clay mixed with cow dung or with specific requisite perfumed substances and then bathe afterward.”

n.901“Phlegm” om. Tib.

n.902sdug bsngal gyis khyab pa/ tshog bas mngon par gnod pa dang / sdug bsngal thob pa bzhin du ’gro ba dang ’ong ba’i sbyor bas sdug bsngal ba/ D. The Tibetan translates as, “being pervaded by suffering, the pain that results from feeling, suffering that is incurred, and likewise suffering due to the practice of coming and going.” The last part of this sentence is not clear in the Skt.

n.903sdong po rin po che bai DUr+ya’i rang bzhin las byung ba/ pad+ma’i ge sar rin po che margada las grub pa/ ’dab ma stong zhel las byas pa/ D. The Tibetan translates as, “Its stalk is made of beryl, its pericarp of emerald, and its thousand leaves of crystal.”

n.904The phrase tadā na jāta°, which is part of this sentence, has not been translated as it doesn’t seem to make sense in the context; it also seems to be omitted in the Tib.

n.905“Not sitting but standing” is missing from the Tibetan translation, where he is described as sitting. If he is fanning the Blessed One, though, he is more likely to be standing, in line with iconographic conventions.

n.906The spatial arrangement of these eight is not clear; “similarly” (evam) could indicate that they are also to the left, i.e., to the left of Avalokiteśvara.

n.907I.e., the eight just listed plus Mañjuśrī and Avalokiteśvara.

n.908de dag gi g.yas logs su Tib. It is not clear whether it is “to the right” of the Blessed One or to the right of the bodhisattvas just listed. The Tibetan reflects the second option and translates as, “to their right.”

n.909Again, it is not clear what kind of spatial arrangement the phrase “in the same place” indicates.

n.910d+ha nu ska ri dang bar shi ka dang ut+pa la sngon po dang / D. The Tibetan adds dhanuṣkari and varṣika to this list.

n.911The MMK seems to be following the system of the Pali nikāyas, where seven buddhas are enumerated, Śākyamuni being the seventh.

n.912dkyil ’khor rnam pa de nyid ni/ /gang yin dang po thub pas gsungs/ /gnyis pa yi ni dkyil ’khor yang / /gsum par yang ni de las gzhan/ D. In the Tibetan translation, this verse translates as, “The features of the maṇḍala / Are what the Sage taught first, / Second was the maṇḍala, / And third something else.” The final verse of the Tibetan translation is problematic because it omits the Skt. mantraṃ and translates the Skt. antaḥ param as de las gzhan instead of de las mchog.

n.913In this text, dhyāna can mean “meditation” as well as “visualization.”

n.914mchog dang ber ma tha ma ni/ /de bzhin ras ris bar ma bsgom/ /mdor na rnam gsum sgom pa ni/ /sdig pa’i rnyog pa ma lus ’jig/ D. The Tibetan translates as, “Supreme, middling, and inferior / Are the ways to meditate on the middling painting. / These three meditations, in brief, / Will remove the stains of every fault.”

n.915sngags pas sngags ni de tshe bzla/ /ci bzhin las ni sngar bstan pa’o/ /rang gi lha ni spyan drang pa/ /der ni sngags kyis gshegs su gsol/ Tib. The Tibetan translates as, “Then the mantra adept should recite the mantra / Just as in the aforementioned rite. / He should invoke and dismiss / His own deity using the mantra.”

n.916“Skilled practitioner” om. Tib.

n.917dge ba’i las kyi de nyid Tib. In the Tibetan karmatattva° is translated not as “the true nature of the ritual,” but as “the ways of virtuous action,” which is also a possible translation.

n.918bshang dang gci ba’ang de bzhin te/ D. In the Tibetan this pāda translates as, “And his feces and urine.”

n.919las bcas tigs kyang bshad ma yin/ Tib. The translation of this pāda is based on the Tibetan. It requires a rather loose grammatical interpretation of the Skt. phrase svakarma­kula­bhāṣitam.

n.920gtsang phyir god mtha’ chur gzhug bya/ /chu gtsang gis ni nye reg bya/ /’bad pas rkang gnyis bkru bya ste/ /sa ni khyor ba bdun blangs nas/ Tib. The Tibetan translates as, “To purify himself, he should wade in the water up to the hem of his robe / And splash himself with the purified water. / He should thoroughly wash his feet. / Then he should take seven handfuls of clay, and.”

n.921There is another line in the Skt. after this pāda, which is not accounted for in the Tib.

n.922lan bdun sa de nyid kyis so/ /bzhang ba la ni sum cus bya/ /mchil ma dor dang de bzhin du/ /snabs dor ba la re re’o/. The Tibertan translates as, “Incant the clay with it seven times. / Use it thirty times for passing stool / And for urinating, / As well as each time one eliminates mucus.” The Tibetan omits 11.216c and preserves Skt. 11.216 as a four-line verse. The obscure instrumental pronoun “with it” (de nyid kyis) in the first line of the Tibetan is translated into English here as a reference to using the mantra to incant the clay seven times (lan bdun sa). The equally obscure phrase “with thirty times” (sum bcus bya) is thus also translated into English as a reference to the number of times that one uses the mantra to incant the clay that one uses to wipe oneself (one’s private parts, hands, etc.) after passing stool, urinating, or eliminating mucus.

n.923This line om. Tib.

n.924sgra med de bzhin song nas ni/ /lam la sogs pa spangs pa’o/ Tib. The translation of this half-stanza is partly based on the Tibetan.

n.925Perhaps the southern boundary of the residence area.

n.926g.yang sa zhing dang tshwa sgo dang / D. The Tibetan translates as, “In a chasm or a salt deposit.”

n.927’bad pas rkang g.yon bkru bya ste/ /de nas g.yas pa bkru bar bya/ /phan tshun nyid du bshigs nas ni/ /zlos pas rkang pa bkru bar bya/ D. The Tibetan translates as, “Carefully wash the left foot, / Then the right. / Then the mantra reciter should place them / Together and wash their feet.”

n.928de nas zlos pas nye reg bya /sdom can gyis grub las kyang bya/ Tib. The Tibetan that corresponds to Skt. 11.228ab translates as, “Thus the mantra reciter should wipe himself / And then the vow holder should perform the rite for accomplishment.” The Skt. for 11.228b is not very clear.

n.929lnga yi cho ga Tib.

n.930lus kyi dag dang ngag dag dang / /yid kyi dag pa yin par bstan/ /bzhi pa bden pa’i dag pa ste/ /chu yi dag pa lnga par bshad/ D. The translation of Skt. 11.229c–f is based on the Tibetan, because of the lacunae (where the word for “speech” should be) in the Skt. The extant Skt. reading seems to differ in some details; e.g., it says “meditation” in place of “mind.”

n.931phyi dang nang la mkhas pa dang / Tib. “Outer” has been supplied from the Tibetan as the corresponding Skt. reading seems corrupt.

n.932khro ba log par ’byung ba yi/ /’jig rten pha rol ’jigs rnams la/ /sangs rgyas byang chub sems dpa’ dang/ /blo ldan rnams kyis yongs su smad/ Tib. The translation of the verse is based on the Tibetan.

n.933“Makes one’s living” om. Tib.

n.934zhes sdang mun pas bsgribs pa’o/ Tib. The Tibetan translates as, “blinded by the darkness of anger.”

n.935It is not clear what “ vidyārāja ,” or perhaps “king of the vidyā [goddesses],” refers to; it could be an epithet of Vajrapāṇi, or a particular form of Mañjuśrī, or perhaps refers to a particular vidyā mantra, such as, e.g., the syllable kḷlhīṁ described in chapter 9.

n.936chos shes bden par smra ba dang / /sems can rnams la phan par dga’/ /sngags dang sngags shes bsten gyur pa/ /nges par de la grub pa yin/ Tib. The Tibetan translates as, “One versed in the Dharma should speak the truth / And take joy in benefiting beings. / They should rely on the mantra and knowledge of the mantra, / And they will undoubtedly accomplish it.”

n.937This and the next seven verses lay down the kriyā doctrine by defining the technical distinction and the mutual relationship between kriyā (mere action or performance, whether ritual or not) and karman (aim-oriented activity); this doctrine seems to apply to the MMK and the kriyā tantras in general. Because of the double meaning of the Skt. word karman (“activity” and “karma = karmic accumulation”), what is a single statement in the Skt. needs to be translated into English twice‍—in two different ways. The second translation, in this and some verses below, has been added in parentheses.

n.938mchog dang bar ma tha ma las/ /rnam pa sna tshogs las byed de/ /las ni bya bas byed pa ste/ /bya ba mi byed rtag tu ni/ /bya ba las ni ldan pa las/ /rtag tu de las grub par ’gyur/ D. The Tibetan translates as, “The ritual (bya ba) makes the [intended] activity happen, / As [such] activities do not happen without [their] rituals. / One thus performs various activities / Of the sublime, medium, and lower [types]. / One who [thus] engages in ritual activity (bya ba las) / Will always obtain accomplishment.”

n.939“Retributive” in the sense that it entails karmic retribution.

n.940bya phyir las rnams thams cad phyir/ /las phyir rtag tu bya ba yin/ /bya ba’i don du bya ba min/ /bya ba las la sbyar ba yin/ /don bcas nyid kyi bya ba la/ /bya ba nyid kyis rtag tu bya/ D. The Tibetan translates as, “Because all actions serve the purpose of ritual, / Ritual is always directed toward actions. / Rituals are not for the sake of rituals; / Ritual is applied to action. / Rituals that bear fruit / Are the rituals to always be performed.”

n.941bya ba las dang ’bras bu nyid/ /bya ba las ’bras rtag tu bya/ /’bras med pa las ’bras ’byung zhing / /’bras bu nyid kyang rtag ’bras ’gyur/ D. The Tibetan translates as, “There is ritual, activity, and the result; / Always enact ritual, activity, and its result. / A result is born where there was no result; / That very result will always result.”

n.942ldan pas rnam par bral ba ni/ /mi ldan ldan pa grub pa min/ D. The Tibetan corresponding to Skt. 11.251ef translates as, “When union is absent, / There is no union, and union is not accomplished.”

n.943bsgrub bya bsgrub pa med pa ni/ /de la grub pa mi ’grub bo/ /grub pa’i rdzas ni thams cad kyang / /grub pa’i rgyu dang ’gal ba yin/ D. The precise meaning of this verse is elusive. The Tibetan translates as, “Without a target and a practice, / One will not accomplish attainment / And the cause and material result of attainment / Will always be incompatible.” Note here that the Tibetan translation reads the Skt. sādhya­sādhana­bhāvaḥ as *sādhya­sādhanā­bhāvaḥ.

n.944’bras bcas Tib. The Tibetan translation reflects the Sanskrit *saphalam instead of the extant Skt. sakalam.

n.945sems can kun la thugs brtse bas/ /thub pa mchog gis sngon gsungs pa/ /sngags ni rgyu yi sgo dag nas/ /rgyal ba’i sras la dam tshig bshad/ D. The Tibetan translates as, “The samaya that the supreme Sage taught / Long ago out of love for all beings / Has now been taught to the Victor’s sons / According to the causal methods of mantra.” The final phrase in the Tibetan sngags ni rgyu yi sgo dag nas is obscure.

n.946sngags kyi rgyal po Tib.

n.947mkhas pas D. In place of “one,” the Tibetan has “the wise,” reflecting the Sanskrit *manīṣī tām instead of the extant Skt. manīṣitām.

n.948’byung po rnams la zhi don du/ /rdzogs sangs rgyas kyis rab tu bstan/ /lam yang sngags kyi tshul gyis ni/ /mya ngan ’das grong ’gro ba yin/ Tib. The translation of this verse is based in part on the Tibetan because of two lacunae in the Skt.

n.949’di las ’bras bcas thob pa yin/ /sna tshogs las dang las shes yin/ Tib. The Tibetan that correlates to Skt. 11.261cd translates as, “This is obtaining the action with its result. / It is knowledge of the action and various types of action.” The translation “various karmic predispositions” (vicitra­karma­dharma°) from the Skt. is uncertain.

n.950lha mi’i rgyal srid byed par ’gyur/ D. The line “The sovereign of gods and men” has been translated from the Tibetan. The Skt. seems to be saying “The lowest attainment would be that of a kingdom.”

n.951mi lha lha min ’jig rten gyi/ /de bzhin bdag po thob ’gyur te/ /bdag po ma lus de dag gi/ /sngags pas thams cad ’thob pa dang / /’bras bcas bya ba byed par ’gyur/ D. The Tibetan renders this verse in five lines instead of four and translates as, “One will likewise become lord / Of all of the reals of men, gods, and demigods. / The mantra adepts of all / Of those lords will obtain everything / And perform rites that bear fruit.” The grammar of the Skt. for this verse is not completely clear.

n.952sngags pa ’byor pa ’dod pa yis/ /las rnams sna tshogs bya ba ste/ /de bzhin mchog dang bar ma dang / /tha ma nyid kyang bya ba yin/ D. The Tibetan translates as, “A mantra practitioner who desires riches / Should perform the various types of rites. / He can thus perform those that are highest / Or those that are middling and the lowest.”

n.953This passage and the remainder of the chapter are in prose in the Tibetan.

n.954las rnam pa sna tshogs skye ba brgyud pa dag du gang du gang byas pa de dag la grub pa gnas par nam zhig ’gyur zhe na/ skyes bus ji srid tshogs pa rnyed pa na/ sngags pa’i ngo bos sngags bzlas pa na sdig pa zad pa’i don dang las bsrabs pas sngags ’grub par ’gyur te/ D. In a prose passage that corresponds to Skt. 11.269c–270, the Tibetan translates as, “One may wonder if he accomplishes all at once what normally is gained through a variety of successive acts. When he acquires all that is possible for beings to gather, and once he recites mantra using the essence mantra, with the aim of exhausting evil and through diminishing his karma, the mantra will be accomplished.”

n.955de bzhin du mchog dang bar ma dang tha ma dang ’jig rten gyis mchod pa dang / bzlas pas sdig pa mtha’ dag zad par byed cing / lus can thams cad kyi skye ba brgyud pa dag tu gang byas pa’i sdig pa de dag thams cad ’jig par byed de/ Tib. This passage, composed in prose in the Tibetan, translates as, “Thus the mantras that are supreme, middling, inferior, and revered by the world bring about the final exhaustion of evil and effect the destruction of all evil that has been successively produced by all beings.”

n.956“Mantras” om. Tib.

n.957bdag la Tib.

n.958The second occurance of “accomplish” (sādhaya) is omitted in the Tib.

n.959Skt.: oṁ kuru kuru sarvārthān sādhaya sādhaya sarva­duṣṭa­vimohani gaganābalambe viśodhaya svāhā.

n.960sbyang ba dang dgug pa dang blang ba dang rgyu ba la sogs pa’i las bya’o/ D. It is not clear what the individual terms after “cleaning” mean. The Tibetan reads these as a list of ritual activities and translates as, “purifying, summoning, receiving, traveling, and so forth.”

n.961lan grangs nyi shu bdun/ D. The Tibetan translates as, “twenty-seven.”

n.962mtshan gcig der ni nyal byas na/ /rmi lam nang du des mthong ba/ /mi ma yin gzugs grub pa ni/ /mi sdug mche ba gtsigs pa’o/ /sngags pa la ni des smras pa/ /nor ni ci ’dod khyer cig/ D. The Tibetan translates as, “One should sleep there for one night / And in one’s dreams one will see/ A being with a nonhuman form / Who is ugly and bears its teeth. / It will then speak to the mantra practitioner, / Saying, ‘Bring me whatever wealth I desire!’ ” The last two lines of the Skt. are unclear and possibly corrupt.

n.963sgrub byed nand par langs nas ni/ /shing de las ni ’gro bar byed/ /sngas pas shing de bor nas ni/ /gzhan dag tu ni ’gro bar byed/ /sngags pas shing de bor nas ni/ /gzhan dag tu ni ’gro byed na/ Tib. The Skt. here is not completely clear. The Tibetan reorders the last six pādas and translates as, “The practitioner, waking up early, / Will be compelled to move away from that tree. / If the mantra practitioner rejects that tree, / And then moves on to another, / He will not have a dream-vision / Of [anything] terrifying and hideous.”

n.964“Mantra reciter” om. Tib.

n.965steng gi yal ga’i ’bras gnas su/ /sdom brtson brtul zhugs can ’dzegs te/ D. The translation is based on the Tibetan corresponding to Skt. 12.10cd because of the lacunae in Skt. 12.10d.

n.966The “best of men” is an epithet for the buddhas.

n.967It is not clear what “them” refers to (possibly the upper branches).

n.968rtag tu srog chags ma zos pa’i/ /’bras bu yang dag blang bar bya/ Tib. The Tibetan corresponding to Skt. 12.13ab translates as, “One should also always take fruit / That has not been eaten by any creature.”

n.969skad bcig ’gug par byed bstan pa’i/ /’byung po thams cad zhi phyir dang / D. The Tibetan translates as, “It is said they should be summoned immediately / In order to pacify all beings.”

n.970“On earth” om. Tib. The Skt. is a bit dubious.

n.971lhor bsten pa yi yal ga dang / /’bras bu gang dag skyed pa ni/ /blang na gdung byed dgra rnams kyi/ /srog ni ’jig par byed pa yin/ D. The Tibetan translates as, “If one takes a branch that leans to the south / And the seeds that are growing on it / And burns them, it will destroy / The life force of one’s enemies.”

n.972lha min bu mo gnas pa yi/ /sa yi ’og tu ’gro bar ’gyur/ /de yi ’bras bu’i phreng ba ni/ /blangs nas ’og tu ’gro bstan pa/ N. The Tibetan translation from N tracks closest to the Skt. 12.21d and translates as, “Will enable one to travel underground / Where the dānava women live. / It is said that one takes up a rosary / Made from those seeds and travels underground.” The Tibetan variant blangs nas ’og tu ’gro brten pa in D for Skt. 12.21d appears to align with Skt. 12.22a. This means that different fragments of Skt. 12.21 and 12.22 are omitted in the Tibetan translation depending on whether or not one consults D or N.

n.973me tog phreng ba kun blangs nas/ /de nas zlos pa slar log bya/ D. The Tibetan translates as, “Holding a rosary made of flowers / He will be able to return from there.”

n.974de bzhin gtsang phyogs cho ga bzhin/ Tib. The last pāda in the Tibetan translates as, “According to the rite of the pure directions.”

n.975gzhan yang ’bras bu ’dod pa dag Tib. The Tibetan translates as, “Or some other desirable seeds.”

n.976nor bu Tib.

n.977byi ru rnam pa sna tshogs kyi/ /phreng ba dag kyang bya ba yin/ D. The Tibetan translates as, “One can make rosaries / Using various kinds of coral.”

n.978In the absence of steel needles, a pointed blade of strong grass was possibly used.

n.979nyi shu’am Tib.

n.980It is not clear whether this passage is about tying the knot, or threading again the already strung beads so that in the end the string that holds them together is double or triple, or perhaps folding the rosary in such a way that it forms a double or triple loop.

n.981The meaning is not completely clear, but perhaps one strings the metal rings onto the ends of the string below the knot to keep the knot from untying or loosening up.

n.982Again, the meaning is not quite clear, but possibly one plaits the loose ends of the string to keep the rings in place.

n.983It is not clear whether the Skt. refers to washing the rosary or the practitioner performing ablutions. The Tibetan seems to indicate the former.

n.984gnyi ga ’gro Tib. In place of the extant Skt. uḍaya (“hut”), the Tibetan here reflects the Sanskrit *ubhaya (“both”).

n.985de bzhin khrus byas song nas ni/. The Tibetan translates as, “After washing it and departing.”

n.986“The Teacher” (śāstṛ, sdon pa) refers here to the Buddha Śākyamuni.

n.987It is not clear how a painted image can contain relics.

n.988stong phrag gcig dang brgyad dang ni/ Tib. The Tibetan translates as, “one thousand and eight.”

n.989tshag kyang de dang mnyam par bya/ Tib. Both the Skt. and the Tibetan say “of the same measure,” which probably refers to the number of recitations.

n.990hUM spha Ta spha Ta Tib.

n.991Skt.: oṁ uttiṣṭha hari­piṅgala lāhitākṣa dehi dadāpaya hūṁ phaṭ phaṭ sarva­vighnāṃ vināśaya svāhā.

n.992bu ga yod pa’ang rnam par bzlog Tib. The Tibetan translates as, “Remove those that have holes.”

n.993I.e., other than “parrot hue.” Depending on which reading is adopted, the Skt. could also be translated as, “sticks of other colors, however, are fine.” If the latter reading were followed, “other” ought to be interpreted as other than “yellow, white, or black.”

n.994lan kan Tib. For “altar” (vedi), the Tibetan uses a term that translates as, “railing,” or “enclosure.”

n.995rtse mo gnyis su’ang rtse gsum bya/ Tib. The Tibetan translates as, “That have either two or three prongs.”

n.996sbyin sreg legs par yang dag brtsam/ Tib. The Tibetan translates as, “A homa should be well prepared.”

n.997chu klung de bzhin chu dbus dang / Tib. The Tibetan translates as, “At a river, or likewise in the middle of water.”

n.998shing gcig gi ni phyogs dag dang / D. In the Tibetan eka­sthāvara­deśe (“in a lonely spot on dry land”) is translated as, “In places where there is a single tree,” which is also a possible translation. However, as a river has just been mentioned, “dry land” could be more plausible in the context.

n.999sngags kyi ngo bo yang dag brtsam/ D. The Tibetan translates as, “One should begin with the essence mantra.”

n.1000dkar dang tswa dang skyur dang rno/ D. The Tibetan translates as, “white, salty, sour, and bitter.” The Tibetan may reflect the Sanskrit *śukla (Tib. dkar; “white”) instead of the extant Skt. śuṣka (“dry”).

n.1001yam shing de dag med na ni/ /tha mal shing dag kun du brtag/ Tib. The Tibetan translates as, “If none of those sticks are present, / Ordinary wood can be used.”

n.1002sdom brtson gyis ni me sbar bya/. The Tib. translates as, “The vow holder should light the fire.”

n.1003rlung gis khyad du mi gsod pa/ D. The Tibetan translates as, “With those particular types of wind without blowing it out.”

n.1004lag pa de ni g.yon pa yis/ Tib. The Skt. apasavyaka can mean both left and right. In the Tibetan it is taken to mean left.

n.1005sdom brtson Tib. The Tibetan translates as, “the vow holder.”

n.1006de tshe me yi snying po yis/ /sngags kyis lan bdun rtag bzlas pa’i/ /dri zhim me tog dag gis ni/ /sdom brtson me ni spyan drang bya/ Tib. The translation of this verse is partly based on the Tibetan, which reflects the Sanskrit *saptajaptena (or perhaps *japte saptena) in place of the extant Skt. japte japtena.

n.1007“Three” om. Tib. Another, less likely, interpretation of the number three is that one offers three kinds of oblatory sticks, namely those smeared with either curds, honey, or ghee.

n.1008zho dang mar gyis sbags pa dang / /sbrang rtsis sbags pa’i yam shing gis/ /rgyas pa’i las ni bya ba’i phyir/ /sngags kyis kun du sbyin sreg bya/ D. The Tibetan translates as, “With a fire stick smeared with curd, / And also with ghee and honey, / Perform oblations together with the mantra / In order to effect the activities of enhancement.” The grammar in the Skt. verse is not completely clear.

n.1009The Skt. compound dadhyamiśre, possibly corrupt, actually suggests not mixing in the curds. This reading, however, is not supported by the Tibetan.

n.1010Technically speaking, glowing embers are meant, without smoke or flames.

n.1011gal te sngags ni grub ’dod na/ /phyi rol me ni sbar bar bya/ Tib. The Tibetan translates as, “If one desires the mantra to succeed / One should kindle an external fire.”

n.1012sdig pa dag ni khyad par du/ /gang yang rgyal bas smad pa dang / /’jig rten ’gro bas smad pa dag /gzhan gyis smad pa’ang bya ba min/ Tib. The Tibetan translates as, “One should not perform particularly / Evil rights that are reviled by the victors, / Reviled by worldly beings, / And reviled by others.”

n.1013A play on words could be intended in the Skt., as bhūmipa can mean both “earth protector” and “regent over the [bodhisattva] levels.”

n.1014sbyin sreg las la ’jigs med dang / Tib. The Tibetan translates as, “Without being afraid of the homa rite.”

n.1015The Skt. sarvabhūta (’byung po kun) is ambiguous here, and may refer to spirits, beings in general, or the elements.

n.1016Skt.: oṁ jvala tiṣṭha hūṁ ru ru viśva­sambhava sam­bhave svāhā.

n.1017snga ma’i gtsug pud lnga bcings te/ /phyag rgya chen po grags ldan ma/ /snga ma’i gtsug pud lnga bcings bya/ D. In what is probably a case of scribal error, this line is repeated twice in the Tibetan with only minor variation.

n.1018skra can ma nyid rab bzlas pas/ /des na srung ba byed par ’gyur/ D. The Tibetan translates as, “One will thus be protected / By reciting the Keśinī mantra.”

n.1019brtson byas grub pa ma lus ’gyur/ D. The Tibetan translates as, “All accomplishments come about through effort.”

n.1020“Meanings” om. Tib.

n.1021The translation of this paragraph is partially based on the Tibetan and partially based on the Skt.

n.1022“By all the mantras”; i.e., by all the mantra deities.

n.1023The passage from “eulogized by all the mantras” to “emanating hundreds of thousands of millions of magical creations in various forms” om. Tib.

n.1024de bzhin gshegs pa thams cad bcom ldan ’das rin chen tog gis yang dag par thob pa/ D. The Tibetan translates as, “It is intimately connected with the blessed Ratnaketu , among all the tathāgatas.”

n.1025oM b+h+ruM D.

n.1026In the Skt., this sentence is followed by the phrase asarvaguṇāṃ, which is not reflected in the Tibetan and is difficult to make sense of as it is.

n.1027’di yang dag par bsgrubs na sngags thams cad ’grub par ’gyur te/ D. The Tibetan translates as, “When practiced correctly, all mantras will be accomplished.”

n.1028gzhon nu gang yang khyod kyi cho ga’i rgyal po’i mchog la sngags thams cad dang rjes su mthun pa/ mchog tu gsang ba’i mchog yang dag par rjes su gnang ba las kyi sgrib pa thams cad yang dag par sbyong bar byed pa/ dang po re zhig sgrub pa pos nges par ’bum phrag gsum bzlas brjod bya’o/ /de nas las rnams sngags dang bcas pa ’dir gzhon nu khyod kyi cho ga’i rgyal po la ’jig rten dang ’jig rten las ’das pa’i sngags dang rgyud rnams bsgrub par bya’o/ D. The passage, starting from “He is, O divine youth, recommended” up to this point has been reconstructed based in part on the Skt. and in part on the Tibetan because of some lacunae in the Skt. text. However, one point of conflict still remains‍—the Tibetan says that one must first do three hundred thousand recitations of “any [mantras] that accord,” whereas the grammar of the extant Skt. part indicates that it is rather the One Syllable that one must recite, as it is this mantra that is described as the one “that accords…,” etc. The Tibetan translates as, “Divine youth, a practitioner must first utter three hundred thousand recitations of any [mantras] that accord with all the mantras in your king of manuals, [mantras] that are the authorized, supreme among supreme secrets that purify all the obscurations of the activities. Then, divine youth, within your king of manuals [containing] the activities and their mantras will the worldly and transcendent mantras and tantras be accomplished.”

n.1029In the Tibetan, the term translated here as “enthralled” is understood to describe the beings that are mentioned in the next sentence.

n.1030cho ga zhib mo thams cad yongs su rgyas pa Tib. “For all the profusion of rites” is a guess translation of sarva­kalpa­vistare. The Tibetan translates as, “He increases all small rituals.”

n.1031bdud zil gyis gnon par byed pa/ Tib. Here the Tibetan adds “he overcomes all māras.”

n.1032In the Tibetan the first two lines of this verse are written in prose and conclude the previous prose passage. Thus this verse beings with “He is the god of gods” in the Tibetan.

n.1033gnyen gyur pa Tib. “Kinsman” is the Tibetan translation of the Skt. baddha (possibly a corruption of the original bandhu).

n.1034chos kun rang gi ngo bo mkhyen/ Tib. “Dharmas” is the Tibetan reading, which fits the context a little better. The Skt. has °karma° (“activities/rites”).

n.1035bcos bu dkar po de bzhin du/ Tib. The Tibetan translates as, “Of white, high-quality cotton.”

n.1036phra dang legs bkrus ras bal spangs/ D. The translation of the last pāda is based on the Tibetan because Skt. is unclear.

n.1037chu ngan las ni bkrus min dang / /skye bos zhal mthong phul ba’ang min/ /ma bgos pa dang de bzhin du/ /gzhan yang cung zad dam pas bsngags/ D. This verse is rather problematic and the translation from the Skt. given here is uncertain. The Tibetan departs from the Skt. significantly and translates as, “It should not be washed in bad water / Nor be presented within sight of ordinary people. / Neither should it be torn, / Nor said to be anything other than perfect.”

n.1038“Sage-like” om. Tib.

n.1039ri bo la gnas grags pa che/ Tib. The Skt. mahāyaśam (“of great renown”) has been translated as “in all his splendor,” as the quality of renown is not something that can be expressed in a painting.

n.1040me tog dag ni ’di dag nyid/ /gang yang rung ba rtag blangs nas/ Tib. The translation of Skt. 14.23d is based on the Tibetan because of the Skt. lacunae. It is not clear if all the flowers listed here are meant to be only drawn, or perhaps also presented as an offering. The mention of “fragrant species” could suggest the latter.

n.1041ston pa la ni mchod don du/ /yid du ’ong ba’i mchod yon dbul/ Tib. The term “offerings” has been supplied from the Tibetan (Skt. lacunae).

n.1042’di la sems can thams cad kyis/ /sngar bstan bzhin du yang dag spyad/ Tib. The Tibetan translates as, “This should be perfectly carried out / By all beings as previously explained.”

n.1043chags pa chen po Tib. The Tibetan translates as, “of great passion,” which suggests the Sanskrit *mahārāgaṃ for the extant Skt. mahābhāgaṃ.

n.1044dkyil ’khor de yi lha dag kyang / Tib. The Tibetan translates as, “the deities of the maṇḍala.”

n.1045de tshe sngags pas rig pa’i sngags/ /de tshe sngags ni rig pa des/ /sngags la rtag tu bsnyen byas dang / /bzlas pa phun sum tshogs mngon shes/ Tib. The meaning of this verse is not completely clear. In the Tibetan there appears to be a redundant line, which possibly indicates a case of dittography. The Tibetan translates as, “At that time the mantrin, with the vidyā mantra, / A mantra that at that time he knows, / Should, having performed the preliminaries, / Recite that mantra [with] excellent, clear knowledge.”

n.1046There is a play on words in the Skt., as mañju (in mañjubhāṇite) is also part of Mañjuśrī’s name. Mañjubhāṇita, in other contexts, could be regarded synonymous with mañjughoṣa , used further on as an epithet of Mañjuśrī.

n.1047’jam dbyangs cho ga ’di la ni/ /de tshe sngags pa dbang bskur ba/ /dkyil ’khor rnam pa la mkgas shing / /rtag tu gtsang spra byed pa dang / D. The Tibetan translates as, “Then, the mantra master who has been initiated/ /According to this beautifully taught manual, / Who is learned in the maṇḍala features / And maintains purity.”

n.1048It is not completely clear at which point exactly the description shifts from the practitioner to the master. It is possible that the description of the master starts in this verse.

n.1049sngags rnams kun la dbang bskur dang / dkyil ’khor ’di la ’jigs pa med/ /rig pa’i sngags dang sngags bcas dang / bdag nyid bsrung dang phan ’dod dang / D. The Skt. for this verse is again problematic. The Tibetan translates as, “Who has been initiated in all of the mantras, / Is not afraid of this maṇḍala, / Possesses the vidyāmantra and mantra, / And who wishes to protect and benefit himself.”

n.1050grogs kyang de bzhin bsrung shes dang / yongs su legs brtags ’od chen ldan/ D. The Tibetan translates as, “Who likewise knows how to protect his companions, / Investigates carefully, and possesses splendor.”

n.1051sngar bstan cho ga ji lta bar/ /dkyil ’khor ’di la’ang yang dag spyad/ /stobs bcu ldan pas dang por ni/ /dkyil ’khor gang dag rab bstan pa/ /’jam pa’i dbyangs las gzhan min dang / /rgyu gzhan dag gis bri mi bya/ D. The Tibetan translates as, “Perform it in this maṇḍala / Following the aforementioned procedure. / The maṇḍala that was taught first / By the ones with the ten powers / Was none other than Mañjugoṣa’s, / And one should not draw it for any other reason.” The final pāda of the Tibetan translation appears to have read Skt. 14.41f ālikhet nānya­karmaṇā as *ālikhet nānya­kāraṇaṃ.

n.1052As the Skt. says “observing … the eight,” we can’t be sure what “eight” refers to, but most likely to the eight precepts of moral conduct: refraining from killing, refraining from stealing, etc.

n.1053sdig med las dang yongs srung byed/ /de bzhin zhi dang rgyas pa shes/ /de nas dkyil ’khor dbus zhugs nas/ /bstan bcos las gsungs bzhin du bri/ D. The Tibetan translates as, “One who is free from misdeeds and thoroughly protected/ Who is likewise skilled in the rites of pacifying and enriching/ Should enter the middle of the maṇḍala/ And draw it just as it was described in the treatises.” The Tibetan reflects the Skt. *apāpa­karma­samārakṣaḥ instead of the extant Skt. 14.47 apāpa­karma­samārabdhaḥ and (perhaps) the Sanskrit *alikhet śāstra­vādibhiḥ instead of the extant Skt. 14.47d alikhet śāstu­varṇibhiḥ.

n.1054rin chen lha tshogs kyis brgyan pa’i/ /ri mo dang por bri bar bya/ /der bzhugs gzi brjid chen po ni/ /de bzhin gshegs pa rin chen tog D. The Tibetan translates as, “The painting that should first be drawn, / Adorned with a host of jeweled deities, / Seated there in great splendor, / Is the tathāgata Ratnaketu .”

n.1055ras ris la ni ji lta bar/ /bstan bcos la sngags thams cad bri/ D. The Tibetan translates as, “Draw everything in the canvas / Just as described in the treatises.” The Tibetan reflects the Sanskrit *śāstra (bstan bcos) instead of the extant Skt. śāstu.

n.1056The Skt. is obscure. It is not certain whether this is actually about the items that are offered.

n.1057ri mo’i phreng ni gsum dag dang / /phyag rgyas rab tu brgyan pa dang / /gser mdog rim pas khor yug tu/ yongs su bri bar bya ba yin/ D. The Tibetan translates as, “It should be perfectly drawn / With three encircling lines / That are ornamented with seals / Surrounded by a series of golden borders.”

n.1058gsal dang yongs su rdzogs pa dang / /drang po de yi rnam pa’o/ D. The Tibetan translates as, “Clear and solid, / [The lines] should be perfectly straight.”

n.1059nyi ma ’char ka ’dra ba dang / /gur gum rnam pa ’dra mdog can/ Tib. The Tibetan translates as, “He has a complexion like the rising sun / And like the color of saffron.”

n.1060rgyal po chen po mnyam ’dra ba/ /gzhal med khang bcas rgyan gyis brgyan/ /sems dpa’ chen po’i cod pan can/ /rgyan rnams kun gyis rab tu brgyan/ The Tibetan translates as, “He is like a great king / Residing in a palace that is bedecked with ornaments / Wearing the crown of a great being / And Adorned with all of his ornaments.”

n.1061me tog phreng ba bak+ku la/ /lag pa g.yas pas snoms par byed/ D. The Tibetan translates as, “He holds a garland of bulletwood / Blossoms in his right hand.”

n.1062The Skt. doesn’t make the position of hands/arms very clear; possibly his hands are folded together in the center (ardhena).

n.1063de ni yong su bskor ba dang / /skyil krung phyad kyis gnas pa bri/ /gzugs bzang gzugs la bsten nas ni/ /lha yi gzugs ’dra bri bar bya/ D. The Tibetan translates as, “Draw him surrounded on all sides and / With one leg crossed and the other extended. / His form should be regarded as handsome / And should be drawn like the body of a god.”

n.1064ri bo ’od chen ldan pa’i steng / Tib. The Tibetan translates as, “Upon a mountain of blazing light.” The Skt. is uncertain, but no mountain is mentioned.

n.1065’od kyi skyil ’khor gyis mdzes pa/ Tib. “Light” has been supplied from the Tibetan (Skt. lacunae).

n.1066de bzhin sngags kyi sbyor ba yis/ /khyab bdag me yis ’bar bar byed/ Tib. The Tibetan translates as, “Practicing the mantra sets one / Ablaze with the Lord’s fire as well.” Alternately, the Tibetan might translate as, “So too does practicing the mantra / Cause the Lord to blaze with fire.”

n.1067sngags pas rtag tu khyab bdag gi / /de nas shar sgo yang dag sbyar/ D. The Tibetan translates as, “Next the mantra practitioner / Should continually apply it to the Lord’s eastern gate.”

n.1068ba dan dag gis nyer mdzes bya/ D. In place of “Adorned with plantain trees,” the Tibetan translates as, “Decorated with flags.”

n.1069“Lamps” om. Tib.

n.1070The text doesn’t specify what part of the plant is offered, but in the case of devil’s horsewhip, it is usually the sticks smeared with curds, honey, and ghee.

n.1071zho la sbrang rtsis bsres pa yis/ D. Gandha can be the name of a number of substances, the most common being sulphur or myrrh. In place of “burnt gandha,” the Tibetan translates as, “curd mixed with honey.”

n.1072The last pāda of this verse and the first of the next have been switched.

n.1073It is not clear what the three “white foods” are.

n.1074The particle vā seems to be here a BHS form of iva.

n.1075sngags dang yang dag ldan pas sam/ /’khor los sgyur ba’i rigs kyis bya/ /las rnams dag ni kun la yang/ /yi ge gcig pa’i sngags kyis bya/ Tib. The Tibetan translates as, “It should be performed by one perfectly endowed with the mantra or / One who is in the cakravartin’s clan. / All of the ritual activities should be performed / Using the single syllable mantra.”

n.1076dpa’ bo gcig pu rtag pa mchog Tib. The Skt. literally says “Sole hero without another.” The technical term “sole hero” denotes a deity who appears in the maṇḍala without a retinue. This has, however, been rendered into the Tibetan as “This sole hero endures and is supreme.”

n.1077Ascetic heat (tapas) is a type of energy, described as “heat,” generated through meditation and austerities.

n.1078sngags kun ’grub par ’gyur ba ni/ /cho ga ’di las gzhan pas min/ D. The Tibetan translates as, “All such mantras will be successful. / Apart from this rite, there are no others.”

n.1079rlung lha Tib. The Tibetan translates as, “Vāyu,” or possibly “the mārutas,” (rlung lha) in place of “mātṛs.”

n.1080This half-stanza is omitted in the Tib. In the Skt., it could well be a case of dittography.

n.1081’byung po kun gyi sngags rgyud ni/ /rgyas dang bcas pa dbang du byed/ Tib. The meaning of the last pāda is uncertain. The Skt. vistarāṃ is probably a metrically modified form of vistaratā (“full extent”), an interpretation also found in the Tibetan, which translates as, “He brings the full extent of the mantra systems / Of all beings under his control.”

n.1082’jig rten ’jig rten ’das pa’i sngags/ Tib. The translation here is based on the Tibetan which reflects the Sanskrit *lokottara­mantrān instead of the extant Skt. loka­mantrā.

n.1083sgra ni drag min ngal bas min/ /gzhan la ngan sems med gyur na/ /sangs rgyas ma lus kun gyi yang / /’di la myur du ’grub pa yin/ D. The Tibetan translates as, “Not too loudly and not too softly. / If one harbors no enmity toward others, / One will quickly accomplish in this life / What all the buddhas have accomplished.”

n.1084dngos su ’byor dang yid kyis sprul/ /bzang po sems las byung ba dang / /rgyal dbang gzugs kyi ri mo ni/ /bsam pa’am yang na bya ba yin/ Tib. The Tibetan translates as, “One should imagine or make / The actual and mentally manifested offerings / And the divine offering that arises from the heart / To the painting of the Victorious Lord’s form.”

n.1085de tshe sngags ni ’grub ’gyur zhing / Tib. The Tibetan translates as, “Then, the mantras will be accomplished, and.”

n.1086lha yi rgyal po ’dod pas ni/ Tib. The Tibetan translates as, “If he desires to be the king of the gods.”

n.1087“The Teacher” (BHS, śāstu) refers here to the Buddha Ratnaketu . The Tibetan reflects the Sanskrit *śāstra here instead of the extant Skt. śāstu, as it has elsewhere in the text.

n.1088rgyal bas bsngags pa’i ras ris mchog /der ni kun nas yongs su ’bar/ D. The Tibetan translates as, “The supreme painting, praised by the victorious ones, / Will be engulfed in blazing light.”

n.1089stobs chen brten zhing pha rol gnon/ D. The Tibetan translates as, “Mighty, steadfast, and overpowering.”

n.1090rtogs pa’i bdag nyid cher rgyas yin/ Tib. The meaning of this pāda is unclear. The Tibetan could be translated as “His status as a great being will increase.”

n.1091de la reg pa tsam gyis ni/ Tib. The Tibetan translates as, “touching” in place of “seeing,” reflecting the Sanskrit *spṛṣṭa° in place of the extant Skt. dṛṣṭa°.

n.1092rtag tu bdag dang gzhan bdag nyid/ /rnam pa sna tshogs byed par ’gyur/ Tib. The Tibetan translates as, “One can always change one’s own / and others’ identities into a variety of different forms.”

n.1093rgyal ba ’khor los sgyur gsungs pa’i/ Tib. The Tibetan translates as, “Taught by the victorious wheel turner.”

n.1094mar me yon du dbul ba ni/ Tib. The Tibetan translates as, “One should present a lamp offering.” The Tibetan reflects the Sanskrit *pradīpa­dakṣiṇāṃ dadyāt instead of the extant Skt. 14.116a pradīpa­lakṣaṇaṃ dadyāt. The Skt. translates as, “a lakṣaṇa of lamps” which doesn’t make sense in the context, unless lakṣaṇaṃ is a metric adaptation of lakṣaṃ (“one hundred thousand”). Nevertheless, the context indicates that the number is one hundred thousand, as it is said in the next verse that the lamps should be offered by one hundred thousand men and placed on the same number of floats.

n.1095mar bcas snying po gtsang ba ni/ Tib. The Tibetan translates as, “With ghee that is of pure essence.”

n.1096brgya phrag stong las lhag pa min/ Tib. The Tibetan translates as, “There [should be] no more than one hundred thousand,” perhaps reflecting the Sanskrit *śata­sāhasrānādhikaiḥ instead of the extant Skt. śata­sāhasra­nāvikaiḥ.

n.1097It is not clear how the worshipers hold the lamps that were earlier “placed on floats.” Perhaps they offer them to the painting before letting them float on water?

n.1098sngags rnams re re’ang ’don bzhin du/ /thams cad mnyam par rab zhugs nas/ /ston pa la ni ’bul byed na/ /de yi mod la grub par ston/ N, H. The meaning of this verse is not completely clear in the Skt. The Tibetan translation in N and H contains a notable variant in its first verse that brings the Tibetan a bit more in line with the extant Skt., although there is still some variation between the two. The Tibetan in N and H translates as, “If all of them enter together / While chanting each of the mantras / And present the offering to the Teacher, / It will instantly manifest the attainment.” The Tibetan translation in D reads ’dod bzhin du, which is likely a scribal error for the reading ’don bzhin du in N and H.

n.1099lam ni dge dang dri ma med/ /yan lag brgyad la legs par spyod/ /yi ge gcig pa mnyed byas nas/ /sngags kyi ngo bo’i mgon po mnyes/ Tib. The Tibetan translates as, “Practice the virtuous, stainless, / Eightfold path well. / Please the Lord who is the essence of mantra / By having delighted in the One Syllable.”

n.1100dbus kyi phyogs su bya ba ni/ /rdo rje rigs te mi bskyod pa/ Tib. The Tibetan translates as, “The middle part should be made / Into Akṣobhya of the Vajra family .”

n.1101de nas rdo rje de blangs nas/ Tib. “Vajra” is adopted from the Tibetan. The Skt. has “inconceivable.”

n.1102gzhan yang lha gnas gang ’dod ’gro/ Tib. The Tibetan translates as, “Or any other celestial realm one desires.”

n.1103grub pa’i dbang phyug ’gyur ba ste/ Tib. The Tibetan translates as, “One will become a lord among siddha s.”

n.1104las ni gang dag ’di gsungs pa/ Tib. This pāda has been supplied, with some modifications, from the Tibetan (Skt. lacunae).

n.1105mtshan mo skyil mo krung bcas te/ /sdom can don yod bzlas byas na/ Tib. “Uninterruptedly” is based on a conjectured reading, acchindyaṃ, as the extant Skt. word, acindyaṃ, is incomprehensible. The Tibetan translates as, “If the vow holder has sat with his legs crossed/ And successfully performed the recitation at night.”

n.1106nor bu’i lham Tib. In the Tibetan maṇipāduka° is translated as a single item, “jeweled pair of shoes,” possibly to differentiate it from the pair of shoes listed further down.

n.1107“Banner” om. Tib.

n.1108gdu bu Tib. “Bracelet” has been supplied from the Tibetan (Skt. lacunae).

n.1109It is not clear what is meant by “rise”; possibly “rise in the air.”

n.1110rang tshul spyod dam bcos ma dang / Tib. This pāda is based on the Tibetan, as the Skt. seems a little vague.

n.1111sngags pa mchod pas grub par ’gyur/ D. The Tibetan translates as, “Are accomplished when worshiped by the mantrin,” possibly reflecting the Sanskrit *mantripūjitā instead of the extant Skt. mantrapūjitā.

n.1112Neither the Skt. nor the Tib. makes it clear whether this half-stanza is about minerals and elements or living beings composed of such. If it were the former, the next verse should perhaps be retranslated to say that these substances will acquire the power to purify the courses of births.

n.1113It is not quite clear what the practitioner is touching, whether the things/beings placed in front of the painting or the painting itself.

n.1114lan ni drug gam bdun dag gis/ D. “One hundred thousand” is missing from the Tibetan.

n.1115las rnams dus ni yun ring ba/ Tib. The Tibetan translates as, “Rituals that take a long time.”

n.1116bu mo’am nor ni mang po dag /yang dag spyod pas byed par ’gyur/ Tib. The Tibetan translates as, “By performing it properly, it will yield / Many women and great wealth.” Otherwise the translation of this half-stanza is based on the Tibetan, as the Skt. is rather obscure.

n.1117gos la lan gnyis mngon bsngags na/ Tib. The Tibetan translates as, “If he incants his clothes with the mantra twice.”

n.1118sngags gi mthu yis ’jig par byed/ Tib. The Tibetan translates as, “Will be killed by the power of the mantra.”

n.1119sngags kyi rgyal po Tib. The Tibetan calls it “the king of mantras.”

n.1120zho dang mar gyis thams cad bsre/ Tib. In the Skt., “honey” is repeated twice, and “curds” is omitted. “Honey” is is omitted in the Tibetan.

n.1121zhi zing ’byung po rnam song nas/ /’gro ba rnams ni bde gnas thob/ D. The Tibetan translates as, “The spirits will be pacified and depart, / And beings will have a happy existence.” The D reading ’byung po rnam should read ’byung po rnams as it does in Y, K, N, H.

n.1122bzlas nas sngags pa mchog sbyin zhing / /rtag tu ’bras bcas byed par ’gyur/ Tib. The Tibetan translates as, “After it is recited the mantra adept will be granted a boon and / Will ensure that they always have a result.”

n.1123“Time” om. Tib.

n.1124“You act” (pratipannaḥ) om. Tib.

n.1125“Crossroad” om. Tib.

n.1126It is not clear very clear what this size or distance refers to. Perhaps this could also be the safe distance between the fire and the painting.

n.1127de nas yang sbyin sreg gi mthar pad+ma’i me tog tsan+dana dkar po’i chus bsang gtor byas pa stong rtsa brgyad sbyin sreg bya’o/ D. The Tibetan translates as, “Then, at the end of this fire offering, one should perform one thousand and eight fire offerings that cast smoke using water containing lotus flowers and white sandalwood.”

n.1128sbyin sreg gi mthar yang bzang po’i gdan dang gdong bkab la rang gi lha la rang gi sngags kyis spyan drang bar bya zhing / D. The Tibetan translates as, “At the end of the homa, one should use mantra to invite one’s personal deity onto an excellent cushioned seat.”

n.1129Skt.: oṁ kumāra­rūpiṇa darśaya darśaya • ātmano bhūti­samudbhāvāya svapnaṃ me niveda yathābhūtam | hūṁ hūṁ phaṭ phaṭ svāhā ||.

n.1130As the following sentence indicates, this could still be during the first watch.

n.1131nor bu zhel gyi khang pa ni/ Tib. The Tibetan translates as, “jeweled crystal houses.”

n.1132a mra’i shing tshogs rab mang po/ D. The Tibetan includes this line that is not attested in the Skt. following Skt. 15.9b. It translates as, “Or a great many groves of mango trees.”

n.1133gang du bdag gi lus gnas pa/ /de nyid du ni mthong bar byed/ Tib. The Tibetan translates as, “It will bring about a vision / Of the state that one’s body is in.” The Skt. of this half-stanza appears to be corrupt.

n.1134gru dang chu ni ’thung ba dang / /btung ba’i khang pa khang pa dang / Tib. The Tibetan translates as, “Boats and water, / Taverns and houses.”

n.1135ban glang dag D; ba glang dag Y, K, C. The Tibetan translation ban glang in D translates the Sanskrit term *nāgī, which can mean “belonging to an elephant.” The Tibetan translation ba glang in Y, K, and C translates as “cow” or “bull.”

n.1136lan tshwa la sogs reg pa ni/ /kun tu gsal te mthong ba ni/ N, H; lan tshwa la sogs reg pa ni/ /kun du gal te mthong ba ni/ D. The Tibetan translation in N and H seems preferable to D, and translates as, “If one touches salt and the like / And sees light all around.” Here the Tibetan appears to have translated the Skt. lavaṇa using its alternate meaning, “lustre.”

n.1137snum khur rnam pa du ma ni/ /bza’ dang spyad par rjes ’dod dang / Tib. The Tibetan translates as, “Many different types of fried cakes, / That one is allowed to eat and enjoy.”

n.1138rnam pa sna tshogs bza’ la spyod/ /mthong na bad kan can du brjod/ Tib. The Tibetan corresponding to Skt. 15.23cd translates as, “If one consumes or sees these various types / Of food, it is an indication of having phlegm.” The Tibetan bad gan can might also be translated as “having a phlegm disorder.”

n.1139rmi lam ma lus du ma ni/ Tib. The Tibetan translates as, “All the various kinds of dreams.”

n.1140sna tshogs rin chen mthong ba dang / Tib. The Tibetan translates as, “Or a variety of jewels may be seen.”

n.1141ri dang phyogs ni rab ’bar ba/ Tib. The Tibetan translates as, “Or mountains and the directions ablaze.”

n.1142“Debilitated” (sammūrchita) om. Tib.

n.1143gzhan yang rin chen gang yin pa/ Tib. The Tibetan translates as, “Or some other kind of jewel.”

n.1144me dang tsha ba sten pa dang / /reg dang za bar byed pa dang / D. The Tibetan translates as, “If one makes use of, touches, or / Ingests hot and spicy [foods].”

n.1145shing chen de bzhin theg pa ni/ Tib. The Tibetan translates as, “A great tree, or a vehicle,” reflecting the Sanskrit *mahānaga instead of the extant Skt. mahānāga.

n.1146de bzhin rnam pa sna tshogs pa/ /gang gzhan rmi lam dag tu brjod/ D. The Tibetan translates as, “Various types of things such as these / And others are expressed in dreams.”

n.1147The Tibetan seems to indicate that the things listed here and later in this section are experienced in one’s dreams, rather then done while awake. The Skt., however, is vague and could be interpreted either way. This ambiguity could be intentional, as the activities listed here, if dreamed of, could be caused by the humor of wind, or, if they done during the waking state, could increase this humor because of their nature.

n.1148gtsor yang rlung ni yang dag ’byung/ /shing thog rlung ni rab bskyed pa/ D. The meaning of Skt. 15.44cd is unclear. The Tibetan translates as, “Primarily [anything] produced by wind / [Such as] fruit brought forth by wind.”

n.1149dngos rnams rlung ni skyed pa yi/ /bza’ dang bca’ ba khyad par ldan/ Tib. The Tibetan translates as, “These things are the particular types/ Of food and drink that produce wind.”

n.1150’byung po rnams ni gar byed dang / /bdag nyid kyang ni gar byed pa/ /gang gis rmi lam mthong na ni/ /de ’dra rlung nad can du shes/ Tib. The Tibetan that corresponds to Skt. 15.46cd and 15.47ab translates as, “If in a dream one sees / A number of beings dancing, / Or even oneself dancing, / Know that one has a wind disorder.”

n.1151mi bzad gzugs/ Tib. The Tibetan translates as “hideous forms” in place of “harsh expressions.”

n.1152grong gi chos ni mthong ba las/ /rmi lam chags pas sa bon byung/ D. The Tibetan translates as, “Attachment in a dream sows the seed / For having a vision of a sexual act.”

n.1153rnam ’dres rnam par ’dres pa ni/ /rmi lam na ni rtag tu mthong / D. The Tibetan translates as, “Mixed [humors] produce mixed [effects]; / This will always be seen in dreams.”

n.1154Possibly, the Skt. sattva should be emended to tattva (“reality,” “truth”), as the meaning would then be that dreams are “devoid of reality,” which would tie in better with the next half-stanza which mentions “those who show reality (tattva­darśibhiḥ).”

n.1155de bas rnam pa thams cad kyis/ /rmi lam zhes bya yod pa spangs/ /bya ba dus kyi rim pa nyid/ /de nyid gzigs pas bstan pa yin/ Tib. The Tibetan translates as, “Since what is called a dream, / Is based on mental images, it is devoid of existence. / The sequence of activities and lifespans / Were taught by those who see the truth.”

n.1156yid ni gzhungs pa Tib. The reading “are intelligent” is adopted from the Tibetan. The Skt. has durmedhā which translates as, “not intelligent.”

n.1157btung ba mang la rtag tu dga’/ Tib. The Skt. could also be translated as “always delight in receiving respect.” The Tibetan translates as, “And always enjoy much drinking,” reflecting the Sanskrit *bahupānā° instead of the extant Skt. bahumānā°. Either reading seems equally plausible.

n.1158rgyal rigs su ni bstan pa yin/ Tib. The Tibetan translates as, “Those who are said to be born in the warrior caste.” The Tibetan reflects the Sanskrit *kṣatriye jāti­nirdiṣṭaḥ instead of the extant Skt. nakṣatre jāti­nirdiṣṭaḥ.

n.1159ser sna ldan zhing mtshon pa med/ Tib. The Skt. of this pāda has been translated to correspond in meaning to the Tibetan.

n.1160longs spyod chen po skye ’gyur zhing / /rang gi las kyis nye bar ’tshe/ /rang gi las ’bras bstan pa ni/ /las kyi sngags ni spang ba min/ /las min sngags ni gtso bo zhes/ /’jig rten ’dren pas gsungs pa yin/ D. The Tibetan corresponding to Skt. 15.57 translates as, “Some are born into great prosperity and / Some make their living by their own activity. / It is said that the results of their actions / Are not independent of ritual mantras, / But as the guides of the world have said, / ‘Mantra is best, not ritual.’ ” The translation of the last four lines of Skt. 15.57c–f is largely a guess.

n.1161de bas sems can bad kan can/ /sa steng grub pa byed pa ni/ /sa bdag ’dod pa byed pa la/ /de la grub pa thob par ’gyur/ D. The Tibetan translates as, “Thus beings of the phlegm type / Who reach accomplishment upon the earth / Will, if they form the desire to be a lord of the earth, / Attain that very accomplishment.”

n.1162The Skt. phrase śūradveṣī ca (or śūra dveṣī ca) could also be translated as “heroic and hateful.”

n.1163spros chen brten dang blon po dang / Tib. The Tibetan translates as, “A very powerful and steadfast minister.” The Tibetan translation of the Skt. compound dṛḍhamantrī translates the Skt. mantrin according to the classical meaning of the term in the Sanskrit epic literature (and elsewhere) as a king’s minister.

n.1164shes bzhin las kyis nyer spyod pa’i/ /sems can zil gyis mnan nas spyod/ D. The first line of the Tibetan, which corresponds to Skt. 15.66b, should be emended to read de bzhin instead of shes bzhin. The first half-stanza will then read, “Acting in accordance with this mode, / He engages beings by assualting them.”

n.1165thub pas spangs pa’i don/ Tib. The translation “rejected,” which seems to be supported by the Tibetan, is based on reading the Skt. ūrjita as an irregular past passive participle of √vṛj.

n.1166cho ga sbyar ba’i chos rnams gang / /sngags pas thams cad rab sbyar na/ /spyod pa des ni ’grub ’gyur te/ /gzhan las sems can de la min/ D. The Tibetan translates as, “If a mantrin should employ / Any system that uses rituals / That activity will be successful, / Which is not the case for other individuals.”

n.1167sngo bsangs Tib. Śyāma (“dark”) is translated into the Tib. as “greenish blue.”

n.1168dpa’ dang de bzhin drag pa dang / /chags ldan sdig pa’i khyim las skyes/ N, H; dpa’ dang de bzhin drag po dang / /chags ldan sdig pa’i khyim las skyes/ Y, K; dpa’ dang de bzhin drag pa dang / /’dab chags sdig pa’i khyim las skyes/ D. The recensions of the Tibetan translation in N, H, Y, and K correspond to the Sanskrit text and are preferable to the variant ’dab chags found in D.

n.1169de dag gang phyir nad mang ’gyur/ Tib. The Tibetan translates as, “And for that reason is often ill.”

n.1170sems can rlung nad ’khrug pa la/ /gti mug nye bar zhi ba dang / Tib. The Tibetan translates as, “Beings who are agitated by a wind disorder, / Who are dull and tranquil.”

n.1171The Skt. can also be translated as “And can be controlled with stupefying mantras.”

n.1172rgyu skar khyim ni chu skyes dang / /gza’ ni bdag po spen par blta/ D. The Tibetan corresponding to Skt. 15.81cd translates as, “They should ascertain the asterisms of the water signs / And of Saturn as the governing planet.” There is no mention of Saturn, however, in the Skt., and it is also not clear whether this statement refers to what has been said above or what will be said below.

n.1173This probably refers to the activities of pacifying (śāntika) and enriching (pauṣṭika).

n.1174rlung nad skyes pa’i sems can ni/ D. The Skt. doesn’t specify whether it is the performer or the target for whom these activities/rites are contra-indicated. Possibly both are meant at the same time, but the Tibetan suggests the former. It omits “and confused,” and only says “Beings born with wind disorders.”

n.1175las las gol ba med par ni/ lus can yon tan mi smin te/ /yon tan kho na las ldan pas/ /skye bar yang ni byed pa yin/ D. The Tibetan translation of this verse is obscure. One possible translation of the Tibetan is, “A living being does not develop qualities / They don’t possess that contradict their karma. / It is only the qualities and karma one possesses / That affect the next rebirth. ”

n.1176zlos pa sems can yon tan shes/ /yon tan yon tan min las ’ching / D. The Tibetan translates as, “A mantra reciter knows the qualities of beings. / Good qualities and faults are bound by karma.”

n.1177yon tan med la bya min gang / /de yi las ni bya ba min/ /gang phyir bya ba las byed de/ /bya ba yon tan med ma yin/ D. The Tibetan is obscure. One possible translation of the Tibetan is, “In the absence of qualities, that which is not a ritual / Has no karma‍—it is not a ritual; / Because a ritual creates karma, / There is no ritual that lacks qualities.”

n.1178bya ba las dang yon tan nyid/ /yang dag ldan pa sgrub par ’gyur/ Tib. The Tibetan translates as, “One who has the right ritual, karma, / And qualities will be successful.”

n.1179rdzas dang sems can spyod pa gzhan/ /bya ba las dang yon tan yin/ Tib. The Tibetan is obscure. One possible translation of the Tibetan is, “Other substances and the other behaviors of beings / Are rituals, karma, and qualities.”

n.1180Vighna can mean an obstacle as well as the demon that creates it.

n.1181drag cing ma rungs las rnams ni/ /rmi lam rtag tu ’phral du smin/ D. It is not completely clear whether this is about the “activites that are violent and cruel,” or dreams about such activities.

n.1182’jig rten ’jig rten ’das rnams kyi/ /yon tan skye bar yang dag ’byung / N, H; ’jig rten ’jig rten ’das rnams kyis/ /yon tan skye bar yang dag ’byung / D. The meaning of Skt. 15.96cd is unclear. The Tibetan is also obscure. One possible translation for the Tibetan in N and H is, “Worldly and transcendent / Qualities arise at birth.”

n.1183drag po’i gzugs ni gzugs chen po/ D. The Tibetan translates as, “He has a fierce form and tremendous size.”

n.1184dus mtsha Tib. The Skt. kālarātra can be understood literally (“black as night”), or taken as a proper name (Kālarātra), or perhaps interpreted as “the husband of Kālarātrī.” The Tibetan supports the second option.

n.1185mi bzad sngags ni bshad par bya/ Tib. The Tibetan translates as, “I will now explain the fierce mantra.”

n.1186cho ’phrul chen po bgegs rnams kun/ /ma rungs sems can ’jig par byed/ D. The Tibetan translates as, “It destroys all powerful sorcery and obstructing beings, / And all wicked beings.”

n.1187he he mahā­krodha ṣaṇ­mukha ṣaṭ­caraṇa sarva­vighna­ghātaka hūṁ hūṁ | kiṃ cirāyasi vināyaka­jīvitāntakara duḥ­svapnaṃ me nāśaya laṅgha laṅgha [D. la hu la hu] samayam anusmara phaṭ phaṭ svāhā ||.

n.1188In line with the teachings of this tantra, the mantra is not differentiated from the deity.

n.1189’jig rten dang ’jig rten las ’das pa thams cad kyi sngags rnams ’don par byed pa na gang zhig ma rungs pa’i sems can gyi gzugs can gyis rnam par ’tshe bar byed pa de la/ khro bo’i rgyal po ’dis ni rigs rgyud thams cad ’dul bar byed cing / srog kyang ’dzin par mi byed de/ D. The Tibetan seem confused: “When any worldly or transcendent mantra is recited, / This Lord of Wrath will tame the one who makes the embodied form of a wicked being cause problems and the entire class of beings, / But he will not take their lives.”

n.1190In the Tibetan this is the last line of the prose section. The verse section begins with “Having spoken thus.”

n.1191zlos pas rtag tu ’di dag ni/ /mtshan mo rtag tu don byas na/ Y, K; zlos pas rtag tu ’di dag ni/ /mtshan mo rtag tu don byas na/ N, H; zlos pas rtag tu gdon byas na/ D. D appears to skip some material corresponding to Skt. 15.110cd and combines these two lines into a single line that translates as, “If a reciter recites it consistently.” The Tibetan recensions in N, H, Y, and K track closely with the Skt.

n.1192’dod pa chung zhing cung zad dge/ Tib. The Tibetan translates as, “Who has little desire and a little virtue.”

n.1193phra ba’i gos la rtag tu dga’/ Tib. “Fine” has been supplied from the Tibetan, filling the lacunae in the Skt.

n.1194zas tshod rig dag rtag gtsang ldan/ Tib. The Skt. of this pāda is unclear; the Tibetan, which translates the term śucinaḥ (gtsang ldan) in Skt. 15.118c in this line, translates as, “Knows proper portions and is always clean.”

n.1195“Guests” om. Tib.

n.1196gtsang ba’i spyod pas mngon par ’gro/ Tib. The Tibetan translates as, “Has sex with one whose conduct is pure.” The Tibetan reflects the Sanskrit *śucicārābhigāminaḥ instead of the extant Skt. śucidārābhigāminaḥ.

n.1197sku ni Tib. The Tibetan translates as, “body” in place of “hair.”

n.1198de tshe ’jig rten ’das pa grub/ /de la ’bras bcas grub par ’gyur/ D. The Tibetan translates as, “Then they will attain the transcendent/ Accomplishment together with the result.”

n.1199longs spyod che zhing sngags rnams shes/ /sngags rnams kun la de nyid rig/ Tib. The Tibetan translates as, “Who is endowed with good fortune, is skilled in mantra/ And understands all mantras.”

n.1200bud med ming ldan Y, N, H; bud med mig ldan D. “Has a woman’s name” (based on emended Skt.) is supported by Y, N, and H. D translate as, “Has the eyes of a woman.”

n.1201The Tibetan translates as, “worships gods.”

n.1202thul bar dka’ Tib. “Difficult to subdue” is based on the Tibetan. The Skt. reading suggests “difficult/dangerous to approach.”

n.1203byin par phra/ Tib. The Tibetan translates as, “is slight in his giving.”

n.1204rgyal ba la ni srog kyang gtong / Tib. The translation of the last pāda is based on the Tibetan. The Skt. translates as, “He is the sun among the victorious lords.”

n.1205I.e., the kṣatriya caste.

n.1206ma rungs rtag tu bab col byed/ D. “Cruel and rash” doesn’t seem to fit the context, but the Tibetan supports this reading.

n.1207Spiny bitter gourd (Momordica monadelpha).

n.1208Skt. 15.140d om. Tib.

n.1209mgrin pa bum pa ’dra ba dang / D. “Resembling a conch” probably implies that the neck has three lines indicative of good fortune. The Tibetan translates as, “resembling a vase,” reflecting the Sanskrit *kumbha° instead of the extant Skt. kambu°.

n.1210thal gong rgyas Tib. The Tibetan translates as, “Broad, elegant back.”

n.1211kun nas dkar med ba spu dang / D. The Tibetan translates as, “No gray body hair anywhere.”

n.1212“Hips” om. Tib.

n.1213nyams med Tib. The Skt. kharta, which could not be identified, is translated into the Tibetan as “blemish.”

n.1214sor mo rnams kyi ring ba dang /. The Tibetan translates as, “With toes that are long, and.”

n.1215nang stong ma yin mthil mnyam gnas/ Tib. This pāda is unintelligible in the extant Skt. The Tibetan is also obscure.

n.1216It is not certain whether the reading here is “ears” (which could only be obtained after emending varṇau (or arṇau) to karṇau, or some other body part that forms a pair, to account for the dual ending. The Tib. is of no help.

n.1217In the Tib., “nice to behold” and the entire next verse constitute the description of the person and not of the pair of body parts just mentioned. The Skt., however, consistently uses the dual ending, clearly indicating that a pair is meant.

n.1218’jam Tib. “Smooth” has been supplied from the Tibetan. The Skt. translates as, “not clinging.”

n.1219ri mo zab cing D. The Tibetan translates as, “a deep line.”

n.1220mchig pa rab sngags shin tu chud/ Tib. The Tibetan translates as, “Whose fine testicles are withdrawn.” The Tibetan shin tu chud may be a scribal error for shin tu chung, which would match the extant Skt. svalpatarau.

n.1221gang tshe skyes dbang gtsang ba dang / /rtse mo dmar la yang dag gnas/ Tib. This half-stanza, again, is not very clear. The Tibetan translates as “Whose penis is clean / And has a red tip.”

n.1222“During sleep” could euphemistically refer to going to bed for sex.

n.1223mang po ma yin snum pa dang / Tib. The Tibetan translates as, “Not abundant and smooth.”

n.1224It is not clear what period of time is meant, but it is most likely one day.

n.1225lan gsum bshang zhing sngags drug dran/ D. The Tibetan translates as, “One who defecates three times and recalls the mantra six,” or, alteratively, “One who defecates three times and recalls the six-syllable mantra.” The Tibetan may reflect the Sanskrit *ṣaṇmantrī instead of the extant Skt. ṣaṇmūtrī.

n.1226Neither the Skt. nor the Tib. specifies which watch of the night this is meant to be.

n.1227de yi grub pa rtag tu mchog /las kun byed par snang ba yin/ D. The Tibetan translates as, “They will manifest the best accomplishment / That performs all the activities.”

n.1228’bras bu rnam pa sna tshogs dang / /phun tshogs rnam pa mang po la/ /mi rnams rjes su ’dod pa yang / /mtshan nyid kyis ni mngon mtshan pa’o/ D. ’bras bu rnam pa sna tshogs dang / /phun tshogs rnam pa mang po la/ /mi rnams rjes su ’dod pa yang / /mtshan nyid kyis ni sngon mtshan pa’o/ Y, K, N. The Tibetan that corresponds to Skt. 15.152a–d translates as, “People who pursue / Various types of results / And various kinds of good conditions / Are marked with signs.” The variant sngon mtshan or “previous marks” in Y, K, and N reflects the Sanskrit *pūrvalakṣitaḥ in place of the extant Skt. abhilaḳsitaḥ, which might translate as “Have been previously indicated by marks.”

n.1229nus pa’i gza’ rnams kyis mtshan pa/ Tib. The Tibetan translates as, “Are marked by these planets that indicate capability.”

n.1230nyi ma’i dkyil ’khor mchar kha ni/ /tho rangs dus su gang skyes dang / /gang tshe de yi dus su skyes/ /de la grub po rab tu snang / D. Skt. 15.153ef is expanded into four lines in the Tibetan that contain additional material and translate as, “If they are born at dawn/ When the sun is rising, / The time at which they are born/ Will manifest accomplishment for them.” Only the first and second verses in this set of four in the Tibetan correspond to Skt. 15.153ef.

n.1231In the Buddhist and Hindu astrology, the moon and the sun are regarded as “planets” ( graha ).

n.1232lus can rnams kyi rtag de la/ /ma rungs gza’ mthong gang yin pa/ D. The Tibetan translates as, “For such beings it is always the case / That inauspicious planets are seen.”

n.1233las ni ngan ’joms skar mda’ can/ D; The Tibetan translates as, “Meteors that destroy negative karma,” while the Narthang and Peking read “Meteors that destroy karma.” The Tibetan reflects the Sanskrit *karma­nirghātolkinaḥ instead of the extant Skt. kampa­nirghāta•ulkinaḥ.

n.1234“Looks at” is a technical expression indicating that the astrological aspect of the planet that “looks” is exercising influence on the planet it looks at, and, indirectly, on the affected person.

n.1235One yoke (or four cubits), as an astronomical distance between celestial objects, is the radial distance of eight degrees (if the Indian astronomical measures of cubit and yoke corresponded to those used in ancient Babylon).

n.1236phur bus sa de mthong bar ’gyur/ Tib. The translation of this half-stanza is partly based on the Tibetan. The Skt. could also be read as “Jupiter is looked at.”

n.1237de bzhin nyin phyed nyi ma ni/ /nyi ma phyed du mnyam par mthong / Tib. The Skt. of this half-stanza is not clear, as it could be translated in more than one way. The Tibetan could be translated as “Likewise when the sun is at midday / [Accomplishments?] equal to the sun manifest.”

n.1238Ketu is here the descending node of the moon. Like Rāhu, it is an imaginary planet that takes 18.6 years to complete one revolution. It is however not clear whether Ketu and Rāhu mantioned in this verse refer to the nodes of the moon, as the Rāhu two lines below seems to refer to an ordinary eclipse.

n.1239thung ’gyur nyi ma gnya’ shing tsam/ /byed pa nyid du bstan pa ni/ D. This sentence is incomprehensible in both the Skt. and the Tibetan. The Tibetan might translate as, “For a short moment it is a yoke’s distance from the sun. / When this happens, it is said.”

n.1240The translation of this pāda is a guess. The Skt. yugāntaka could be translated as “noon,” but also as “the end of the eon.”

n.1241sgra gcan spen pa nyid dag yin/ /mun pa dus dang dus mthar byed/ /de nas phar ni thung ba na/ /’chi ltas skar mda’ sa ’gul byed/ D. The last four lines in the Tibetan for this obscure verse translate as, “This is Rāhu and Saturn. / At the time of darkness, when the end times have come, / If seen far in the distance / Meteors, omens of death, cause earthquakes.”

n.1242nyi ma nub kar zangs ma’ mdog Tib. In the Tibetan, it seems that it is the one who is governed by this planetary influence that is “the color of the setting sun, with a strong tint of vermillion.”

n.1243The “chief planet,” i.e. the sun, since the sun, in Indic astrology, is referred to be the generic name of a planet.

n.1244dbul zhing nad btab glen pa dang / Tib. The Tibetan translates as, “Poor, prone to illness, and dull.”

n.1245’gul byed sgra drag dmar ba’i mdog /mnam lcags nyid kyang rab rdung byed/ Tib. The Tibetan translates as, “When the earth shakes, there are terrifying noises, and [all] is the color red, / Meteors strike,”

n.1246de bzhin rdo rje mchi ltas dang / /gzhan yang khyim sogs rab tu mthong / /skye bo kun kyis sgra gcan ni/ /mi bzad rab tu mthong gyur na/ D. The Tibetan translates as, “When there is ominous lightning / And the Pleiades and the like are visible, / When all beings behold / The terrifying Rāhu.”

n.1247dbul zhing mgon med tshul khrims ’chal/ /mi ni rtag tu sdig pa spyod/ Tib. The Tibetan translates as, “People who are poor and vulnerable, / Who lack discipline and always engage in evil acts.”

n.1248bud med mtshan ni ngan pa dang / Tib. The Tibetan translates as, “Women are ugly.”

n.1249de ltar skyes gyur skyes pa dang / /’jig rten mang po skye ba yin/ D. The Tibetan translates as, “Thus they take birth again and again, / Born into many different worlds.”

n.1250lo ni kun la ’dod pa’ang zhes/ D. The Tibetan translates as, “Every year, whatever is desired,” reflecting the Sanskrit *sarvasaṃvat instead of the extant Skt. sarvasampat.

n.1251de nyid ’jig rten gnas pa yin/ Tib. The translation of this pāda is based on the Tibetan. The Skt. translates as, “The mantra, singularly, always,” and is difficult to makes sense of in the context.

n.1252The fourth pāda appears to be missing in the Skt. and the Tib.

n.1253gza’ rnams las la spyod pa zhes/ /des na ’di ni mthong zhes gsungs/ Tib. The Tibetan translates as, “It is said the planets are inciters of karma, / And that one can thus observe them.”

n.1254In the Skt., this verse includes two additional lines (one of them with lacunae) between the two half-stanzas. They have been omitted in the translation here, as they don’t seem to add anything in terms of content.

n.1255de nas gzhan yang rab bshad pa/ /nges par zlos pas rtag tu bya/ /yud tsam dag ni bcu gnyis dang / /dus dang dus min ’gro ba’i rgyu/ /grub pa’i rgyu ’am ma yin pa/ /’gro ba min pa’ang bshad par bya/ D. The Tibetan translates as, “Next I will explain / How a mantra reciter can always act with certainty. / I will explain the cause in terms of / The twelve moments and proper and improper times, / And what is neither a cause/ Of accomplishment nor progress.” The final line of the Tibetan term ’gro ba min pa reflects the Sanskrit *ayātaṃ instead of the extant Skt. apātraṃ.

n.1256lo legs Tib. “There are bountiful harvests” has been supplied from the Tibetan (Skt. lacunae).

n.1257nyi ma gsal mthong dge/ Tib. In place of “kings enjoy prosperity,” the Tibetan translates as, “the sun shines bright, and there is goodness.”

n.1258dus dang de bzhin dbang po’i gzhu/ /skye bo rnams la rtag zhi byed/ Tib. The Tibetan translates as, “At times when there is rainbow/ It always brings peace to all beings.”

n.1259sha za dang ni ma mo dang / /drag po ma rungs nyer ’joms byed/ /sha za rnams kyi spyod pa ni/ /de bzhin ma rungs sems can brjod/ Tib. The Tibetan translates as, “Now I will describe the wicked ways / And behaviors of flesh eaters / Such as the kravyādas and mātṛs / Who are fierce, wicked, and bring harm.” The Tibetan sha za rnams kyi spyod pa may reflect the Sanskrit *ācaritaṃ piśācānām instead of the extant Skt. caritaṃ piśitāśinām. The Tibetan sha za appears in the first verse as a translation of kravyāda , so in this second instance it has been translated literally as “flesh eater” and not as piśāca .

n.1260gzhan gyi sdug bsngal dag la sems/ Tib. The Tibetan translates as, “Who consider the suffering of others.”

n.1261sngags dang rig pa rnams kyis drangs/ Tib. The Tibetan translates as, “Can summon using this mantra and vidyā .” It is however not clear which mantra is meant. It could be the vidyārāja One Syllable taught in the previous chapter (14.5).

n.1262gang du mtshan nyid la brten pas/ /spyod pa rgya cher bstan pa yin/ /gzhan gyi lus la gnas nas ni/ /mi lus brten nas gnas pa yin/ D. The Tibetan translates as, “When the indicated target is possessed, / They display a vast number of behaviors. / They inhabit the bodies of others, / Possess the person’s body, and then remain.”

n.1263“Gods and asuras” (surāsura), with its alliteration and the sense derived from the grammar that they represent two opposing parties, is a Skt. stock phrase that has no equivalent in English.

n.1264lha ni mchod pa zhes bshed de/ /lha min nga rgyal can gyi rgyus/ /gnas der gnas pa’ang rnam pa gnyis/ /rim bzhin lha dang lha ma yin/ D. The Tibetan translates as, “The gods are said to be venerable. / The asuras are rooted in pride. / They reside in their two places, / Known respectively as gods and asuras.”

n.1265de yang der ni rnam gnyis te/ /drag pa dang ni thun mong yin/ /de yang der ni rnam gnyis ’gro/ dge dang mi dge ’gro ba lnga/ Tib. It is not clear how “the five destinies” fits in into this division, as the Skt. is rather vague. The Tibetan translates as, “They each are of two further types: / Those that are cruel and those that are ordinary. / Those fall into two further types: / The virtuous and nonvirtuous among the five destinies.”

n.1266der gnas rnam gsum ’gro ba ste/ /nyi shu cu grangs med pa’o/ /lha dbang dang ni ’og min par/ /go rims ji bzhin sa med pa’o/ D. This verse is very unclear and could be translated a number of different ways. It is, however, for the most part supported by the Tibetan apart from the last pāda, which translates as, “Such is the sequence of the non-terrestrial.” The Tibetan reflects the Sanskrit *yathā­saṅkhyam abhūmakāḥ instead of the extant Skt. yāmā­saṅkhyam­abhūpakāḥ.

n.1267This line is omitted in the Tib. The preceding line, “All the noble buddhas,” begins the next verse.

n.1268sngags dang rgyud ni rig bcas pas/ D. The Tibetan translates as, “By the mantras and tantras together with the vidyā .”

n.1269bag yod rigs ni bzang ba dang / D. The Tibetan translates as, “Who are careful and of good character.”

n.1270mi rnams kyi ni mdor bsdu na/ /de dag gi ni lus bzung nas/ D. The Tibetan translates as, “In brief, human beings / Should maintain their bodies, and.”

n.1271rtag tu shin tu chos don dang / /thar pa’i don du rnam par brtag D. The Tibetan translates as, “Always orient themselves toward liberation / And toward the highest Dharma.”

n.1272In this passage the terms sattva (sems can) and asattva (sems can ma yin) are medical terms. Sattva refers to the psycho-physical state of purity, balance, and health, and asattva refers to its opposite. This important terminology would be missed if one were to translate the Tibetan sems can and sems can ma yin according to the meaning these terms so often bear outside of the medical literature as “a being” and “not a being.”

n.1273gang gzhan rnam pa sna tshogs byas/ Tib. The last pāda has been supplied from the Tibetan (Skt. lacunae).

n.1274Part of this pāda is missing in the Skt. The Tibetan however, doesn’t indicate any missing content.

n.1275This passage is not clear, but it is possibly saying that earth and water are asattva elements, and the remaining two or three are sattva. They are associated with nonhuman and human beings respectively.

n.1276rgyud ’di yongs su bshad pa yin/ Tib. In place of “sūtra,” the Tibetan translates as, “tantra.” While both are correct, the former accords with the chapter colophons that refer to the Mañjuśrī­mūla­kalpa as a vaipulyasūtra.

n.1277de nyid chos ni btsal bya’i phyir/ /rgyud ’di yongs su bshad pa yin/ /rgyud dang sngags dang sman bzang po/ /bka’ ni yang dag gsungs pa yin/ D. The Tibetan translates as, “It has been taught in this tantra / For those who might seek that teaching. / This scripture perfectly explains / The tantra, mantra, and good medicine.”

n.1278nad med Tib. The Tibetan translates as, “no illness.”

n.1279gang ’di bstan pa dag la ni/ /sngags kun ’don par byed pa na/ /kun mkhyen shes dang shes bya yi/ /las kyi rgyud ni ’brel pa dang / /sngags zlos pa yi ched du ni/ /rgyud rnams mtha’ dag sa steng gsungs/ /sngags rgyud ma lus don dag ni/ /byang chub rnam gsum gzhol ba ste/ D. The Tibetan corresponding to Skt. 15.218–219 arranges the lines of these verses in a different order. The Tibetan for these two verses reads, “If all the mantras are recited / That are [found] in these teachings, / One connects with the karmic causes / For omniscience of what is knowable. // That which is contained within the mantras to be recited / Has been taught, on earth, in all the tantras; / The entire meaning of tantra and mantra / Is directed toward the three aspects of awakening.”

n.1280gzhan la cho ga rab snang ba/ /cho ga’i rgyal po ’di la’ang yod/ Tib. The Tibetan translates as, “That which is found in other manuals / Is also found in this king of manuals.”

n.1281gang du cho ga’i rgyal po ’dis/ /dbang ’gyur min dang bkug min pa/ /sa steng rten gsum ’di na/ /rig pa’i sngags rgyal de yod min/ D. The Tibetan adds content to this verse in its last line and translates as, “There is no king of vidyāmantra s / On earth or in this threefold world / That is not controlled or attracted / By this king of ritual manuals.” The Tibetan translators seem to have read *vidyārājaḥ (“king of vidyā mantras”) in place of a four-letter lacunae in the Skt. This reading is metrically impossible. The reading conjectured here is vidyate (“exists”), which fits the meter.

n.1282sangs rgyas kun gyi gsung dag ni/ /rtag tu dge ba don yod ’gyur/ D. The Tibetan translates as, “This teaching of all the buddhas / Is always virtuous and productive,” reflecting the Sanskrit *sarva­buddhānāṃ instead of the extant Skt. sarvabhūtānāṃ.

n.1283sngags rnams kun la sngags pa ni/ /bzlas dang sbyin sreg rtag dad pa’o/ Y, L, K, C; sngags rnams kun la sngags pa ni/ /bzlas dang sbyin sreg rtag ’dod pa’o/ D. The Tibetan in Y, L, K, and C is closer to the extant Skt. and translates as, “Those who recite all the mantras / Will always have confidence in their recitations and fire sacrifice.”

n.1284sangs rgyas rnams kyi bstan pa ni/ /sngags su rab gnas de ’dir gsungs/ /sngags de rnam par mi rtog par/ /cho ga de ’dir gsungs pa yin/ Tib. The Tibetan translates as, “The teachings of the buddhas / Have been taught here in terms of mantra. / In this manual those mantras / Have been taught in a nonconceptual way.”

n.1285/de tshe ’gro ba blo bzhin du/ /’jig rten kun gyi dge mi dge/ Tib. The translation of this half-stanza is partly based on the Tibetan as the Skt. is unclear. The Tibetan translates as, “The virtue and nonvirtue present in all the worlds / Accords with the minds of beings at that time.”

n.1286“He” probably refers to the king of mantras‍—Mañjughoṣa‍—mentioned two verses below.

n.1287de nyid cho ga ’dir spros pa/ /de bzhin gshegs pa spros pa med/ /’jig rten ’das pa rdzogs sangs rgyas/ /’jig rten phyir ni ’dir gsungs so/ D. The grammar of this verse was interpreted to accord with the Tibetan. This required reading the BHS nominative plural (tathāgatā) as an instrumental plural (tathāgataiḥ). The Tibetan translates as, “That which is elaborated on in this manual / Was taught here for the sake of the world / By the tathāgatas who lack mental elaborations, / The perfect buddhas who transcend the world.”

n.1288las rnams kun la shin tu lhag/ /’jig rten las las rab tu ’das/ /chos rnams rnam pa sna tshogs byed/ /’jig rten kun gyis rab tu bsngags/ D. The Tibetan translates as, “It far surpasses all [other] activities, / And is an activity that transcends worldly activities. / It engages the great variety of dharmas, / And is highly praised in all the worlds.”

n.1289de don yon tan nges grub dang / /’jig rten khams kyi dge mi dge/ /bag med ma bskul ma yin te/ /bskul nas ngas ni chos bshad do/ D. Skt. 15.234cd is probably corrupt, and the translation here is merely a conjecture. The Tibetan is also obscure. One possible translation is, “For that purpose there is virtue and nonvirtue / In the qualities accomplished in the world. / Do not be careless and not request [teachings]; / Request them and I will explain the doctrine.”

n.1290ngas kyang bshad pa yin/ Tib. “By me” has been supplied from the Tibetan.

n.1291kun mkhyen ye shes rab ’jug la/ /las rnams gcig tu bsngags pa yin/ /’jig rten sngon las bdag yin te/ /de ni da ltar yongs su spyod/ D. The Tibetan seems to reflect the extant Skt. but interprets it differently and translates as, “Among ways to generate omniscient knowledge, / These activities alone are praiseworthy; / I [performed] this activity in previous worlds, / And [perform] them now in this one.”

n.1292las ni ’di la’ang snang ’gyur na/ /skye ba ’di la ’grub par ’gyur/ D. The Tibetan translates as, “When these activties do manifest, / They will succeed in this birth.”

n.1293sgrub pa pos ni bsgrub par bya/ Tib. The Tibetan translates as, “Then the practitioner will be successful.”

n.1294shin tu yun ring dag gis ’grub/ Tib. The Tibetan translates as, “Will succeed after a long time.”

n.1295The reference is made here to the immediately preceding chapter.

n.1296blo dang ldan pa gnod sbyin gyi bdag po lag na rdo rjes nga la dris nas/ ’jam dpal khyod kyi don thams cad bya ba’i las kyi le’u rab ’byam ’khor gyi dkyil ’khor gyi nang du rgya cher sngar bstan pa yin no/ D. This paragraph has been translated mainly from the Tibetan. In the Skt. it begins with “Listen, Mañjuśrī!” The clause “Requested by … in his hand” comes at the end of the paragraph and possibly serves to introduce the verse that follows. The Skt. also includes the phrase “I will [now] teach…” (future tense) which seems to clash with the past tense (“I taught”) of the immediately following section that sums up the previous chapter.

n.1297sngags kyi zlos pa bstan pa yin/ D. The Tibetan corresponding to the Skt. kathitaṃ mantra­jāpinām (“[all this] was taught for/with reference to the mantra reciters”) translates as, “the recitation of mantras has been taught.”

n.1298blo chog rnams Tib. The Tibetan uses the plural number here, possibly honorific, and translates as, “those of supreme intellect.”

n.1299bzang po’i ’gro ba’i skye gnas dang / /rgyu dang shes pa’i rnam pa spyod/ Tib. The meaning of the last clause is unclear in both the Skt. and the Tibetan.

n.1300las dang las ’bras sems can gyi/ Tib. In place of “complete” (sarvaṃ), the Tibetan translates as, “of beings.”

n.1301This pāda refers to the rites of spirit possession, or possessing another person’s body. The “vessel” is the person who is being possessed. The term used for the act of possession is āveṣa, literally “entry.”

n.1302This section, from verse 16.4 up to this point, refers to the teachings given in the previous chapter. The phrase “requested in the context of dreams” possibly refers to the fact that the knowledge of dream signs was one of the teachings requested and then the teachings commence with the signs received in dreams (cf. 15.­6).

n.1303gnod sbyin bdag po Tib. In place of “the yakṣa ,” the Tibetan translates as, “the lord of the yakṣa s.”

n.1304The simple past of “requested” was chosen here to fit the narrative. The Skt. translates as, “[Vajrapāṇi] requests,” or “May [Vajrapāṇi] request”; the Tibetan, however, uses the perfect tense, possibly to make it fit into the narrative of the remainder of this section. The teachings that Vajrapāṇi is requesting here were already given in the previous chapter. Due to the switching around of chapters and sections in the MMK during the redactional process, some sections, including most of this chapter, seem to have ended up where they do not belong. A large part of this chapter belongs, narrative-wise, near the beginning of the previous chapter. It is, however, impossible to restore this section to its original position without undoing also the changes to the grammatical tense and mode made by the readactors to make this section fit in its new position.

n.1305bcas pa’i gza’ ni gtso bo ste/ /dge dang mi dge legs tshul bzhad/ D. This half-stanza has been reconstructed based on the Tibetan (Skt.: lacunae).

n.1306mchog dang tha ma’i spyod pa dang / /dge ba’i don dang ldan pa dang / /zlos pa grub pa’i mtshan ma dang / /bsgrub bya sgrub min rnam par brtags/ Tib. The Tibetan translates as, “The distinction of highest and lowest conduct, / Having a viruous aim, / The characteristics of what a mantra reciter accomplishes, / And what should and should not be accomplished. /”

n.1307rig pa ’dzin pa grub ’dod dang / D. The Tibetan translates as, “And those who desire the accomplishment of a vidyādhara.”

n.1308rgyal ba’i sras kyis gsol btab nas/ /thub pa mchog gis gsungs pa ni/ Tib. There again seems to be a confusion in the narrative here, possibly due to the switching around of passages. This half-stanza seems to belong at the end of the Buddha Śākyamuni’s teachings that Vajrapāṇi had requested. The Tibetan translators, it seems, tried to resolve the inconsistency by turning this half-stanza around. The Tibetan translates as, “After the son of the conqueror supplicated him, / The Supreme Sage spoke.”

n.1309gzhon nu ’di ni dngos don khyab gyur cing/ /ma byung ’jig rten phan pa sgrub byed la/ /’gro ba kun la phan pa dge phyir ston/ /thar pa shes shing dag pa’i gnas su ’dug Y, K. Following the variant khyab gyur in Y and K, the Tibetan translates as, “This divine youth permeates all things, / Is unborn, accomplishes the benefit of the world, / And is a teacher because his virtue benefits all beings. / He understands liberation and abides in a pure state.”

n.1310“The wheel holder” is probably a reference to the Buddha Śākyamuni.

n.1311I.e., the Dharma wheel.

n.1312“Mañju,” as in “Mañjughoṣa.”

n.1313“Knowledge” om. Tib.

n.1314gang gi mthu ni mkhyen par mi spyod de/ N, H. The translation of the last pāda is based on the Tibetan, as the Skt. is unclear. The grammatical gender of “speech,” called Mañju, now changes to masculine, as this speech is equated with Mañju/Mañjughoṣa.

n.1315It is unclear who is here being addressed as the “lord of gods.”

n.1316khyod kyang lha yi dbang phyug ’jig rten khyad par gyis/ /thub bzang shes par nus pa ma yin no/ Tib. The translation of the last Skt. 16.25d is partially informed by the Tibetan, as the Skt. is unclear. The Tibetan reads the Skt. te as a shortened form of the genitive second person pronoun tava and translates as, “Even the lord of the gods and his entire world / Cannot comprehend your divine power. /”

n.1317Unfortunately, the play on words in this verse is impossible to replicate in English. “Gentle Splendor” is the name of Mañjuśrī ( mañju = “gentle/lovely” and śrī = “splendor/glory”).

n.1318da ltar Tib. “Present” has been supplied from the Tibetan. The Skt. translates as, “celestial”; the syntax, however, is not clear.

n.1319The Skt. bhavi (BHS bhavi = classical bhave = “in saṃsāra”) could also be translated as “future,” i.e., that one will obtain peace now and awakening in the future, which seems to be the way the Tibetan translators understood it.

n.1320Because of the word mañju (“pleasant,” “gentle”) being used here to describe the awakening, this entire phrase could also be translated‍—as a figure of speech‍—as “the awakening of Mañjuśrī.”

n.1321byang chub shing dbang drung du myur du ’gro/ /song nas byang chub mchog ni thob par byed/ /song nas sems can phan phyir der ’dug ste/ Tib. The Tibetan corresponding to Skt. 16.31b–d translates as, “And swiftly proceed to the vicinity of the Bodhi tree. / Having arrived there, one will obtain the supreme awakening / And remain there for the benefit of beings.”

n.1322nga yi bstan la khyod ni mi mchog bstan/ D. The Tibetan translates as, “I taught in my teachings that you are the supreme human,” reflecting the Sanskrit *narottama instead of the extant Skt. ratottama.

n.1323’dir ni ma lus mtha’ dag zhi bar ’gyur/ Tib. The Tibetan reflects the Sanskrit *śantāḥ for the extant Skt. sattā.

n.1324dag pa’i gnas la gnas pa’i skye bo rnams/ /’dir ni ma lus mtha’ dag zhi bar ’gyur/ /khyod kyi sngags ni nam yang ’da’ ma gyur/ /khyod kyi sngags ni nam yang nyams ma gyur/ D. The translation of this verse from the Skt. is uncertain. The Tibetan translates as, “Beings who dwell in the Pure Abode / Will all, without exception, become peaceful. / Your mantra is never violated. / Your mantra never fails.”

n.1325lhag ma Tib. In place of the extant Skt. śleṣmāṇām (“stick/coalesce together”), the Tibetan reflects the Sanskrit *śeṣāṇām (“the rest/remainder”).

n.1326phung po gzhan dag tu Tib. The Skt. antara is translated into the Tibetan not as “within,” but as “other/separate.”

n.1327It is unclear whether the attainment meant here is the “regal state of a śrāvaka” or two separate attainments, that of a śrāvaka and that of a kingdom.

n.1328“Their intelligence will grow” om. Tib.

n.1329This half-stanza is missing from the Tib. The meaning of Skt. 17.7d is not completely clear.

n.1330rnam bzlog Y, L, K, C; rnam zlos D. Inverted activity is an activity that goes against the generally accepted norms. In the context of Buddhist tantra, it must not, nevertheless, transgress the bodhisattva principles. In place of “inverted activity,” D translates as, “recitation.” Y, L, K, and C, however, support the Skt.

n.1331rigs kyang rnam gsum gsungs pa ni/ /sngags rnams kun gyi gzhi yang yin/ /rigs gsum rnam pa brgyad du yang / /rgyud dag la ni rab tu snang / D. The Tibetan contains lines at this point that translate as, “The families are said to be threefold, / And are the basis of all mantras. / The three families also have eight types, / As is evident in the tantras.” The first and last lines in the Tibetan correspond (with some variation) to Skt. 17.8cd.

n.1332rnam pa gcig tu’ang rigs snang ste/ D. The Skt. (after emending eva vidhaṃ to evaṃvidhaṃ) implies that the religious community (gotra) is also of three types, as corroborated by 53.­6-7. The Tibetan translation of this line translates as, “of one type/aspect,” reflecting the Sanskrit *ekavidhaṃ for the extant Skt. eva vidhaṃ/evaṃvidhaṃ. The additional material in the Tibetan translation of Skt. 17.8 also mentions that there are three types of religious community (gotra).

n.1333“So” and “also” have been supplied from the Tib.

n.1334sngags rnams kun gyi gnas kyang yin/ Tib. “Entire” has been supplied from the Tibetan text. The Skt. here reads śāntam, which translates as, “peaceful.” The threefold seat of the mantras (if “threefold” is implied in this statement) could be a reference to the threefold categorization of mantras into those of the Tathāgata , Vajra , or Lotus family .

n.1335I.e. the karma spoken of below. This term combines here the meaning of “activity” and of “karma” (as we use it in English), as, in part at least, it seems to be used in the sense of the (type of) activity that is most suitable for a particular person that is karmically determined.

n.1336The Skt. term pratyaya (literally “interdependence,” but conventionally “conditions/causes”) here seems to take on a new meaning, namely of determining or ascertaining the person’s karma.

n.1337This pāda could also be translated as, “It is not karma that possesses a body.”

n.1338kun nas skye bo rgas pa na/ Tib. In place of “fever,” the Tibetan text translates as, “old age.”

n.1339rnam pa sna tshogs la nye bzang / /las rnams sna tshogs dag las byung / Tib. The Tibetan translates as, “Various types of good omens / Arise due to various types of activities.”

n.1340dus tshod de bzhin ’gro ba dang / Tib. Before “time,” the Skt. has the term bala (“strength”), which is unaccounted for in the Tibetan.

n.1341The meaning is this verse is unclear because of the missing text. The Skt. appears to be missing one pāda of text and the Tibetan is missing the entire half-stanza.

n.1342The meaning of this half-stanza is uncertain as the Skt. could be corrupt. The first pāda could read (as suggested by the Tibetan) karma­pratyayaḥ svakānyaḥ (“karmic causes, those of oneself and others”), which would also correct the meter. The avyaṅgāni (“not separate”) in the second pāda could be emended to adhyaṅgāni (“the main divisions”).

n.1343’di dag rkyen gyi yan lag ni/ /las ni bdag gir byed pas mtshon/ /mi mtshon sngags rnams thams cad ni/ /bgegs las shin tu mi bzad ’gyur/ Tib. The meaning of the first four pādas is very unclear. The Tibetan varies significantly and translates as, “[Among] these divisions of ascertainment, / One should identify karmas that belong to oneself. / If one fails to identify (“them”?), all the mantras / Will become extremely terrible, obstructing karma.”

n.1344byang chub snying por ting ’dzin thob/ Tib. The Tibetan translates as, “Attained samādhi at the seat of awakening.”

n.1345“[Sitting at] the root of the tree” om. Tib.

n.1346de tshe bdud ni bcom par ’gyur/ Tib. The Skt. text of this half-stanza, which was corrupt and hypermetrical, was reconstructed partly based on the Tibetan text. Before the reconstruction, instead of “the power of the mantra,” the Skt. read “the letters of the mantra.”

n.1347rmi lam ngan pa nyer ’jig pa/ Tib. In place of “omens,” the Tibetan translates as, “dreams.”

n.1348gang dag sa la spyod pa yi/ /’byung po’i tshogs kun rab nyon cig/ Tib. The Tibetan inserts two pādas at this point that translate as, “Listen well, you hosts of beings / Who reside on the earth.”

n.1349“Present in the three worlds” is a conjectural expansion of the Skt. triṣu (“in the three”), which the Tibetan doesn’t account for.

n.1350Skt.: oṁ kha kha khāhi khāhi huṁ huṁ | jvala jvala prajvala prajvala | tiṣṭha tiṣṭha | ṣṇīḥ phaṭ phaṭ svāhā ||.

n.1351sngags ’di sngags rnams kun gyi mchog/ Tib. The meaning of this pāda is unclear. The Tibetan translates as, “This mantra is supreme among all mantras.” The Skt. version, however, ties in with the name of this mantra, Jvāloṣṇīṣa, which means “blazing uṣṇīṣa .”

n.1352dgu bcu rtsa bzhi dag dang ni/ Tib. It is not clear what these numbers refer to. The Tibetan gives just one number, “ninety-four thousand.”

n.1353The exact meaning of this verse is far from clear.

n.1354sngags rnams ma lus rab tu sems/ D. The Tibetan translates as, “All the mantras will be called to mind,” reflecting a different Skt. reading.

n.1355gtsug tor sngags kyi byin rlabs kyis/ D. “ Uṣṇīṣa ” seems to be a metrical abbreviation of Jayoṣṇīṣa. The Tibetan translates as, “Through the blessing of the Uṣṇīṣa mantra.”

n.1356de bzhin bdun nam brgyad dang dgu/ Tib. The Tibetan translates as “nine” instead of “ninety.”

n.1357gnyis dang drug dang lnga dang bdun/ Tib. The Tibetan translates as, “Two and six and five and seven.” The Skt. is very likely corrupt and the numbers themselves difficult to interpret. They seem to refer to different groups of the uṣṇīṣa deities, depending on the categorization. One group that occupies a prominent position in the MMK is that of the eight “uṣṇīṣa kings.”

n.1358sngon gyi rgyal ba rnams kyis bshad/ D. The last pāda has been supplied from the Tibetan. The Skt. repeats that the uṣṇīṣa kings “are born from the head of the Victorious One.”

n.1359From this chapter onward, the chapter numbers are out of step with those in the Tibetan translation. Chapters 18 to 23 in the Sanskrit text are not included in the Tibetan translation of the text and are not translated here.

n.1360“Action” refers here to their astrological influences.

n.1361The technical Skt. term for “ruled” is cihnita, which literally means “marked [by the planet…].”

n.1362It is not clear whether “cruel planet” refers to Mars (“the…”), or any inauspicious graha (“a…”).

n.1363Punarvasu is a dual nakṣatra, hence the plural ending.

n.1364These are the 20th and 21st nakṣatras.

n.1365nye rgyal dang ni tha chung dang / /’dod pa dag ni nyid yin no/ H. The Tibetan translates as, “ Tiṣya should be considered / As secondary in importance.”

n.1366yang dag bden dang ’jig rten dang / /snang bar yang ni brjod pa yin/ D. The meaning of the first two pādas is unclear. The Tibetan translates as, “The authentic truth and the world / Are said to exist as light.”

n.1367de bzhin rgyal po ’jig rten dang / Tib. The last pāda has been supplied from the Tibetan, as some text appears to be missing in the Skt.

n.1368’di dag gi ni nus pa yod/ Tib. The Tibetan omits “not” and translates as, “They possess these powers.”

n.1369It is not clear what power is meant by “this power” (ayaṃ prabhāvaḥ), possibly the power to spread happiness and virtue with their light.

n.1370’di dag nad med dag pa ste/ /rtag tu sems can rnam mang po/ D. The Tibetan translates as, “They were pure and healthy and / There were always many beings.”

n.1371de nas dus ni bri ba na/ /’jig rten snod min rab tu ’jug D. The meaning of this half-stanza is a bit unclear. The Tibetan translates as, “Then, the time started to deteriorate / And beings entered a more unsuitable world.”

n.1372gnod sbyin srin po dri za dang / Tib. “Gandharvas” has been supplied from the Tibetan. The Skt. cāriṇa translates as, “wanderers.”

n.1373khyab ’jug gis byas gzo spyad dang / D. The Tibetan translates as, “Crafts manufactured by Viṣṇu.”

n.1374rtsis dang sgyu rtsal ’dod pa dang / D. The Tibetan translates as “Astrology, and what is considered the fine arts,” which reflects the Sanskrit *kalāsammatam instead of the extant Skt. kalpasammatam.

n.1375log shes de bzin shes pa dang / D. The meaning “ignorance” was derived by reading the Skt. tathājñānam as tathā-ajñānam. The Tibetan translation reflects the Sanskrit *jñānam instead of ajñānam, i.e., “knowledge” in place of “ignorance.”

n.1376rnam rgyal Tib. The Tibetan translates as, “victorious,” reflecting the Sanskrit *vijayam instead of the extant Skt. virajam.

n.1377tshegs chung bya bas thob pa yin/ D. The Tibetan translates as, “By engaging in activities with little difficulty.”

n.1378rang byung ye shes Tib. In the Tibetan translation, this is “self-arisen [knowledge].” The Skt. form svayambhū, however, does not imply the perfective aspect.

n.1379de ’dra’i gnas ni rab mthong ba/ /phyi rol lam gyis thob ma yin/ D. The Tibetan translates as, “Experiences of such states / Cannot be attained through the external paths.” Here “external” probably means “non-Buddhist.”

n.1380rigs pa bzang po’i las dga’ bas/ Y, K; rig pa bzang po’i las dga’ bas/ D. Both readings in the Tibetan are obscure. The reading in Y and K might translate as, “By pursuing logic and the correct ritual action,” reflecting the Sanskrit *yukti instead of the extant Skt. yuktā. The reading in D, which most likely reflects a scribal error that renders the term rigs pa as rig pa, might translate as, “By pursuing knowledge and the correct ritual action. /”

n.1381las las grol ba med par ni/ Tib. The Tibetan translates as, “Without being liberated from karma.”

n.1382me Tib.

n.1383’jig rten skyong ba bzhi dag dang / /khams ni bzhi po dag dang ni/ /chu dang sa dang rlung dang me/ /nam mkha’i yongs su bstan pa yin/ /’byung ba yang dag bsdu ba’i phyir/ /’di dag ’byung ba chen po yin/ D. The Tibetan translates as, “The four guardians of the world / And the four elements are / Water, earth, wind, and fire. / Space is referred to as such / Because it contains the elements. / These are the primary elements.”

n.1384bag med las kyis byas pa yin/ D. The Tibetan translates as, “When produced by the karma of negligence.”

n.1385The meaning of this half-stanza is unclear. The form ajāyate (ajāyatas in manuscript R) seems defective because of the short a at the beginning (this a is not reflected in the Tibetan translation). If, however, the form ajāyatas (in manuscript R) were emended to ajāpataḥ, it could be translated as “without recitation,” which would alter the meaning of the entire statement.

n.1386thams cad so sor gyur pa ni/ /’jam dpal gyis ni so sor mdzad/ Tib. This half-stanza is very obscure in the Skt. It is not clear in the Skt. who “they” are, but the neuter gender seems to indicate the nakṣatras. The Tibetan varies significantly and translates as, “Mañjugoṣa can effect all of them, / Each and every one, individually.”

n.1387khyab ’gyur D. The Skt. viparīta (“wrong,” ”inverted,” ”contrary”) seems to be translated into the Tibetan as “spread.”

n.1388Part of the constellation of Taurus is in the nakṣatra of Mṛgaśirā. Being “traversed” probably means being traversed by the moon at the time of one’s birth.

n.1389In the Indian zodiac, the house of Taurus is shared between the three nakṣatras of Kṛttikā, Rohiṇī, and Mṛgaśirā. This verse treats the Kṛttikā part of Taurus. It should be noted that, although the Indian system has the corresponding twelve zodiac signs, they do not correspond exactly in terms of their position in the sky.

n.1390“King” is another name for the moon.

n.1391“Looks upon” is a technical expression indicating that the astrological aspect of the planet that “looks” is exercising influence on the planet it looks at and, indirectly, on the affected person.

n.1392This passage is very unclear. The translation of the last three pādas may be incorrect.

n.1393skye ba rnam par ’dres gyur pa’o/ /sems can rnam pa sna tshogs skye/ Y, K, N, H; skye ba rnam par ’dris gyur pa’i/ /sems can rnam pa sna tshogs skye/ D, Y, K, N, and H seem to support this translation.

n.1394In the Indian context, a prominent belly could be an indication of well-being and prosperity.

n.1395chu tshod zung tsam nyi ma dang / /zla ba’i lha ni rab bshad pa/ Tib. The Skt. yugamātre is interpreted in the Tib. as “two o’clock,” and udita (“risen”) is mistranslated as “explained” (udita is the past passive participle of both ud + √i (“to rise”) and √vad (“to speak”), thus leading to the confusion).

n.1396gza’ ni mi dge mthong ba dang / /mi dge’i skye ba dge mi dge/ D. The exact meaning of this verse is unclear. The Tibetan translation of Skt. 24.62cd might translate as, “Will be influenced by inauspicious planets and / Good and bad factors of such an inauspicious birth.”

n.1397sbyin byed sems dpa’ che ba ste/ Tib. In place of “noble and pure,” the Tib. translates as, “generous and courageous.”

n.1398There seems to be some confusion here, as the Indian sign of Gemini possibly implied here spans only the first two of the three nakṣatras mentioned.

n.1399It is not clear what kind of connection is meant‍—possibly that the planet is traversing the sign at the time of birth.

n.1400There is no mention of a “connection with Jupiter” in the Tibetan.

n.1401The Skt. maharddhika , apart from its standard interpretation of “great magical powers,” could simply mean “great presence” or “great majesty.”

n.1402This pāda is omitted in the Tib.

n.1403Phalgunī is divided into two nakṣatras.

n.1404gal te der skyes thob gyur na/ /zhing la gnas shing des sdom rten/ /de bzhin nyi ma mchar ba na/ /skyes pa ’di la brjod pa yin/ D. The translation of this verse, even though it seems to be supported by the Tibetan text, is far from certain.

n.1405mi ni yongs su dpa’ bar ’gyur/ Tib. The Tibetan text does not account for the Skt. caura (“thief”) and translates as, “One may become a very heroic person.”

n.1406I.e., the stars of the three nakṣatras mentioned above. Every nakṣatra has its “senior” (śreṣṭha) star or stars; in this case these stars are Denebola (in the second Phalgunī), α, β, γ, δ, and ε Corvi (in Hastā), and Spica (in Citrā).

n.1407“Another planet” could be Mars, who rules the nakṣatra of Citrā. “Depending on the location” probably means if one is born in the Citrā part of Virgo.

n.1408I.e., the “senior” stars of the three nakṣatras mentioned next that are distributed through the Indian sign of Libra.

n.1409The “cruel” planet is Mars. He is the regent of the Citrā part of Libra.

n.1410The “gentle” planet is the moon, which is also corroborated by the Tib. This probably refers to the northern lunar node (Rāhu), who is the regent of the Svāti part of Libra.

n.1411yang na zla ba’i bu bdag yin/ Tib. The “ever joyful and auspicious lord” is probably Jupiter, who rules the Viśākhā part of Libra. The Tibetan doesn’t seem to make any reference to Jupiter and translates as, “Or the Lord who is the moon’s son.”

n.1412These three nakṣatras (though only a part of the last one) are distributed through the Indian sign of Libra.

n.1413srang gi khyim ste zang po’i don/ /zla ba la spyod sems can gyi/ /’di ni mi bzad zhing yin te/ /skal med ma yin nor gyi gnas/ D. The meaning of this verse is very unclear, and the translation was informed by the Tibetan. The last pāda has been supplied from the Tibetan entirely, as the Skt., which mentions Bhārgava (Venus?) and Saturn, is corrupt and difficult to interpret. It seems to be saying that Saturn and Venus have their abode (ālaya) in Libra, which is true about Venus, as Libra is its house. Saturn too has a connection with Libra, in which it is “exalted.”

n.1414Possibly, the reading bahupānaratāḥ (“fond of drinking”) should be emended to bahumānaratāḥ (“taking pleasure in showing respect/being respectable”), which would fit the context better.

n.1415spyi mtshan ma yin ngo tsha med/ Tib. The Tibetan has a negation after “modesty,” perhaps reading the Skt. tathā hrījyā as tathāhrījyā (= tathā-ahrījyā).

n.1416Anurādha is the first nakṣatra of the Indian sign of Scorpio.

n.1417bzo yi las ni sgrub pa dang / Tib. It is unclear if ordinary activities are meant, or perhaps the rituals. The Tibetan translates as, “activities of craftsmanship.”

n.1418mi ni rab gtum brtan pa yin/ D. The Tibetan translates as, “fierce and steadfast.”

n.1419byis pa gzhon nu’i gzugs yod pa’i/ /de yi skad cig gzas mthong ’gyur/ /sa yi lha mo’i bur gyur pa/ /gang yin de ni mig dmar gsungs/ D. The meaning of the last pāda is unclear. The Tibetan translates as, “One who has the youthful body of a child / Will be immediately influenced by the planet, / Becoming a son of the earth deity. / That [planet] is called Mars.”

n.1420rang bu nyid kyis gsod par byed/ Tib. The Tibetan translates as, “Killed by his own son.”

n.1421“When the nakṣatra … sets in,” i.e., when the sun enters the nakṣatra.

n.1422This Indian sign is divided between Capricorn and Aquarius.

n.1423sngo bzangs mdog tu de dag ’gyur/ D. The Tibetan translation suggests a pale-bluish complexion.

n.1424It is not clear if “karma” here means ritual activity (where cruel rites are allowed under certain circumstances), or ordinary activity. The latter would contradict the previous line.

n.1425Again, it is the Indian sign of Pisces, whose position in the sky does not correspond exactly to the Pisces in the Western zodiac.

n.1426Because of the missing text, it is not clear what “it” refers to; it could be the sun, or perhaps the setting planet Venus, as the following lines seem to indicate.

n.1427This is not clear, as Venus is normally regarded as “exalted” in Pisces, rather than having its house there.

n.1428rtag tu skye bar mi ’gyur te/ Tib. The Tibetan translates as, “They will never reach old age.”

n.1429drang srong rnams kyi chu gnas dang / Tib. The reading “of fish” was obtained by emending the Skt. ṛṣīṇām (“of the sages”) to jhaṣāṇām (“of the fish”). The Skt. letters ṛ and jha being almost identical, the reading ṛṣīṇām was likely a corruption of jhaṣāṇām. The Tibetan supports the incorrect reading ṛṣīṇām, but as ṛṣi can also mean a species of fish, one could perhaps obtain the same meaning even without the emendation.

n.1430I.e., the nakṣatras of Pisces.

n.1431rnam pa sna tshogs gza’ mchog kyang / Tib. The Tibetan translates as, “There are many significant planets.”

n.1432This is “the” eon, rather than “an” eon, as probably the current eon is meant.

n.1433lha mtshams la ni sa ’gul na/ /mi rmans ’dir ni tshe ring ’gyur/ /de dag mi yi ’jig rten ’dir/ /phan tshun du ni ’byer bar ’gyur/ D. The Tibetan translates as, “People born under Anurādhā when there is / An earthquake will have a long lifespan. / They are born in the human world / And also thrive in it.” The printed edition of the Sanskrit text includes two additional pādas after this verse that translate as, “Accordingly, the life of humans / Is said to be one hundred years.”

n.1434’jug rings las dang skar mda’ dang / D. “Earthquakes” is omitted in the Tibetan.

n.1435Kabandha can be the name of a class of comets or of Rāhu. It can also mean “a cloud.”

n.1436zla ba nyi ma’i dkyil ’khor la/ /mun nag gis ni khebs par gnas/ D. The Tibetan translates as, “The orbs of the moon and the sun / Will be obscured by darkness.”

n.1437lho phyogs la gnas pa yi/ /rgyal po chen po rnam par ’jig D. The translation of this half-stanza is uncertain. The Tibetan translates as, “The great king who resides in the south / Will be destroyed.”

n.1438In the Tib., this pāda translates as, “And they will plunder each other’s lands.”

n.1439kha sha’i lung par gnas pa yi/ Tib. “The Droṇis” is omitted in the Tibetan.

n.1440mi mchog sa ni mang spyod pa/ Tib. In place of “the most … wealthy” (bhūti­bhūyiṣṭhāḥ), the Tibetan translates as, “who greatly enjoy the earth,” which reflects the Sanskrit *bhūmi instead of the extant Skt. bhūti.

n.1441It is not clear if this is “another” temblor, but the timing of it (“when the sun has moved a short distance”) suggests that it is an aftershock.

n.1442“Or tormented by diseases” om. Tib.

n.1443dran ldan thos dang de nyid shes/ D. If transplanted into the Buddhist context, the śruti would perhaps correspond to the revealed (“heard”) part of the canon that is authorless, and the smṛti (“remembered”) would correspond to the authored part.

n.1444de nas nyi ma nub pa na/ /de nas yang ni song ba na/ /phyi dro dus kyi mtha’ la ni/ /gal te sa ni rab tu ’gal/ Tib. This verse is tentatively translated here based on the Tibetan. The Skt. verse remains obscure.

n.1445At this point the Tibetan repeats the first three pādas of the previous verse.

n.1446cung zad thun de bri gyur la/ Tib. The Skt. translates literally as, “short watch” (hrāsiyāma), which seems to be a technical term. The term could also imply a watch that is getting shorter or is running out. The position of this phrase in the text indicates that this is a period between the first and the second watch, possibly at the end of the first watch.

n.1447de nas thun de zad pa’i mthar/ Tib. The Skt. translates literally as “at the end of the short watch (hrāsiyāma).”

n.1448Anger is related to or caused by a bile disorder.

n.1449bar ma’i thun ni bri gyur nas/ Tib. It is not clear in what sense the word hrāsi (“short”) is used here. The Tibetan translates as, “When the middle watch is decreasing.”

n.1450des ni sngar bstan sel bar byed/ Tib. Tibetan translates as, “It will destroy the aforementioned.” The Tibetan reflects the Sanskrit *pūrvoktaṃ instead of the extant Skt. yad vakraṃ. The Tibetan renders this verse in only three lines and does not contain any equivalent of Skt. 24.174b.

n.1451tha skar snar ma nyid dang ni/ Tib. In place of “Aśvinī, Bharaṇī,” the Tibetan translates as, “Rohiṇī.”

n.1452skar ma dag ni ’di dag la/ /dkyil ’khor nyid kyang bri bar bya/ D. The phrase “with [the same] stars” (tārakaiḥ) is absent in the Tibetan. Its meaning is unclear.

n.1453yul gzhan dag tu ’gro byed dang / D. “Not” is missing from the Tibetan. The Skt. version is probably correct, as the fifteenth day is not included in the list of days that are auspicious for travel/pilgrimage given in the next verse.

n.1454dkyil ’khor gyi ni sngags rgyud dag /sngags rnams thams cad mi bri’o/ D. The translation of this half-stanza is uncertain. The Tibetan translates as, “Do not draw any of the mantra deities / Or maṇḍala mantra systems.”

n.1455The Skt. of this half-stanza could also be translated as “The mantras pronounced on these [days] / For the sake of removing obstacles will not succeed.”

n.1456The next verse suggests that “joined” (śliṣṭa) means “dwelling in,” i.e., traversing through.

n.1457The translation of the second half-stanza (pādas b and c in the Skt.) has been half guessed, as the Sanskrit is very obscure. These lines are omitted in the Tibetan translation.

n.1458bya bzhin nyid dang legs mdzes dang / Tib. The Tibetan interprets the word for “beautiful” ( suśobhana ) as the name of another muhūrta.

n.1459Numbers 9 and 10 are repeated in the Skt. for the second time (with Saumya changed to Soma), which probably was an attempt, on the part of one of the redactors, to get the number 12. The Tib. omits pādas b and c altogether.

n.1460yud tsam dag tu bstan pa ni/ /nyin zhag sum cu nyid la’o/ Tib. The Tibetan translates as, “Referred to as the muhūrtas, / There are said to be thirty in a single day.”

n.1461bcu pa char ni ’bab ’gyur te/ /bcu bzhi pa ni yul ’khor ’jig D. The Tibetan translates as, “A rain that falls on the tenth / Means the kingdom will be destroyed on the fourteenth. /” The Tibetan reflects the Sanskrit variant *rāṣṭra (“kingdom”) instead of the extant Skt. rātrau (“at night”).

n.1462It is not clear what kind of counting is meant. Possibly one is supposed to go over, as part of a sādhana, the time units listed below.

n.1463Unmeṣanimeṣa means opening and closing the eyes, i.e. the time it takes to blink.

n.1464Skt. 24.198cd, which seems to define one kṣaṇa for the second time, is omitted in the Tib.

n.1465’di tsam dus kyi tshad la ni/ /gsum gyi grangs su yongs su brtags/ D. The Tibetan translates as, “This time measure / Is designated as the three saṁkhyās,” which reflects the Sanskrit *saṁkhya instead of the extant the Skt. sandhye.

n.1466de bzhin zla ba zla drug gis/ /sgra gcan gyis kyang ’dzin pa yin/ D. These two pādas refer to a lunar eclipse. The meaning is not clear, as one would perhaps expect these lines to delineate half of a year as a six-month time unit in this position on the list. The reading in the Skt., however, is confirmed by the Tibetan.

n.1467gal te nyi ma nyin par ni/ /nub bzhin du ni ’dzin ’gyur dang / D. The last pāda is unclear, but the translation here is supported by the Tibetan.

n.1468The “lord of dānavas” is Rāhu.

n.1469shar phyogs gnas pa’i rgyal po ni/ /sdang bas gsod par the tshom med/ D. The Tibetn translates as, “The king who lives in the east / Will be killed with animosity, without a doubt.”

n.1470de tshe rdo rhe zhes bdag kyang / D. The Tibetan translates as, “And then the lord named Vajra .”

n.1471Vaṅga om. Tib.

n.1472’ching dag gzhan gyi dmag tshogs ni/ /skye bo’i gtso la de dag skye/ D. The Tibetan translates as, “Bondage and external military invasions / Will occur for the prominent people.”

n.1473nyi ma’i dkyil ’khor dbus gnas dang / Tib. It is not clear what vyasta (literally “cut off/divided”) actually means here, possibly it is “obscured” as this seems to be about a solar eclipse. The Tibetan translates as “stays in the center.”

n.1474The “redness” of the moon indicates a total lunar eclipse; it is called a “blood moon.”

n.1475rgyal po rkun ma’i ’jigs chen ’byung/ Tib. It is not clear who the “king’s thieves” are; perhaps they are tax collectors. The Tibetan translates as, “There will be a great emergency concerning the king and thieves.”

n.1476“Swallowed … from the east,” because the lunar eclipse always starts on the left (eastern) side of the moon’s disk.

n.1477The solar eclipse always begins on the right (western) side of the sun’s disk.

n.1478ma ga d+hAr ni mi yi bdag /sems can rgyal po’i thabs nyams par/ Tib. The meaning of this half-stanza is not clear, because of the variant readings sarvaḥ/satvaḥ/satva. The Tibetan, which seems to reflect the reading sattva, translates as, “The rulers in Magadhā / Will lose their dominion over beings.”

n.1479It is not clear whether the compound grahoparāga means the “color (uparāga) of the eclipse ( graha )” or is meant to be a repetition of two synonyms (“eclipse-eclipse”), as uparāga can mean both “color” and “eclipse.” The next verse suggests that it could be “color.”

n.1480khug rna ser ba mjug rings ni/ /nyi ma lnga yi bar du yod/ /de ’og ’jig rten sems las ’byung/ /ngogs la spyod cing gnas pa yi/ D. The Tibetan translates as, “The haze, hail, and comets / Will persist for five days. / Thereafter the people living in Tīrabhukti / Will become concerned.”

n.1481skye bo’i bdag po de ’ching ’gyur/ In place of “will die,” the Tibetan translates as, “will be imprisoned.”

n.1482Skt. 24.232ef om. Tib.

n.1483’od ni spangs pa Tib. In place of “rain,” the Tib. translates as, “light.”

n.1484phan tshun chos ni mi mthong dang / /mi yi spyod yul mthong ba min/ Tib. The Tibetan translates as, “Humans will not see each other’s qualities. / They will not be perceptible to them.”

n.1485gang dag las kyis byung gyur pa/ D. The translation of this pāda has been informed by the Tibetan, which reflects the Sanskrit *karma instead of the extant Skt. kampaḥ (“shaking”).

n.1486bcwa brgyad pa D. The Tibetan translations of the text record this as chapter 18.

n.1487kye kye gza’ dang rgyu skar kyi tshogs rnams khyed cag thams cad nyon cig Tib. “The planets and the nakṣatras” has been supplied from the Tibetan (Skt.: lacunae).

n.1488sngags dang / rgyud dang / dbang bskur ba dang / dkyil ’khor dang / D. The Tibetan reads the compound mantra­tantrābhiṣeka­maṇḍala as a dvandva that translates as, “the mantra, the tantra, the empowerment, and the maṇḍala.”

n.1489“Homa” om. Tib.

n.1490The grammar of this part, starting from “This sovereign,” is not very clear.

n.1491sems can ma rungs pa thams cad kyang dgag par gyis shig /bstan par gyis shig D. “Restrained/stopped” (roddhavyāni) is omitted in the Tibetan.

n.1492sngags rnams kun la rab ’jug phyir/ Tib. In the Tibetan the Skt. pravṛtte (here translated as “can be used instead of”) is translated as “can be applied to.”

n.1493“He” is the mantra, as the mantra here is a male deity.

n.1494The last sentence of this paragraph is missing from the Tib.

n.1495yi ge gcig po ’di la D. In place of “the preserver,” the Tibetan translates as, “the single syllable,” reflecting the Sanskrit *ekākṣaro 'yaṃ instead of the extant Skt. ārakṣako 'yaṃ.

n.1496gtsug tor las byung bstan pa yin/ In the Tib., this pāda translates as, “Teachings that emerge from Uṣṇīṣa ,” which reflects the Sanskrit *uṣṇīṣa­sambhavaḥ instead of the extant Skt. uṣṇīsasammataḥ.

n.1497snying rje dbang la brten nas ni/ D. The syntax of this pāda is ambiguous. The Tibetan translates as, “Based on the power of compassion.”

n.1498chos kyi dbyings la brten nas ni/. The Tibetan translates as, “Based in the sphere of phenomena,” reflecting the Sanskrit *niśritya instead of the extant Skt. niḥsṛtya.

n.1499This pāda is missing from the Tib.

n.1500There is a play on words in the Skt., as dharmadhātu can mean “the sphere of phenomena” and also “Dharma relic(s).” The verse seems to be about the one-syllable mantra (the “lord of the world”) recited above, as an example of an immaterial relic.

n.1501When this mantra was first introduced in 14.­4-5, the epithet ekākṣara was used as a proper name, One Syllable. In this chapter the epithet uṣṇīṣa appears to be used as its proper name instead.

n.1502The epithet ajita (“unconquered”) could also refer to Viṣṇu or to Śiva.

n.1503“Nailing” (kīlana) or “nailing down,” alludes to the ritual act of driving a stake (kīla) through the heart of a spirit in the form of an effigy.

n.1504gzhan gyi rig sngags gcod par ’dod na/ D. “Of others” has been supplied from the Tibetan.

n.1505The use of the term “effigy” (pratikṛti) indicates that the vidyā is a spirit or a deity and a spell at the same time.

n.1506I.e., with kuśa grass. “With the same” (anena) om. Tib.

n.1507seng ldeng gi phur pas Tib. The Tibetan translates as “with a dagger made of cutch wood.”

n.1508Possibly one “makes a knot” to tie the thread around the effigy.

n.1509Brown mustard (Brassica juncea, Skt. rājikā).

n.1510’chi bar ’gyur ro Tib. In place of “will be chastised” (śiṣṭita bhavati), the Tibetan translates as, “will die.”

n.1511The wording, to “carry out the order,” again indicates that the mantra is the deity.

n.1512Again, the mantra who “dies” is the deity.

n.1513brgya rtsa brgyad Tib. The Tibetan translates as, “one hundred and eight.”

n.1514The three sweet substances are sugar, honey, and ghee.

n.1515The last two sentences, starting from “If one wants to enthrall yakṣa s,” are missing from the Tib.

n.1516“ Nāga s” om. Tib.

n.1517In the Tibetan this verse translates as, “The seventh supreme sage taught / This mantra to the hosts of deities. / Then, versed in the conditions of the world, liberated, / And free from passion, he recited the mantra.”

n.1518“Wheel holder” is a reference to the One Syllable mantra taught in this chapter, whose ritual will be taught in the next chapter.

n.1519mdor bsdus nas ni bshad pa yin/ Tib. The Tibetan translates as “I have taught” instead of the future “I will teach” that introduces the rites taught in the next chapter.

n.1520bcu dgu pa Tib. The Tibetan translations of the text record this as chapter 19.

n.1521“Again” om. Tib.

n.1522“But now only briefly” om. Tib.

n.1523ras ris kyi tshad rgya che ba’i sbyor ba sgrub pa nyams par ’gyur bas/ D. The Tibetan translates as, “The practice of executing the painting in its extended version has degenerated.”

n.1524I.e., involving perhaps the “supreme” of the three types of painting mentioned before.

n.1525“Supreme” om. Tib.

n.1526“Jewel of” om. Tib.

n.1527de bzhin gshegs pa rin chen tog ces bya ba D. The Tibetan translates as, “The supreme victor, the tathāgata named Ratnaketu .”

n.1528“White” om. D; dkar po Y, L, K, C.

n.1529ka shi ka’i gos Tib. In the Tibetan the Skt. kauśeya (“silk”) is translated as “Benares cloth” (ka shi ka). Possibly the translator assumed that kauśeya was derived from kāśī , i.e., the Skt. name for Benares.

n.1530sangs rgyas dang byang chub sems dpa’ thams cad mngon par dgyes pa dang / sangs rgyas dang byang chub sems dpa’ thams cad kyis rjes su bsngags pa ’grub par ’gyur ro/ D. The Tibetan translates as, “All the buddhas and bodhisattvas will be delighted and one will become a siddha praised by all the buddhas and bodhisattvas.”

n.1531de blang na nam mkha’ la ’gro ste/ D. The Tibetan translates as, “When one holds it, one will soar in the sky.”

n.1532Prātihāra is a special type of bright fortnight, but it is not clear at what intervals they come; it is thus not clear how long the practice will take before it is accomplished.

n.1533It is far from clear how exactly this object is fashioned. The daṇḍa (literally “stick/rod”) could be a handle, or perhaps a leg or support of some kind.

n.1534lha’i lus thob cing Tib. “The body” is missing in the Skt.

n.1535mar gyi mar me brgya Tib. The Tibetan translates as, “one hundred butter lamps.”

n.1536This last sentence is missing from the Tib.

n.1537“Mantra” is missing from the Skt.

n.1538Tejorāśi and Sitātapatra are another two in the group of eight uṣṇīṣa kings.

n.1539phyag na rdo rje dang ’dra bar mgyogs pa’i mtshan nyid du ’gyur ro/ Tib. Instead of “power” ( bala ), the Tibetan has “swift nature.”

n.1540skra rna cha gdub kor dang ’dra bar ’khyil ba dang / Tib. The Tibetan translates as, “With hair that is curled in tight ringlets.”

n.1541rang gi gnas su rab tu zhigs te/ D. Instead of “commence the sādhana,” the Tibetan translates as, “enter one’s own place.”

n.1542sngar gang bsams pa nyid du grub par ’gyur te/ D. “Will be accomplished” is missing from the Skt.

n.1543rig pa ’dzin pa thams cad me tog gi char ’bebs dang lha thams cad kyang me tog gi char rab tu ’bebs par ’gyur ro/ D. The Tibetan translates as, “All of the vidyādharas will rain flowers and all of the gods will rain flowers as well.”

n.1544rig pa ’dzin pa’i rgyal po mig gsum par ’gyur te/ dbang phyug chen po gnyis pa dang ’dra ba’o/ D. The Tibetan translates as, “One will become a king of the vidyādharas who has three eyes and be like a second Maheśvara.”

n.1545seng ldeng gi phur bu Tib. Acacia catechu.

n.1546yan lag rma med pa’i skyes bu’i ro blangs te/ seng ldeng gi phur bu bzhis btab la brang gi steng du rin po che’i phye mas gtor cing mchod na/ D. The Tibetan translates as, “Take an uninjured human corpse, pin it down with four stakes made of khadira wood, cast a powder of precious jewels on top of its chest, and perform the offering.” The Tibetan omits details found in the Skt. such as the fact that the practitioner should be seated on the corpse and the fact that this is a fire offering. Both the Skt. and the Tibetan indicate that the corpse should be male.

n.1547thab mo ba mdog nag po’i lag pa’i mthil gyis ba’i rnam lngas bkrus te/ D. The original sentence includes a few words at this point that have been omitted in the translation here because they do not make sense in the Skt. (which seems either corrupt, or incomplete, or both) or in the Tibetan. The Skt. seems to be saying, “rinse it with the five products of a cow with one/either of the two black †mayu†.” The Tibetan translates as, “rinse it with the five products of a cow using the palm of the hand of a soldier with a black complexion.”

n.1548rdo rje lcags kyu dang bdag nyid la gdungs dkar pos bsrung bar bya’o/ D. The Tibetan translates as, “The vajra-goad and oneself will be protected by Sitātapatra.”

n.1549“The gods” om. Tib.

n.1550gang gi tshe ’chi ba de’i tshe phyag na rdo rje’i gnas su ’gro zing phyag na rdo rje mthong bar ’gyur ro/ Tib. The Tibetan translates as, “When one dies, one will proceed to Vajrapāṇi’s realm and see Vajrapāṇi.”

n.1551It is not specified what painting; possibly the painting of Ratnaketu , central to this chapter.

n.1552de’i sngags kyi ming bzung la ’bum bzla zhing / Tib. Neither the Tibetan nor the Skt. (which are an exact match) explicitly mention a “target” here, but that is most likely the intended meaning of this line.

n.1553“Honey” om. Tib.

n.1554phyug chen po dbang du byed par ’dod na/ Tib. “Enthrall” is missing from the Skt.

n.1555lho phyogs su yud tsam gyis D. The Tibetan translates as, “light a fire a little bit to the southern direction.”

n.1556klu mo dbang du byed par ’dod na/ Tib. Instead of “summon” the Tibetan translates as, “bring under one’s command.”

n.1557The Skt. name is, fittingly for a nāginī sādhana, “ nāga flowers” (nāgapuṣpa).

n.1558This sentence about the elixir is missing from the Tib.

n.1559’phags pa rdo rje ’dzin Tib. Vajradhara (“vajra holder”) is here an epithet for Vajrapāṇi.

n.1560de nas bcom ldan ’das kyi yul bskyod par ’gyur zhing / D. Because it deviates from the Sanskrit, it is not clear exactly which connotation the Tibetan term yul bares in this instance. One possible translation might be “Then the Blessed One’s realm will tremble.”

n.1561“Other vidyādharas,” because Vajrapāṇi is a vidyādhara (as well as a yakṣa ).

n.1562The Skt. pavitra (Tib. dag byed) can mean “sacrificial grass,” but also myrobalan and other things.

n.1563skye bo thams cad dbang du ’gyur la de’i tshe ’di thams cad dbang du byed par ’gyur te/ Tib. The meaning is not completely clear. The Tibetan translates as, “One will bring all people under one’s control, and then all of this will be brought under one’s control.”

n.1564“Seven” om. Tib.

n.1565“Cloth” om. Tib.

n.1566pda ma’i rnam pa ’dra ba’i thab khung byas la/ D. The Tibetan translates as, “One should make a fire pit in the shape of a lotus.”

n.1567zhag bdun gyis ni grong ngam grong khyer gyi ’chi ba mang po’i nye bar ’tshe ba zhi bar ’gyur ro/ /shing sha ma’i yam shing la zho dang sbrang rtsi dang mar gyis btags pa’i sbyin sreg stong rtsa brgyad kyang bya’o/ /yang na shing u dum bA ra’i yam shing la zho dang sbrang rtsi dang mar gyis btags pa’i sbyin sreg stong rtsa brgyad kyang bya’o/ /char mi ’bab pa la ni mngar gsum gyi sbyin sreg byas na thams cad du mchog tu zhi ba chen por ’gyur ro/ D. In the Tibetan, the section that begins with the phrase “Within seven nights” up to this point translates as, “Within seven days, pestilence with high mortality will be pacified for the entire village or town. One should offer oblations of sticks of the śamī tree smeared with curds, honey, and ghee one thousand and eight times. Alternatively, one should offer oblations of sticks of the udumbara tree smeared with curds, honey, and ghee one thousand and eight times. In the event of drought, if one offers the three sweet things everything will be completely pacified.”

n.1568This last sentence is missing from the Tib.

n.1569nad thams cad Tib. The term used in the Tibetan commonly translates as “disease” but is also used at times to translate the Sankrit jvara or “fever.”

n.1570phyag rgya dang ldan pa’i ji skad gsungs pa’i sngags kyis seng ldeng gi yam shing la zho dang sbrang rtsi dang mar gyis btags pa’i sbyin sreg stong rtsa brgyad byas na lha ma yin gi sngags ’joms par byed do/ D. The last sentence in the Tibetan translates as, “If one performs one thousand and eight homas with sandalwood sticks, incanted with the mantra and mudra, smeared with curd, honey and ghee, one will smash the mantras of the asuras.”

n.1571This paragraph is missing from the Tib.

n.1572dus gsum du nyin mtshan nyi shu rtsa gcig la ’bras thub po che la zho dang sbrang rtsi dang mar gyis btags pa’i sbyin sreg stong rtsa brgyad byas na/ longs spyod thob par ’gyur ro/ D. The Tibetan translates as, “If one offers one thousand and eight homas at the three junctions of the day and night for twenty-one days and nights, using winnowed rice grains smeared with curds, honey, and ghee, one will obtain enjoyments.”

n.1573sbyin sreg stong rtsa brgyad bya’o/ Tib. The Tibetan translates as, “one should offer one thousand and eight oblations.”

n.1574bo son cha’i shing Tib. Damanaka is usually the Skt. name for “mugwort.” The Tibetan, however, suggests that in this case it may refer to Sesbania grandiflora.

n.1575bil ba’i shing gi yam shing gis so/. The Tibetan translates as, “one should offer branches of the bilva tree.”

n.1576Possibly Vatica robusta.

n.1577log ’dren thams cad la ni zhag bdun du sbyin sreg brgya rtsa brgyad pa’o/ D. The Tibetan combines this clause with the contents of the next sentence and translates as, “for all vināyakas, one should offer one hundred and eight oblations for seven days.”

n.1578rgyal po’i bu la ni. The Tib. translates as, “the son of a king,” or “a prince.”

n.1579yungs kar D. For “royal mustard,” the Tibetan translates as, “white mustard.”

n.1580The mantra in question, like in most of this section, must be the uṣṇīṣa king bhrūṁ, also referred to as the cakravartin Uṣṇīṣa , or One Syllable.

n.1581tshim zhing rgyas par byas par ’gyur ro/ Tib. The Tibetan translates as, “will be pleased and cause one to thrive.”

n.1582dug gis reg pa D. Instead of “destroyed,” the Tibetan translates as, “was in contact with poison.”

n.1583I.e., the one described above.

n.1584yungs kar gyi rgyal po D. The Tibetan again suggests “white mustard.”

n.1585ji srid du bzlas kyang rig pa ’bras bu med par shes na Tib. The Tibetan translates as, “If one knows the vidyā has been fruitless despite the number of recitations.”

n.1586“Blessed One” probably refers to Uṣṇīṣarāja.

n.1587I.e., together with his mantra, as the mantra and the deity are one and the same.

n.1588’bras bu med pa’i rgyu ston par ’gyur ro/ Tib. The Tibetan translates as, “and the reason that it has been fruitless will be revealed.”

n.1589lam ’gog par byed Tib. The Tibetan seems to be saying the opposite and translates literally as, “blocking a path.”

n.1590myur du bzlas pa ’bum bya’o/ Tib. The Tibetan translates as, “quickly recite one hundred thousand times.”

n.1591The Skt. adds here, “during a lunar eclipse.” This reading seems less plausible, as it would imply that the practitioner has the foreknowledge of the eclipse (which is possible, but unlikely), and that the rite can be performed only on rare occasions when an aclipse occurs.

n.1592klu’i shing yang skem par byed cing D. The Tibetan translates as, “dessicating a nāga ’s tree.”

n.1593“Turning them to dust” om. Tib.

n.1594gtsug spyod kyis kyang mngon sum du bgegs byed par mi nus so/ D. The Tibetan translates as, “Even the practice of the crown is unable to directly obstruct one.”

n.1595The second part of this sentence, starting from “as one becomes Mūrdhaṭaka,” is missing fom the Tib.

n.1596yi ge gcig pas pad+ma ’bum dor na/ Tib. The Tibetan specifies One Syllable as the mantra to be used while offering the lotuses.

n.1597ci ste ’bru gcig pa dang bcas pa’i pad+ma ’bum phrag gsum dor na Tib. The Tibetan again specifies One Syllable as the mantra to be used.

n.1598ci ste ’bru gcig pa dang bcas pa’i pad+ma ’bum phrag gsum dor na sa kin la dbang ba’i rgyal por ’gyur ro/ /lnga ’bum bzlas na ’dzam bu’i gling gi bdag por ’gyur ro/ D. The Tibetan translates as, “If one offers three hundred thousand lotuses while reciting the One Syllable, one will become king of all the land. / If one recites the mantra five hundred thousand times, one will become the lord of Jambudvīpa.”

n.1599sa ’og tu ’jug pa’i sgor rkang pa bzhag ste/ ’bum phrag gsum bzlas na ’khrul ’khor thams cad bcom nas dog pa med par ’gyur zhing / D. In the Tibetan these last two sentences translate as, “If one places a foot upon an entranceway that leads underground and recites the mantra three hundred thousand times, all the magical devices will be destroyed and one will not be afraid.”

n.1600khyab ’jug gi ’khor lo’i ’jigs pa med par ’gyur ro/ Tib. The negation “no” is reflected in the Tibetan but is missing from the Skt.

n.1601Viṣṇu’s discus is his magical weapon.

n.1602dus gsum du sna ma’i me tog la lan gcig bzlas nas/ /bcom ldan ’das kyi zhabs kyi mthe bo’i drung du bzhag pa byas nas/ ci tsam na zhab kyi mtho bo nas ’od zer byung nas/ sgrub pa po de’i lus la zhugs par ’gyur gyi bar du byas na/ D. The Tibetan translates as, “Place jasmine flowers that have been incanted with the mantra once before the Blessed One’s big toe three times a day, and / until light radiates from the toe/ and enters the practitioner’s body.”

n.1603’khor dang ldan par yang ’gyur ro/ Tib. Instead of “surrounded by a retinue,” the Tibetan translates as, “one will obtain a retinue.”

n.1604ji srid rgya mtsho las bram ze’i gzugs kyis ’ong bar ’gyur ro/. The Tibetan translates as, “until the form of a brahmin appears out of the ocean.” The Tibetan reflects the Sanskrit *samudrāt instead of the extant Skt. samudraḥ.

n.1605lam gcod par byed par yang mi nus so/ D. Here the Tibetan seems to be translating the standard BHS term aparipattha­dāyin (“not posing a threat,” “not causing alarm”) literally as “not being able to cut off/forsake the path.”

n.1606cho ’phrul chen po’i zla ba phyed la sna ma’i me tog dang ldan pas re re zhing bzlas shing / bcom ldan ’das kyi gtsug tor gyi steng du ’bum phrag gcig phul na/ D. The translation here is based on the Tibetan. Instead of “above the uṣṇīṣa of the Blessed One,” the Skt. translates as, “above Blessed Uṣṇīṣarāja.”

n.1607gtsug tor gyi rgyal po thams cad kyis kyang bsgrub par bya ba yin te/ cho ga thams cad ’di nyid la sbyar bar bya zhing / gtsug tor gyi rgyal po thams cad kyis kyang ’di bsgrub par bya’o/ /cho ga thams cad kyis kyang ’di bsgrub par bya’o/. The Tibetan translates these last two sentences (with parts seemingly repeated twice) as, “It should be attained through the practice of all the uṣṇīṣa kings. All the rites should be joined to this one. It should be attained through the practice of all the uṣṇīṣa kings. It should realized through all the rites.”

n.1608“And deposit it where the trove [is supposed to be]” om. Tib.

n.1609’khor lnga bcu Tib. The Tibetan translates as, “retinue of fifty.”

n.1610“Horses” om. Tib.

n.1611pad+ma’i mtshor phyin nas pad+ma ’bum gyis mchod na sa kun gyi rgyal thabs thob par ’gyur ro/ Tib. The translation here follows the Tibetan, which translates as, “obtain a kingdom of all the land.” The Skt. sāmantarājya rather suggests a borderland or bordering kingdom.

n.1612sna ma’i me tog ’bum gyis rgya mtshor ’gro ba’i chu bo la sngags dang bcas pas gtor na/ D. The Tibetan translates as, “incanted jasmine flowers.”

n.1613lha’i rgyal po thams cad kyis kyang ring po nas mthong na ’jigs pas dga’ bar ’gyur ro/ /lha rnams kyi rgyal po thamns cad du yang ’gyur ro/ D. The Tibetan appears to be corrupt and translates as, “When the kings of the gods see you from a distance, they will be enraptured by fear. / So shall it be for all of the kings of the gods.”

n.1614Skt. 26.61 om. Tib.

n.1615nyi shu pa Tib. The Tibetan translations of the text record this as chapter 20.

n.1616’jam dpal bstan pa ’di ni de bzhin gshegs pa thams cad kyi nor du gyur pa/ chos kyi mdzod ’jig rten pa rnams kyi bsam pa ’bras bu dang bcas pa byed pa’i phyir nor bu rin po che lta bur gyur pa’o/ D. The Tibetan translates as, “This teaching, Mañjuśrī, is the jewel of all the tathāgatas. This treasure chest of Dharma is like a wish fulfilling jewel because it brings the wishes of worldly beings to fruition.”

n.1617sems can thams cad kyi bsams pa yongs su rdzogs par bya ba’i phyir cho ga bzhin du bzas pa byas na thob pa yin no/ D. The phrase, “will fulfill the wishes of all beings” is based on the Tibetan, which translates as, “Since it can fulfill the wishes of all beings, if one has recited the mantra following the proper procedure, one will attain the result.” Sections of this line are not found in the Skt.

n.1618“Tathāgata- vidyārāja s” must refer to other uṣṇīṣa kings‍—Sitātapatra, Tejorāśi, and so forth.

n.1619sngags zlos pa thams cad kyis kyang nges par tshe dang ye shes dpag tu med pa rnams par nges pa’i dbang po’i rgyal po bcom ldan ’das de bzhin gshegs pa ’di la dang por ngag gis kyang phyag byas te/ D. The Tibetan translates as, “Mantra reciters, first, worship this blessed tathāgata Amitāyurjñāna­viniścaya­rājendra by saying, ‘Homage to the blessed tathāgata Amitāyurjñāna­viniścaya­rājendra, the arhat, the perfectly realized buddha!’ ”

n.1620de bzhin gshegs pa gsum gyi mtshan Tib. “The three tathāgatas,” which clearly refers to the three tathāgatas mentioned in the previous paragraph, is based on the Tibetan. The Skt. translates as “mantra-tathāgatas,” which would still refer to the same three.

n.1621“Was taught” is missing from the Skt.

n.1622sngasgs thams cad kyi don sgrub par byed pa/ Tib. The Tibetan translates as, “accomplishes the goal of all mantras.”

n.1623’jam pa’i dbyangs khyod kyi cho ga’i rgyal po’i mchog tu gtsang ba dang gtsang ba dam pa dang ’jig rten rnams la phan pa’i phyir rab tu sbyar bar bya’o/ C; ’jam pa’i dbyangs khyod kyi cho ga’i rgyal po mchog tu gtsang ba dang gtsang ba dam pa dang ’jig rten rnams la phan pa’i phyir rab tu sbyar bar bya’o/ D. Following the variant in C, the Tibetan translates as, “Mañjughoṣa, it is the supreme and purest of your king of ritual manuals and can be employed for the benefit of worldly beings.” The variant in the Tibetan translation may be the result of a scribal error related to the homonymic affinity between the Tibetan terms gtsang ba (*śuddha ) and gsang ba (*rahasya, *guhya).

n.1624The material in Skt. 27.7–27.9 is rendered in prose in the Tibetan translation.

n.1625“Propagated/spoken by the victorious ones” om. Tib.

n.1626gzhan gyis pham pa Tib. The Tibetan adds this category of individuals who are prohibited from being taught this mantra. The Tibetan gzhan gyis pham pa is likely a translation of the Sanskrit *parājaya, which literally translates as “conquest by another,” can refer to a “loss” or “defeat,” but can also refer to “desertion” or “turning away from” something. It is thus very likely that the term gzhan gyis pham pa refers to some category of “apostate,” and, given the context, in this case it appears to refer to a category of Buddhist apostate.

n.1627By Mañjughoṣa.

n.1628Literally, “sang.”

n.1629yi ge u dang rtag ’gro zhes/ /’jig rten na ni rtag ’jug ’gyur/ D. The Tibetan offers a more ontological interpretation of this half-stanza that translates as, “The letter u refers to wind. / It constantly moves in the world.” The Tibetan rtag ’gro zhes appears to be a corrupted rendering of the extant Skt. gatinityajñaḥ that employs the wrong sibilant (zhes instead of shes).

n.1630“Amitāyus” is usually the name of a buddha, not a buddhafield. Here it is probably a metrical substitute for “Amitavyūhavatī.”

n.1631“Amitāyurjñāna­viniścaya” is here an abbreviated form of Amitāyurjñāna­viniścaya­rājendra.

n.1632“The king of kings” ( rājendra ) is the latter part of the name of Amitāyurjñāna­viniścaya­rājendra.

n.1633We learn from 27.­28 below that this “Buddha’s son” was Mahā­sthāma­prāpta.

n.1634de nas sangs rgyas sras rnams la/ /de ni de bzhin gshegs dag gis/ /sngags rnams kyi ni mchog gyur pa/ D. This verse consists of only three lines in the Tibetan and translates as, “Then the tathāgatas/ Taught the most supreme of mantras / To those buddha sons. /”

n.1635“The Dharma king” seems to be here an epithet of Śākyamuni, who is about to pronounce the mantra.

n.1636tshe dpag tu med pa dang ’od dpag tu med pa Tib. The translation follows the Tibetan here. In place of Amitābha, the Skt. repeats Amitāyus for a second time.

n.1637mUM Y, K, N, C; mu D.

n.1638de bzhin gshegs pa thams cad kyi thugs kyi sras kyi gtso bo mthu chen po thob pa’i byang chub sems dpa’ sems dpa’ chen po la sbyin pa’i phyir Tib. The Skt. grammar could indicate that “the eldest and closest son of all the tathāgatas” is the description of the mantra; this, however, is not supported by the Tibetan.

n.1639de bzhin gshegs pa’i tha ma bdag gis kyang bstan te/ Tib. The Tibetan might also translate as, “I will also teach the last tathāgata.”

n.1640Mañjusvara is a name-variant, synonymous in meaning, of Mañjughoṣa.

n.1641’bum phrag sum cu D. The Tibetan translates as, “three million.”

n.1642sngags gzhan la mi rten pa dang / gzhan la mi sems pa dang / D. The Tibetan translates as, “without relying on another mantra and without focusing on anything else.”

n.1643byang chub tu sems bskyed pa dang / khrims lnga’i sdom pa yang dag par blangs pa dang / byang chub sems dpa’i sdom pa yang dag par blangs pas D. The Tibetan translates as, “generating bodhicitta, taking the vows of the five precepts, receiving the bodhisattva vow.”

n.1644It is unclear what the “three white foods” are.

n.1645gos dkar po Tib. The Tibetan translates as, “white clothes.”

n.1646“Jeweled” om. Tib.

n.1647mthing shing gi rdo la bshugs pa Tib. The Tibetan translates as, “seated on a monolith turquoise stone.”

n.1648It is not clear whether he is sitting or standing.

n.1649rin po che’i ri la bzhugs pa/ Tib. The translates as, “sitting on a jewel mountain.”

n.1650me tog gi phreng ba ’dzin cing / Tib. The Tibetan adds a phrase that translates as, “holding a flower garland.”

n.1651g.yas phyogs su de bzhin gshegs pa gnyis bri bar bya ba la/ sA la’i dbang po’i rgyal po dang rin chen tog khor yug tu kun nas ’bar ba’i ’od dang ldan pa/ g.yon phyogs su gser thub dang ’od srung rnam pa thams cad kyi mchog dang ldan pa/ D. The Tibetan translates as, “To the right are the two tathāgatas Śālendra­rāja and Ratnaketu , who are surrounded by halos of blazing light. On the left are Kanakamuni and Kāśyapa with all of their supreme features.”

n.1652me tog thams cad kyis gcal bkram pa/ pad+ma’i gdan gnyis la bzhugs pa/ ha cang mi ring ba na chos ’chad cing skyil mo krung gis bzhugs pa/ D. The Tibetan translates as, “Bestrewn with all manner of flowers, / they are seated atop two lotus seats. / They teach the Dharma to those nearby and are seated with their legs crossed.”

n.1653“Above” possibly means that Sunetra is directly above, whereas the other four tathāgatas were (“are”?) to the right and left of Amitāyurviniścaya­rājendra.

n.1654’dod pa thams cad dang bza’ ba dang spyod pa gtsor byed pa’i sgrub pa po la ni las stong rtsa brgyad kyi las phran tshegs la rab tu sbyar ’grub par ’gyur ro/ D. This sentence is not completely clear. The Tibetan seems to translate as, “A practitioner who emphasizes conduct related to food and all manner of desires will have accomplishment by performing the lesser activities of the one thousand and eight rites.”

n.1655lha’i gnas su ma hyas pa/ Tib. The Tibetan translates as, “It is not performed in a temple.”

n.1656gal te dbang du ma gyur pa de’i tshe/ Tib. The Skt. yadā na paśyate (“if he does not see”) suggests granting an audience. The Tib., however, translates as, “if the king is not enthralled,” reflecting the Sanskrit *vaśyate instead of the extant Skt. paśyate.

n.1657gal te zhi bar ma gyur na phung khrol chen po dang ldan par ’gyur te/ srog gi lhag ma tsam lus par ’gyur ro/ Tib. The Tibetan translates as, “If they are not pacified, great misfortune will befall them and only a fraction of their life force will remain in their bodies.”

n.1658tho rangs yul gyi bdag po’i rgyal po spyan drangs par ’gyur ro/ /de dang lhan cig tu gros byas na bsam pa bden pa nye bar ston par ’gyur te/ D. The grammar of the last two sentences in the Skt. is confused and the meaning is not clear. The Tibetan translates as, “In the morning, one will be summoned by the king who is the local ruler. When one has consulted with him, one can teach him the truth.”

n.1659bram ze’i dgra Y, K; bram ze’i skra D; bram se skra zer sgra J, C.

n.1660tho rangs bram ze’i dgra zho bar ’gyur ro/ /gal te rgyal po sdang bar ’gyur na las gzhan yang yod de/ D. The meaning here is uncertain, as the Skt. vidviṣṭa can be translated in more than one way. The Tibetan translates as, “In the morning, one’s brahmin enemies will be pacified. / The following is another rite for when a king is angry.”

n.1661grong nyung ba’am mang po rab tu ster bar ’gyur te/ nges par zla ba drug gis don yos par ’grub par yang ’gyur ro/ D. The Tibetan translates as, “He will donate a few or many villages, and within six months one will certainly attain unfailing accomplishment.”

n.1662/de nas rigs bzhi las gang yang rung ba rtags gtso bo dang ldan pa’am lha gzhan nam ’jig rten pa la dad pa dag sems ’khrugs par gyur na/ phyogs gang na gnas pa der thal ba de gtor na yul gzhan du ’gro bar ’gyur ba’am skyo bar ’gyur ba’am mtshan mo glal bar ’gyur ba’am nye du la gnod par ’gyur ro/ /de phyir gso ba ni ’o ma’i sreg blugs stong rtsa brgyad kyis sbyin sreg byas na sos par ’gyur ro/ D. The grammar of the first sentence of this paragraph seems corrupt and the meaning unclear. The Tibetan for this entire paragraph translates as, “When someone from any of the four castes who has an elevated status or has faith in other gods or worldly beings becomes mentally disturbed, if one throws the ashes in the direction of where they live, they will move to another country, they will become distressed, they will yawn at night, or those close to them will be harmed. To undo this, when one has performed a fire offering with one thousand and eight oblations of milk, they will become well.”

n.1663“There is also another rite” om. Tib.

n.1664yang na gza’ bzhi po nyid kyi cho gas D. It is unclear what is meant by “the same procedure,” as the procedure described next differs from the one described above. In place of “It should be performed during a lunar eclipse following the same procedure,” the Tibetan translates as, “Following the procedure of the fourth planet,” reflecting the Sanskrit *caturgrahe instead of the extant Skt. candragrahe.

n.1665me tog dkar po dri zhim po Tib. In place of “dried,” the Tibetan translates as, “white.”

n.1666I.e., the different types of sticks just mentioned should be smeared with ghee.

n.1667The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).

n.1668It is not clear whether “these rites” refers to the rites above or below in the text. The passage, however, seems to be about cruel rites.

n.1669mgon med par gyur pa dang / bkren pa dang / D. The Tibetan translates as, “The vulnerable, / The destitute.”

n.1670Although the Tibetan translation has rendered some lines in proper meter, the Tibetan translation of Skt. 27.58–27.60 is rendered primarily in prose.

n.1671bab chol med D. The Tibetan translates as, “not impetuous.”

n.1672sngags rnams kun dang sman rnams dang / /rnal ’byor ldan la ma dad dang / D. Although the Tibetan supports “yogins” (yoginām), the original readings might have been “yogas” (yogānām) in the sense of “methods,” as this would fit the context better.

n.1673blo yis Tib. The Tibetan translates as, “intelligent ones,” reflecting the Sanskrit *budhaiḥ instead of the extant Skt. buddhaiḥ.

n.1674Probably “the ashes” as described in 27.­56 above.

n.1675las rnams brtsams nas sngon du ni/ /bdun phrag gnyis la yang dag brtul/ Tib. The meaning here is not very clear. The Tib. translates as, “The rites should be terminated/ Two weeks after they were previously initiated. /” The Tibetan grammar for the phrase brtsams nas sngon du implies the reading “prior to initiating,” but it would make little sense to terminate a ritual two weeks before it has even begun.

n.1676Starting from this pāda and throughout the following section, a double translation is required in places to account for the two meanings of the word karman , which can mean “rite/activity” or “karma/karmic accumulation.” An alternative translation is provided in parenthesis whenever appropriate.

n.1677dkar nag ’bras bu ’byung byed pa/ Tib. Both the Skt. and the Tibetan contain terms that translate as “black and white.” This is both unmetrical (in the Skt.) and doesn’t fit the context very well.

n.1678dkar las dkar ba byung / /nag las nag pa rab tu smin/ D. The meaning of the last half-stanza is unclear in the Skt. The Tibetan translates as, “The white deeds always produce white [results], / And the black deeds fully ripen into black [results].”

n.1679’dres las ’dres pa’i las rnams ni/ /’dres pa dag tu rnam par smin/ /de bzhin las ’di sna tshogs su/ /de nyid sangs rgyas gzigs pa yi/ thugs rje can gyis gsungs pa’o/ D. This verse is rendered in five pādas in the Tibetan. It translates as, “Mixed actions from mixed rites / Fully ripen into mixed results. / In this way, the compassionate ones / Who see the nature of reality / Taught the rites (karma) as being so diverse.”

n.1680sngags kyis dge ba ’grub ’gyur zhes/ /de bzhin gshegs pas rab tu gsungs/ /las rnams sna tshogs gsungs pa ni/ /sgrug pa rnams la bsdus don yin/ D. The Tibetan translates as, “The tathāgatas said that / One should use mantra to accomplish virtuous actions. / The various rites that they taught/ Are summarized in the sādhanas.”

n.1681sgrub pa po ni mi ’grub ste/ Tib. The Tibetan contains an additional line here that translates as, “One will not become a practitioner.”

n.1682dus dang tshod dang bzlas pa dang / /sbyin sreg mthong bas de bzhin ’grub/ D. “Synchronized” (Skt. kālapramāṇa) is also a term used in music in the sense of the tempo. In the context of the homa, this probably implies the correct speed and/or the synchronization of the mantra recitation with the oblatory cycle. The mantra is repeated once for each individual homa, with the oblation cast into the fire at the last word of the mantra, svāhā. The Tibetan deviates a bit from the Skt. and translates as, “By observing the right recitation tempo, / The fire offering will be a success.”

n.1683“That include the painting” om. Tib.

n.1684le’u nyi shu rtsa gcig pa D. The Tibetan translations of the text record this as chapter 21.

n.1685ras ris dang po Tib. In place of “in front of this painting,” the Tibetan has “this first painting.”

n.1686’di nyid kyi yi ge gcig pa’i snying po’i sngags sam yi ge drug po ma’i mtha’ can khyod kyi sngar bstan pa’i yi ge drug pa’i snying po’am dang po na oM yod pa’i yi ge gcig pa’i ras ris dang po ’di nyid kyi cho gar ’gyur ba ni phyi ma’i dus phyi ma’i tshe na D. It is not clear in the Skt. why the “one-syllable mantra” is mentioned twice and whether it is the same one-syllable mantra or not. The Tibetan translates as, “It will be the ritual of this first painting‍—whether it be this one’s single-syllable heart mantra, the six-syllable mantra ending with ma, your aforementioned six-syllable heart mantra, or the single-syllable mantra with oṃ first‍—that, at a later time in the future … /”

n.1687zhag bdun nam zhag bdun gsum gyi bar du Tib. The Tibetan translates as, “for seven days or three weeks.”

n.1688Subhūmi om. Tib.

n.1689legs skyes Tib. The Tibetan reflects the Sanskrit *Sujāta instead of the extant Skt. Suśobhana .

n.1690ro stod sa las byung ba Tib. “The earth” is missing from the Skt.

n.1691char gtong rig pa dang bcas pa bri bar bya’o/ Tib. In place of “lightning,” the Tibetan translates as, “knowledge,” reflacting the Sanskrit * vidyā instead of the extant Skt. °vidyutā.

n.1692byang chub sems dpa’ thams cad kyang lag na me tog thogs pa/ bcom ldan ’das kyi zhal la rnam par lta ba dang Tib. The Tibetan translates as, “All the bodhisattvas hold flowers in their hands [while] they look at the Blessed One’s face.”

n.1693ro stod bcom ldan ’das kyi zhabs la ’dud pa dang bcas pa D. The Skt. is slightly corrupt here. The Tibetan translates as, “with the upper part of their bodies bowing to the feet of the Blessed One.” This is likely not meant to be taken literally because these figures couldn’t all be bowing to the Blessed One’s feet, given the way that they are arranged on the canvas.

n.1694gos lan gsum brje ba D. The Tibetan translates as, “change clothes three times [a day].”

n.1695tshod rngad dang nas chan khyor gang tsam dang ’o ma dang slong mo’i zas kyis ’tsho ba’o/ D. The Tibetan translates as, “sustaining oneself on vegetables, a handful of barley, milk, and alms.”

n.1696gtor ma dang mar me Tib. The Tibetan translates as, “bali and lamps.”

n.1697sprul dang rnga mo dang bong bu dang glang po che dang log ’dren Tib. The Tibetan includes “snakes” in this list, but omits “dogs.”

n.1698gu gul gyi tshigs ma D. The Tibetan inserts here “cakes made of pounded indian bdellium.”

n.1699The “retention of semen” (śukrabandha) in this text seems to refer to nocturnal emissions in particular. This also seems to be the case here, because of the context of sleeping and dreams.

n.1700ha cang mi myur bar Tib. The Tibetan translates as, “not very fast.”

n.1701“One” is missing in the Skt.

n.1702The Skt. could be saying “the face of Blessed Mañjuśrī, the divine youth.”

n.1703ma du lung ga’i ’bras bu Tib. The Skt. does not specify what kind of fruit. The Tibetan translates as, “pomelo” or a kind of lemon (lit. “a mātuluṅga fruit”).

n.1704’og tu ’bru thams cad gzhug par bya’o/ /de nas de’i steng du bya ba ni cho ga ’dis me sar pa bskyed de/ D. The procedure is not clear at this point. The Skt. suggests that one places the fragrances and some grain at the bottom of the fire pit and starts the fire above it. The Tibetan translates as, “One should place all of the grain below, construct [the fire pit] on top of it, and start a new fire using the following procedure.”

n.1705stong rtsa brgyad yongs su bzlas shing blugs gzar gyis sbyin par bya’o/ D. The Tibetan translates as, “Having incanted it one thousand and eight times, one should offer it with the sacrificial spoon.”

n.1706Skt.: āgaccha hari­piṅgala dīpta­jihva lohitākṣa hari­piṅgala dehi dadāpaya svāhā ||.

n.1707de nas bcom ldan ’das ’jam dpal gzhin nur gyur pa Tib. The Tibetan translates as, “Blessed Mañjuśrī, the divine youth.” The Skt. just translates as, “Blessed One.”

n.1708Skt.: āgaccha āgaccha kumāra­bhūta | sarva­sattvārtham udyato 'ham | sāhāyyaṃ me kalpaya gandha­puṣpa­dhūpaṃ ca prati­gṛhṇa svāhā ||.

n.1709mar dang ’bras thug po che’i chan gyis D. “Sesame and barley” om. Tib.

n.1710rgyal po dbang du ’gyur ro/ Tib. The Tibetan translates as, “one will enthrall a king.”

n.1711This sentence is missing from the Tib.

n.1712stong rtsa brgyad Tib. The Tibetan translates as, “one thousand and eight.”

n.1713nor rnyed par ’gyur ro/ Tib. The Tibetan translates dravya not as “[power] substances,” but as “wealth.” In other contexts in the MMK, however, dravya refers to the power of medicinal substances.

n.1714“One hundred thousand” om. Tib.

n.1715nang gi sbyin sreg D. The Tibetan translates as, “houses” in place of “barley,” but this seems to be a one-letter typo‍—“house” is nang and “barley” is nad.

n.1716gu gul dang me tog pri yang ku mar dang lhan cig sbyin sreg bya’o/ Tib. The Tibetan translates as, “One should offer oblations of bdellium and beautyberry together.”

n.1717shing arka dang sna ma’i me tog gis chu la sbyin pa byas na/ D. The Skt. being corrupt, it is not clear how the crown flower plant fits in here. The Tibetan translates as, “If one offers sticks of the crown flower plant and royal jasmine flowers into the water,” possibly reflecting the reading arkakāṣṭhānāṃ.

n.1718lhag ma dkyil ’khor la bzhag na Tib. The Tibetan inserts here “having placed the remainder on a maṇḍala.”

n.1719Neither the Skt. nor the Tib. specifies what it is that one brings to mind, but it perhaps is the mantra or the deity, which, in the context of the MMK, are one and the same.

n.1720sra rtsi Tib. Possibly Vatica robusta.

n.1721mig sman Tib. In place of “bowl,” the Tibetan translates as, “eye medicine.”

n.1722rmi lam ngan pa mthong nas lang te bdag nyid kyis bzlas pa byas nas D. The Tibetan translates as, “If one wakes up after having a bad dream and incants oneself.”

n.1723til gyi tshigs sam mar Tib. The Tibetan translates as, “If one offers sesame cakes or an oblation of ghee.”

n.1724thams cad bcig tu byas te sbyin sreg byas nas bzhi mdo’am khang stong ngam shing gcig pa dag tu gtor ma btang na/ D. The Tibetan omits “all [the castes] will become enthralled” and combines this sentence with the first sentence of the next paragraph: “If one mixes all of them together and offers an oblation at a crossroads, an empty house, or a solitary tree.”

n.1725gdong la bltas Tib. The Tibetan translates as, “looking at someone’s face.”

n.1726skud pa la mdud pa byas zhing Tib. “Knot on a thread” seems to be the Tibetan translation of the Skt. mūśraka, which could not be identified.

n.1727bzlas pa byas na Tib. Instead of “go to sleep,” the Tibetan translates as, “incant.” This reflects the Sanskrit *japtavyam instead of the extant Skt. svaptavyam.

n.1728zar ma’i me tog Tib. The Skt. nīlīkalika is translated into the Tibetan as zar ma, which can mean either “sesame” or “flax.”

n.1729This sentence is missing from the Tib. The Skt. sentence includes one more word, artari or ārtari, which could not be identified; it seems to qualify “rites.”

n.1730This sentence is omitted in the Tib.

n.1731Each time one casts an oblatory lotus into the fire, one repeats the mantra once.

n.1732gu gul gyi yam shing stong rtsa brgyad kyis sbyin sreg byas na nor dang ’bru rnams thob par ’gyur ro/ D. The Tibetan translates as, “If one performs the fire offering using one thousand and eight bdellium sticks, one will obtain wealth and grain.”

n.1733ba glang gi lci ba las byung ba’i ’bras thug po che D. It is not clear what “cow’s rice” is. The Tibetan translates as, “rice grown in cow dung.”

n.1734zar ma’i me tog Tib. The Tibetan reflects the Sanskrit. *atasīpuṣpāṇi (“flax flowers”) instead of the extant Skt. agastipuṣpāṇi. The Skt. agasti or agati refers to Sesbania grandiflora.

n.1735shing ka ra bI ra’i me tog la shing ’o ma can ’o ma med pas Tib. The Tibetan translates as, “oleander flowers and desiccated [sticks from?] a sappy tree.”

n.1736’di nyid kyi cho gas me tog dri zhim pa la lan ’bum bzlas te/ zhabs kyi drung du bzhag na rtag tu bde bar ’gyur ro/ D. It is unspecified whose feet. Possibly one should make a figurine of Mañjuśrī as described in 28.­29 below, and make the offering at its feet. The Tibetan translates as, “Following this same procedure, one should incant fragrant flowers one hundred thousand times and place them before the feet.”

n.1737This seems to be a description of Kārttikeya -Mañjuśrī.

n.1738sna ma’i me tog la lan ’bum bzlas te zhabs drung du bzhag la Tib. It is not specified whose feet. The Tibetan translates as, “One should incant flowers of royal jasmine one hundred thousand times and place them at the feet.”

n.1739rmi lam du ’di la ji ltar ’dod pa ston par ’gyur ro/ Tib. The meaning of this sentence is unclear. The Tibetan translates as, “As one is dreaming, [he?] will teach whatever one wishes.”

n.1740“Suchlike” probably means that the basket is also made of gold or silver.

n.1741yi ge gcig pa Tib. “One” is missing from the Skt.

n.1742zhabs g.yon pa’i mdun du bu mo kha zas sbyin par bya’o/ Tib. The Tibetan translates as, “and provide food for the young girls in front of the left foot.”

n.1743The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).

n.1744bkra shis ldan gyi phyag rgya Tib. The Tibetan translates svastikamudrā as “the mudrā of auspiciousness.”

n.1745g.yo ba’i phyag rgya Tib. The Tibetan translates as, “moving mudrā.”

n.1746“And no one else” om. Tib.

n.1747de dang lhan cig smra ba Tib. The Tibetan translates as, “one will speak with him.” The Sanskrit word ullāpayati, guess-translated here as “brings … up,” has a range of meanings associated with speaking, but none of them fit the context very well. Possibly the entire sentence is corrupt. One of the known meanings is to “call out” [to somebody]. Here, because of the instrumental case of “with someone,” it seems more likely that this is about bringing up Mañjuśrī’s name in conversation, rather than calling him.

n.1748rgya shug gi ’bras bus sbyin sreg byas na gang gi ming bzung de dbang du ’gyur ro/ Tib. The Tibetan preserves and additional line here that translates as, “If one offers oblations using jujube berries, whoever’s name one [recites] while offering, that person will be enthralled.”

n.1749“Śṛṅgāṭaka” can be the name of several plants.

n.1750Possibly Scirpus kysoor. The Tibetan translation does not include instructions for enthralling members of the vaiśya caste.

n.1751ut+pa la’i rtsa ba Tib. The Tibetan translation reflects the Sanskrit *śālukāni (“lotus root”) instead of the extant Skt. śālūkāni.

n.1752ka lany+dzA ri ka Tib. Unidentified.

n.1753“Pāṭala” could also be the name of other plant species.

n.1754“Śrīparṇī” could be the name of more than one plant species.

n.1755Possibly Indian pennywort.

n.1756Shorn to remove loose fibers.

n.1757It is not clear whether the two nāga s each hold a stalk of a lotus flower, or they hold and support the stalk of the lotus that Mañjuśrī is sitting on.

n.1758me ’bar bar mngon par ’byin pa/ D. The Tibetan translates as, “She sends forth a blaze of fire.”

n.1759mar me’i mchod pa chen po bya zhing / Tib. The Tibetan translates as, “a large pūjā of lamps.”

n.1760lha’i mig Tib. “Divine” is missing from the Skt.

n.1761“And will laugh” om. Tib.

n.1762“Śrīparṇī” could be the name of more than one plant species.

n.1763mi snang bar ’gyur ro/ Tib. The Tibetan reflects the Sanskrit *adṛśyaḥ (“invisible”) instead of the extant Skt. adhṛṣyaḥ (“invincible”).

n.1764The three metals, according to the Monier-Williams dictionary, are copper, brass, and bellmetal.

n.1765dgra thams cad ’joms par byed par ’gyur ro/. The Tibetan adds a phrase that translates as, “all one’s enemies will be defeated.”

n.1766Bodhi trees begin their lives as epiphytes growing on other trees.

n.1767mi snang bar ’gyur ro/ Tib. In place of “invincible” (adhṛṣyo) the Tibetan translates as, “invisible,” reflecting the Sanskrit *adṛśyo.

n.1768An “asura opening” is a fissure in the ground leading to any of the subterranean paradises.

n.1769ji snyed sgrub pa’i grogs mchog dang lhan cig ’dod pa de snyed dang lhan cig Tib. The Tibetan translates as, “with whatever mystic partner one desires.”

n.1770It seems a bit strange that Maitreya would dwell in the asura realm underground, but the Tibetan makes this even more explicit and translates as, “Maitreya also dwells [there] and one will be able to behold him.”

n.1771“Unsullied” is supplied from the Tibetan. It seems to be the translation of the Skt. akākolīne, which form could be corrupt, or could perhaps suggest “free from the kākola poison.”

n.1772blon po skye bo mang pos bkur bar ’gyur to/ Tib. In place of “many people,” the Tibetan translates as, “all ministers.”

n.1773“In the same locality” om. Tib.

n.1774zla ba gnyis so/ Tib. The Tibetan translates as “two months.”

n.1775Those that are “in a river” are probably the nāga s. This last line is not included in the Tibetan translation.

n.1776gzhon nu’i bdag po’i cho gas yin gyi/ sngags gzhan gyi cho gas ma yin na/ D. The Tibetan translates as, “using the rite of the divine youth’s lord and not rites of any other mantras.”

n.1777cho ga’i rgyal po bde byed pa/ Tib. This pāda has been supplied from the Tibetan (Skt. lacunae), where it appears as the las line of the verse corresponding to Skt. 28.47.

n.1778The accumulations of merit and insight.

n.1779sred pa mthar ni gtug bya’i phyir/ Y, K; sred pa mthar ni gtugs bya’i phyir/ N; srid pa mthar ni gtug bya’i phyir/ D, H. Following the variants in Y, K, and N, this line translates as, “So that they will reach the end of craving.”

n.1780sngags dang rgyud ni nga yis bstan/ Tib. In place of “arise based on the mantra methods,” the Tibetan translates as, “mantra and tantra are taught by me,” apparently translating the Skt. samodita as “taught.” In the MMK, though, samodita seems to be used in the sense of “arisen (udita) in unison with (sama).”

n.1781grub dang sgrub dang de bzhin rdzas/ /sngags dang rgyud ni nga yis bstan/ /sgrub pa zlos pa rnams la ’dir/ /cho ga’i rgyal po bdag nyid che/ /sems can rnams ni gdul don du/ /’jig rten ’dren pa rnams kyis gsungs/ D. The Tibetan for this verse might be translated as, “The accomplishments and practice, and likewise substances, / Mantra, and tantra, are taught by me / For the practitioners and mantra reciters here. / This great king of manuals / Is taught by the guides of this world / In order to tame sentient beings.”

n.1782The accomplishment [method] referred to here seems to be the seventh ritual procedure taught in the next chapter.

n.1783nga yis Tib. The Tibetan adds “by me.”

n.1784le’u nyi shu rtsa gnyis pa Tib. The Tibetan translations of the text record this as chapter 22.

n.1785’jig rten thams cad kyis ma gos pa/ Tib. The Tibetan translates as, “It is unstained by any of the worlds,” reflecting the Sanskrit *sarva­lokair aliptakam instead of the extant Skt. sarva­lokānuliptakam.

n.1786bla gos phrag par gzar ba Tib. “With his upper robe over one shoulder” is based on the Tibetan. The Skt. seems to be saying “with his upper robe loose.”

n.1787“Yak-tail whisk” om. Tib.

n.1788The lotus is in his left hand, and the whisk in his right.

n.1789The last sentence could be corrupt; it would perhaps make more sense to say, “If one succeeds in this, one will also become proficient.”

n.1790byang chub sems dpa’i sa rjes su thob par ’gyur ro/ Tib. The Tibetan adds a line here that translates as, “One will subsequently obtain the bodhisattva levels.”

n.1791lan stong bsngags shing dgang gzar gyis lan stong blug pa byas la/ D. The Tibetan translates as, “One should incant it one thousand times and pour it one thousand times with the two ladles.”

n.1792pad+ma’i snod Tib. The Tibetan translates as, “lotus vessel,” reflecting the Sanskrit *padmapātra instead of the extant Skt. padmapattra.

n.1793dro ba byung bas ni D. “If it gets hot, one will be able” has been supplied from the Tibetan.

n.1794sman de phyung nas lcags gsum gyis yongs su dkri ba byas la yang khar rab tu bcug na mi snang bar ’gyur ro/ D. The Tibetan translates as, “Remove the medicinal seeds, wrap them them the three metals, and place them in your mouth, and you will be invisible.”

n.1795bzlas pa ’bum byas Tib. The Tibetan translates as, “one hundred thousand.”

n.1796bzlas pa ’bum phrag bcu gnyis byas Tib. The Tibetan translates as, “If you perform one hundred thousand and twelve mantra recitations.”

n.1797Badara can be the name of the jujube, but also of other plants. The Tib. word could mean “jujube” or “juniper.”

n.1798rgyal po dbang du ’gyur ro/ D. The Tibetan translates as, “you can enthrall a king.”

n.1799til la zho dang mar gyis btags pas sbyin sreg ’bum phrag stong byas na thams cad kyi dam pa’i khyim gyi bdag po chen por ’gyur ro/ D. In place of this whole paragraph, the Tib. has only one sentence: “If one offers one hundred thousand oblations of sesame seeds smeared with curds and ghee, one will become a great householder who is superior to all.”

n.1800sbyin sreg ’bum byas na Tib. In place of “ten thousand,” the Tib. has “one hundred thousand.”

n.1801me tog gi ri ma las sbyin sreg D. Unidentified.

n.1802“Seventh” om. Tib.

n.1803nyi shu rtsa bsum Tib. The Tibetan translations of the text record this as chapter 23.

n.1804’jam dpal khyod kyi sngags dang rgyud dang rig pa’i rgyal po dang ’khor los sgyur ba la sogs pa dang de bzhin gshegs pa thams cad kyi gtsug tor la sogs pa dang sngags thams cad kyi grub pa’i gnas yod de/ Tib. “Tathāgata- uṣṇīṣa s,” here and elsewhere in the MMK, refers to the deities called uṣṇīṣa kings. The Tibetan translates as, “Mañjuśrī, there are places where one can accomplish your mantra system, the vidyādhara and cakravartin and the like, all of the tathāgata- uṣṇīṣa s and the like, and all mantras.”

n.1805The word tathāgata has a feminine ending in the Skt. This could be either a corruption or could reflect the gender of vidyā (feminine).

n.1806skye bo skal ldan bzang po ni/ Tib. The subject of this sentence in the Tibetan translates as, “The fortunate and sublime beings.”

n.1807mdzod dang nor bu’i rigs dag kyang / Tib. The Tibetan translates as, “the Treasure and Jewel families.”

n.1808de nas rtag tu ku sha’i grong/ Tib. The Tibetan translates as, “in the city of “Kuśi” (i.e., Kuśinagara), reflecting the Sanskrit *kuśipuryāṃ instead of the extant Skt. kāśipuryāṃ.

n.1809It is unclear whether the Skt. prācyām should be taken in the literal sense of “in the east,” or as the locative singular of a proper name, Prācī.

n.181030.10cd om. Tib.

n.1811sgrol ma khro gnyer can dag dang / Tib. “Tārā” has been supplied from the Tibetan to fill the lacunae in the Skt.

n.1812gdugs dkar rnams kyi sngags rnams dang / Tib. The Tibetan reflects the Sanskrit *Sitātapatrā instead of the extant Skt. Sitā , which is likely, as the longer name could have been shortened for metrical reasons.

n.1813zla ba’i grong khyer rgya mtsho dang / /shar gyi yul ni kho ra yug Tib. It is unclear who the four kumārīs are. Also “in/on the great ocean” could refer to the general location where all these mantra deities can be accomplished. The Tibetan translates as, “The lunar city, ocean, / And the eastern regions.”

n.1814yul ni mchog dbang khor yug tu/ Tib. The reading “Himalayas” was arrived at after emending agrendre (locative case) to agendre. Agendra (Mountain Lord) could be a metrical paraphrase of Śailapati, or another name of the Himalayas. The Tibetan reflects the Sanskrit *agrendra and translates as “Everywhere in the country of the supreme lord.”

n.1815ri rtse tshang tshing nang dang ni/ Tib. In place of “lovers’ hideouts” (śṛṅgāragahvara), the Tibetan translates as “mountaintops and wilderness,” reflecting perhaps the Sanskrit *śikhara­gahvara.

n.1816log ’dren bgegs ni byed pa yi/ /bzlas pa dag ni ’grub par ’gyur/ /glang po’i cha byed yang dag ldan/ /mche ba gtsigs pa gzi brjid che/. The Tibetan translates as, “One can accomplish the mantra recitations / Of the vināyakas who create obstacles / And who assume the appearance of an elephant, / Bare their fangs, and are magnificent.”

n.1817This part is unclear. Pretas are normally associated with Yama and the southern direction, whereas the southwest is the quarter of rākṣasas. Possibly this half-stanza actually speaks of rākṣasas, describing them as “human-eating” (a frequent description of rākṣasas) beings of preta birth or origin.

n.1818The “preta king” is normally Yama, but here he could be, as mentioned below, one of the chief rākṣasas, Vajrakrauñca.

n.1819rdo rje khro bo Tib. In place of Vajrakrauñca, the Tibetan reflects * Vajrakrodha , which could be the correct reading.

n.1820zhi ba khyab ’jug gis bstan pa’i sngags bzhan dag kyang ’grub par ’gyur/ Tib. The Tibetan translates as, “Other mantras that were taught by Śiva / And Viṣnụ can be accomplished as well.”

n.1821gdug cing gdug pa’i las dag ni/ /kha yi gnas su bstan pa yin/ /sngags rnams gdug pa’i las rnams ni/ /lag na rdo rjes bstan pa dag/ D. The Tibetan translates as, “The performance of cruel mantras and cruel rites / That was taught in the god realms, / The mantras and cruel rites / That were taught by Vajrapāṇi.”

n.1822myur du yang dag ’grub par snang / D. The Tibetan translates as, “Will appear to be accomplished swiftly and perfectly.”

n.1823nyi mas bshad pa’i sngags rnams ni/ /nyi ma’i sngags zhes rab tu bsgrags/ /nub phyogs na ni gang yod pa/ /sngags dang rgyud ni rab tu ’grub/ D. The Tibetan translates as, “The mantras that Aditya taught / Are known as ‘Surya’s mantras.’ / Those who live in the west / Will accomplish that mantra system.” The Tibetan reflects the Sanskrit *mantrāḥ sauryāś (or saurāś) caiva prakīrtitāḥ for the extant Skt. mantrāḥ saumyāś caiva prakīrtitāḥ.

n.1824The “lord of yakṣa s” is Kubera. He is called here by one of his epithets, Dhanada.

n.1825rgyal ba’i rigs kyi sngags dag ni/ Tib. “Victorious one” here stands for the Tathāgata family . The Tibetan translates as, “The mantras of the Victor’s family.”

n.1826The meaning of the last pāda is not clear.

n.1827“Their” probably refers to the just-mentioned Elephant and Jewel families.

n.1828The meaning of this verse is unclear in both the Skt. and the Tib.

n.1829byang shar dag gi cha dag tu/ /rang rgyal rnams su yang dag ’byung / Tib. The translation of the verses corresponding to Skt. 30.33cd is based on the Tibetan. The Skt. seems to be saying, “[The mantras] of the pratyeka­buddhas that originate from the victorious ones.”

n.1830rgyal ba ’khor lo sgyur bas gsungs/ Tib. In the Tibetan, the Skt. udita is translated not as “originating/arisen from,” but as “taught by.”

n.1831thad kar kun nas khor yug tu/ D. The Tibetan translates as, “Everywhere, in all of the lateral directions.”

n.1832“Victorious ones,” as before, possibly refers to the Tathāgata family .

n.1833rgyal ba’i rigs kyi sngags grub pa/ /sangs rgyas la sngon byung ba’o/. The Tibetan translates as, “The mantra accomplishments of the victors’ family / Have arisen in the past for all of the buddhas.”

n.1834The seventh chief buddha is the Buddha Śākyamuni, who seems here to refer to himself.

n.1835gang tshe sangs rgyas rtag tu ni/ Tib. The translation of this line is based on the assumption that gatiniṣṭhā means “final/highest destiny” (cf. 37.­64). The Tibetan, however, translates the derivative form gatinaiṣṭhika as “consummate” (“the consummate [power of the mantras]”).

n.1836Possibly a play on words is intended in the Skt. The “wheel turner” ( cakravartin ) is the name of the abovementioned uṣṇīṣa king (one of the eight great uṣṇīṣa kings) and, in the context of this verse, is an epithet of the Buddha Śākyamuni (the turner of the Dharma wheel).

n.1837nyi shu rtsa bzhi pa Tib. The Tibetan translations of the text record this as chapter 24.

n.1838rgyal ba’i mchog ’jig rten gyi ’dren pa gau ta ma bdun pa la sogs pa btab nas/ D. The Tibetan translates as, “Having made his request to the supreme Victor, the guide of the world, Gatuama, the seventh.” The Tibetan reflects the Sanskrit *saptama (“seventh”) instead of the extant Skt. sattama (“supreme”).

n.1839gzhan dag khro ldan sems kyis ni/ /sa steng dag tu mi bzad pas/ D. In the Tibetan, this verse has only two lines that translate as, “Others [do this] because of their cruel disposition; / Very fearsome, [they seize beings] on the surface of the earth.”

n.1840As the context later shows, the descent (avatāra) of the powerful beings who will possess the body of a medium is not synonymous with the actual possession (āveśa). Thus, the time of the descent and the possession are not necessarily the same.

n.1841nam mkha’ la ni gnas par snang / Tib. The Tibetan translates as, “sitting in space.”

n.1842tshig kyang bzang po mtshungs med dang / Tib. “Words” has been supplied from the Tibetan.

n.1843gang du ’dod chags bral de gnas/ /sems dpa’ chen po de dag smra/ Tib. The translation of this line is uncertain. The Skt. (after emending pīdadhiyo to pīḍadhiyo) could translate as, “About what they remain troubled in mind about.” The Tibetan translates as, “They describe those great beings / Who abide in a state free from attachment.”

n.1844sa steng de la ’dug pa na/ D. The translation of this line is problematic. The Tibetan translates as, “When they are seated on the ground.”

n.1845chu gtsang ni D. In the Tibetan, pādya (“water for the feet”) is translated as “clean water.”

n.1846sngags shes cho ga ’jigs med pas/ D. The Tibetan translates as, “One who is versed in mantra and not afraid of the ritual.”

n.1847chags bral des zin rab tu lta/ Tib. In place of “hatred,” the Tibetan has “attachment.”

n.1848de bzhin byang chub sems rigs dang / Tib. The last pāda has been supplied from the Tibetan (Skt. lacunae).

n.1849sems can skal ldan brjod pa’ang yin/ Tib. The Tibetan translates as “And all other fortunate beings.”

n.1850sems can lus ni ’gyel ba yang / Tib. This line suggests, as do the following verses, that it was a medium that the great being communicated through. The Skt. could be slightly corrupt here, so the precise translation of this line is uncertain; the Tibetan translates as, “The collapsed body of the being.”

n.1851sngags ni cho gar gsungs pa dag/ Tib. The Tibetan translates as, “The mantras that were taught in the ritual,” possibly reflecting the Sanskrit *kalpoditam instead of the extant Skt. jinocitam (here emended to jinoditam).

n.1852sa yi steng las ldang bar ’gyur/ Tib. The Tibetan translates as, “will rise up from the ground,” reflecting the Sanskrit *utthiṣṭhena mahītale instead of the extant Skt. ucchiṣṭena mahītale.

n.1853de yi tshig ni bar mar gnas/ /dbus kyi yul gyir rab tu bsgrags/ D. The Tibetan translates as, “The words of the medium remain in midair / And resound in Madhyadeśa.”

n.1854de dag shar phyogs tshig tu ’gyur/ Tib. In the Tibetan the name Pūrvī is translated not as a proper name, but literally, as “eastern.” The context, however, seems to indicate that this is a particular country, since it has its own language.

n.1855rtag tu poN+Da’i tshig gyur pa/ D. In place of Oḍra (surmised after emending the extant yauddhrī to yauḍrī (yā + oḍrī)), the Tibetan has Piṇḍa.

n.1856This line of text is missing in both the Skt. and the Tib.

n.1857gang yang yul tshig ma ga d+hA/ D. In place of Samataṭa, the Tibetan has Magadha.

n.1858mi gsal Tib. “Unclear” (BHS asphuṭāṃ) is based on the Tibetan reading. The Skt. translates as, “clear” (BHS sphuṭāṃ). The extant Skt. reading is unmetrical and makes less sense than the reading reflected in the Tibetan.

n.1859gling ni rtsub par byed nyid dang / Tib. Tentatively identified by some (see Agrawala 1959, p. 3) as the island of Baros in the Maldives.

n.1860gcer bu stobs ldan bu gnas kyang / Tib. The translation of this line is problematic. The Skt. nagna­vāli­samudbhave, as the description of an island, could suggest a place that is “produced” from sand (nagna­vāli could be a metrical shortening of the BHS nagna­vālikā (“bare sands”)). If the identification of Vāruṣaka as Baros is correct, this could be a fitting description of the tiny, flat islands in the Baros group, which seem to be sand dunes covered in palms. Most Indian scholars though, e.g., Agrawala (Agrawala 1959, p. 3), interpret nagnavāli as two separate entities and identify Nagna as the Nicobar islands and Vāli as Bali (the island off Java).

n.1861yi ge la Tib. In place of r, the Tibetan has l, but the l sound has already been dealt with above.

n.1862’brog gnas dang / Tib. The Negi dictionary notes that the Tibetan ’brog gnas is translates the Sanskrit *Aṭavika, which is the name of a yakṣa lord in the Suvarṇa­prabhāsa. Yakṣa s are very often associated with specific towns and locations, so in this case the Tibetan ’brog gnas likely refers to the town of Aṭavī (Pāli Āḷavī) noted in Edgerton 8.2.

n.1863ti ge ga Tib. In place of ḍ, the Tib. has g.

n.1864de dag gling la gnas pa de’i/ Tib. The Tibetan translates as, “Inhabiting those islands.”

n.1865ma mo rnams ni gzi brjid che/ de yi thig ’dir gsungs pa yin/ D. The Tibetan translates as, “The words of the illustrious mātṛs / Are spoken here.”

n.1866The city of Vidiśa and the country of Mālava are “western” in relation to the place where the MMK was probably written.

n.1867be’u nya dang rgya mtsho’i tshig/ D. Vatsa­matsārṇava, rather than a proper name, could simply be a description of a place (“the place of the lakes Vatsa and Matsa” or “…of the lake Vatsamatsa”). The Tibetan renders this compound by its component parts literally as “calf” (vatsa), “fish” (matsa), and “ocean” (arṇava).

n.1868rgya mtsho bcu ’dus cho bo ’dus/ Tib. The Tibetan is obscure and translates as, “Daśārnava, the convergence point where the rivers converge.”

n.1869de las gzhan gdon gtso bo ni/ /yul ni ba ri ya tra’i tshig D. The translation of this half-stanza (just as is the case with this entire section) is a bit shaky. The Tibetan translates as, “If it is another chief evil spirit, / Then the languages will be of the Pāriyātra land.”

n.1870lang ba’i yul du D. The name Khaṣadroṇi could be corrupt, or it could be two names. It has been rendered into the Tibetan as Langwa (the island of Langkawi?).

n.1871gnod sbyin rgyal po’i rigs las byung / /phyag na rdo rje’i rigs su bstan/ /de dag lnga yi gtso bo ni/ /kun gyi tshig tu ’dod pa yin/ Tib. This verse is unclear. The Tibetan is also obscure and might translates as, “Those who are born in the family of the yakṣa king / Who are designated as Vajrapāṇi’s family / Have five principle ones / That are accepted as the language of all of them.”

n.1872rgyal ba’i sras kyis rnam brtags pa/ /snga ma nyid du bstan pa yin/ D. The translation of this half-stanza follows the Tib., which reflects the reading jinaputrā (“sons of the victors”) in place if the extant jinamantrā. “Sons of the victors” possibly refers to the beings described in verse 25.6 above as “free from desire / And bound by the pledge of compassion.” The same passage up to verse 25.26 describes the signs by which they are recognized and the procedure to be followed.

n.1873kha ba can gyi nang gnas pa/ /dri za drang srong skye bo’i tshig /gang gA’i ngogs kyi byang phyogs pa/ /gnod sbyin tshig tu rab tu snang / D. The Tibetan translates as, “In the foothills of the Himalayas / They speak the language of gandharvas and ṛṣis. / North of the river Gaṅgā/ The language is that of yakṣa s.”

n.1874de ltar gdon ’jug mtshan ma ni/ mtshan nyid ’gros dang spyod pa yin/ In the Tib. this half-stanza translates as, “The symptoms observed in the possessed [medium] / Are their character, comportment, and behavior.”

n.1875gzhon nu sna tshogs yang dag ’byung / /bsrung ba’i don du rab sbyar bya/ /yi ge drug pas bya ba ni/ /phyag rgya chen po dang ldan pa’i/ /sngags nyid kho na bzlas byas na/ /bsrung ba chen por ’gyur ba yin/ D. One pāda could be missing in the Skt., but the Tibetan doesn’t account for it and, in fact, reduces this and the preceding verse to only six pādas: “[The mantras] used for protection / Are those of the divine youth who is the origin of everything. / If to recite only this mantra, / Endowed with the great mudrā / And of the six syllables, / The great protection will be employed.”

n.1876nyi shu rtsa lnga pa Tib. The Tibetan translations of the text record this as chapter 25.

n.1877rig pa thams cad la ’os pa/ Tib. The Tibetan translates as, “they are applicable to all vidyā s.”

n.1878rtse gcig bdag gir byed pas ’grub/ Tib. “One who lacks benefits” is the translation of the Skt. ahitāvahito (ahita-avahitaḥ, i.e., “fallen into disadvantage”), which, very likely, is a corrupt reading. The Tibetan renders this phrase as “focused one-pointedly.”

n.1879rtse gcig bdag gir byed pas ’grub/ /grub pa rigs pa rnam dpyod pa’o/ /rigs pa gzhon nu kgyod bsten na/ /lus can kun la rab tu snang / D. The Tibetan translates as, “Making oneself singularly focused leads to accomplishment. / Accomplishment is discerned based on the means. / When the means takes you, divine youth, as its basis, / It manifests for all embodied beings.”

n.1880Because of the double meaning of the word karman , this phrase could also be translated as “the karma accumulated in advance.”

n.1881grub med bsgrub bya’i las rnams med/ Tib. The Tibetan translates as, “There are no ritual activities to be accomplished without accomplishment.”

n.1882sngags pa sngags ni mi sgrogs na/ /sngags min pa yang sngags par ’gyur/ D. The translation of this half-stanza is based on the Tibetan.

n.1883rigs kyi sa bon la brten na/ D. The Tibetan translates as, “By retaining the family seed,” possibly reflecting the Sanskrit *jāti­bīja­samāhāra for the extant Skt. jāpī bīja­samāhāra.

n.1884The “first destiny” is probably the first of the five destinies, i.e., rebirth as a god.

n.1885gnas mchog dam par des sdom na/ /dang po’i bgrod pa thob par ’gyur/ /blo dang bsam pa legs gnas na/ /nad med go ’phang ’thob par ’gyur/ D. The exact meaning of this verse is not clear. The Tibetan translates as, “If one is disciplined in the highest supreme state, / One will achieve the first destiny. / If one’s intelligence and intentions are excellent, / One will attain the state free of sickness.”

n.1886gsang sngags ’bras bu ldan pa ni/ /tshe ’di nyid la grub par gsungs/ D. The Tibetan translates as, “The secret mantra that possesses the result / Is said to be accomplished in this very life.”

n.1887grub byed ’bras bu las ma yin/ /las med par yang ’bras mi ’dod/ D. The exact meaning of this half-stanza is unclear. The Tibetan translates as, “The rite is not what accomplishes the result, / But without the rite, no result can be achieved.”

n.1888Because of the two meanings of karman , this half-stanza requires a dual interpretation, one where a rite ( karman ) produces results, and the other when an activity (karman) produces karmic results.

n.1889de bas skye dang rgan spangs pa/ /de ltar yang dag byung gyur pa/ D. The translation of this half-stanza is problematic. The Tibetan translates as, “Through that, birth and aging are abandoned, / And thus [the result] has perfectly arisen.”

n.1890’jig rten zhi bar gsungs pa ste/ /zhi ba srid las rnam grol yin/ D. The Tibetan translates as, “The world is said to be pacified, and / Peace is a liberation from rebirth.”

n.1891rang rig so so’i rgyal ba yis/ /sngags ’di bstan pa ma yin te/ /thub zla rdzu ’phrul chen po yis/ /’jig rten dag la sngags bstan to/ D. The Tibetan translates as, “Every victor who possesses self-reflexive awareness / Has not taught this mantra. / The powerful, moon-like sages / Taught the mantras in the world.”

n.1892As the next verse makes clear, the “knower of reality” is the Buddha.

n.1893de yi dus su sbyor ba ni/ /cho ga mthong ba’i las dag gis/ /sngags rgyud shes pas sgrub po zhes/ /bstan pa ’di la thub pas gsungs/ D. The Tibetan translates as, “At that time, someone who employs / The rites following proper procedure and / Is versed in the mantra system is called a practitioner / According to this teaching taught the Sage.”

n.1894I.e., the Tathāgata family .

n.1895The “king of yakṣa s” could be either Vajrapāṇi or Kubera. Here, because of the order in which he is mentioned in this list, it is likely to be the latter.

n.1896lha rnams kun gyi sngags gzhan ni/ /gang yang chags can gyis rab sbyar/ D. The Tibetan translates as, “The mantras of all these deities and others / Can be employed by someone who has attachment.”

n.1897The translation of this line is dubious, as it is based on a reading that is likely corrupt.

n.1898nyi shu rtsa drug pa Tib. The Tibetan translations of the text record this as chapter 26.

n.1899A nirdeśa is a type of an explanatory text, usually on religious or philosophical matters.

n.1900’jam dpal khyod kyi cho ga’i rgyal po chos kyi dbyings kyi mdzod/ de bzhin gshegs pa’i snying po/ chos kyi dbyings kyi rgyu mthun pa’i rjes su spyod pa/ mdo chen po’i mchog /rin po che’i le’u de bzhin gshegs pa’i gsang ba’i mchog rjes su gnang ba/ sngags kyi mchog sgrub pa la rgyu mtshan shes pa dang rtags dang dus gzhan shes pa’i sgrub pa’i thabs rnams nges par bstan cing yang dag par bstan no/ D. The Tibetan translates as, “Mañjuśrī, your king of manuals is a treasury of the sphere of phenomena, the essence of the tathāgatas that proceeds in harmony with the sphere of phenomena and is supreme among the great sūtras. This precious chapter definitively and accurately teaches the authorization that is the supreme secret of the tathāgatas, understanding the reason for accomplishing the supreme mantra, and other methods for accomplishing knowledge of signs and times.”

n.1901sgra las byung ba’i ming du shes pa dang sgra las byung ba ma yin par bstan pa dang de bzhin du ’dren ma dang ldan pa’i sngags rnams ni rnam pa gsum du bya ba yin te/ Tib. This verse is rendered in prose in the Tibetan. The Tibetan is somewhat obscure, but might translate as, “Mantras are organized into three types: (1) those in which one understands the term that originates from the sound; (2) those that indicate that there is no origin of sound; (3) and those that likewise have a mixture of the two.”

n.1902“Divine” is here possibly used in the sense of “relating to worldly gods.”

n.1903sgra bzang yang dag ldan pa dang / /rtag tu don dang rab tu ’brel/ /zur chag tshig dang rtag tu bral/ /legs par sbyar don gyis brgyan pa/ Tib. The Tibetan translates as, “[Mantras] are endowed with divine sound, / Always sensible and coherent, / Free of any corrupted words, / And adorned with well-affixed meaning.”

n.1904Siddhānta may refer here to the totality of the canonical literature, or to the four different ways (catuḥsiddhānta) of propagating the Dharma.

n.1905rtag tu tshig don ldan pa ste/ Tib. In place of “devoid of,” the Tibetan translates as, “endowed with.”

n.1906ci ste don dang don med min/ /don ldan tshig dang don med tshig Tib. The Tibetan has two verses here that appear to correlate to the content in Skt. 33.7b and is missing the content in Skt. 33.7c. The latter of these two verses is a direct translation of 33.7b, and the former of these two Tibetan verses does not correlate to any of the verses in the extant Skt. for 33.7.

n.1907The meaning of this half-stanza is very unclear. “Accented” is missing from the Tib.

n.1908yi ge bcu dang yang dag ldan/ /yi ge rnams kyi gnas pa mnyan/ /ji srid ’di dag bcu ’gyur ni/ /sa steng ’di la yi ge mthong / D. The translation of this verse is unreliable. The Tibetan is also obscure and might translate as, “One listens to the source of letters / Endowed with ten syllables. / And sees the letters in this world / For as long as these ten are present.” Possibly, the numbers given here refer not to the actual number of syllables in the mantra but to the number of the types of syllables.

n.1909yi ge drug Tib. In place of “one hundred,” the Tibetan translates as, “six,” reflecting the Sanskrit *ṣaḍakṣaraṃ instead of the extant Skt. śatākṣaraṃ.

n.1910Because of the ambiguity of the Skt. reading (padaiś emended to pādaiś), the text could be saying “four words” instead of “four pādas.”

n.1911Skt. 33.13ab om. Tib.

n.1912brgya dang lnga bcu dag gi bar/ Tib. The Tibetan translates as, “Up to one hundred and fifty,” reflecting the Sanskrit *abhyardhikaṃ instead of the extant Skt. abhyadhikaṃ.

n.1913“Mudrās” om. Tib.

n.1914“Hot” sounds include the three sibilants (sa, śa, ṣa), visarga, and a few other Skt. sounds.

n.1915The Tibetan translation of this verse is a mistranslation of the Sanskrit (more so in the Degé than in the other recensions), strongly suggesting that the Tibetan translators didn’t understand the Sanskrit.

n.1916de la grub pa don med min/ /log par yang ni de mi byed/ Y, J, K; de la grub pa yong med min/ /log par yang ni de mi byed/ D. Following Y, J, and K, the Tibetan translates as, “The accomplishment will not be in vain / And also it will not be done in a wrong way.”

n.1917The phrase “mantra adepts” (mantravidaḥ) is missing from the Tib. The Skt. of this pāda is likely to be corrupt, as the pāda is hypermetrical.

n.1918mi ma yin pa’i ’jig rten pa/ Tib. The Tibetan translates as, “The worldly [mantras] of nonhuman beings.”

n.1919The phrase “cerebralized letters” (after emending the unmetrical nyakṣarā to natyakṣarā) is missing from the Tib. and could be wrong. Arguably, there is an observable tendency in the case of the mantras of spirit magic to contain a higher proportion of retroflex sounds, often in little-known/-used verbal commands (such as haṭa haṭa), not to mention the mantric syllable phaṭ.

n.1920yi ge dang dag des bstan pa/ /gcig dang gnyis kyi grangs dag dang / D. The last two pādas, perhaps, could also be interpreted as “They are said to include words containing cerebralized sounds and repeated once, twice, or thrice.” The Tibetan translates as, “Some of the letters they teach / Are counted once or twice.”

n.1921yul gyi skad du bstan pa ste/ D. This pāda in the Skt., before emending the reading deva to deśa, read, “Famed as the languages of the gods.” The Tibetan reflects the reading deśa.

n.1922de dag yi ge gcig pa nas/ /rtsa brgyad stong gi bar du’o/ Tib. It is not clear what this verse is about. The Tibetan for the last two lines translates as, “They can have be between one / And one thousand and eight letters.”

n.1923According to Monier-Williams, “a class of metres the stanzas of which may extend from 4 times 27 to 4 times 999 syllables.”

n.1924A mātra is a prosodical unit below the unit of a syllable; a “light” syllable is counted as a single mātra, and a “heavy” syllable as two mātras.

n.1925yang dang yang ni brjod don ldan/ /gsal ba’i don gyis brgyan pa yin/ Tib. The Tibetan translates as, “Again and again endowed with the meaning of terms, / Adorned with the clear meaning.”

n.1926zur chag legs sbyar sgra nyams kyang / /don ni rab tu brtag pa yin/ D. The Tibetan translates as, “Though the words of Apabhraṃśa and Sanskrit are corrupted, / The meaning is perfectly designated.”

n.1927The meaning of the last half-stanza is unclear. The Tibetan is of no help.

n.1928de ltar sngags rnams kun la ni/ /rtag tu phan pas rigs par gsungs/ /zag med zag bcas thams cad kyi/ /sngags rnams ’di yi mtshan ’di yin/ D. The Tibetan expands these two pādas into four lines that translate as, “The following applies to all mantras; / Because they always benefit, they are said to be logical. / These are the characteristics of the mantras, / Either defiled or undefiled.”

n.1929oM ni ta yis brgyan pa ni/ /de las de yi mod la ni/ /de dag la ni nges ’grub ’gyur/ D. The last three pādas in the Tibetan translate as, “The syllable oṁ is adorned with ta./ From that, immediately, / Those [mantras] are definitely accomplished.”

n.1930The meaning of the Skt. is far from clear. The Tibetan, however, supports this translation.

n.1931Caturasrākāra (“square/quadrangular in form”) seems to be a technical term, but it is not clear what it means when referring to mantras.

n.1932This verse is arguably the most obscure in this chapter, and the translation proposed might not convey the original meaning. The Tibetan is of little help.

n.1933yi ge tsa ni Tib.

n.1934Again, it is not clear what is meant by the “square.”

n.1935yi ge b+ha ni Tib.

n.1936yig mthar ma dang yi ge gnas/ Tib. The Skt. of this sentence is unclear. The Tibetan reflects the Sanskrit *mātraśritam (in place of the unmetrical mātramiśritam) adopted for the sake of the translation here.

n.1937yi ge na Tib.

n.1938yi ge ba ni Tib.

n.1939yi ge e mang ba Tib.

n.1940dbang chen Tib. Apart from Indra, Māhendra could also refer to Śiva or Viṣṇu.

n.1941sngags dang rgyud la rang gi sngags/ Tib. The Tibetan translates as, “In the mantra system, one’s own mantra.”

n.1942yi ge ra mang ba Tib.

n.1943mtha’ na yi ge phaT hUM bcas Tib. The Tibetan translates as, “And ends with the syllable phaṭ with hūṁ.” The final Skt. phrase, hūṁkṛtaḥ, is unclear; it could in fact mean “four syllables hūṁ,” as kṛta can sometimes mean “four.”

n.1944khyad par du ni sdig yod pas/ /de bas las de mi bya’o/ D. The translation of the last half-stanza is based on the Tibetan, as the Skt. could be corrupt. The Skt. could be translated as, “When skillfully employed by cruel beings, / They instantly block [the target’s] life force. / One should therefore not perform [such] acts, / Especially if they are evil.”

n.1945“Taught by the victorious ones” implies, in the context, the mantras of the Tathāgata family .

n.1946rin chen rigs kyi bya ba ni/ D. “Jewel” is supplied from the Tibetan. The Skt. translates as, “lotus,” but the Tibetan is likely to be correct, as the activity of nourishing is normally associated with the Jewel family.

n.1947’jig rten mgon gyis bkag na yang / /gnod sbyin dbang la rab tu bstan/ Tib. The “lord of the yakṣa s” is here the yakṣa Vajrapāṇi. The Tibetan translates as, “Even though the lords of the world forbid them, / They taught them to the lord of the yakṣa s.”

n.1948sngags kyi che ba’i bdag nyid gsungs/ Tib. The Tibetan translates as, “The greatness of mantras was taught.”

n.1949de phyed bsnan na drug cu ste/ Tib. The Skt. is not very clear. The Tibetan translates as, “If you add half of that, you get sixty.”

n.1950Unlike the English, the Skt. has a discrete term for “ten thousand.”

n.1951The Skt. actually reads padmas (in place of the expected mahāpadmas ), probably because of metrical requirements.

n.1952grangs mes bcur ni bsgyur byas na/ /de nas gzhan du dpag med yin/ Tib. The translation of the last half-stanza is based on the Tibetan because of the lacunae in the Skt.

n.1953de ’og mun pa zhes su brjod/ /mun pa las ni snang bar brjod/ /snang ba chen po de dag bcu/ /de bcu la ni phung por brjod/ D. The Tibetan translates as, “Below that is a place called darkness; / Beyond darkness [there is another world] called light. / Ten of those is a great light. / When multiplied by ten, that is known as a multitude.”

n.1954phung po chen po de bcu la/ Tib. “Great multitude,” which fits the pattern of the list, is translated from the Tibetan. The Skt. translates as, “multitude.”

n.1955phung po chen po de bcu bsgres na ni/ /phung po chen por de brjod do/ /phung po chen po de bcu la/ /’di ni zab pa zhes brjod do/ Tib. The Tibetan renders these two pādas in the Skt. in four pādas and translates as, “When a multitude is multiplied by ten / It becomes known as a great multitude. / A great multitude multiplied by ten / Is known as deep.”

n.1956de nas gong du mang ldan yin/ D. In line with the Tibetan, the Skt. bahumata (or bahumati) has been translated here rather unconventionally as if it were bahumat (literally “possessing many”).

n.1957de nas gong du mang ldan yin/ /mang por ’dod pa gnas su brjod/ D. This translation is derived by reading bahu­mataṃ bahu­matyāḥ in place of the extant bahu­matyā bahu­mataṃ. The Tibetan translates as, “Above all of them, there is abundance (literally, possessing many). / Considering this abundance, it is called a place.”

n.1958“Basis” or “foundation” is one of the BHS meanings of the Skt. sthāna.

n.1959This translation reflects the reading mitasamaṃ (“fixed evenly”), which hardly makes any sense, emended by way of conjecture to mitataraṃ (“more fixed”), which fits the pattern of the list.

n.1960de nas gnas ni chen por ’gro/ / chen po’i gnas zhes ’dod pa yin/ /dpag dang dpag med mnyam byas nas/ /de don chen por yongs su bsgrags/ D. The cosmic units listed here and the exact meaning of this verse are far from clear. The Tibetan translates as, “Next, one proceeds to a great basis. / That is proclaimed as a great basis. / When the measurable and immeasurable are rendered equal, / It is proclaimed as a great thing.”

n.1961rab ’byor gnas Tib. In place of “famous basis” (suśrutasthāna), the Tibetan translates as, “the place of well-being,” reflecting Sanskrit *subhūtisthāna.

n.1962bsam mi khyab las mi bzad gzugs/ Tib. The translation of this pāda is based on the Tibetan, as the Skt. is unmetrical and seems corrupt.

n.1963rgyal thabs las gzhan gter yin te/ D. In place of “home of the treasure,” the Tibetan translates as, “foreign treasure.”

n.1964de yi ’og Tib. In place of “beyond,” the Tibetan translates as, “below that.”

n.1965dge ba’i pha rol sems las byung / /de las gzhan la sems byung che/ /sems las sems ni rnam par g.yeng / D. It is unclear what these particular categories refer to (this entire section, which ends at verse 77 below, seems to be about the ever-greater divisions of the world). The Tibetan translates as, “Beyond virtuous is mental. / Beyond that is great mental. / Beyond mind there is confused mind.”

n.1966In the BHS lexicon, the word anabhilāpya, translated here as “inexpressible,” suggests a very large number.

n.1967bsnyad yas su yang brjod pa yin/ Tib. The Skt. is unclear. The Tibetan bsnyad yas appears in the Gaṇḍa­vyūha­sūtra as a translation of the Sanskrit mama or mamama signifying “a particularly high number” (see Roberts 2021a, n.­916). The Mahā­vyutpatti suggests that the term translates the Sanskrit vivaram also signifying “a particularly high number.”

n.1968phyar phyur Tib. Again, the meaning is unclear. The Skt. literally says, “This is called asvara (“without sound”?).” The Tibetan translation phyar phyur suggests the Sanskrit *tavara or the BHS form *tapara meaning “a particularly large number,” which would make more sense in the context, as the passage seems to be about the increasingly higher numbers.

n.1969shu rdog de bzhin shu rdog che/ Tib. According to Monier-Williams, kharva is either ten billion or (more likely in this context) ten to the power of thirty-seven. The Skt. of this pāda is unclear.

n.1970de nas bgegs chen mthong ba ste/ Tib. The order seems the reverse of the expected (one would expect “after the courageous is the very courageous.” The Tibetan differs and translates as, “After great obstacle is sight.” The Tibetan translation mthong ba reflects the Sanskrit *dṛṣṭaḥ instead of the extant Skt. dhṛṣṭaḥ, but the Tibetan translation bgegs chen (*mahavighnaḥ?) does not suggest a Sanskrit term that shares any orthographic or homonymic similarity to the extant Skt. mahādhṛṣṭaḥ, and it breaks with the pattern of enumeration established throughout this passage.

n.1971sems ’phrul Tib. The Tibetan translates as, “miraculous mind.”

n.1972de las pha rol sangs rgyas yul/ /de las gzhan ni ’phel byed sa/ D. The meaning of this pāda is unclear. The Tibetan translates as, “Beyond that is sphere of the buddhas , / And after that increasing ground. /” The Tibetan ’phel byed sa reflects the Sanskrit *vardhana­bhūmikām instead of the extant Skt. nādhara­bhūmikām.

n.1973de las gzhan du sangs rgyas kyi/ /go ’phang dang ni spyod yul yin/ Tib. The Tibetan translates as, “After that is the state / And sphere of the buddhas.”

n.1974bdus nas rdul gyi tshogs dag ni/ Tib. The Tibetan bsdus nas reflects the Sanskrit *saṁgrahya instead of the extant Skt. sambhidya.

n.1975tshad ma shes pa’i spyod yul min/ Tib. The Tibetan translates as, “It is not the domain of analytical investigation.”

n.1976rtsis kyi pha rol phyin mi nus/ Tib. The meaning of the last pāda is unclear. The Tibetan translates as, “Cannot go beyond the enumeration.”

n.1977dpag med bskal pa dag tu ni/ /de dag la ni mnyes byas nas/ D. The Tibetan translates as, “I worshiped them / For countless eons.”

n.1978“To me” om. Tib.

n.1979Here and elsewhere, “king of manuals” is actually “king of kalpas,” where kalpa may refer to the text of the MMK or, collectively, to all the rites and rituals taught therein.

n.1980’jam pa’i ngag ni ’grub par ’gyur/ D. The Tibetan translates literally as, “One will attain a sweet voice.” This is a direct translation of the Sanskrit siddhim āyāti mañjumān, which is clearly a play on Mañjuśrī’s name.

n.1981’jam pa’i dbyangs kyi cho ga ni/ /’di nyid kyi ni zhib mo zhes/ /de dag ’grub par gsungs pa ste/ /thams cad kun pas mthu ldan ’gyur/ D. The Tibetan translates as, “It is said they will accomplish / Mañjugoṣa’s rituals / With all of their subtleties / And become powerful by using all of them.”

n.1982The Skt. translates as, “mantra deities,” but this refers to the mantras, reflecting the notion that the mantra and the deity are one and the same.

n.1983cho ga’i rgyal po bla med ’di/ /gang du ’jam dpal gyis rab bzhed/ D. The Tibetan translates as, “Mañjuśrī praised them / In this unsurpassed king of manuals.”

n.1984The sentence that starts here concludes at the end of verse 33.­92 below.

n.1985This pāda (lacunae in the Skt.) cannot be reconstructed based on the Tib., where this entire half-stanza is omitted.

n.1986sna tshogs las kyis bsgyur ba yi/ /sems can ’gro ba’i skye gnas dag /’di dag bya ba sna tshogs byas/ /sna tshogs skye gnas rab tu bstan/ Tib. The meaning of this verse is not completely clear. The Tibetan translates as, “[I] taught [how] different types of karma transform into / The abodes of birth of sentient beings, / Who perform various acts / [That lead] to their various types of birth.”

n.1987sna tshogs ’gro ba’i skye gnas su/ Tib. The Tibetan translates as, “Take birth as various beings.” The Tibetan may reflect the Sanskrit *yonyām for the metrically altered extant Skt. compound nijānijām (“one’s own and not one’s own”?).

n.1988sems can bsam pa’i spyod yul can/ Tib. The Tibetan translates the Skt. āśaya as “thought” (bsam pa), which is one of a number of possible translations of this term.

n.1989’khor bar phan tshun ’gro ba na/ /yun ring dus su thogs pa ni/ /sems can rnams kyi don bsgrub phyir/ /sngags kyi tshul gyis bstan pa yin/ D. The Tibetan translates as, “I wandered about in saṃsāra / As a great deal of time passed / And taught using the mantra system / So that beings might attain the goal.”

n.1990As the word kalpa (“rite(s)/ritual(s)”) can also refer to the MMK as a whole, this statement could also be interpreted as “I propagate … [this] manual of rites.”

n.1991nad med Tib. The Tibetan translates as, “free from sickness.”

n.1992zang zing bcas par mig sman ’grub/ D. The meaning of this pāda is unclear. The emended Skt. phrase sāmiṣaṃ locanaṃ could be a metri causa paraphrase of māṃsalocanaṃ (“the physical eye”). The Tibetan translates as, “Or medicines for the physical eye will succeed.”

n.1993gzhan gyi rgyud la mkhas pa dang / Tib. The Tibetan translates as, “Knowing other systems of tantra.”

n.1994sangs rgyas dgongs shing phan pa yin/ D. The Tibetan translates as, “That the Buddha intended and that are beneficial.”

n.1995rab zhugs rgyal ba’i sras rnams kyang / /zhugs par rab tu shes pa yi/ /thub zla’i dkyil ’khor dag la ni/ /’di ni dam tshig shes par gsungs/ Tib. The exact meaning of this verse is far from clear. The Tibetan is also obscure, but may translate as, “When the Victor’s sons have entered / And are understood to have entered / The maṇḍalas of the moon-like sage, / This is called understanding the proper time.”

n.1996rtag tu sngags rnams don yod de/ /yang dag bsams pa thob pa yin/ D. The Skt. could be corrupt here. The Tibetan translates as, “Mantras that are always effective / Achieve one’s good wishes.”

n.1997’jig rten ji srid sngags rnams sam/ /yang na gzugs su byung ba’ang rung / D. The Tibetan translates as, “All of the worldly mantra beings there are, / Even those that take on a form.”

n.1998mi ’dod gus pa med pa yi/ /las ni mi bya ’bras bu med/ D. In the Tib., the last two pādas read, “One should not indulge in unacceptable, rude acts / That will not bear any fruit.”

n.1999This half-stanza and the second half-stanza of the previous verse appear, in the Tib., in reverse order.

n.2000las dang bya ba dang cho ga dang rgyu mtshan shes pa/ Tib. The Tibetan interprets the compound karma­kriyā­vidhi­nimitta­jñāna (“the knowledge of signs [necessary for] the ritual activity procedure”) as a dvandva: “the knowledge of signs, the activities, and the ritual procedures.”

n.2001nyi shu rtsa bdun pa Tib. The Tibetan translations of the text record this as chapter 27.

n.2002“Methods” (tantra) om. Tib.

n.2003rgyal ba’i sras po dag dang ni/ de bzhin nyan thos rang rgyal dang / /mthong ba’i chos kyi ’bras thob gang / /de la phyag rgya rab tu bstan/ Tib. The Tibetan translates as, “One may teach the mudrās to / The sons of the Victor, / Śrāvakas, pratyeka­buddhas, / And those who have visibly attained the fruit of the Dharma.”

n.2004It is not very clear in what sense exactly the word saṃskṛta (“refined/cultivated”) is being used here. The context necessitates a term that would set the human world apart from the worlds of gods and asuras as regards the ease of accomplishing ritual activities. Perhaps a sense similar to tractability or malleability is required.

n.2005phyag rgya ldan pa’i zlos pa pos/ /sngags rnams ma lus ’grub par ’gyur/ Tib. The Tibetan translates as, “A mantra reciter who possesses the mudrās / Can accomplish any mantras.” The Tibetan reflects the Sanskrit *japināṃ instead of the extant Skt. *rūpināṃ.

n.2006sngags dang phyag rgya kun byas na/ Tib. The word “mudrā” has been supplied from the Tibetan.

n.2007sems can skye gnas las skyes dang / /byang chub sems dpa’ mi snang ba’ang / /cho gas bskul nas mi ’gugs pa/ /de ni gang yang yod ma yin/ /srung ba’i cho ga’i rgyud dag gam/ /las ’grub bzlog par bya ba la/ /sa bcu la ni gnas pa yi/ /byang chub sems dpas kyang mi nus/ /sngags dang phyag rgya la gnas la/ /’byung po kun gyis mi tshugs so/ D. The passage from the beginning of verse 25 up to this point is arranged differently in the Tibetan and includes at least one extra half-stanza. It translates as, “There is no being that cannot be / Invoked and summoned following the proper procedure, / Even beings born from a womb / And invisible bodhisattvas. / Even bodhisattvas who abide / On the tenth level are not able / To thwart the protection ritual procedures / Or the accomplishment of a ritual action. / Those who rely on mantras and mudrās / Are unassailable by any beings.”

n.2008These two pādas are omitted in the Tib. and incomplete in the Skt.; they seem to paraphrase the preceding two pādas.

n.2009The last two pādas and the next verse are omitted in the Tib.

n.2010dka’ thub zlas pa cho ga’i lam/ D. Presumably the form of the displayed mudrā. In place of “form,” the Tibetan translates as, “austerity,” reflecting the Sanskrit *tapojāpa­vidhir instead of the extant Skt. *rūpajāpa­vidhir.

n.2011gan zhig rtag tu mi ’jug pa’o/ Tib. This pāda is missing in the Skt. because of lacunae and the reconstruction here is based on the Tib., which translates as, “Such a person will never apply.”

n.2012sngags dang phyag rgya mtha’ dag ni/ /gang zhig cho ga ldan byed pa’o/ D. Because of the missing text in the previous verse, the translation of the last two pādas is a matter of guesswork. The Tibetan translates as, “Those who follow the proper procedure / Use all of the mantras and mudrās.”

n.2013de srid las la cho ga’i rgyal/ /’dis ni ’bras bu rgya chen ’byung / /’jig rten gsang mchog phan pa dang / /sngags dang phyag rgyas dam bcas pa/ D. The Tibetan translates as, “This king of manuals can bring / Great and vast results for traversing existence. / The most secret benefit in the world / Is guaranteed through mantra and mudrā.”

n.2014“Friend of the Sun” is one of the names of Śākyamuni.

n.2015His full name is Saṃkusumita Rājendra, first mentioned in 1.­6.

n.2016I.e., Jambūdvīpa.

n.2017cho ga’i rgyal po rgya chen la/ /de bzhin ’di ni yang dag ’jug Tib. The Tibetan translates as, “Thus you set this forth / In a king of manuals, so vast in scope.”

n.2018I.e., during the dark eon.

n.2019rtag tu lugs la mi gnas shing / Y, K; rtag tu lus la mi gnas shing / D. The Tibetan translation in Y and K reflects the extant Skt.

n.2020bskal pa bsam mi khyab par sngon/ /gzhon nu khyod kyi smon lam ’di/ D. The Tibetan translates as, “Divine youth, this your aspiration / That you made an inconceivable number of eons ago.”

n.2021gzhon nu khyod kyi smon lam ’di/ /sngon chad du ni byas pa yin/ /nga ni byis pa’i gzugs thob gyur/ /des na khyod la bshad par bya/ D. Some of the Skt. in this half-stanza is corrupt, and the translation proposed here could be wrong. The Tibetan translates as, “Divine youth, this is your aspiration / That was made so long ago. / I have taken on a youthful body, / So now I will give you the following instruction.”

n.2022nyi shu rtsa brgyad pa Tib. The Tibetan translations of of the text record this as chapter 28.

n.2023de nas ’jam dpal gzhon nur gyur pas sangs rgyas thams cad kyi zhabs la btud de phyag ’tshal nas/ D. The Tibetan translates as, “Mañjuśrī, the divine youth, bowed and prostrated at the feet of all of the buddhas.”

n.2024phyag rgya thams cad la gzigs shing sangs rgyas thams cad la mkhyen par byas nas/ Tib. The Tibetan translates as, “He gazed at all the mudrās and directed his attention to all the buddhas.”

n.2025’phags pa’i sngags rnams la yid brtson par byed pa Tib. The Tibetan translates as, “occupied with the noble mantras,” possibly reflecting the Sanskrit *mantrāryo instead of the extant Skt. mantrārtho°.

n.2026“Great mudrā” seems to be a category that applies only to a limited number in the list of one hundred and eight given here.

n.2027The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the padma mudrā (padma is a pink lotus).

n.2028sngags shes dag la legs mdzes shing / Tib. The Tibetan repeats the content in Skt. 35.8c and translates as, “Those perfectly adorned by the knowledge of mantras.”

n.2029This and the mudrā listed as 89th are both called “hollow space” (sampuṭa); their shape, however, is different.

n.2030rtags kun dag tu rab tu bstan/ D. In place of “even-pointed,” the Tibetan has “many-pointed.”

n.2031sum cu pa ni mda’ bo che/ D. It is not certain whether tomara (mda’ bo che) is a hatchet or another weapon. The Tibetan mda’ bo che (lit. “large arow”) suggests a javelin.

n.2032lnga pa ma mo zhes bshad pa/ Tib. The Tibetan translates as, “The forty-fifth is the mother,” possibly reflecting the Sanskrit *mātaraṃ instead of the extant Skt. pātram.

n.2033dgu pa rgyal ba’i sgra yang yin/ Tib. The Tibetan translates as, “victor’s sound,” reflecting the Sanskrit *jinaśabda instead of the extant Skt. japaśabda. The reading japaśabda, however, is corroborated in the explanatory section below.

n.2034lnga bcu bzhi par shes bya ba/ /phyag rgya de ni ’khrul med yin/ D. “Movement in the direction of that” is a literal translation of the Skt. tadgatacāriṇī, a reading corroborated in the explanatory section below. The Tibetan for this mudrā, however, translates as, “flawless.”

n.2035lnga bcu drug pa mda’ yin te/ Tib. The Tibetan translates as, “The fifty-sixth, the arrow.”

n.2036The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).

n.2037thag pa’i phyag rgyar sangs rgyas gsungs/ H; theg pa’i phyag rgyar sangs rgyas gsungs/ D. This half-stanza has been translated following H, as the Skt. doesn’t agree with the explanatory section below. In place of the extant Skt. reading vadhvā vajramudrā, the H reflects the Sanskrit *buddhair rajjumudrā.

n.2038There was a mudrā called “spear” above. While the Skt. uses different words to differentiate between them, the English language doesn’t have enough words to use a different one every time (all of them‍—spear, lance, javelin, etc.‍—have been used in this list).

n.2039dgra ’joms byed par rab tu bstan/ D. “Killer of hundreds” is a particular weapon that has the form of a nail-studded missile. The Tibetan translates as, “foe destroyer,” which reflects the reading śatrughnā in place of the extant śataghnā. The latter, however, is corroborated in the explanatory section below.

n.2040mdor na klu yi phyag rgya yin/ Tib. The Tibetan translation reflects the Sanskrit *nāga instead of the extant Skt. nāvā (emended from nādā), which could be a misreading of the Skt. nāva or nāvā (“boat”). The explanatory section below confirms that the mudrā in this position is the “boat.”

n.2041tshes brgyad zla ba pi bang dag D. The Tibetan translates as, “the moon of the eighth day,” which roughly means the same thing.

n.2042As the Skt. breaks off at this point (to resume again in verse 35.35), the next two verses have been supplied from the Tib.

n.2043It is not clear how this seat mudrā differs from the seat mudrā listed earlier in this list as the nineteenth.

n.2044The Sanskrit text resumes here.

n.2045gnyis pa gtor ma’i phyag rgya ste/ Tib. The Tibetan for this mudrā translates as “bali.” This might be a misreading of the Skt. valaya (“bracelet”) as *balaya[ḥ] (the plural of bali ).

n.2046bdun pa skyil krung phyed kyi gnas/ D. The Tibetan for this mudrā translates as, “half cross-legged posture.”

n.2047brgyad pa dag ni bong ba ste/ D. In place of “summoning,” the Tibetan translates as, “clod.”

n.2048phyag rgya rnams kyi grangs bstan pa/ /rgyud ’di las ni rab ’byung ba/ Tib. The exact meaning of this final pāda is unclear. The Tibetan translates as, “The teachings on the count of the mudrās / Come from this tantra.”

n.2049This pāda is omitted in the Tib.

n.2050“Starting again at the beginning” means that here starts the explanatory section with the description of the one hundred and eight mudrās listed above, starting with the first on the list, the five-crested.

n.2051thub pa’i bkas ni bstan pa yin/ D. The Tibetan translates as, “The Sage’s instructions taught that.”

n.2052rab tu phyung ste drang por bya/ Tib. The Skt. śūnyākāram (literally, “shape of emptiness”) has been emended to sūcyākāram (“pointed shape”). “Shape of emptiness” can’t be ruled out, however, used in the meaning of a circle or a sphere. The Tibetan translates as, “Are extended and straightened.”

n.2053“Plait” om. Tib.

n.2054sor mo’i rtse mo dgug cing dgod/ D. It is unclear how the fingertips are positioned. The Tibetan translates as, “placed and bent.”

n.2055sor mo gzhan ni rang bzhag la/ D. The Tibetan translates as, “The remaining fingers are left as they are.”

n.2056mthe mo gnyis ni rab gshib nas/ D. The Tibetan translation (rab gshib) of the Skt. vinyasta implies that the Sanskrit term here means “crossed over.”

n.2057srin lag gnyis ni rtse sprad bkug D. The Tibetan translates as, “The tips of the ring fingers touch and bend in.”

n.2058The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the padma mudrā (padma is a pink lotus).

n.2059The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the padma mudrā (padma is a pink lotus).

n.2060myur du nor ni byed par ’gyur/ Tib. The Tibetan translation of the Skr. kṣipram arthakaro bhavet translates as, “will swiftly bring wealth,” which is also a possible interpretation.

n.2061It is not clear whether vinyasta (rnam sbyar ba) here means “crossed over” or just “joined together.”

n.2062I.e., the syllables of the heart mantra, presumably of Mañjuśrī.

n.2063There seems to be some confusion here, as the immediately preceding mudrā is different from this, and yet both are referred to as the “complete.” Also, this mudrā (the “complete”) and the next one (the “banner”) were given in the enumerative list above in the reverse order.

n.2064lag gnyis de bzhin byas nas ni/ /g.yon pa phab cing de la brten/ D. It is unclear what and how the left index finger is touching (possibly meeting the extended index and middle fingers of the other hand). The Tibetan, which does not mention the index finger, translates as, “One should hold both hands as before / With the left one brought down and rested on it.”

n.2065lag pa g.yas pas bya ba ni/ /de yi sor mo dgug cing gzhag D. The Skt. of this pāda is very unclear. The Tibetan translates as, “With one’s right hand one should / Bend and position the fingers.”

n.2066sgra ni zlog par byed/ D. This line has been translated based on the Tibetan, which seems to reflect the Sanskrit *śatruvāraṇī instead of the extant Skt. śakradhāraṇī (“supporting Śakra”).

n.2067This pāda is omitted in the Tib.

n.2068Again, this mudrā and the mudrās that follow are not exactly in the same order as in the list above.

n.2069dgra rnams kun ni zlog byed cing / D. This line has been translated based on the Tibetan, which seems to reflect the Sanskrit *śatrunivāraṇī, in place of the extant śakranivāraṇī (“warding off Śakra”).

n.2070sngags zlos pa yis bstan pa ni/ Tib. The Tibetan interprets the genitive case of mantrajāpinām not as “to,” but as “by.”

n.2071dgra rnams kyi ni gdong ’gegs shing / /mi ’dod pa dag rengs bar byed/ D. The Tibetan translates as, “One may also cover the face of the enemies / And paralyze undesirables.”

n.2072mi ma yin pa dang ma rungs pa/ D. In place of “humans,” the Tibetan translates as, “nonhumans.”

n.2073the bo mdzub mo rtse sprad ldan/ /gung mo gnyis ni rab brkyang zhing / Tib. The position of the fingers is far from clear as the Skt. is vague. The Tibetan translates as, “The tips of the thumbs and the index fingers should touch / And both the middle fingers should be stretched out.” The Skt., however, doesn’t mention the index fingers at all.

n.2074There seems to be a play of words in the Skt., as the word śakti is used in this verse in its two different meanings of “javelin” and “ability.”

n.2075byis pa’i gdon dang mi sdug gzugs/ Tib. The Tibetan reads the Skt. bālā­graha­virūpākṣa as a dvandva compound and translates as, “The bālagrahas and virūpākṣas.”

n.2076de bzhin lag ni sbyar byas nas/ /thal mo’i rnam par byas pa dag /de nyid rnam par bzlog bya ste/ /sor mo phan tshun ’byar ba ni/ D. It is difficult to visualize what one is actually doing with one’s hands. The Tibetan translates as, “When the hands are positioned as before, / One should use one’s palms / By placing them in a reverse position, / With the opposite fingers joined.”

n.2077It is unclear what the “reverse position” means‍—possibly that the tips of the fingers of one hand touch the wrist of the other, and vice versa.

n.2078rgyal ba mchog gis mchog sbyin gsungs/ D. In place of “shield,” the Tibetan translates as “boon-granting.”

n.2079yi ge gcig gnyis gsum dag gi Tib. “One, two, or three” has been supplied from the Tibetan because of the lacunae in the Skt. However, the translation of this entire half-stanza is uncertain.

n.2080Rather than one-syllable, the Tibetan grammar indicates that it is either the one-, two-, or three-syllable mentioned in the previous verse.

n.2081The Skt. śūnyākāram (literally, “shape of emptiness”) has been emended to sūcyākāram (“pointed shape”). “Shape of emptiness” can’t be ruled out, however, used in the meaning of a circle or a sphere.

n.2082phyag rgya brjod na ’jig par ’gyur/ /da pus phyag rgya legs mchod pa/ Tib. The Tibetan translates as, “And they will perish when one expresses the mudrā. / That is the highly esteemed mace mudrā.”

n.2083srin lag mdzub mo Tib. In place of “tips,” the Tibetan translates as, “index fingers.” It seems to consistently translate the Skt. agra (“tip/end/edge”) as “index finger.”

n.2084This mudrā was listed in a different order in the original list (starting at 35.­6), where the bell was followed by the noose.

n.2085The translation of these two pādas is uncertain.

n.2086gang yang ma rungs bdug pa’i gza’/ /gang yang gnod sbyin srin po rnams/ Tib. The Tibetan translates as, “Any evil grahas / And any yakṣa s and rākṣasas.”

n.2087lag gnyis de bzhin rab sbyar nas/ /bzlog pa’i rnam pas nang bcings la/ /g.yon pa’i lag pa’i sor mo ni/ /gung mo srin lag dgug par bya/ /g.yas pa’i lag pa’i sor mo ni/ /gung mo srin lag rnam par dgug/ /mdzub mo mthe’u chung dag kyang ni/ /gnyi ga sdigs mdzub bya ba ni/ D. The Skt. is not completely clear. The Tibetan for the last two verses translates as, “Using both hands as before, one should put them together / In a reverse position, binding [the space] inside. / One should bend the middle and ring fingers / Of the left hand. / The middle and the ring fingers / Of the right hand should also be bent. / Both the index and small fingers / Should form a threatening gesture.”

n.2088khro ldan sems can zlog pa yin/ D. “Beings” (sems can) is derived from the Tibetan translation. The Skt. has Śakra here.

n.2089sangs rgyas byang chub sems dpa’ kun/ /rdzu ’phrul chen po ’joms byed cing / D. The Tibetan translates as, “It causes all of the buddhas and bodhisattvas/ To destroy extremely powerful beings.”

n.2090It is not clear how the mudrā “rests” on the middle fingers.

n.2091gung mo srin lag rab brkyang ba’o/ D. The Tibetan translates as, “The middle and ring fingers should be extended.”

n.2092de nas yal ga ’dra bar ni/ /’og tu mthe’u chung rtse mor sbyar/ D. The meaning of this verse is far from clear. “Like a braid” possibly means that the fingers are not joined pad to pad, but side to side (they are entwined, as it were). In the Tibetan text, the second half-stanza translates as, “Then one should entwine the tips / Of the little fingers below like a vine.”

n.2093The Skt. adds here “swiftly.”

n.2094Again, it is far from clear what this mudrā actually looks like.

n.2095The “peacock seat” was the twentieth mudrā in the enumerative list above, even though the order differed from the order in which the mudrās were presented earlier in this chapter.

n.2096nyi shu de bzin tshang bar ni/ /de dag phyag rgyar ’dod pa ste/ Tib. The Tibetan translates as, “Those are considered to be / The twenty mudrās in their entirety.” The Tibetan seems to have read the Skt. tu-m-ataḥ (the medial m inserted to avoid unmetrical sandhi) as if it reads tu mataḥ, and translates mataḥ as “considered.”

n.2097byugs shing me la bskams pa yi/ D. The Tibetan translates as “dried over a fire.”

n.2098ma smad shu ba med pa yis/ D. “Perfect and free of blisters” has been supplied from the Tibetan. The Skt. seems corrupt and is incomprehensible.

n.2099slob dpon la ni yang dag dris/ Tib. In place of “having examined,” the Tibetan translates as, “having asked,” reflecting the Sanskrit *pṛṣṭvā instead of the extant Skt. dṛṣṭvā.

n.2100gzhan dag gis ni sems g.yeng min/ D. The Tibetan translates as, “Or have one’s mind distracted by others.”

n.2101dkyil ’khor bdag po’i sngags dran nas/ Tib. “The lord of the maṇḍala” is the Tibetan interpretation of the Skt. cakrin (literally, the “possessor of the circle”).

n.2102sor mo rnams ni sbyar bar bya/ /de nas sor mo gung mo ni/ /rtse mo sbyar bar bya ba yin/ Tib. The Tibetan for the last three pādas translates as, “And join the fingers. / Then, join the tips / Of the middle fingers.”

n.2103mdzub mo dang ni mthe’u chung gi/ /rtse mo tshigs ni bar mar gzhag D. These two pādas have been translated based on the Tibetan, as the Skt. is unclear. This translation is problematic, as it would be difficult to place the tip of the small finger on the joint of the index finger. The Skt. does not mention index fingers, but only small fingers.

n.2104In place of “mantra,” the Tibetan translates as, “mudrā.”

n.2105Because of its association here with Śiva-Rudra, the “liṅga” in this passage refers rather to the liṅga of Śiva, even though it is the same mudrā as the “one-pointed lance” in the enumerative list near the beginning of this chapter. Given its position in the enumerative list (it is listed between the paṭṭiśa (the “three-pointed lance”) and the dviliṅga (the “two-pointed lance”), with the samaliṅga (the “even-pointed lance”) following soon after), it is clear that the mudrā referred to here as “liṅga” is the same as the “one-pointed lance.”

n.2106cho ga mchog ’dir dam tshig dang / /bdag nyid sngags ni ma lus dag D. The Tibetan inserts “samayas” before “personal mantras.”

n.2107Again, this mudrā is the same as the “one-pointed lance.”

n.2108Because of the lacunae in the Skt., we don’t know who or what it is that is brought into the maṇḍala; we can only guess it is the “lord of the mudrās.” The Tibetan doesn’t specify who or what it is.

n.2109drag pos bgegs ni byas pa dag D. “Obstacles created by Rudra” is the Tibetan translation, and it reflects the Sanskrit *rudra­kṛta­vighneṣu in place of the extant Skt. rudra­vighna­kṛteṣu.

n.2110de bzhin de ni rnam gnyis byas/ Tib. The phrase “but with two points” has been supplied from the Tibetan.

n.2111de bzhin sor mo byas nas ni/ /g.yas pa’i bdzub mo nges par brkyang / /g.yon pa’i mdzub mo’ang brkyang byas te/ /mthe bo’i tshigs ni chang pas gnan/ D. The translation of these four pādas is from the Tibetan. The Skt. is vague and seems to be saying, “One should position the fingers the same way, / And extend the right hand. / The left index finger should be / Squeezed in a fist at the joint.”

n.2112Skt. 35.148 om. Tib.

n.2113Possibly the “hammer” refers here to the two thumbs.

n.2114phyag rgya dgra ni ’jig byed pa’o/ Tib. This translation follows the Tibetan, which reflects the Sanskrit *śatru° (“enemy”) instead of the extant śakra° (“Śakra”).

n.2115de bzhin mthe’u chung sor mo gnyis/ Tib. In place of “ring fingers,” the Tibetan translates as, “small fingers.”

n.2116dgod cing mdzub mo bstan par bya/ Tib. The Tibetan translates as, “So that the index fingers are displayed.”

n.2117The position of the fingers is unclear.

n.2118g.yas pa’i lag pa’i dkyil dag tu/ /g.yon pa’i lag bzhag ba dan brjod/ Tib. Again, the meaning is unclear. The Tibetan translates as, “And when the left hand is placed / In the center of the right hand, it is called the banner.”

n.2119Neither the Skt. nor the Tib. makes it clear what it is that is placed above.

n.2120g.yas pas g.yon pa bcing bar bya/ Tib. The translation of the last pāda is far from certain. In place of “below,” the Tibetan translates as, “Holding the left hand with the right,” reflecting the Sanskrit *dakṣiṇāvāma° instead of the extant Skt. dakṣiṇāvāya°.

n.2121sor mo mdzub mo mthe’u chung dag /phan tshun du ni yang dag sbyar/ D. The Tibetan translates as, “One should join together / The index and the small fingers.”

n.2122gung mo mdzub mo gnyis po ni/ /gyen du bsgreng ba dag tu bya/ Tib. The Tibetan translates as, “The middle and index fingers / Should be raised upward.”

n.2123mthe bo gnyis kyang smad par bya/ /gung mo sbyar la rab gzhug gzhag/ D. The Tibetan translates as, “The thumbs should be placed below, / Touching the middle fingers.” The Tibetan again seems to interpret the word madhya (“center/central”) as the “middle finger.”

n.2124rig pa’i rgyal po rdzu ’phrul che/ /phyag rgya dung ni ’bud bzhin bzlas/ Tib. The Tibetan translates as, “Incant this mudrā with the extremely powerful / vidyārāja as if one were blowing a conch.”

n.2125Indeed, the “Dharma conch” is the fortieth in the enumerative list above.

n.2126g.yon min lag pa’i nang du ni/ /’bad pas lag g.yon gzhug par bya/ /thams cad ’og tu byas pa yi/ /lu gu rgyud du bstan pa yin/ D. The Tibetan translates as, “Gently place the left hand / Inside the right hand / With [the right] positioned entirely below it. / This mudrā is called the chain.”

n.2127bkrol zhing rim par yang dag bsgreng / D. The Skt. veṇi (“in succession,” “in line,” “one after the other”) is translated into the Tibetan as “gradually.” The exact meaning, however, is not clear.

n.2128lag gnyis de bzhin kun bsdus nas/ /bkrol zhing rim par yang dag bsgreng / /gung mo’i tshigs sum the bo ni/ /’di nyid cho gas gzhag par bya/ the bo gnyis kyi rtse mo yang / /gung mo’i bar tshigs yang dag sbyar/ D. The shape and the procedure of this mudrā are far from clear. The Tibetan translates as, “Bringing the two hands together like that / One should loosen them and gradually raise them up. / One should place the thumbs at the joints of the middle fingers. / By means of the technique like this / One should join the tips of the thumbs / With the middle joints of the middle fingers.”

n.2129re ba rdzogs byad pa’i/ D. The translation follows the Tibetan here. The Skt. reads manoratha , which translates as “wish.”

n.2130yid la re ba rdzogs zhes brjod/ Tib. The translation follows the Tibetan here. The Skt. reads manoratha , which translates as “wish.”

n.2131thub pa’i zla ba de yis ni/ /zla ba’i ’od la rab tu bstan/ /zla bas pad+ma’i rigs dag la/ /des ni phyag rgya ’di la sbyar/ /sngags mkhan ji ltar ’dod pa bzhin/ /rnam pa sna tshogs las rnams byed/ D. The meaning of this verse is unclear. It seems that the moon is somehow associated here with the white ambrosia. The Tibetan is also obscure, but might translate as, “The moon-like sage / Taught it to Candraprabha, / And Candra used this mudrā / For the Lotus family . / It carries out any of the various ritual actions / That someone skilled in mantra might desire.”

n.2132The six fingers are the index, middle and ring fingers of both hands. This mudrā seems to be identical with or similar to the Japanese Buddhist mudrā jō renge-in (cf. Bunce 2005, figure 211).

n.2133Skt. 35.183–186 om. Tib.

n.2134The mudrā mother is the one described two verses above as “the mother of all the buddhas.”

n.2135lag gnyis de bzhin bsdu byas nas/ Tib. The Tibetan translates as, “One should join both hands as before.”

n.2136It is unclear what “both” refers to; possibly to the index and middle fingers.

n.2137It is unclear what “they” refers to; possibly to the index and middle fingers once again.

n.2138mkhas pas rgyal ba’i sgra ru shes/ Tib. In place of “sound of recitation,” the Tibetan translates as, “victor’s sound,” reflecting the Sanskrit *jinaśabda instead of the extant Skt. japaśabda. The reading japaśabda, however, is corroborated in the enumerative list above.

n.2139lag gnyis de bzhin yang dag sbyar/ /mdzub mo’i rtse mo yang dag dgug /sor mo thams cad sbyar byas la/ /cung zad yangs par ’byung ba ni/ Tib. The Tibetan translates as, “Join the two hands together as before, / Draw in the tips of the index fingers, / Interlace all of the fingers, / And expand them a bit.”

n.2140Both the Skt. and the Tib. read “buddhas” ( buddha ) in place of “wise ones” ( budha ). The translation here is based on the reading budhā[ḥ], (the plural of budha ) emended from buddhā[ḥ] to make it consistent with the previous verse.

n.2141lag g.yas brkyang zhing rab bsgreng ba/ D. The Tibetan translates as, “Extending and raising up the right hand.”

n.2142gung mo gnyis ni bsgreng bar bya/ Tib. It is unclear what is “joined with the middle joint,” and which middle joint is meant. The Tibetan translates as, “One should raise up the two middle fingers.”

n.2143’khrul pa med pa’i rgya de yin/ D. In place of “supreme hand,” the Tibetan translates as, “unconfused.” However, the enumerative list near the beginning of this chapter corroborates “supreme hand.”

n.2144Skt. 35.195–196 om. Tib.

n.2145tshigs kyi ’og tu rab bzhag pa/ D. The Tibetan translates as, “And places them below the joints.”

n.2146mdzub rtse Tib. The Tibetan specifies that these are the tips of the index fingers, but the Skt. rather suggests middle fingers (as they were mentioned above).

n.2147mda’ yi phyag rgyar bstan pa yin/ Tib. “Bow and arrow” has been supplied from the enumerative list above, where this mudrā is listed as the 56th. The Skt. phrase (kaṃ śubho) that in this verse stands for the name doesn’t make much sense. The Tibetan translates as, “arrow.”

n.2148de gnyis tshigs su mtheb gnyis sbyar/ Tib. The Tibetan translates as, “Join the two thumbs to the joints of those two.”

n.2149de bzhin ’khor lo mda’ chen gshol/ Tib. The Tibetan translates as, “Likewise, the circle, great arrow, and plow.” The Tibetan translators seem to have misunderstood the Skt. grammar.

n.2150In the Tib., the first half-stanza of this verse is subsumed in the previous verse, and the second is omitted altogether.

n.2151’di dag ma lus mtshon cha’i rgya/ sngags dang yang dag ldan par gsungs/ D. The Tibetan translates as, “All of these are weapon mudrās / That were taught together with mantras.”

n.2152byis pa’i sems can Tib. The Tibetan translates as, “And childish beings.”

n.2153sor mo thams cad kyis bsgrubs pa/ D. The Tibetan translates as, “Forming this with all of the fingers.”

n.2154The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).

n.2155The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).

n.2156pad+ma rnams kyi phyag rgya ’di/ /phyag rgya’i pad+ma zhes su brjod/ D. It is uncertain that the Skt. madhyame (“with reference to the middling”) refers to the rites. The word “middling” is absent in the Tibetan, which translates as, “This mudrā of the lotuses / Is called the lotus mudrā.”

n.2157rdo rje rtse gsum yang dag ’byung/ D. It is unclear what shape or form this is. Edgerton (Edgerton 1970, p. 490) mentions a position of the hands called vinyastikā but doesn’t specify what it is. The Tibetan understands this to be a three-pointed vajra.

n.2158gung mo’i sor mo’i tshigs dbus su/ D. In place of “the joints of the middle fingers,” the Tibetan translates as, “At the center of the joints.”

n.2159phyag rgya dam pa tha ma yin/ Tib. The Tibetan translates as, “This is the last supreme mudrā.”

n.2160“The seventh moon-like sage” is the Buddha Śākyamuni.

n.2161dus gsum rgyun mi chad mzlas na/ D. The meaning of the last pāda is not completely clear. The Tibetan translates as, “Are recited uninterruptedly in the three times,” possibly reflecting the Sanskrit *trikālā­viccheda­jāpena instead of the extant Skt. tri­malāṃ viccheda­jāpena.

n.2162Skt. 35.215 om. Tib.

n.2163The statement that the mantras will be annihilated through merely seeing this mudrā clearly implies that the mantra are the deities who can see.

n.2164ma zhi ba yi phyag rgya kun/ D. The Tibetan translates as, “Among all the mudrās that are not peaceful.”

n.2165sngags pas rtag tu mgo bor ni/ /’khor lo’i phyag rgya brtag par bya/ Tib. The Tibetan translates as, “A mantra practitioner should always designate / This chief [mudrā] as the wheel mudrā.”

n.2166sor mo lhod cing yangs par bya/ D. The Tibetan translates as, “loosening and widening up,” which seems right in the context.

n.2167lag gnyis sor mo’i rtse dgug pa/ D. The Tibetan translates as, “One should bend the tips of the fingers on both hands.”

n.2168kun nas sor mo rnams kyis ni/ /phreng ba bzhin du gshib byas pa/ /rgyal ba’i phyag rgyar ’di brjod do/ D. The Tibetan clearly reflects a different Sanskrit reading. The last three pādas of the Tibetan translate as, “With all the fingers / Lined up like of a rosary. / This is called the Victor’s mudrā.”

n.2169de bzhin lag gnyis sbyar nas ni/ /gung mo mdzub mo gnyis dag ni/ /khab kyi rnam par bya ba yin/ D. The translation of this verse is very uncertain. The Skt. of the first pāda is hypermetrical and probably corrupt. The Tibetan preserves only three lines of this verse and differs from the extant Skt. The Tibetan translates as, “One should join the two hands as before, / With middle and index fingers / Forming the shape of a needle.”

n.2170de las gzhan pa’i sor mo ni/ /cung zad dgug par bya ba yin/ Tib. “Other” has been supplied from the Tibetan. The corresponding Skt. natottamam (“bent-supreme”) is not very clear. The Tibetan translates as, “The other fingers / Should be slightly bent.”

n.2171de yang yang dag sbyar byas te/ /srin lag gi ni tshigs su brten/ D. The “two [fingers] that touch alongside” (literally, “the two that cling together”) must be referring to the middle and index fingers. The Tibetan is obscure and translates as, “Join them together again so that, / They rest on the joint of the ring finger.”

n.2172In place of “spear,” the Tibetan translates as, “turtle,” reflecting the Sanskrit *kūrma, instead of the extant Skt. kunta . The reading kunta (“spear”), however, is corroborated in the enumerative list above.

n.2173mdzub mo gnyis ni sbyar bya ba/ Tib. In place of “forming a needle,” the Tibetan translates as, “joined,” possibly reflecting the Sanskrit *yojitau instead of the extant Skt. sūcitau.

n.2174dgra ’jig phyag rgyar mrjod pa yin/ D. “Killer of hundreds” is a particular weapon that has the form of a nail-studded missile. The Tibetan translates as, “foe destroyer,” which reflects the Sanskrit *śatrughnā in place of the extant Skt. śataghnā. The latter, however, is corroborated in the enumerative list above.

n.2175gru yi phyag rgyar ’di rab bstan/ Tib. “Boat” has been supplied from the Tibetan. The Skt. translates as, “drum” (bheri), which reading is unlikely to be correct, as the “drum” appears in a different place in the list. The “boat” fits the context much better as it is a vessel that “delivers beings from … saṃsāra.” The “boat” is also the mudrā listed (after emending nādā° to nāvā°) at the corresponding position in the enumerative list above.

n.2176sor mo de nyid bsgreng nas ni/ D. The Tibetan translates as, “One should raise the fingers.”

n.2177The Monier-Williams dictionary only says that citrahasta is a “particular movement of the hands in fighting.”

n.2178skyob pa rnams kyis shing rtar gsung / D. The Skt. reading rato has been emended to ratho to match the Tibetan. Before the emendation, the Skt. could be translated as, “It is the supreme threefold vehicle, / Said to be delighted in by the world protectors.”

n.2179It is unclear what this gesture looks like, but the name (citratala) and the attendant description suggest that it displays a flat surface.

n.2180de nyid lag gnyis rab bsgreng nas/ /gnyi ga yang ni kha sbyar bya/ /lag mthil gnyis ni mnyam byas brkyang / /lan kan ’dra bar yang dag ’byung / D. The Tibetan translates as, “Then, one should raise both hands / Forming an empty space with both of them, / Extend them so that the two palms are level, / And form the shape of a bench.”

n.2181thub pa’i zla bas yang dag gsungs/ Tib. The Tibetan translates as, “Was taught by the moon-like sage.”

n.2182In the enumerative list above and in the next verse, this mudrā is simply called the “resting place.”

n.2183gang du ’das pa’i sangs rgyas dang / /ma ’ongs da ltar bzhugs pa dang / D. The Tibetan translates as, “The buddhas of the past, / Those in the future, those who are present now, and.”

n.2184g.yas pa’i mdzub mo gcig gis ni/ /g.yon pa’i rtse mor gtug bya ba/ D. “The one index finger on the right hand/ Should touch the tip of the left one.”

n.2185This mudrā and the next (the “lute”) were mentioned in the enumerative list above in the reverse order.

n.2186lag gnyis de bzhin byas nas ni/ /g.yas pa’i sor mos khu tshur bya/ /lag pa g.yon la yod pa yi/ /sor mo kun ni mnyam bsgreng ste/ /sor mo’i rtse mos khu tshur bcing / D. The Tibetan renders the material in Skt. 35.237 in five lines and diverges from the reading in the Skt. The Tibetan translates as, “Take both hands as before and / Make a fist with the fingers on the right hand. / Extend the fingers on the left hand / So that they are level, / And then embrace the fist with the fingertips.”

n.2187g.yas dang g.yon pa ldan pa yi/ /sor mo rnams ni sbyar byas nas/ /mthe’u chung gnyis ni brkyang byas pa/ pi bang phyag rgyar nye bar bstan/ D. The Tibetan translates as, “Clasp the fingers of the / Right and left hands together / And extend the two little fingers. / That is called the lute mudrā.”

n.2188lag gnyis de bzhin byas nas ni/ /sor mo cung zad kha bye yang / /mthe bo gnyis kyi bar du ni/ /mdzub mo gnyis ni brten par bya/ /’di ni pad mtsho’i phyag rgya ste/ /rdzogs sangs rgyas kyis ’gro la gsungs/ D. The Tibetan translates as, “Take both hands as before, / Open the fingers slightly, / And rest the index fingers / In the middle of the two thumbs. / This is the lotus lake mudrā / That the perfect buddhas taught to beings.”

n.2189rtag tu mthe bo gnyis brkyang ba/ /ut+pa la yi phyag rgya zhes/ D. The Tibetan translates as, “When the two thumbs are extended / It is called the utpala mudrā.” The translation of the Skt. kuvalayodbhava or “birthplace of water lilies,” however, is corroborated by the enumerative list above.

n.2190This mudrā and the next mudrā, the “hollow space,” appeared in the enumerative list near the beginning of this chapter in the reverse order.

n.2191cung zad mthe bo rtsar bzhag ste/ /mtheb rtsar phan tshun legs gnon pa/ D. The Tibetan translates as, “Lower the thumbs slightly / So that each presses down on the base of the other thumb.”

n.2192gang dag mtshon cha las byung rnams/ /phyag rgya ’di dag gsungs pa yin/ /me tog gdan dang bzhon pa dang / /gzhan yang gdon ni ’jigs byed pa/ /thams cad las kun byed ldan pa/ /skyob pa’i sngags kun thams cad yin/ D. The Tibetan diverges significantly from the Skt. here and translates as, “All of the mudrās that have been described here / That manifest as weapons, / Flowers, seats, and vehicles, / And the others that frighten evil spirits / Can all carry out any activity / And can all be combined with any protector’s mantra.” The Tibetan term bzhon pa that translates as, “vehicles,” reflects the Sanskrit *vāhya instead of the extant Skt. vādya. The Tibetan term gdon ni ’jigs byed pa that translates as, “that frighten evil spirits,” reflects the Sanskrit *grahabhayakā instead of the extant Skt. grahanāmakā.

n.2193The last pāda is omitted in the Tib.

n.2194Verses 35.248–35.251 are supplied from the Tibetan, as they are missing from the Skt. version.

n.2195gtor ma spyi yi phyag rgya ru/ D. This mudrā is not included in the enumerative list of mudrās above.

n.2196ji ltar cho ga bzhin du ni/ Tib. The Tibetan translates as, “Following the proper ritual procedure,” reflecting the Sanskrit *vidhinā instead of the extant Skt. vividhaiḥ.

n.2197g.yas g.yon dag ni bsnol bar bya/ Tib. The Tibetan includes another pāda after this one that translates as, “The right and left hands should be crossed.”

n.2198lag g.yas khu tshur bcings nas ni/ /mthe bo dang ni gung mo gnyis/ /de nas rab tu sbyar bar bya/ /mar me’i phyag rgyar brjod pa yin/ D. This seems to be the mudrā used when offering light, i.e., the upward pointing thumb, pressing against the middle finger of the fist, is meant to resemble the flame of a lamp. The Tibetan translates as, “One should clench the right hand into a fist, / And then interlace / The thumbs and middle fingers. / This is called the lamp mudrā.”

n.2199srin lag dang ni mthe bo nyid/ /bgrang phreng dag tu yang dag gnas/ /rtag tu mthe’u chung rnam par brkyang / /de ’og gung mo’ang brkyang bar bya/ /mdzub mo bskums te bzhag pa la/ /bgrang phreng gi ni phyag rgyar brjod/ D. This mudrā seems to be absent from the enumerative list above. The Tibetan translates as, “Position the thumb and ring finger / On a bead rosary. / The little finger should always be extended, / The middle finger should be extended below it, / And the index finger should be curled in and put in position. / That is known as the bead rosary mudrā.” It is not clear why the Tibetan phrase bgrang phreng dag tu, translated here as “On a bead rosary,” uses the dual/plural particle dag.

n.2200myur du grub pa’i mchog rab ster. Tib. The Tibetan seems to interpret the Skt. siddhi­varaprada (“accomplishment [consisting in] fulfilling the wishes”) as “supreme accomplishment.”

n.2201me ni yongs su spyan drang ba’i/ /phyag rgyar ’di no bstan pa yin/ Tib. The Tibetan translates as, “This was taught as the mudrā / That summons fire.”

n.2202mdzub mo yi ni rtse mo dang / /mthe bo gcig tu sbyar bya ba/ D. The Tibetan translates as, “When the tips of the index fingers / And the thumbs are joined as one.”

n.2203It is unclear how one does this “in reverse.”

n.2204mchod par bya Tib. In place of “use,” the Tibetan translates as, “perform the offering,” reflecting the Sanskrit *pūjayet in place of the extant Skt. yojayet.

n.2205mchod yon phyag rgya byas pas ni/ /mchod pa bzang po byas par ’gyur/ Tib. The Tibetan translates as, “If one uses this mudrā during the welcome offering / One will perform the best offering.”

n.2206The order is a bit confusing, but this seems to be the mudrā described above, starting in verse 35.­262 and listed in the enumerative list near the beginning of this chapter as the 100th.

n.2207gnas dang mal dang bzhon pa dang / Tib. After “lying down,” the Tibetan inserts “riding.”

n.2208This verse is not very clear; the Tib. offers little help.

n.2209phyag rgya rnams kyi nges byung ba/ /yongs rdzogs brgyar ni gsungs pa yin/ D. The translation of this pāda is uncertain. The Tibetan translates as, “From among the mudrās, / This is said to be the full set of one hundred.”

n.2210de dag nyid las mdzub mo dang / /gung mo gnyis ni sbyar bar bya/ D. The Tibetan translates as, “Join both index fingers and / Middle fingers from both hands.”

n.2211mthe bo gnyis kyi sen mo ni/ /gsum pa’i tshigs char sbyar bar bya/ /cung zad nang du bkug nas ni/ /rab tu sbyar ba dag tu bya/ D. It is unclear what the shape of this mudrā is. It could be the same as the “cakravartin mudra” in Bunce 2005, figure 101. The description in the Tib. departs from the Skt. quite a lot and translates as, “The nails of the two thumbs / Should touch the third section of the joint. / They should bend slightly inward / And should be joined together.”

n.2212The name Cakravartin was derived after emending the Skt. reading śakriṇasya to cakriṇasya (the latter probably being a metri causa for cakravartiṇaḥ), as Śakrin doesn’t make sense in the context or on its own.

n.2213’di nyid las ni mdzib mo dgug /gung mo dag ni mnyam par sbyar/ /srin lag gnyis kyi sen mo ni/ /sbyar ba’i rnam par dgod par bya/ It is unclear what the shape of this mudrā is. It could be similar to the “ushnisha mudra” in Bunce 2005, figure 615. The Tibetan seems to be mistranslating the Skt. and translates as, “After this, if one draws the index finger in / Joins the two middle fingers together, / And arranges fingernails of the ring fingers / So that they are touching each other.”

n.2214gung mo’i sor mo bcings byas pa/ D. It is unclear how the middle fingers are entwined (possibly hooked up at the tips). The Tibetan translates as, “With the middle fingers clenched.”

n.2215gung mo mnyam par byas nas ni/ /sor mo gnyis ni yang dag sbyar/ D. The Tibetan translates as, “Align the middle fingers / And join both fingers together.”

n.2216The name “great mudrā” (mahāmudrā) seems somewhat dubious, as this epithet is used elsewhere in this list to denote a category of mudrās rather than a particular mudrā. It is unclear whether it is this mudrā or the one described next‍—probably the next‍—that corresponds to the “root mudrā” (mūlamudrā) in the enumerative list above.

n.2217The Skt. of this part is corrupt beyond recognition. The Tib. is of no help. The text is possibly saying that the tip of each index finger is placed above or below the third joint of the opposite index finger.

n.2218de nyid las ni mdzub mo yi/ /tshigs ni skam kha lta bur bya/ /de nas gung mo sbyar te dgod/ /lag pa’i ’og gi char sbyar nas/. The Tibetan translates as, “After that, the joints of the index fingers / Are arranged to look like a goat’s hoof. / Then, one should interlace the middle fingers / And place them under the hands.”

n.2219mthe bo’i sen mos Y, N, C; mthe bo’i sor mos D.

n.2220This mudrā was called the “root” in the original list above. It is difficult to figure out its exact shape.

n.2221Depending on whether the Skt. nāmitaḥ is compounded with the preceding sūcyagrā or not, the Skt. could be saying either “bent” or “straight.”

n.2222Skt. 35.279 and 35.280 om. Tib.

n.2223The mudrā described in the list above as one that “constitutes the treasury of the Dharma” (at 35.­40) was the “Dharma mudrā.” It would be fair to guess that this is the same mudrā.

n.2224lag sor brgyad ni rab tu brkyang / Tib. In place of the extant Skt. °āvṛtāḥ (“surrounding/forming an enclosure”), the Tibetan reflects the Sanskrit *āsṛtāḥ (“extended”).

n.2225phyag rgya ma lus rab tu sgrub/ D. The Tibetan translates as, “As it accomplishes all the mudrās.”

n.2226sor mo gsum gnyis bsgreng nas ni/ /me tog kha bye’i rnam par bya/ D. The description of this mudrā is far from clear. The last two pādas of the Tibetan translate as, “With the two or three fingers raised up, / Forming the shape of a blooming flower.”

n.2227In place of “abode of the Thirty[-Three],” the Tib. translates as, “abode of the triple world.” The name and the description of this (the 108th) mudrā is different from the corresponding mudrā in the enumerative list above, which was called the “boon-granting.”

n.2228phyag rgya ’di ni phyag rgya che/ /las kun byed kyi phyag rgya brgyad/ D. The Tibetan translates as, “These are the great mudrās, / The eight mudrās that can perform all rites.” In place of “peaceful” (śama), the Tibetan translates as, “all,” reflecting the Sanskrit *sarva.

n.2229Skt. 35.291cd om. Tib.

n.2230sangs rgyas rdzu ’phrul che kun gyi/ /phyag rgya ’di ni bzhed cing gsungs/ D. The reading mudrāśatam (“one hundred mudrās”) has been emended from mudrāmatam, which appears to be a corruption. The Tibetan reflects the reading before the emendation.

n.2231de la myur du zhus pa ni/ Tib. The Tibetan translates as, “And asked him promptly.”

n.2232bcom ldan ’jig rten ’das pa na/ /sngags kyi mdzod ’di sa steng du/ /bdag nyid chen po’i sems can la/ /de tshe ji ltar ’byung bar ’gyur/ Tib. The Tibetan translation reproduces the Sanskrit (with one exception), but when it is read according to the rules of Tibetan grammar it translates as “When the blessed one has left this world / How is it that, at that time, / The mantra basket will appear on this earth / For the great beings?” The notable variant in the Tibetan is the phrase bdag nyid chen po’i sems can la, which appears to be a variant for the extant Skt. sattvānām gati­māhātmyam.

n.2233gzugs brnyan mchod rten dag kyang bya/ D. The Tibetan translates as, “Images and stūpas.”

n.2234The Skt. seems to be contradictory here, as it is saying that it is the “best among two-legged beings” himself who should make an image of the Teacher, i.e., of himself.

n.2235blo ldan de nas cang mi smra/ Tib. The Tibetan translates as, “The sagacious one did not say a word.”

n.2236chos kyi ’khor lo skor byed pa’i/ /sangs rgyas ’dus par sangs rgyas kyi/ /gtsang ba’i gnas kyi steng gnas nas/ /’di dag sangs rgyas snga mas gsungs/ /de tshe chos kyi ’khor lo bskor/ /yun ring dus su ’das pa yin/ D. The Tibetan translates as, “The Buddha and the gathering of buddhas / Who turn the wheel of the Dharma / Remained above the realm of the Pure Abode / And turned the wheel of Dharma then, / Teaching these mudrās that the previous buddhas had taught. / They will be passed along for a long time.”

n.2237nyi shu rtsa dgu pa Tib. The Tibetan translations of the text record this as chapter 29.

n.2238khyod kyi phyag rgya D. “Root” is omitted in the Tibetan.

n.2239dang por re zhig thal mo rab tu brkyang la mdzub mo dang the’u chung gnyis rtse sprad de tshigs bar ma btud nas so so so sor rjes su bcug pa yin te/ D. The translation proposed here is far from certain. The Tibetan translates as, “First, extend the palms of the hands and touch the tips of both index and little fingers so that they bend at the middle joints and all four touch each other.”

n.2240mthe’u chung gnyis kyi ri mo gong ma la mthe bo’i rtse mo bzhag pa ste/ Tib. Again, the shape of this mudrā is far from clear. In place of “the small fingers positioned along an upward line toward the tips of the thumbs,” the Tibetan translates as, “the tips of thumbs are placed on the upper line of the small fingers.”

n.2241bsnol ba D. In place of “touch,” the Tibetan translates as, “are crossed.”

n.2242mche ba’i phyag rgya’i ’gram du Tib. The Tibetan includes an additional phrase that translates as, “on either side of the fangs mudrā.”

n.2243mthe bo gnyis gung mo’i nang du chung bar byas pa D. In place of “in the space in between,” the Tibetan translates as, “in the space between the middle fingers.”

n.2244thal mo’i tshigs rnams brkyang ba byas la srin lag dang / mdzub mo gnyis kyi rtse mo gung mo’i nang du rtse sprad de bzhag pa D. The description in the Tibetan text is very similar and translates as, “One should place the touching tips of the ring and index fingers inside the middle fingers while extending the hands in the añjali gesture.”

n.2245’di ni ’jam dpal mngon sum kyod nyid kyi rtsa ba’i sngags su bstan pa yin no/ Tib. In the Tibetan text, the final part of this sentence translates as, “this, Mañjuśrī, is the mudrā that displays your root mantra before one’s very eyes.”

n.2246khyod kyi phyag rgya ’gyur ro/ Tib. “Eye” is omitted in the Tibetan.

n.2247gung mo’i phyi rol tu mdzub mo’i rtse mo yongs su bkug pa la/ Tib. As for the position of the index and middle fingers, the Tib. translates as, “the tips of the index fingers should be drawn in on the outside the middle fingers.”

n.2248The text doesn’t specify what it is that is “curled”‍—possibly the right thumb or the right hand.

n.2249The part from “and then extend them” in the previous paragraph up to this point is missing from the Tib.

n.2250It is unclear what is meant by “releasing” the grahas, but as they are astrological entities personified, the mudrā possibly “releases” them from their position of influence.

n.2251The Skt. of this paragraph is very unclear. The phrase nimbarakodyāni is unintelligible. It resembles nimbarakodyānāni (“nimbaraka gardens”), but that reading is not reflected in the Tibetan. It also resembles the compound nimbaraja­koṭyaḥ (“myriads of koṭis”), which seems to be reflected in the Tibetan.

n.2252gang du gtams pa phrag bye ba sum cu rtsa gsum mam brgyad cu’am dgu bcu rtsa lnga’am khri phrag drug cu’i grangs la sogs pa ’jig rten las ’das pa’i yang ’das pas phyag rgya bcings so/ D. It is not clear how these numbers relate to one another, and what groups or classes of bodhisattvas or advanced beings they refer to. The Tibetan translates as, “They employ the mudrās that transcend the myriads of worlds, such as three hundred thirty million, eight hundred million, nine hundred fifty million, or six hundred thousand supramundane worlds.”

n.2253sum cu pa Tib. The Tibetan translations of the text record this as chapter 30.

n.2254sems can thams cad kyi lam du gyur pa yin no/ D. The Tibetan includes an additional line here that translates as, “It has become the path of all beings.” The Tibetan and Skt. diverge at this point (Skt. 37.2.2, D. 276.b.1). The following is a list of the correspondences in material between the Tibetan and Skt. texts following the folio enumeration in the Rockwell Degé Kangyur: D. 276.b.1–277.a.2 = Skt. 37.10–37.16. D. 277.a.2–277.a.7 = Skt. 37.2.2–37.4.3 (Skt. 37.4.4–37.5.2 om. Tib.). D. 277.a.7–277.b.2 = Skt. 37.5.3.4–37.9 (Skt. 37.8 om. Tib.). The Tibetan text then begins to align again with the Skt. at D. 277.b.2, which corresponds to the material in Skt. 37.17.

n.2255dang po re zhig gtsug tor gyi mtshan nyid du gyur pa ni/ lag pa gnyis mnyam por bkan cing brkyang bar bya’o/ /mthe bo dang srin lag gnyis lag pa’i dkyil du sen mos bzung zhing mthe bo’i rtse mo sbyar bar bya’o/ /mthe’u chung gnyis kyi rtse mo gtug cing sbyar bar bya’o/ /de bzhin du gung mo gnyis kyi sen mo dang rtse mo gnyis sbyar bar bya zhing mdzub mo dang mdzub mo yang sbyar bar bya’o/ D. The Tibetan translates as, “First, there is the sign of uṣṇīṣa . Both hands should point upwards and be stretched out so that they are parallel. The fingernails of the thumbs and the ring fingers should be placed between the hands, and the tips of the thumbs should touch each other. The tips of the small fingers should be touching and joined together. In the same way, the fingernails and the tips of the middle fingers should be joined, and the index fingers should be interlaced.”

n.2256“Great” is missing from the Tib.

n.2257mdzub mo de nyid yang dag par bkug ste/ Tib. In place of “brings … together,” the Tibetan translates as “bends,” which probably means the same thing in terms of the position of the fingers.

n.2258sel ba Tib. In place of “incinerating,” the Tibetan translates as, “clearing away/dispelling.”

n.2259At this point, the Tib. jumps to “Vajrānanī! Hūṁ phaṭ!” at the end of the next paragraph, omitting everything in between, possibly because the corrupt Skt. of the omitted part made it impossible to translate.

n.2260Skt.: oṁ dhuna pātaya chinda cakre vajriṇi hūṁ.

n.2261The Skt. of the two phrases omitted here is too corrupt to be even guess-translated (the Tibetan translators left this part out of their translation too). This mudrā seems to be a variation of the preceding one; one just changes the position of the index fingers in a certain way.

n.2262The translation here of the name of this mudrā is unreliable because of the corrupt Skt.

n.2263oM badz+rA sha ni hUM phaT D. In place of Vajrānanī (Vajra Faced), the Tibetan reflects the Sanskrit *Vajrāśanī (Vajra Devourer). “Vajrāśanī” could also be a variant spelling of “Vajrāsanī” (Vajra Seat).

n.2264Skt.: oṁ vajrānani hūṁ phaṭ.

n.2265’di ni skyi krung gi phyag rgya ste/ D. The Tibetan inserts a line before this verse that translates as, “The following is the cross-legged mudrā.” The Tibetan also renders the material corresponding to Skt. 37.6–37.7 entirely in prose.

n.2266The number F.277.b comes before F.277.a because the sections of text are shifted around in the Tib., as indicated in n.­2254.

n.2267skyil krung gi phyag rgya dam pa D. The Tibetan translates as, “This supreme cross-legged mudrā,” possibly interpreting the Skt. paryam as a metri causa for paryaṅkam.

n.2268This entire verse is missing from the Tibetan translation. The description of the mudrā is unclear, but the text is either describing the mudrā called tathāgatī (a female tathāgata), or the feminine ending is used to correspond with the gender of the Skt. muṣṭi (“fist”). The former interpretation is made more plausible by the fact that the mudrā mentioned next is the “fist mudrā of the (male) tathāgata.”

n.2269Skt.: oṁ vijaye haḥ.

n.2270’og ma gnyis kyang rtse mo mnyam par gshibs na khu tshur gyi phyag rgyar ’gyur ro/ D. The section of this line starting from “[where] the two hands…” has been conjecturally reconstructed from the Tibetan, but remains unclear. The Tibetan translates as, “Also the two [hands] below should be evenly aligned, forming the fist mudrā.” The word “fist,” rather than referring to the fist mudrā, probably indicates that this is the same “fist” that is formed in the tathāgatī mudrā described above.

n.2271sngags kyang ’di dag gang yang rung ba dang phyag rgya lag pa gnyis kyis bcings te sgrub pa’i dus su sam sngon du bsnyen pa’i dus su ’dug pa’am langs te/ lan cig gam ji srid ’dod kyi bar du bzlas par bya’o/ D. The Tibetan translates as, “Use any mantra, forming the mudrā with both hands. During formal or preliminary practice, seated or standing, one should recite the mantra once or as many times as one likes.”

n.2272Udgatoṣṇīṣa (Raised Uṣṇīṣa ) is probably the same as Abhyudgatoṣṇīṣa, i.e., one of the uṣṇīṣa kings mentioned in the first chapter.

n.2273Skt.: oṁ jvalojjvala dīptodgatoṣṇīṣa dhuna dhuna hūṁ.

n.2274mdzub mo gnyis kyi rtse mo dang gung mo gnyis kyi rtse mo dag yongs su sbyar ba ni gtsug tor ’phags pa zhes bya ba’i phyag rgya te/ ’dir sngags ni/ oM dzwA la dzwA la dIp+tod gatoSh+NI Sha dU ra dU ra hUM haM/ D. The Tibetan, which reflects the material on D 276.b.1, translates as, “When the tips of the index fingers touch the tips of the middle fingers, this mudrā is known as the Raised Uṣṇīṣa . Its mantra is: “oṁ jvāla jvāla dīptodgatoṣṇīṣa dūra dūra hūṁ haṃ.”

n.2275srin lag de nyid bkug pa dang gung mo sbyar ba de gnyis kyi sor mo’i rtse mo’i sen mo gshibs la/ rna cha gdub kor zlum po ltar bya ba ni gtsug tor gdugs dkar po’i phyag rgya yin te/ ’dir yang sngags su ’gyur ba ni/ oM ma ma ma ma hUM ni/ D. The Tibetan translates as, “The ring fingers should be bent and the middle fingers joined together, with the fingernails aligned. They should form the shape of a circle, like a bracelet. Such a mudrā is known as the White Umbrella Uṣṇīṣa . Its mantra is: “oṁ ma ma ma ma hum.”

n.2276Skt.: oṁ tathāgatoṣṇīṣa • anavalokita­mūrdhni tejorāśi hūṁ jvala jvala eka eka dara vidara cchinda bhinda hūṁ hūṁ sphaṭ sphaṭ svāhā.

n.2277mdzub mo de nyid phan tshun mnyam par sbyar la gung mo gnyis sbyar ba ni gzi brjid phung po’i phyag rgya’o/ /’dir sngags ni/ oM ta thA ga toSh+NI ShA ba lo ki te/ mUrt+ti te dzo rA shi hUM dzwA la dzwA la/ d+ha ka d+ha ka /da ra bi da ra/ ts+tshin+da ts+tshin+da/ hUM hUM phaT phaT swA hA/ D. The Tibetan translates as, “Then, interlace the index fingers and join them with the middle fingers. This forms the mudrā of Majestic Heap (Tejorāśi). Its mantra is oṁ tathāgatoṣṇīṣāvalokite mūrtti tejorāśi hūṁ jvāla jvāla dhaka dhaka dara vidara cchinda cchinda hūṁ hūṁ phaṭ phaṭ svāhā.”

n.2278Skt.: oṁ jayoṣṇīṣa jvala jvala bandha bandha dama dama ṅraṁ ṅraṁ ṅraṁ haḥ hana hūṁ.

n.2279mdzub mo de nyid yang dag par sbyar ba dkyil ’khor lta bur bya ba ni rgyal ba’i gtsug tor gyi phyag rgya’o/ /’dir sngags su ’gyur ba ni/ oM dza ya dza yo Sh+NI Sha dzwA la dzwA la ban+d+ha ban+d+ha da ma da ma/ hUM hUM hUM ho ha na hUM/ rgyal ba’i gtsug tor gyi sngags so/ D. The description of this mudrā, like most of the others, is vague and unclear. The Tibetan translates as, “One should join the index fingers, forming the shape of a circle. This mudrā is known as the Victor’s Uṣṇīṣa (Jayoṣṇīṣa). The mantra that accompanies it is oṁ jaya jayoṣṇīṣa jvāla jvāla bandha bandha dama dama hūṁ hūṁ hūṁ ho hana hūṁ. That is the mantra of the Victor’s Uṣṇīṣa (Jayoṣṇīṣa).”

n.2280“Above the nail” possibly means the back of the nail.

n.2281From this point on, the mantra seems to be addressing a female deity. The name or epithet Proṅkhinī (“one who moves forward”?) could be corrupt.

n.2282Skt.: oṁ namo • apratihata­tathāgatoṣṇīṣāya • anavalokita­mūrdhni cakra­varti hūṁ jvala jvala dhaka dhaka dhuna dhuna vidhuna trāsaya mārayotsādaya hana hana aṁ aṁ aḥ aḥ kaḥ kaḥ proṃkhini proṃkhini kuṇḍalini • aparājitāstra­dhāriṇi hūṁ phaṭ.

n.2283mdzub mo de gnyis kyi rtse mo btud pa byas pa gung mo sbyar ba la/ mdzub mo’i sen mo gung mo’i tshigs gsum pa’i char sbyar ba ni ’khor los sgyur ba’i phyag rgya’o/ / oM na mo a pra ti ha ta ta thA ga toSh+NI ShA ya/ a na ba lo ki te mUrd+ha na tsa kra barti hUM dzwA la dzwA la/ d+ha ka d+ha ka/ d+hu na d+hu na/ bi d+hu na trA sa ya mA ra yo ta sA d+ha ya/ ha na ha na/ AM AM A/ ka ka /dro khi Ni dro khi Ni/ kuN+Da li ni/ a pa rA dzi tA tra pa ri Ni hUM phaT/ ’khor los sgyur ba’i sngags so/ D. The description of the mudrā is, again, unclear. The Tibetan translates as, “One should fold in the two tips of the index fingers and join them with the middle fingers. Then, place the fingernails of the index fingers at the third [segment] joint of the middle fingers. This becomes the Cakravartin mudrā. Its mantra is oṁ namo apratihata­tathāgatoṣṇīṣāya anavalokite murdhana­cakravarti hūṁ jvāla jvāla dhaka dhaka dhuna dhuna vi­dhuna trāsaya mārayotsādhaya hana hana āṁ āṁ ā kaka drokhiṇi drokhiṇi kuṇḍalini aparājitā trapariṇi hūṁ phaṭ.”

n.2284mdzub mo de nyid kyi rtse mo mdud pa byas la/ gung mo sbyar ba byas pa la mdzub mo sen mo’i ’og gi gsum pa’i cha la sbyar ba ni sngags kyi bdag po ’khor los sgyur ba’i phyag rgya’o/ /mdzub mo de nyid kyi rtse mo yang dag par bkug pa gung mor sbyar ba’i ’og tu yang dag par bcar ba ni sngags kyi bdag po’i phyag rgya’o/ D. The Skt. is very likely corrupt, as the two descriptions in this paragraph seem to be of the same mudrā. The Tibetan translates as, “One should tie together the tips of the index fingers and then join the third segment below the fingernails of the index fingers with the middle fingers. This forms the mudrā of the mantra lord Cakravartin . One should bend the tips of the index fingers and press them below the joined middle fingers. This forms the mudrā of the mantra lord.”

n.2285The number F.277.a comes after F.277.b because the sections of text are shifted around in the Tibetan, as indicated in n.­2254 above.

n.2286mdzub mo de nyid kyi rtse mo yang dag par bkug la gung mo sbyar ba’i sen mo dang tshigs nand du yang dag par sbyar ba ni ’khor los sgyur ba chen po’i phyag rgya’o/ /mdzub mo de nyid kyi rtse mo gnyis yang dag par bkug la gung mo sbyar zhing ’og tu yang dag par sbyar te/ gdub kor ltar byas pa ni ’khor los sgyur ba chen po’i phyag rgya’o/ /mdzub mo de nyid kyi rtse mo yang dag par bkug la gung mo’i tshigs gsum pa’i nang du yang dag par sbyar ba ni sngags kyi bdag po ’khor los sgyur ba chen po’i phyag rgya ste/. The Tibetan translates as, “When one bends the tips of the index fingers and joins the inner joint to the fingernails of the joined middle fingers, this forms the Mahācakravartin mudrā. When one bends the tips of the index fingers and places them below the middle fingers, forming the shape of a bracelet, this mudrā is [also] known as Mahācakravartin. When one bends the tips of the index fingers and places them inside the third [segment] of the joint of the middle fingers, this is the mudrā of the mantra lord, Mahācakravartin.”

n.2287The Tibetan describes this mudrā as follows: “The tips of the index fingers should be joined to form a circle and then joined below the third part of the middle fingers’ joints while the two middle fingers are also touching each other.”

n.2288In the Tibetan the name Aparājitoṣṇīṣa (which occurs again in paragraph 37.­25 below) is treated not as a proper name, but rather as a description of a deity, “invincible uṣṇīṣa emperor.”

n.2289The Skt. aparājitā has been emended to aparājita, as the contents of this paragraph indicate that the deity addressed in this mantra is male.

n.2290Skt.: oṁ aparājita dhik.

n.2291Skt.: namo bhagavate • aprati­hatoṣṇīṣāya | ehi ehi bhagavan dharma­rāja | pratīccheyam arghyaṃ gandhaṃ puṣpaṃ dhūpaṃ balyaṃ dīpaṃ ca | māṃ cābhirakṣa | apratihata­bala­parākramāya svāhā ||.

n.2292de la ’di nyid kyi phyag rgya sngags kyis phyogs dang phyogs mtshams dang steng ’og bcing bar bya’o/ D. The Tibetan translates as, “Then, bind the cardinal and ordinal directions as well as the zenith and nadir using this same mudrā and mantra.”

n.2293smad pa byas la/ Tib. In place of “bend,” the Tibetan translates as, “lower.”

n.2294mchod yon phul na rang gi lha gshegs su gsol bar ’gyur ro/ /phyag rgya g.yon phyogs su bskor na phyogs bcings pa las grol bar ’gyur ro/ Y, K; Following Y and K, the last two sentences translate as, “Perform the welcome offering and then dismiss the tutelary deity. Rotate the mudrā from the right to the left and release the binding of the directions.” The Tibetan las grol bar ’gyur or “release” corresponds to the extant Skt. muktā bhavanti but reflects the reading of mukta + ablative, which translates literally as “release from.”

n.2295Svāhā occurs neither in the Sanskrit nor in the Tibetan texts; however, it seems justified to conjecture it, because of the dative case of the preceding bala­parākramāya.

n.2296Skt.: namo 'prati­hatoṣṇīṣāya gaccha gaccha bhagavan dharma­rāja pratīccha mayārghyaṃ gandhaṃ puṣpaṃ dhūpaṃ māṃ ca rakṣa | apratihata­bala­parākramāya svāhā ||.

n.2297mdzub mo de nyid gung mo’i tshigs gsum pa’i ’og tu bzhag ste/ gung mo yang dag par sbyar la mthe bo gnyis dang mthe’u chung gnyis phan tshun mnan cing kha tshur du bya’o/ D. The Tibetan translates as, “Place the index finger below the third joint of the middle finger, join the middle fingers, and squeeze the two thumbs and little fingers together, forming a fist.” The statement “The middle fingers should form a ‘needle’ ” is omitted in the Tibetan.

n.2298At this point, the Tib. jumps to the second part of the mantra of Vikaraṇoṣṇīṣa in the next paragraph (starting from vikaraṇa), with everything in between omitted.

n.2299The uṣṇīṣa mudrās described in this section seem to barely differ from one another.

n.2300Skt.: namo bhagavate • aprati­hatoṣṇīṣāya vikaraṇa dhuna dhuna hūṁ. In the Tibetan, the second part of this mantra has been rendered as bi ki ri Ni/ bi ki ri Ni/ d+hu na d+hu na d+hu/ rnam par ’jig par byed pa/ D. The Tibetan translates as, “Vikiriṇi Vikiriṇi shake them shake them dhu, O Destroyer!”

n.2301“Are moved in a pulling motion” (calitākṛṣṭau) om. Tib.

n.2302Skt.: namo bhagavate • aprati­hatoṣṇīṣāya ehy ehi tejomāline • agnaye svāhā.

n.2303cung zad bkug par bya zhing Tib. The Tibetan translates ākuñcita (“contracted,” “folded in”) as “slightly folded.”

n.2304Skt.: namo bhagavate • aprati­hatoṣṇīṣāya • imaṃ gandhaṃ puṣpaṃ dhūpaṃ baliṃ dīpaṃ ca pratīccha hara hara sarva­buddhādhiṣṭhite dharma­rājā­pratihatāya svāhā.

n.2305The last part of this sentence, starting from “it should be used to restrain them,” is omitted in the Tib.

n.2306“Mantra” om. Tib.

n.2307Skt.: namo bhagavate • aprati­hatoṣṇīṣāya sarva­vighna­vidhvaṃsana­karāya troṭaya svāhā.

n.2308srin lag gnyis kyi rtsa bar mthe bong gnyis gtugs te/ de bzhin du gdub kor ltar bya zhing mdzub mo gnyis kyis nang stong pa’i rnam par bya’o/ N, H. The Tibetan translates as, “Touch the two thumbs to the base of the two ring fingers so that it looks like a bracelet and make a hollow shape with the two index fingers.”

n.2309Skt.: namo bhagavate aprati­hatoṣṇīṣāya sarva­trāparājitāya samaye śānte dānte dharma­rāja­bhāṣite mahā­vidye sarvārtha­sādhani svāhā.

n.2310mthe bo gnyis kyi rtse mos srin lag gnyis kyi gsum pa’i tshigs la mnan la/ de bzhin du mdzub mo gnyis kyi rtse mo yang rdo rje’i rtse mo dang ’dra bar bya’o/ /’di ni dam tshig thogs pa med pa’i bde byed kyi spyi gtsug gi phyag rgya ste/ dam tshig thams cad kyi thun mong ngo / D. The Tibetan translates as, “Press down on the third joint of the ring fingers with the tips of both thumbs and use the tips of the two index fingers to make the shape of the tip of a vajra. This is Samayoṣṇīṣa’s mudrā, and it is applicable to every type of samaya.”

n.2311Skt.: oṁ śaṅkare samayaṃ svāhā.

n.2312Skt.: namo bhagavate • aprati­hatoṣṇīṣāya | oṁ śaṅkare mahā­samayaṃ svāhā.

n.2313dang po thub pa’i phyag rgya mchog / ’dir ni rab tu gsungs pa yin/ D. The Tibetan translates as, “The Sage’s supreme mudrās / Were the first that were taught in this manual.”

n.2314rdzu ’phrul chen po sha za mo/ Tib. In place of “piśācas and piśācīs,” the Tibetan translates as, “powerful piśācīs.”

n.2315“Powerful” om. Tib.

n.2316lha dang lha min bu mo dang / Tib. The Tibetan translates as, “divine and not divine.”

n.2317“The wives of daityas” om. Tib.

n.2318“Nonhuman” om. Tib.

n.2319skye bo thams cad dag gi ni/ D. The Tibetan translates as, “And all living beings.”

n.2320las dang ting ’dzin sna tshogs dang / Tib. In the Tibetan the compound nānākarma­samādhikā (“accomplishing various activities”) is translated as “accomplishing various activities and samādhis,” which is also possible.

n.2321glang po Tib. In place of “Royal,” the Tibetan translates as, “Elephant.”

n.2322The family of the divine yakṣa (Vajrapāṇi) is the Vajra family .

n.2323phyag rgya dri zas bstan pa dang / /bdun pa’i rigs kyis gsungs pa dang / /de bzhin brgyad pa’i phyag rgya ni/ /gnod sbyin rigs su yongs su bstan/ Tib. The Tibetan translates as, “There are mudrās that were taught by the gandharvas, / Those that were taught by the seventh family, / And the mudrās of the eighth family / That were taught for the yakṣa family.”

n.2324phyag rgya thams cad yang dag bstan/ /gzhan yang bder gshegs bka’ dag gis/ /rgyud rnams dag ni so so dang / /’jig rten pa yi yang ’dir gzung / D. The meaning of pādas 3 and 4 is unclear. The Tibetan translates as, “The words of the Sugata taught / All of these mudrās and more. / All of the tantras, each and every one, / Even those of worldly beings, are contained in this manual.”

n.2325log ’dren dag gis gnod mi ’gyur/ Tib. In place of “will stay away” (literally, “will not follow” (nānuyānti)), the Tibetan translates as, “will not harm.”

n.2326yang de nyid brkyang nas gung mo gnyis gdub kor ltar byas pa ’di ni byang chub sems dpa’ glang po’i spos kyi phyag rgya/ D. The Tibetan translates as, “Then, if one extends the two middle fingers and makes the shape of a bracelet, this is the bodhisattva Gajagandha’s mudrā.”

n.2327lag pa gnyis po thams cad bsdus te/ khu tshur du byas pa ’di ni rin po che’i rigs kyi phyag rgya’o/ D. The Tibetan translates as, “If one bends both hands, forming fists, it becomes the Jewel family mudrā.”

n.2328mdzub mo gnyis kyi tshigs gnyis bkug nas sen mo gnyis phan tshun du sprad pa ’di ni gnod sbyin gyi rigs lngas rtsen la sogs pa’i gnod sbyin rdzu ’phrul chen po’i phyag rgya’o/ /lag pa gnyis snga ma bzhin du khu tshur bcing ba byas la mthe bo’i sen mo gnyis phan tshun sprad cing steng du bzhag la gong mo gnyi ga’i rtse mo rdo rje’i rtse mo dang ’dra bar byas pa ’di ni lha thams cad de lha’i rigs ’og min la sogs pa’i phyag rgya yin no/ D. The Tibetan translates as, “Bend the second joint of the two index fingers and have the two ring fingers touch each other. This is the mudrā of the Yakṣa family, which includes powerful yakṣa s such as Pañcika and the like. Make a fist as before with both hands with the little fingers touching each other and resting on top. Make the shape of the tip of a vajra with the tips of the two middle fingers. This is the Celestial family mudrā of all of the gods of Akaniṣṭha and the like.”

n.2329khu tshur bcang bar byas pa ’di dag ni ’phags pa’i gang zag brgyad kyi phyag rgya’o/ /rgyal ba’i sras thams cad kyi phyag rgya ni gcig tu brjod par bya ste/ D. In the Tibetan this and the next verses are in prose. This verse translates as, “These [mudrās] in which a fist is made are the mudrās of the eight noble persons. Now I will teach a single mudrā that can be used for all the sons of the victors.”

n.2330cung zad rtse mo bskum par byas pa D. The Tibetan translates as, “And then the tips are slightly contracted.”

n.2331spyan dang byams pa dang ’od kyi dra ba dang chos ston pa dang mdzod spu’i nor bu dang gnas pa dang phyag rgya bdun po ’di dag kyang rgyal ba’i sku nyid las skyed pa’o/ D. The Tibetan translates as, “The eye, loving kindness, luminous aura, teaching the Dharma, the urṇa jewel, and stability are the seven mudrās that arise from the Victor’s own body.” The Tibetan is likely corrupt, given that there are only six items in this list of seven.

n.2332thal mo sbyar ba byas nas gdub kor ltar byas pa ni nor bu rin po che’i phyag rgya’o/ /skyil mo krung gi g.yas g.yon brla’i nya’i phyogs su khu tshur rgyal mtshan du ’dzin pa ni ’khar gsil gyi phyag rgyar ’gyur ro/ lag pa thal mo sbyar la phan tshun du mngon par phyogs pa ni snam sbyar gyi phyag rgyar ’gyur ro/ /lag pa thal mo sbyar ba las bzed pa ltar byas pa ni lhung bzed kyi phyag rgya’o/ chos gos ni lag pa g.yon pas so/. The Tibetan translates as, “Place the palms together and cup them. This is the wish-fulfilling jewel mudrā. Sit with the right and left legs crossed holding a victory banner in one’s fist on one’s shoulder. This is the mendicant’s staff mudrā. Place the palms of the hands facing each other with a space in between. This is the monk’s shirt mudrā.”

n.2333lag pa thal mo sbyar ba las bzed pa ltar byas pa ni/ lhung bzed kyi phyag rgya’o/ Tib. The Tibetan translates as, “Make the shape of a bowl out of the two hands with the palms together. This is the bowl mudrā.”

n.2334The Skt. of the last sentence seems corrupt in more than one way. It suggests that the hand displaying the gesture of fearlessness should be “bent down.” The reading abhayāvanataḥ should probably be emended to *abhayadānataḥ, which is reflected in the Tibetan mi ’jigs pa’i lag pa’o.

n.2335thal mo sbyar ba las gung mo gnyis rdo rje’i rtse mo ltar byas la/ de’i rgyal tu mdzub mo gnyis cung zad bkug cing bzhag la/ mthe bo gnyis nang du bcug pa ’di ni sangs rgyas spyan gyi phyag rgya ’gyur ro/ D. The Tibetan translates as, “With the palms joined together, the middle fingers forming the shape of a vajra tip, the index fingers placed slightly bent behind the [middle fingers], and the thumbs placed inside, this is the mudrā of the Buddha’s eye.” It is not clear whether “Buddha’s eye” is to be taken literally or as the name of Buddhalocanā, one of the female buddhas (the mudrā of Māmakī comes after the next mudrā).

n.2336’di nyid kyi gung mo’i tshigs bkug la mdzub mo gnyis gcig tu byas pa D. The description of this mudrā is uncertain. The Tibetan translates as, “Bend this same joint of the middle finger and form the two index fingers into one.” The phrase “form … into one” is a different translation of the Skt. ekatas, which can mean “to one side,” “standing alone,” or “being one,” in addition meaning “all together.”

n.2337The mudrās that are referred to in this paragraph as “Buddha’s eye” and “Buddha’s loving kindness” are called in the list above (at 37.­51), “vision” (dṛṣṭi) and “loving kindness” respectively.

n.2338thal mo sbyar ba yangs par byas la mdzub mo dang srin lag gnyis bkug la rdo rje rtse gsum du byas pa ’di ni mA ma kI’i phyag rgyar ’gyur ro/ D. The description of this mudrā is unclear. The Tibetan translates as, “Join the palms, bend both of the index fingers and the ring fingers, and make the shape of a three-pronged vajra. This is Māmakī’s mudrā.”

n.2339thal mo sbyar ba byas nas mdzub mo gnyis gung mo gnyis kyi tshigs gsum pa la bkug nas bzhag la mthe bo gnyis so sor bskyed nas thal mo’i rnam par bya ba ’di ni longs spyod ldan pa zhes bya ba’i phyag rgya yin no/ D. The description of this mudrā is problematic. The Tibetan translates as, “Join the palms, bend the two index fingers and the two middle fingers at the third joint and let them rest, and expand each of the two thumbs to make the palms appear, this is the mudrā of Bhogavatī.”

n.2340lag pa gnyis thal mo sbyar nas mdzub mo gnyis dang gung mo gnyis sbyar ba ni rnam par rgyal ba’i phyag rgya’i/ D. The Tibetan translates as, “Join the palms of both hands and join the index and middle fingers. This is the Vijāya mudrā.”

n.2341g.yas pa’i sor mo gsum rdo rje’i rtse mo ltar byas la rked pa’i phyogs su brten pa ’di ni gnas pa’i phyag rgya’o/. In the Tibetan the vajra formed with the three fingers is taken to be a new mudrā. The Tibetan translates as, “Form a three-pointed vajra with the three fingers of the right hand and rest it at the level of the waist. This is the seat mudrā.”

n.2342The “mudrā of the vidyārāja ” is probably the mudrā of the vidyārāja One Syllable described in paragraph 37.­68 below.

n.2343It is unclear which of the “eight great mudrās” are meant.

n.2344de ltar bdag nyid kyi mgo bor rig pa’i rgyal po’i phyag rgya dang phyag rgya chen po brgyad bcings la las thams cad bya zhing dam tshig gzung pa’am dkyil ’khor bya ba dag la’ang me tog gtor bar bya’o/ yang na bstan pa’i cho ga ji lta ba bzhin du byas na ci ’dod pa’i las thams cad byed par ’gyur ro/ D. The Tibetan translation takes a different approach to organizing the last few sentences. The Tibetan translates as, “Similarly, if one forms the eight great mudrās and the mudrā of vidyārāja on one’s head one can accomplish any activity, and one can make a cast offering of flowers during the samaya or maṇḍala rites. Moreover, if one has followed the aforementioned procedure, one can perform any activity one desires.”

n.2345sngags dang phyag rgya dang rig pa brjod pas ni dam tshig thams cad du ’gyur ro/ /legs par phyag rgya bcing na ni phyag rgya’i mthu ’byung bar ’gyur gyi/ D. The Tibetan is obscure, and may translate as, “Samayas are always based on expressing the mantra, mudrā, and vidyā . If one forms the mudrā correctly, the mudrā’s power will arise.”

n.2346gang phyag rgya bab col du byas pa dang gnas ma yin par bcas pa des ni ’di’i dam tshig nyams par ’gyur ro/ D. The Tibetan translates as, “Someone who forms a mudrā carelessly or in the wrong place will break this samaya.”

n.2347This probably refers to the mudrās of the vajra and the trident.

n.2348gang rdo rje’i phyag rgya de nyid ni mdud rtse’i phyag rgya yin mod kyi/ rtse gsum dang rdo rje ni khyad par yod de/ D. The Tibetan translates as, “Although the vajra mudrā is the spearpoint mudrā, there is a difference between the trident and the vajra.” The first clause in the Tibetan contains the scribal error mdud rtse, which should be corrected to mdung rtse.

n.2349“As well as all humankind” om. Tib.

n.2350The Skt. word sura indicates that these are gods of the lower orders who engage in warfare with the asuras.

n.2351mi thams cad la ni sor mo gcig gdeg par bya’o/ /mi ma yin pa thams cad dang rkang gnyis dang rkang bzhi dang rkang mang dang srid pa gsum la gnas pa’i sems can rnams kyi phyag rgyar ’gyur ba ni sor mo gnyis bsgreng ba’o/ /gnod sbyin dang gnod sbyin mo thams cad kyi phyag rgyar ’gyur ba ni gsum bsgreng ba’o/ /rig pa ’dzin pa dang rig pa ’dzin ma thams cad kyi phyag rgyar ’gyur ba ni sor mo bzhi bsgreng ba’o/ /lha dang lha ma yin thams cad kyi bu mo’i phyag rgyar ’gyur ba ni lag pa’i mthil mnyam por bzhag pa’o/. The Tibetan translates as, “For all human beings, one should raise a single finger. When two fingers are raised, this is the mudrā of all nonhuman beings who dwell in the threefold world‍—whether they have two legs, four legs, or many legs. When three fingers are raised, this is the mudrā of all the yakṣa s and yakṣiṇīs. When four are raised, this is the mudrā of all the vidyādharas and vidyādharīs. When the palm of the hand is laid flat, this is the mudrā of the god and demigod maidens.” It is also possible to translate the last sentence in the Tibetan as, “When they [i.e. the four fingers] are placed on the flat palm of the hand, this is the mudrā of the god and asura maidens.”

n.2352The last sentence is omitted in the Tib.

n.2353thal mo de nyid legs par byas pa las khu tshur bcing ba byas pa ni ’dod pa’i khams kyi dbang phyug la sogs pa ’dod pa’i khams na gnas pa thams cad kyi yin no/ /dmyal ba dang dud ’gro dang yi dags dang gzhin rje’i ’jig rten gyi sems can thams cad kyi phyag rgyar ’gyur ba ni de nyid las sor mo gcig yang dag par bsgreng ba’o/. The Tibetan translates as, “When the palms are positioned as before and made into fists, this is the for all who dwell in the desire realm such as the lords of the desire realm and the rest. The mudrā of all of the beings of the hell realms, animal realms, preta realms, and Yama’s realm is when a single finger is extended from that position.”

n.2354sor mo gnyis bsgreng ba’o/ D. The Tibetan translates as, “two fingers.”

n.2355gsum sgreng ba’o/ D. The Tibetan translates as, “three.”

n.2356sor mo bzhi bsgreng ba’o/ D. The Tibetan translates as, “four.”

n.2357Grouping the ḍākinīs with the flesh-eating spirits would be characteristic for tantras such as the MMK, which were written before the apotheosis of ḍākinīs as found in the higher tantras.

n.2358lag sor bsdus pa’i phyag rgya ni dgug pa’o/ /lag sor brkyang ba ni slar gtang ba’i phyag rgya’o/ D. The Tibetan translates as, “The mudrā in which the fingers and hands are hooked is for attracting. When the hands and fingers are extended, this is the mudrā for dismissing.”

n.2359In the Tib., this verse is rendered in prose.

n.2360It is unclear which one-syllable mantra is meant‍—possibly bhrūṁ, the One Syllable introduced in chapters 14, 25, and in another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition.

n.2361“Used for protection” om. Tib.

n.2362gung mo gnyis phyir phyung la brkyang ste gcig tu rtse sprad la/ D. The Tibetan translates as, “The two middle fingers should come forth and extend so that the tips touch together.”

n.2363sgrub pa pos nges par sngon du cho ga’i rgyal po ’dir gsungs pa’i sngags kyi mchog brgyad stong bzlas pa bya’o/ D. The grammar of this sentence is vague and the meaning unclear. The Tibetan interprets the grammar differently and translates as, “The practitioner should recite the supreme mantras that were previously taught in this king of manuals one thousand and eight times.”

n.2364glang po’i rigs Tib. In place of “Royal family,” the Tibetan translates as, “Elephant family.”

n.2365glang po’i spos Tib. The Tibetan reflects the Sanskrit *Gajagandha instead of the extant Skt. Rājagandha.

n.2366The “celestial” family is associated mainly with the Akaniṣṭha gods, and the “noble” with the noble śrāvakas.

n.2367The last sentence is omitted in the Tib.

n.2368The svasti (“benediction”) gesture is the mudrā of Brahmā.

n.2369The material from the beginning of the paragraph up to this point is omitted in the Tib.

n.2370de bzhin du dri za dang lha dang lha ma yin dang bcas pa rnams la ni lag pa g.yon pa’i mthe bo nang du bcug pa byas pa’o/ grub pa bstan pa’i khu tshur du gnas pa’i rgya ni gzhon nu ma bzhi’i phyag rgya dang de nyid kyi sngags kyis so/ D. The Tibetan for the last two sentences translates as, “Likewise, for the gandharvas along with the gods, and the asuras, the thumb of the left hand is placed inside. The mudrā in which it is situated in the fist that exhibits attainment is the mudrā of the four virgins and should be performed with that mantra.” The meaning of the phrase “situated in the fist that exhibits attainment” (grub pa bstan pa’i khu tshur gnas pa) is not clear.

n.2371“Mantras” om. Tib.

n.2372de bzhin gshegs pa las byung ba’i phyag rgya chen po dang phyag rgya de’i yan lag tu gyur pa las byung ba D. The Tibetan translates as, “the great mudrā that arises from tathāgatas and those that arise as the auxiliaries of that mudrā.”

n.2373The name Mahā­sthāna­prāpta alternates in this text between Mahā­sthāna­prāpta and Mahā­sthāma­prāpta.

n.2374dri ma med par grags pa Tib. In place of “Vimalagati,” the Tibetan translates as, “Vimalakīrti.”

n.2375The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the padma mudrā (padma is a pink lotus).

n.2376“He will meet, face to face, all the mantra [deities]” om. Tib.

n.2377snying po dang phyag rgyar ’gyur ba de yang gang zhe na/ Tib. The Tibetan translates as, “What are these heart mantras and mudrās?”

n.2378Skt.: āḥ vīra hūṁ khaṁ. a bI ra hUM khaM J; a ba bI ra hUM baM D.

n.2379pad+ma kha bye ba ltar byas pa D. “The shape of a blooming lotus” has been supplied from the Tibetan. The Skt. translates as, “the shape of a vajra.”

n.2380Skt.: oṁ gagana­sambhave dīpta dīpta jvālaya jvālaya buddhādhiṣṭhite vikāsaya vikāsaya sarva­buddhān | hūṁ hūṁ vikāsini phaṭ phaṭ svāhā ||.

n.2381’di ni pad+ma kha bye’i sngags te/ Tib. The Tibetan translates as, “This blooming lotus mantra.”

n.2382The sentence starting with “Following the manner is omitted in the Tib.

n.2383The meaning is unclear, but “released” possibly means that the previously folded fingers should be extended.

n.2384Skt.: oṁ godare vīra svāhā.

n.2385lag pa de nyid khu tshur du bya ste sor mo rnams brkyang la sor mo’i rtse mo phan tshun sprad cing nang du syong pa ni gtsug tor gyi phyag rgya’o/ D. The Tibetan translates as, “If one makes fists and then extends the fingers where their tips touch each other and there is an empty space inside, this is the uṣṇīṣa mudrā.”

n.2386Skt.: oṁ droṁ bandha svāhā.

n.2387Skt.: oṁ dhuna ajitaraṇa hūṁ. It is unclear whether ajitaraṇa is the deity’s proper name (Ajitaraṇa) or should be translated as “one who is invincible (ajita) in battle (raṇa).”

n.2388Skt.: oṁ rakṣa rakṣa sarva­buddhādhiṣṭhitātma­cīvara svāhā.

n.2389“Good fortune” om. Tib.

n.2390mthe bo g.yas g.yon dang the’u chung gnyis phan tshun sprad pa byas la D. The Tibetan translates as, “If the thumbs of the right and left hands and both small fingers touch each other.”

n.2391Skt.: oṁ loka­pālādhiṣṭhita dhara dhāraya mahānubhāva buddha­pātra svāhā.

n.2392mdzub mo gnyis dang gung mo bkug pa Tib. The Tibetan translates as, “bending the two index fingers and the middle finger.” The Tibetan translates the Skt. madhya or “middle” as the “middle finger.”

n.2393Skt.: oṁ tejo jvala sarvārtha­sādhaka sidhya sidhya cintā­maṇi­ratna hūṁ.

n.2394las thams cad byed cing dge ba yin no/ Tib. The Tibetan translates as, “will accomplish all activities and is auspicious.”

n.2395“One will not be taken prisoner” om. Tib.

n.2396pha tshun bsdus nas Tib. The Tibetan translates as, “contracted.”

n.2397mdzub mo’i rtse mo bkug pa Tib. The Tibetan translates as, “the tips of the index fingers.”

n.2398The Skt. in this section is corrupt, but still, the description of this mudrā, just like several other mudrās in this section, differs from the same mudrā given in the corresponding section of another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition.

n.2399Skt.: oṁ chinda bhinda hana daha dīpta­cakra hūṁ. This mantra, just like some other mantras in this section, differs slightly from the same mantra given in another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition.

n.2400It is not clear if one is sitting or standing, but it is more likely that the instructions refer to a seated position.

n.2401rkang pa g.yon pa bteg la rkang pa g.yas pa sa la bzhag ste/ g.yon pa’i rkang pa’i bol gyis g.yas pa brkyang ba’i brla la bzhag la/ lag pa g.yas pas brdeg pa’i tshul du nga rgyal gyis brtan par byas pa D. The description of this mudrā is, again, problematic. The Tibetan translates as, “If the left foot is lifted up, the right knee touches the ground, the upper part of the left foot is placed on the outstretched right thigh, and the right hand is supported proudly in a manner of striking out.”

n.2402Caṇḍāla and mātaṅga are names of “untouchable” social groups, both outside the caste system. Here, with their vocative feminine endings, they are used to address the goddess Aparājitā.

n.2403Skt.: oṁ hulu hulu caṇḍāli mātaṅgi svāhā.

n.2404The Skt. seems corrupt at this point: the reading veṇyotsaṅge should perhaps be emended to vāmam utsaṅge or śroṇyutsaṅge.

n.2405brla’i steng du dkur brten la/ D. The Tibetan translates as, “on the waist above the thigh.”

n.2406Skt.: oṁ vijaye mahā­śakti durdhari hūṁ phaṭ vijayini phaṭ maṅgale phaṭ.

n.2407“Form the shape of a needle” om. Tib.

n.2408Skt.: he he bandha bandha tiṣṭha tiṣṭha dhāraya dhāraya nirundha nirundha • ūrṇā­maṇi svāhā.

n.2409mdzub mo gnyis phan tshun rtse sprad la/ tshigs bar ma bkug cing D. The Tibetan translates as, “the index fingers should touch at the tips and be bent at the middle joint.”

n.2410mthe bo gnyis kyang bkug pa D. “The thumbs should also be bent” has been supplied from the Tibetan, as the Skt. is corrupt.

n.2411Skt.: oṁ ru ru sphuru jvala tiṣṭha siddha­locane sarvārtha­sādhani svāhā.

n.2412“Lose their anger” om. Tib.

n.2413The same mudrā is also described in 35.­182 and in another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition.

n.2414Skt.: namo bhagavati cāru­darśane oṁ tha.

n.2415“ ‘Assembly’ chapter” refers to the first chapter of the MMK.

n.2416The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).

n.2417Skt.: oṁ jiḥ jiḥ jināṅga­bhṛdbhaya­bhedine svāhā.

n.2418In this mantra, Pāṇḍaravāsinī is addressed by a series of epithets difficult to translate‍—these are kaṭā and its derivations. Kaṭā possibly suggests a woman with broad hips.

n.2419The Skt. name for a pink lotus (padma) has been kept here in order to distinguish this mudrā from the other “lotus” mudrā, the utpala mudrā (utpala is a blue lotus).

n.2420de bzhin du sgrol ma dang khro gnyer can dang skul byed ma dang rta mgrin la’ang sbyar bar bya’o/ /rig pa ’dus pa’i le’ur gang gsungs pa’i pad+ma’i rigs grangs med pa thams cad kyang ’dir sbyar bar bya’o/ /phyag rgya dang sngags kyi cho ga rgya cher pad+ma dag kyang sbyar bar bya’o/ D. The Tibetan translates as, “Similarly, one can use it for Tārā, Bhṛkuṭī, Candā, or Hayagrīva. One can use it for all of the countless vidyā s of the Lotus family that were mentioned in the Assembly chapter (Chapter 1). The lotus mudrās can be used for a vast number of mantra and mudrā rites.”

n.2421de bzhin du rdo rje’i rigs gnyis kyi rdo rje’i phyag rgya dang bcas pa yin no/ Y, J, K, C; de bzhin du rdo rje’i rigs kyi rdo rje’i phyag rgya dang bcas pa yin no/ D. Following Y, J, K, and C, the Tibetan translates as, “The same goes for the Vajra family along with the double vajra mudrā.” The Skt. reading of dhvaja (“banner”) has been emended to vajra to make it correspond with the Tibetan and agree with the second occurrence of “ Vajra family ” in the same paragraph.

n.2422At this point, the Tibetan jumps ahead to the mantra of Māmakī in the next paragraph.

n.2423Skt.: oṁ kulandhari bandha bandha huṁ phaṭ.

n.2424The “introductory chapter” is the first chapter of the MMK, the “Assembly” chapter.

n.2425“Vajra holder’s (i.e., Vajrapāṇi’s) family” is the Vajra family .

n.2426de bzhin du glang po’i rigs Tib. Here rājakule (“in the Royal family”) is read as gajakule (“in the Elephant family”) based on the Tibetan, as the mantra that follows is clearly associated with the Elephant family.

n.2427Skt.: oṁ gajāhvaye hūṁ khacare svāhā.

n.2428The Tibetan translation reflects the name Mahā­sthāma­prāpta, which is the other version of this name. Here, however, the name Mahā­sthāna­prāpta seems more appropriate because of the phrase mahāsthāne used in his mantra.

n.2429Skt.: oṁ samāsama jina­suta mā vilamba hūṁ phaṭ.

n.2430Skt.: tiṣṭha tiṣṭha mahā­sthāne gata­bodhaḥ samayam anusmara hūṁ phaṭ phaṭ svāhā.

n.2431Skt.: oṁ vimale vimale vimala muhūrtaṃ dhaka dhaka samayam anusmara svāhā.

n.2432nam mkha’ mdzod kyi sngags ni/ byang chub sems dpa’ thams cad kyi phyag rgya dang yang dag par ldan na las thams cad par ’gyur ro/ D. The translation of this sentence is supported by the Tibetan which translates as, “When the mantra of Gaganagañja is combined with the mudrās of any of the bodhisattvas, it can accomplish all activities.” The Skt., however, could also be interpreted as, “The mantra of Gaganagañja or any bodhisattva can accomplish all activities if employed with the [corresponding] mudrā.”

n.2433’jig rten dang ’jig rten las ’das pa thams cad kyi shin tu rgya che ba dang bcas pa’i sngags dang phyag rgya thams cad kyi cho ga rgya che ba dang dam tshig chen po dang dam tshig la rab tu zhugs pa cho ga dang cho ga’i rnam pa thams cad kyi bye brag cho ga’i rgyal po ’dir gsungs te/ sngags thams cad kyang ’di la sgrub par byar rungs ba yin no/ D. The syntax and the meaning of this paragraph are unclear. The Tibetan translates as, “The detailed rites of all the mudrās and mantras pertaining to the all the extremely vast mundane and supramundane; the great samayas and those who have entered the samayas; and all the rites and their variants have been taught in this king of manuals. All of the mantras that are appropriate for accomplishing them are here as well.”

n.2434“Mantra [deities]” om. Tib.

n.2435The Sanskrit uses the plural number for “families,” as the Tathāgata , Lotus , Vajra and Jewel families are all “tathāgata” families in the Kriyā parlance.

n.2436“Mudrā” om. Tib.

n.2437“Blessed Konākamuni” om. Tib.

n.2438The last sentence is omitted in the Tib.

n.2439dad pa can gang zhig gis the tshom med par ’chang ba dang klog pa dang / the tshom med par rgyud ’di la brtson pa byed cing sngags sgrub pa dang zlos pa dang phyag rgya ’ching ba dang rtag tu mngon par brtson par byed pa de la ni mthong ba’i chos kho na la yon tan gyi phan yon brgyad rab tu ’thob ste/ D. The Tibetan translates as, “Someone who is faithful and who bears it without any doubt, reads it, applies themselves to this tantra without any doubt, and accomplishes the mantra, recites it, forms the mudrā, and always applies themselves will attain the following eight advantages of having good qualities even in this life.”

n.2440The Tibetan translation reads this phrase as a part of the previous paragraph and treats the Skt. compound guṇānuśaṃsāṃ as a tatpuruṣa (yon tan gyi phan yon) instead of a dvandva compound. The reading of this line in the Tibetan translation has been rendered into English in the note above.

n.2441’khrul pa med par ’gyur ba dang phyir rgol ba thams cad dang dgra’i ’jigs pa ’di la mi ’byung ba dang / ’di’i lus la dug mi ’byung ba dang / sangs rgyas dang byang chub sems dpas kyang ’di la byin gyis brlabs par ’gyur ba dang tshe ring ba dang / bde ba la brten par ’gyur ba dang / ’jam dpal gzhon nur gyur pa’ang ’di’i dge ba’i bshes gnyen du ’gyur ba dang mtshan mo’ang ’di la nyin re zhing rmi lam du mthong ba stsol ba dang sngags thams cad kyang ’di la bsrung bar ’gyur ro/ /phyag rgya’ang ’di la rmi lam du ston par ’gyur ro/ /rgyal po ma rungs pa dang sems can ma rungs pa dang mi phan pa ’dod pa rnams kyis kyang gnod pa med par ’gyur ro/ /nges par byang chub la gzhol bar ’gyur ro/ D. As is often the case with these types of lists, the way the individual items here have been separated is somewhat arbitrary. The Tibetan translation differs somewhat from the extant Skt. both in its content and in its organization of this list of eight qualities. The Tibetan translates as, “(1) They will be unphased and will not be afraid of hostile forces and enemies. (2) Their bodies will not be affected by poison. (3) They will be blessed by the buddhas and bodhisattvas and have long lifespans. (4) They will experience lasting happiness. (5) The divine youth Mañjuśrī will become their spiritual teacher and grant them visions in their dreams, whether it be day or night, and all of the mantra beings will protect them. (6) They will reveal the mudrā to them in a dream. (7) They will not be harmed by wicked kings, beings, and people who seek to impede them. (8) They will be destined for awakening.”

n.2442Locanā probably refers to Tathāgata­locanā , the “eye of the tathāgatas” personified. Earlier on tathāgata­locanā was translated as the “[the mudrā of] the eye of the tathāgatas.” Here, however, as we speak of the deities from the retinue of the Tathāgata, it is more appropriate to use the proper name, Locanā , which is short for Tathāgata­locanā .

n.2443“The intermediate area,” in contradistinction to the “inner area” (cf. 2.­126). This phrase is omitted in the Tib.

n.2444ba’i lci ba sa la ma lhung bar byugs la D. The Tibetan translates as, “cow dung that has not fallen to the ground.”

n.2445gtsug tor gyi sngags kyis srung ba byas la/ D. It is not clear what the “ uṣṇīṣa protection” is. The Tibetan translates as, “perform the protection rite using the uṣṇīṣa mantra.” If interpreted in more worldly terms, though, the Skt. phrase uṣṇīṣa­kṛta­rakṣa could even mean “wearing a protective turban.”

n.2446ska rags dkar pos bcings pa D. The “ uṣṇīṣa ,” as above, probably refers to one of the uṣṇīṣa mantras ( Cakravartin ?). In the Tibetan translation, which is in prose, this half-stanza omits the first pāda altogether . The Tibetan for the second pāda translates as, “One should bind oneself with a white belt.”

n.2447bram ze mo’i bu mo gtsang mas D. The Tibetan translates as, “a pure brahmin girl.”

n.2448“Arrester” and “fulfiller” have a feminine ending in the Skt. as they here address a female deity.

n.2449Skt.: oṁ hara hara bandha bandha śukra­dhāraṇi siddhārthe svāhā.

n.2450The arresting of semen referred to here is about stopping nocturnal emissions rather then the advanced tantric practice of experiencing orgasm without ejaculating.

n.2451mthong ba tsam gyis gtsang ba’am mi gtsang ba’i cho gas las thams cad byed par ’gyur ro/ D. The last sentence is unclear. It is also unclear where the paragraph break falls. In the Tib., the last two sentences read, “One will accomplish any activity, whether by pure or impure procedure, by merely displaying it.”

n.2452This clause is omitted in the Tib.

n.2453“Tathāgata” om. Tib.

n.2454“The evil kings and the wicked beings” is omitted in the Tib.

n.2455sum cu rtsa gcig pa Tib. The Tibetan translations of the text record this as chapter 31.

n.2456As becomes clear later in this chapter, the association of the mudrā with whatever deity determines its position in the maṇḍala.

n.2457’jam dpal mdor na nyon cig phyag rgya’i mtshan nyid dang sngags rnams kyi rgya che ba dang dkyil ’khor gyi cho ga’i mdor bsdus pa dang dam tshig la rjes su ’jug cing phyag rgya’i gnas dang sngags thams cad dang rgyud de dag thams cad la gsang ba dang bcas pa’i dkyil ’khor ni/. The syntax and clause divisions in this paragraph are difficult to ascertain in the Skt., which makes the translation proposed here unreliable. The Tibetan translates as, “Mañjuśrī, listen to this brief explanation. The following is a summary of the features of the mudrās, the extensive mantras, and the maṇḍala procedure, acting in accord with the samaya and the arrangement of the mudrās, all of the mantras, and the maṇḍala that contains what is concealed in all of the tantras.”

n.2458sngags shes bdag nyid chen po dang / /yon tan kun kyang bstan pa yin/ Tib. The Tibetan syntax is obscure. One possible translation might be, “They also taught about great beings / Who are versed in mantra and all the good qualities.”

n.2459’jam dpal blo ldan khyod la bstan/ Y, K; ’jam pa’i blo ldan khyod la bstan/ D. The translation of the last pāda is based on the assumption that the form śradhīḥ is a metrical adaptation of śraddhīḥ (“trusting/having faith [in you]”). Following Y and K, the Tibetan translates as, “I shall teach them to you, wise Mañjuśrī.” All of the Tibetan translations reflect the Sanskrit *sudhīḥ (blo ldan) instead of the extant Skt. śradhīḥ.

n.2460smra ba’i mchog gis yong su zhus/ D. The Tibetan translates as, “And the best of speakers addressed him.” The use of the “humilitive” verb of address yongs su zhu indicates that the all of the Tibetan translations read the title “best of speakers” as an epithet for Mañjuśrī. It is quite clear in the Skt., however, that “best of speakers” is the object of the verb and thus refers the Śākyamuni.

n.2461Again, there is a figure of speech here, as the Buddha, described here as having a sweet voice, is referred to with an epithet of “great lord” (brahmeśvara) which conjures up an association with Brahmā, famed for his sweet voice.

n.2462The Skt. praharaṇa can mean a weapon, or any handheld implement.

n.2463Cakravartin is the first of the eight uṣṇīṣa kings (cf. 35.­39).

n.2464“White parasol” is also the meaning of the name Sitātapatra.

n.2465“The buddhas” probably refers to the Tathāgata family .

n.2466lha gzhan gyi ni rigs dag la/ Tib. The Tibetan translates as, “the other Celestial family,” possibly reflecting the Sanskrit *divyānyau instead of the extant Skt. divyāryau.

n.2467The last stanza is omitted in the Tib. The fruit spoken of could be citron, as it is associated with the king of yakṣa s Kubera. It is not clear what phalaja (“fruit born”) refers to.

n.2468dbang phyug che la bri ba ni/ rtse gsum khyu mchog yang dag bya/ Tib. The Skt. chūlaṃ (“spear”) is probably a metrical adaptation of triśūlaṃ (“trident”). The latter interpretation, adopted here, is supported by the Tibetan.

n.2469“His bull,” i.e., Nandi.

n.2470rnam pa sna tshogs brgya phrag ni/ /lha yi mtshon cha sna tshogs dang / /de dag gzhan yang bzhon pa ni/ /rnam pa sna tshogs de tshe bri/ D. The Tibetan translates as, “Then one should draw / The hundred various kinds / Of various weapons of the deities, / And likewise their various vehicles.”

n.2471lan kan phreng ni de dang mnyam/ Tib. The Tibetan translation of the Sanskrit vedikā as lan kan follows the use of the term vedikā in BHS to signify a railing.

n.2472mthar gyis ji ltar gnas pa yi/ /mu stegs rnams kyang de nas bri/ cho ga bzhin du thams cad kyang / /phyogs skyong de bzhin bri bar bya/ Tib. The Tibetan translates as, “Then draw the tīrthikas / In their positions following the proper sequence, / And draw all of the guardians of the directions / According to the proper procedure.”

n.2473mdor na gzugs brnyan gcig dang ni/ Tib. The Tibetan translates as, “In short, there can be a single image,” reflecting the Sanskrit *bimbaṃ instead of the extant Skt. bindus.

n.2474ma mo’i dkyil ’khor nyid dag ni/ /tshad med de tshe bri bar bya/ /gzugs brnyan gcig la sogs pa ni/ /mtha’ yas sa yi steng dag tu/ D. The Tibetan translates as, “The one should draw the immeasurable/ Maṇḍalas of the mātṛs / [Starting] from one image / And filling the entire earth.” However, it is unlikely that this verse is about the maṇḍalas of the mātṛs.

n.2475gus pa med pas nyan thos nyid/ /tha mas nges par thob par byed/ Tib. The Tibetan translates as, “Since they lack devotion, those who are of the lowest capacity / Will attain the state of a śrāvaka.”

n.2476bdag nyid chen po don bcas ’bras/ /zhi ba’i ’gro bar nye bar bstan/ D. The Tibetan translates as, “The great beings teach / How to proceed to peace, a meaningful result.”

n.2477Skt. 38.39–38.40 om. Tib.

n.2478rnam pa gnyis dang grangs med pa’o/ Tib. “Twofold” has been supplied from the Tibetan. The Skt. translates as, “threefold.”

n.2479mi yi rigs Tib. The Tibetan translates as, “human families.”

n.2480’di la byung / Tib. Both the Skt. and the Tibetan read “arise from this,” without specifying what exactly “this” refers to. It is likely to refer to the mind, though, as it was mentioned in verse 38.­43 above that mantras are contained in or coextensive with the mind.

n.2481gang zhig rgyal dang rgyal sras sngags/ /sems can phyir ni gsungs pa rnams/ /gang zhig de zlos mngon brtson pa’ang / /de nas nges par sangs rgyas ’gyur/ D. The Tibetan translates as, “Someone who studiously recites any mantra / Of the Victor or the victors’ sons that was taught / For the sake of beings / Will certainly become a buddha.”

n.2482nyan thos dgra bcom gyi bshad dang / Tib. The translation follows the Tibetan, which reflects the Sanskrit *śrāvakārha­bhāṣitaiḥ instead of the extant Skt. pratyekārha­bhāṣitaiḥ.

n.2483phran tshegs las kyis ni/ D. In place of “mantras,” the Tibetan translates as, “rites/activities.”

n.2484sum cu rtsa gnyis pa Tib. The Tibetan translations of the text record this as chapter 32.

n.2485The chapter number jumps from 38 to 50 here because the chapters from 39 to 49 have been left out as they are missing from the Tibetan translation.

n.2486“Bowed” om. Tib.

n.2487de’i cho ga rgya che ba bcom ldan ’das kyi bka’ ma stsal la/ J, K; de’i cho ga rgya che ba bcom ldan ’das kyi bka’ stsal pa/ D. Following J and K, the Tibetan translates as, “the Blessed One has not explained the extensive ritual.”

n.2488sems can phyogs chen po dang ldan pa dang spro ba chen po dang ldan pa rnams Tib. The Tibetan translates as, “beings who occupy the cardinal directions and possess great power.”

n.2489lha tshogs dag kyang ’jigs par gyur/ /byis pa kun kyang rab tu dngangs/ D. The Tibetan translates as, “The hosts of gods were frightened, / And all the childish beings panicked.”

n.2490It is unclear whether the compound grahamukhyā° should be translated as “the grahas and the mukhyas,” or “the chief (mukhya) grahas.” The Tibetan translators opted for the latter.

n.2491gca’ rnams kun gyi gtso bo dang / /lha tshogs mi dang bcas pa dang / /ma rungs sems ldan srul po dag /rab ’gul yid ni mi brtan gyur/ D. The Tibetan translates as, “The chief among all of the grahas, / The hosts of divine beings along with the humans, / And evil-minded pūtanas / Were all mentally disturbed and unsettled.”

n.2492“Dharma king” is a frequent epithet of the Buddha Śākyamuni.

n.2493This process of “forging the samaya” ends more than twenty verses below, when they have heard Mañjughoṣa’s explanation of the actual samaya and its boons.

n.2494The address “venerable boy” suggests that it is Mañjughoṣa who is now being addressed, and not Vajrapāṇi.

n.2495In the Skt., literally, “spoken by me.”

n.2496mi dan mi ma yin pa dang / /’byung po ma lus lha rnams kun/ /khyod kyi dam tshig ngas bshad bsrung / D. The Tibetan renders this verse in three pādas that translate as, “Humans and nonhumans, / All the spirits and gods, / Will maintain your vow that I have spoken.”

n.2497The uṣṇīṣa s are the uṣṇīṣa kings (as the list below indicates) and the Locanā is the mantra of the buddhas’ eye, personified as Tathāgata­locanā , or simply Locanā .

n.2498The Skt. has the form cakrī (Cakrin), which is probably a metri causa for cakravartī ( Cakravartin ).

n.2499dam pa rgyal/ D. In place of Jayoṣṇīṣa the Skt. has Jayodbhava, which is probably a metrical adaptation. The Tibetan reflects the reading jayottama (“highest victory”) and takes it to be an epithet qualifying Tejorāśi.

n.2500phyag na pad+ma rnam gzigs dang / Tib. “Lokita” seems to be a metrically adapted form of another name, possibly Lokanātha, as this clause lists the bodhisattva emanations of Avalokiteśvara.

n.2501The context indicates that Sitavāsinī (“Clad in White”) is just another name for Pāṇḍaravāsinī.

n.2502It is unclear which One Syllable is meant. It could be hūṁ, described earlier on as the mantra of the “ Lord of Wrath .”

n.2503The Skt. translates as, “Yamānta,” which is probably a metri causa for Yamāntaka.

n.2504de dag pad+ma’i rig sngags dang / /gtsor ni rgyal bas gsungs ba dang/ /yi ge gcig dang ’khor los sgyur/ /’od chen sngags kyi mgon po ni/ /’di dag de bzhin dran par gyis/ /gzhin rje gshed ces bya ba yi/ /khro bo’i gtso bo de yang dran/ D. The Tibetan reads the material corresponding to Skt. 50.16–50.17 together and translates as, “These are what the Victor says are / The principle mantras of the Lotus family , and/ The One Syllable, cakravartin, / The sovereign of the lord of mantras and / The great luminous lord of mantra. / One should recollect these as well. / One should also recollect the chief of the wrathful ones, / Whose name is Yamāntaka.”

n.2505mgon po spyan ras gzigs pa yi/ /thugs ni thugs rje byung ba dang / /thugs rje chen pos thugs brlan par/ /sangs rgyas snga mas gsungs pa’ang dran/ D. The Tibetan translates as, “As Avalokiteśvara’s / Mind gave rise to compassion, / And his mind overflowed with great compassion, / He remembered what the buddhas of the past had taught.”

n.2506sgrol ma skye bo sgrol bar ni/ /spyan ras gzigs kyis gsungs pa dang / /rtag dang ting ’dzin skyes ’phags ma/ /ming gi gzugs ni bstan pa’ang yin/ D. The Tibetan translates as, “Avalokiteśvara called upon / Tārā to liberate living beings, and / The noble lady, born out of perpetual samādhi, / Is said to have taken the form of that name.”

n.2507“Companion” has a feminine ending, indicating that Tārā is meant.

n.2508byang chub sems bzin spyod pa ste/ /byang chub spyod byed dam pa’ang yin/ D. The Tibetan translates as, “As he performs the conduct befitting a bodhisattva, / She is a supreme companion in awakening.”

n.2509Krodhendra is a metri causa for Krodharāja ( Lord of Wrath ), probably referring to Yamāntaka.

n.2510khro dbang thig le dkar mo dang / D. The names Tilaka and Śatru are rather mysterious. Tilaka is translated into the Tibetan as thig le (“drop/bindu”), and in place of Śatru (“Enemy”), the Tibetan translates as, dkar mo (“White”), which could be an epithet of Mārīcī or Durgā.

n.2511Bhairava is probably a metri causa for Vajrabhairava, who, like Nīladaṇḍa, is a deity from the retinue of Vajrapāṇi.

n.2512’di dag khro mo pho nya’i tshogs/ /rigs ma’i spyan du rab tu bstan/ D. The “overseers of vidyā s” (vidyādhyakṣāḥ) in the above list must be the deities classed as vidyārāja s. Judging from the Tibetan alone it is possible that the three distinct pantheon groups are identified as one and the same. However, reading the Tibetan against the Skt. clarifies that this is a list of three nominative plural subjects.

n.2513gang zhig dran na phan zhing srung / Tib. The Tibetan translates as, “When one recollects [them], one is assisted and protected.”

n.2514“Buddha” om. Tib.

n.2515kun nas de dag mchod byas na/ Tib. The Tibetan kun nas reflects the Sanskrit *sarvatas (“in every way”) instead of the extant Skt. smaraṇāt (“through recollecting”).

n.2516bsod rnams skyes D. The Tibetan reflects the Sanskrit *Puṇyaprasavāṃ instead of the extant Skt. Puṇyābhāṃ. Both are the names of a class of gods and their realm.

n.2517The Skt. strī­rūpa­dhāriṇām (“of/as for those who possess the female form”) could be corrupt, making the meaning of this half-stanza uncertain.

n.2518gzugs med gzugs can lha dag dang / /rdzu ’phrul chen po ’dod chags bral/ /dkon mchog gsum la mchod byed dang / /rgyal ba’i bstan la rab dang ba/ D. The Tibetan translates as, “The gods of the form and formless realms / Who are very powerful and free from desire / Make offerings to the Three Jewels and / Trust in the Victor’s teaching.”

n.2519sngags dang dgra la rtag ’jigs pa/ /de dag la ni cung zad med/ /de ltar dam tshig rgyud gsungs pa/ /sngags pa kun gyis sgom min te/ D. The Tibetan translates as, “They are not perpetually afraid / Of mantras and enemies in the least. / Every mantra adept does not cultivate / The samaya that is taught in this tantra.”

n.2520’di ni khro rgyal mchog ces pa/ /gzhin rje gshed kyis brjod pa yin/ /sems can dam tshig la gnas na/ /mi ni ma lus gnod mi nus/ D. This verse could be about the reciprocity of the samaya‍—if people keep the samaya of Yamāntaka, so, too, will the spirits under Yamāntaka’s control keep their commitments and refrain from devouring (or just harming) the people. The Skt. of last pāda (abhakṣāḥ sarva­mānuṣāḥ) is likely to be corrupt, however. The Tibetan preserves a different reading that translates as, “This is what Yamāntaka called / The Supreme Lord of Wrath . / If beings maintain the samaya, / No human beings can do them harm.”

n.2521lha dang lha min thams cad dang / Tib. The Tibetan translates as, “All of the gods and demigods.”

n.2522rgyal ba’i sras kyis rab bskul nas/ D. The Tibetan translates as, “Having been motivated by the Victor’s son.” This reflects that the Tibetan translators either had a different interpretation of the extant Skt. jina­putrānubuddhinā or that the source for the Tibetan translation may have contained the Sanskrit variant *jina­putra­pracodanā.

n.2523I.e., Vajrapāṇi.

n.2524khro bo’i rgyal po’i nus pa ni/ /sngon chad bstan pa ma yin nam/ D. The Tibetan translates as, “Wasn’t the power of the / Lord of Wrath taught long ago?”

n.2525Yamāntaka’s mantra is the same as Vajrapāṇi’s because Yamāntaka is the heart essence of Vajrapāṇi, as explained in the next verse. It is not clear, though, which one of the mantras is meant; possibly hūṁ, as it is shared by both these deities.

n.2526de bzhin rjes su sbyin par bya/ /ji ltar ’dod bzhin rab tu ston/ /khyod kyis khro bo’i mthu dag ni/ /yongs su bstan par mi nus te/ D. The Tibetan is obscure, but may translate as, “So I will offer it as a gift. / I may teach whatever I wish. / You are unable to teach / The powers of the wrathful one.”

n.2527’di ni khyod nyid la gnas te/ /lus ’dir gnas shing snang ba yin/ /de nyid khyod kyis drangs pa ste/ /khyod nyid kyi ni snying la dris/ D. The Tibetan translates as, “This abides in you yourself. / It abides and is manifested in this body. / You have summoned it, and / You inquire about your own heart mantra.”

n.2528khro bo mthu ni khugs pa dag /’dir ni bzlog par nus pa min/ /ji ltar ’dod bzhin khyod la bstan/ /gzhan du dam tshig btang ba yin/ D. The teaching on Yamāntaka’s “own samaya” starts in the next verse. The Tibetan translates as, “The wrathful one’s powers have been summoned, / And now it is not possible to turn them back. / It was taught to you, as you wished, / And the samaya will be passed on to others.”

n.2529The “dharma of commoners” is a euphemism for sexual pursuits.

n.2530bstan pa la ni ma zhugs dang / D. The Tibetan translates as, “Does not follow the teachings.”

n.2531dad pa med cing ’gyod par gnas/ Tib. The Tibetan translates as, “Does not have faith and wallows in sorrow.”

n.2532dam chos the tshom thob pa dang / /de spong mnyam par ma bzhag dang / D. The Tibetan translates as, “Has doubts regarding the sacred Dharma, / Abandons it, and is distracted.”

n.2533mi brtson Tib. The Tibetan translates as, “Not diligent.”

n.2534cung zad shes pa ’khrul pa dang / Tib. The Tibetan includes an extra line here that translates as, “Whose understanding is a bit shaky.”

n.2535bag med shin du ’dod chags can/ /dam tshig nyams shing skyon ldan pa/ /sngags rnams legs par sbyar ba yis/ /khro bo’i rgyal pos ’joms par byed/ D. The meaning of the last pāda is unclear. The Tibetan, which unlike the Skt. does not indicate any gender for the subject of 50.48a, translates as, “One who uses the mantras correctly / Causes the Lord of Wrath to destroy / Those who are heedless and possess extreme attachment, / Who break the samaya and incur a fault.”

n.2536de skad smras nas ’jam dpal ni/ /snying rje yi ni brlan sems kyis/ /sangs rgyas byang chub sems dpa’ D. The Tibetan translation that corresponds to Skt. 50.50cd–50.51ab gives the impression that Mañjuśrī is the speaker and translates as, “After he said that, Mañjuśrī, / His mind overflowing with compassion, / Exclaimed, “The powers and activities / Of the buddhas and bodhisattvas are inconceivable.”

n.2537Vajradhara (“vajra holder”) is here an epithet for Vajrapāṇi.

n.2538de nas dpal ldan rdo rje ’chang / /phyir yang rdo rje rab tu blangs/ /de tshe rdo rje blangs nas kyang / /khro rgyal mthu ni shes nas dga’/ Tib. This final line introduces Vajrapāṇi’s instructions, which follow in the next chapter. In the Tibetan however, this final verse translates as, “Then the glorious Vajradhara / Took up his vajra once again. / And after he took up his vajra, / He understood the power of the Lord of Wrath and was pleased.”

n.2539sum cu rtsa gsum pa Tib. The Tibetan translations of the text record this as chapter 33.

n.2540gshin rje’i ’tsho ba mthar byed pa/ Tib. Here the Tibetan translates Vaivasvata following the standard Tibetan translation for Yama.

n.2541gtsor byed pa byang chub sems dpa’ ’jam dpal gyis smras pa/ Tib. The Tibetan translates as, “That was taught by the preeminent bodhisattva Mañjuśrī.”

n.2542tshes grangs dang ni rgyu skar dang / /smyung ba dag kyang mi bya ste/ D. The Tibetan translates as, “One should not observe the lunar days, / Asterisms, and fasting injunctions.”

n.2543bram ze dam pa mchog dag gi /dur khrod shi ba’i ro rnyed na/ D. The Tibetan translates as, “One should obtain a dead body of one of the / Highest holy brahmins from a charnel ground.”

n.2544ras ni chu yis lan gsum bkru/ D. The Tibetan translates as, “Rinse the cloth with water three times.”

n.2545zhag ni gsum mam bdun du bri/ D. The Tibetan translates as, “within three or seven days.”

n.2546dgra rnams lus la tsha ba ’byung / Tib. The Tibetan translates as, “A fever will rise in their enemies’ bodies.”

n.2547zhal drug zhabs drug phyag drug bri/ Tib. The Tibetan translates as, “should be depicted with six faces, six feet, and six arms.”

n.2548kha dog sngo Tib. In the Tibetan kṛṣṇa is translated as “blue.” Dark blue is certainly semantically possible.

n.2549gsus pa ’byang / Tib. “Wolf’s belly” means a protruding or prominent belly. The Tibetan translation of the term translates as, “a belly that hangs down.”

n.2550Possibly there is a connection here between his terminating the lives of all beings and “striking fear into fear itself,” as he is also the one who can help at the time of death to overcome fear.

n.2551The Tibetan translates as, “Draw him using a mixture of / Human fat and a bright red pigment. / Use a skull as the paint vessel. / Use human bone for the brush handles.”

n.2552shi ba’i skra las byas pa yis/ /pir dang pir ni bcing ba’ang bya/ D. The Tibetan translates as, “Affix each brush / With [a tip] made out of a corpse’s hair.”

n.2553las kyang ’jigs pa chen po bas/ /de yi don med mi bya’o D. The Tibetan translates as, “Since this work is very dangerous, / Do not make it fruitless for them.”

n.2554gang yang zlos pa smod byed dang / /de bzhin mchod rten khyad du gsod/ D. The Tibetan translates as, “Those who insult mantra reciters and / Likewise those who destroy caityas,” possibly reflecting some form of the Sanskrit *caitya in place of the extant Skt. caiva.

n.2555sems can kun dang skyob pa la/ Tib. In place of “oppress,” the Tibetan translates as, “protect,” reflecting the variant °ānutāyinām instead of what is adopted here, °ānutāpinām.

n.2556lung tang ’bras bu sngags bzlas blangs/ D. The Tibetan translates as, “While reciting the mantra, pick a soapberry fruit.”

n.2557“Leaves” om. Tib.

n.2558Ariṣṭa (lung tang) can be the name of several plants, but most likely the soapberry tree.

n.2559’bras bu’i rang skyur yang dag ldan/ Tib. The Tibetan translates as, “And combine them with kāñjika fruit.” The Tibetan suggests the Sanskrit variant *phalam in place of the extant Skt. āmla.

n.2560“Tamarind” (āmla) om. Tib. Apart from “tamarind,” āmla could also mean vinegar and perhaps other sour substances.

n.2561Kaṭu (“sharp,” “pungent”) could also mean intense heat, or the kaṭu plant (used as fuel).

n.2562me thab ji ’dod byas nas ni/ /tsha zhing skam pa’i shing dag gis/ /me thab de la mnyam bzhag nas/ /dur khrod me yi sbar bar bya/ /thams cad ldan pas bsreg byas na/ /cho gar bstan pa’i sbyin sreg yin/ D. The Tibetan translates as, “Prepare whichever fire pit you like, / Stack branches that are dry and produce intense heat / Evenly in the fire pit, and / Ignite it with the fire from a cremation ground. / When one makes the fire offering with all these things, / That is a homa that follows the correct procedure.”

n.2563me lha dag ni spyan drang bya/ Tib. The Tibetan translates as, “One should summon the fire deities.”

n.2564dang por bu dag ’chi ba ni/ /sems can zhugs nas de bzhin ’gyur/ Tib. The Tibetan translates as, “His sons will die during the first watch of the night, / As will a being who has just entered [his wife’s womb].”

n.2565gang du khros nas zlos byed pa/ Tib. The Tibetan translates as, “When one recites the mantra wrathfully.”

n.2566grong khyer de dang nye ba dang / Tib. The Tibetan translates as, “Or in the vicinity of a town.”

n.2567These two pādas are missing from the Tib.

n.2568brgya dag Tib. The Tibetan translates as, “hundreds.”

n.2569These two pādas are missing from the Tib.

n.2570gzhan gyis nus par mi ’gyur ro/ Tib. The Tibetan translates as, “Others cannot overpower him.”

n.2571It is not specified what part of the neem tree is used.

n.2572rang skyur dug dang ldan pa ni/ D. It is not specified what the “five poisons” are. The Tibetan translates as, “kāñjika mixed with poison.”

n.2573krag dang mi yi sha dang ni/ Tib. The Tibetan translates as, “Blood and human flesh.”

n.2574The “three pungent substances” could be black and long pepper and dry ginger (Monier-Williams).

n.2575ske tshe dug gi phye ma dang / D. The Tibetan translates as, “Brown mustard and poisonous powder.”

n.2576Amlavetasa, apart from vinegar, could also be the plant species Garcinia pedunculata.

n.2577star bu dang ni sram gyi sha/ Tib. The Tibetan translates as, “Vinegar and the flesh of an otter,” reflecting the Sanskrit *udrakam instead of the extant Skt. ādrakam. Although it may reflect a genuine variant in the source text, the way that this line is rendered in the Tibetan translation is likely incorrect given that we have already seen the ingredients “Vinegar and fresh ginger” (amla­vetasam ārdrakam) appear as a pair in Skt. 51.31.

n.2578Dhatura metel.

n.2579Luffa acuntagula.

n.2580Kaṇṭaka can mean devil’s thorn and a few other plants.

n.2581Madana most likely means thorn-apple here.

n.2582ke’u Tib. Gṛñjanaka most likely means “red onion” here, but it can also mean turnip or the tops of Indian hemp. The Tibetan term that is used to translate gṛñjanaka suggests that the Tibetan translators understood this to refer to a type of wild garlic (ri sgog).

n.2583The Skt. offers two readings for this ingredient: palāśa and palala, dhak tree and ground sesamum respectively.

n.2584Trophis aspera.

n.2585gzhan gyi zhag dang chu dang ni/ /kun dong chang ni btung bar bcas/ D. The Tibetan translates as, “Other oils, water, / Onion, and an alcoholic beverage.”

n.2586zla ba phyed kyi nang du ni/ Tib. The Tibetan adds an additional pāda after this one that translates as, “Within a fortnight.”

n.2587It is not specified whether the junction is of the night or day.

n.2588As indicated in the next verse, the target is the king.

n.2589dpal min mang po rab ston pa/ /rnam poa sna tshogs ’byung bar ’gyur/ Tib. The Tibetan translates as, “There will be various things / That indicate great misfortune.”

n.2590de la rims nad ’byung bar ’gyur/ D. The Tibetan translates as, “There will be a plague there.”

n.2591Kaṭuka can be a name of several plants. The name itself implies pungency, so possibly any hot and spicy substance is meant.

n.2592Atyamla (“very sour”) can mean citron, or any sour plant product or substance.

n.2593phyogs che nor dang ldan pa dang / /gcug cing dpung chen yang dag gnas/ D. The Tibetan translates as, “[His] vast land with its riches / Will be miserable and occupied by a great army.”

n.2594Vajradhara (“vajra holder”) is here an epithet for Vajrapāṇi.

n.2595yang spras pa/ Tib. There is no reference to mantras in the Tibetan, which just translates as, “He spoke again.”

n.2596Although the meaning is not quite clear, this verse seems to be referring to the next chapter, where some rites involving yakṣa s are described.

n.2597This again seems to refer to the next chapter, which contains several yakṣiṇī rites, notably the ritual of the eight great yakṣiṇīs that starts from 52.­38. It is possible that the next five verses and the initial part of the next chapter (this part separates the introduction made here from the actual yakṣiṇī section) are an interpolation. The initial part of the next chapter is also omitted in manuscript A, one of the two extant manuscripts where this chapter is included.

n.2598de tshe gnod sbyin bdag po ste/ /byang chub sems dpa’ smras pa ni/ /gnod sbyin rnams kyis ras ris smras/ /’dod pa kun dang nye bar ldan/ /’gugs par byed dang dbang byed kun/ /zug rngu ma lus yang dag ’byin/ D. The Tibetan translates as, “Then the lord of yakṣa s, / The bodhisattva, spoke. / He spoke about the yakṣa s’ painting, / All of the desirable qualities they possess, /Attracting and controlling them, / And their removal of any kind of pain.”

n.2599bder gshegs bkas kyang bzlog pa dang / /gnyen pos kyang ni mi nus so/ D. The Tibetan translates as, “He has contradicted the Sugata’s teaching, and / No antidote can help him.”

n.2600thog ma med pa’i ’khor ba nas/ /shin tu sdug bsngal rgyu sngon byas/ /de dag sdug bsngal sdug bsngal bar/ /snying rje chen pos ’gro ba gdungs/ D. The Tibetan translates as, “They have generated the cause for intense suffering previously / Over the course of endless cyclic existence, / Experiencing one form of suffering after another. / One should burn with great compassion toward those beings.”

n.2601theg pa gsum la brten nas ni/ Tib. The Tibetan translates as, “Relying upon the three vehicles.”

n.2602Again, the meaning is not quite clear, but this probably refers to the yakṣiṇī rites, described in the next chapter, that lead to sensual enjoyment.

n.2603de dag sdug bsngal ldan don du/ /’dod pa’i longs spyod rjod par byed/ /khro bo ’di ni mnyes byas na/ /sdig pa kun las ldog par ’gyur/. This verse only consists of four pādas in the Tibetan that translate as, “The enjoyment of desire is taught / For those who have such suffering. / If one has pleased the wrathful one, / All of one’s misdeeds will be undone.”

n.2604sum cu rtsa bzhi pa Tib. The Tibetan translations of the text record this as chapter 34.

n.2605“You are exceedingly cruel” om. Tib.

n.2606’khor ba’i ’ching ba las grol bar ’gyur ro/ Tib. The Tibetan translates as, “they liberate them from the bonds of cyclic existence.”

n.2607“Not” has been supplied from the Tib.

n.2608kye rgyal ba’i sras gzhan yang sems can la gnod par byed pa’i chos ston pa ni/ de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa’i sangs rgyas dang byang chub sems dpa’ rnams kyis ni sems can thams cad kyi ched du gsungs pa ma yin te/ D. The Tibetan translates as, “Moreover, son of the Victor, this dharma teaching about harming beings is not something that the thus-gone, worthy, perfect and completely awakened ones and the bodhisattvas taught to benefit all beings.”

n.2609rgyud rnams kun la rgyud ’di yi/ /mthu ni bsam gyis mi khyab yin/ D. The Tibetan translates as, “Among all of the tantras, the power / Of this tantra is inconceivable.”

n.2610khro bo’i rgyal po’i sngags dag dang / /yul gsum dag kyang bsam mi khyab/ Tib. The Tibetan translates as “The Lord of Wrath ’s mantras / And the three realms are inconceivable,” reflecting the Sanskrit *triviṣayaṃ instead of the extant Skt. ṛddhiviṣayaṃ.

n.2611The three realizations (literally, “awakenings”) are the realizations of the śrāvakas, of the pratyeka­buddhas, and of the fully realized buddhas.

n.2612kye rgyal ba’i sras gzhan yang chos dang chos ma yin pa dang / dkar po dang / nag po dang / dge ba dang / mi dge ba dang / ’gro ba’i bdag nyid chen po sems can ’dul ba’i thabs sgrub pa dang / chos kyi dbyings sgrub pa sangs rgyas bcom ldan ’das kyis rab tu rtogs par ’gyur te/ de nyid chos ston pas sems can smin pa’i thabs kyang rab tu sgrub par byed do/ The Tibetan translates as, “Moreover, son of the victors, the blessed buddhas perfectly understand what is Dharma and is not Dharma, white and black deeds, virtue and nonvirtue, accomplishing the methods by which a lord of the path tames beings, and accomplishing the realm of phenomena. Thus the Dharma that they teach causes one to accomplish the method that ripens beings.”

n.2613kye rgyal ba’i sras de bzhin du bdag cag gis bslab par bya zhing / ’di lta ste/ sems can gdul ba dang sems can smin pa dang bstan par bya ba’i phyir dang de la rgyal ba’i sras khyed cag gang ’khor gyi dkyil ’khor ’dir dam tshig chen po la zhugs pa de thams cad kyis mnyan par bya/ dad par bya de nyid dge ba dang mi dge ba tshol ba nyid du bya ste/ ’di lta ste/ de bzhin gshegs pa chos ston pa la mngon par dga’ bar bya’o/ D. The Tibetan translates as, “Thus, son of the Victor, we should train in the same way. So you may train, mature, and teach sentient beings, all of you sons of the Victor in the surrounding maṇḍala who have taken the great samaya should listen. You should act faithfully and examine virtuous and nonvirtuous action for yourself. Thus, you should take joy in teaching the Dharma of the Tathāgata.”

n.2614mi’i rgyu ma rlon pa dag Tib. The Tibetan translates as, “fresh human entrails.”

n.2615phyogs chen po dang ldan pa Tib. The Tibetan translates as “with a lot of territory,” reflecting a different interpretation of the Skt. mahāpakṣaiḥ.

n.2616gtso bo chen po dag Tib. The Tibetan translates as, “who are great leaders.” “Very influential” is a loose translation of mahānāyaka.

n.2617“With one’s left foot atop the Maheśvara liṅga” om. Tib.

n.2618de thos pa’i dbang gis Tib. The Tibetan translates as, “By hearing that.”

n.2619Presumably, the mantra is that of Yamāntaka.

n.2620gza’ ’khor dang bcas pa Tib. The Tibetan translates as, “his lady and her retinue.” It is also possible to translate the Tibetan as, “the grahas and their retinue.”

n.2621In this context the name Dakṣiṇamūrti probably refers to the southern face of the śivaliṅga and implies that the practitioner is sitting facing north.

n.2622po son cha’i shing dang tsher ma can gyi shing D. The Tibetan translation treats madanakaṇṭaka (“thorn apple”) as two different types of wood, “datura wood” and “thorn wood.”

n.2623Flacourtia sapida.

n.2624Presumably one writes the mantra or draws the nakṣatra on the ground, before stepping on it.

n.2625sngags thams cad nus pa med par ’gyur ro/ D. The Tibetan translates as, “all mantra beings will be powerless.”

n.2626mdo na ’jig rten dang ’jig rten las ’das pa’i sngags kyi cho gas kyang ji ltar ji ltar rab tu sbyar ba de lta de ltar thams cad sgrub par ’gyur/ D. The Tibetan translates as, “In short, whether it be used with a mundane or supramundane mantra ritual, it will accomplish them all.”

n.2627Gossypium herbaceum.

n.2628mi’i rus pa’i sreg blugs kyis D. The Tibetan translates as, “oblations of human bone.”

n.2629khyim du slar zhugs nas Tib. The Tibetan translates as, “enter the house again,” which doesn’t seem to make sense, as one is already in the house where one performed the homa.

n.2630mi gang su dag rjes de slong bar gyur na sbyin par mi bya’o/ /gal te tshan khar slong bar byed na ni khro bo’i rgyal po dran nas yi ge yi ge hUM rab tu sbyar ba byas na de’i mod la ’byer bar ’gyur ro/ D. The Tibetan translates as, “If any human being asks for that substance, do not give it to them. If they ask forcefully, recollect the Lord of Wrath while employing the syllable hūṁ and they will leave immediately.”

n.2631The last sentence possibly indicates that the manner in which one uses the ashes in the case if vighnas is not gender specific (in contradistinction to the rites described in the following few paragraphs), and so one can hold the ashes in one’s left or right hand, or both. The meaning, however, is not very clear.

n.2632“Nonhuman” om. Tib.

n.2633skyes bu gzhan brten pa na rma med par yang ’gyur ro/ /ji srid rang gi skyes pa nyid thob na ni phyir yang de’i rma’i sgo de rab tu ’byung bar ’gyur ro/ D. The meaning of this sentence is not completely clear. The Tibetan translates as, “When she has sex with another man she will not have any sores / until she encounters her own man, at which point her mouth sores will appear once again.”

n.2634yongs su rnying pa bzhun du D. The Tibetan translates as, “like that of a very old man.”

n.2635ji srid du rang gi chung ma de nyid dang yang phrad na phyir yang rnying pa med par ’gyur ro/ D. The Tibetan translates as, “until his own wife touches it, at which point it will again be as if he were not an old man.”

n.2636It is not clear what the “great discharge” is, but it may refer to gonorrhea.

n.2637yang na gzhan gyi bud med la bsten par ’dod na yang nus pa med par ’gyur ro/ /ji lta ji lta mngon par ’dod la de dag thams cad byed par ’gyur ro/ D. The Tibetan translates as, “Or, even if he wanted to have sex with another man’s woman, he will not be able to. / It can do whichever of those things one wishes.”

n.2638gal te gtor ba tsam gyis thal ba dang phrad par ma gyur na/ Tib. In the Tibetan the phrase spṛṣṭamātraḥ (“merely touched”), probably referring to the target, is taken to belong to the next paragraph and translated as “merely throwing.” The opening clause of the next section in the Tibetan translates as, “If one does not hit them with ash just by throwing it.”

n.2639The literal Skt. phrasing is “and not otherwise be fruitless.”

n.2640“Crockery and cutlery” om. Tib.

n.2641shing ji lta ba bzhin du za bar ’gyur ro/ D. The Tibetan elaborates here that the body of the enemy, “will be eaten (by worms) like a piece of wood.

n.2642rmi lam ngan pa yang mthong bar ’gyur ro/ zhag bdun gyis kyang ’chi bar ’gyur te/ D. The Tibetan translates as, “They will have nightmares and will die within seven days.”

n.2643gzhan yang bud med rnams la las su bya ba ni/ Tib. The Tibetan translates as, “There is another rite that one can perform on women.”

n.2644bcom ldan ’das yid la bsams te Tib. The Tibetan translates as, “If one visualizes the Blessed One.”

n.2645mo mtshan dang nu ma Tib. The Tibetan translates as, “a vagina and breasts.”

n.2646“Unusual” om. Tib.

n.2647bud med dam skyes pa gang la sems dga’ ba skye ba de la thal ba de byin na ji ltar ’dod pa’i las byed du gzhug par ’gyur ro/ D. The literal Skt. expression is “someone that [one’s] mind turns away from.” As one is now selecting an accomplice for an act of assault (abhicāra), one chooses for this purpose someone that one doesn’t like. The Tibetan contains a different reading that translates as, “If one gives the ashes to a person that one trusts, whether they are a man or woman, one can enlist them to perform whatever action one wishes.”

n.2648The touching may be done by the accomplice, but it is not clear whether the accomplice is touching himself while visualizing the target or is actually touching the target. It could be the latter, as the next paragraph explains that these activities can be performed from a distance.

n.2649bcom ldan ’das yid la bsams nas/ D. The Tibetan again specifies that the object of visualization is the “Blessed One” but in the context it seems more likely that one visualizes the target.

n.2650mdor na ’chi bar byed pa dang dbang du byed par yang ’gyur te/ Tib. The Tibetan for these two sentences is much shorter and translates as, “In short, one can kill them or enthrall them.”

n.2651mkhar srung ba yang ltung bar ’gyur zhing mes tshig pa chen po yang ’byung bar ’gyur/ Tib. The Tibetan translates as, “The stronghold will fall, a fire will ignite a massive blaze, and the defending forces will be destroyed.”

n.2652thams cad du ’o ma’i zas kyis ’tsho zhing / D. The Tibetan contains an additional statement that translates as, “one should nourish all of them with dairy products,” which seems strange and impractical (how would one nourish every soldier of a defeated army?) unless this implies the use of these substances for some unspecified ritual.

n.2653The word used in Skt., kāma, can mean “desire” as well as “sexual pleasure,” and even in the sense of “desire” it has a strong sexual connotation.

n.2654Naṭikā is a diminutive form of Naṭī .

n.2655Skt.: oṁ naṭi mahā­naṭi • āgaccha • āgaccha divya­rūpiṇi svāhā.

n.2656a mra’i shing gi rtsa bar gnas Tib. The Tibetan translates as, “standing at the base of a mango tree.”

n.2657ro smad gos gcig pa Tib. The Tibetan translates as, “a single garment on her lower body” (iconographically, yakṣiṇīs are represented wearing just a girdle around their hips).

n.2658“Equal to the great yakṣa ” probably means that he will be as wealthy as Kubera.

n.2659gal te ma ’ongs na ni khro bo ’chol ba’i rgyal pos ’chi bar ’gyur ro/ D. The Tibetan translates as, “If she does not come, she will be killed by the Lord of Furious Wrath.”

n.2660Skt.: oṁ naṭṭe śuklāmbara­mālya­dhāriṇi maithuna­priye svāhā.

n.2661Skt.: oṁ bhaṭṭe bhaṭṭe • ālokini kiṃ cirāyasi | ehy ehi | āgaccha • āgaccha | mama kāryaṃ kuru svāhā.

n.2662ri’i rtse mor dkyil ’khor byas la Tib. The Tibetan translates as, “Construct the maṇḍala on a mountain peak.”

n.2663Skt.: oṁ rakte raktāvabhāse raktānulepane svāhā.

n.2664Skt.: oṁ mekhale mahā­yakṣiṇi mama kāryaṃ sampādaya svāhā.

n.2665Skt.: oṁ mekhale sumekhale mahā­yakṣiṇi sarvārtha­sādhani hūṁ | samayam anusmara svāhā.

n.2666The forms Lokinī and Lokavatī are probably shortened versions of Ālokinī and Ālokavati respectively, with both of them meaning “Splendorous.”

n.2667Skt.: oṁ lokini loka­vati svāhā.

n.2668shrI Nu Tib. Ghuṇu is a verbal form, second person imperative, but the meaning is unclear. Possibly this is an encouragement to make a move, or perhaps to make a buzzing sound that heralds the arrival of a spirit (cf. Edgerton, p. 220, the entry for ghuṇaghuṇāyate). In the Tib., this word appears as shrI Nu, which seems to be a transliteration of *śrīṇu (“cling on”?).

n.2669Skt.: oṁ ghuṇu guhyake ghuṇu ghuṇu guhye • ehy ehi guhyake svāhā. In the Tibetan this mantra is shorter and a little different: oM shrI Nu gu hya ke shrI Nu gu hya ke e hya hi gu hyai hi gu hya ke svA hA.

n.2670dang por re zhig gtsang zhing gos gtsang ma bgos te/ zla ba nya ba la gnas dben par ’dug nas D. The Tibetan translates as, “First, one should clean oneself and put on clean clothes. Then on the full moon, in a secluded place.”

n.2671These ingredients are difficult to verify. Karṇikā, apart from a lotus bud, could also mean Premna spinosa. As for vānapuṣpa, this could be one of the Skt. names of fennel, or it could just mean “fragrant flowers,” or “forest flowers.”

n.2672An alternative Skt. variant, vandhayet or bandhayet, suggests that one should “bind” the arm.

n.2673mi smra ba’i dka’ thub kyis bzlas pa bya’o/ Tib. The Tibetan translates as, “And recite the mantra while remaining silent.” This implies that one should recite the mantra mentally instead of verbally.

n.2674’chi ba skyed par yang ’gyur ro/ Tib. The Tibetan translates as, “they will cause the arising of death,” reflecting the Sanskrit *maraṇotpattim instead of the extant Skt. maraṇonmattim.

n.2675“Yakṣiṇī” om. Tib.

n.2676The names Tamasundarī and Andhārasundarī are synonymous, both meaning “Sundarī of Darkness.” The latter name was mentioned in the list of yakṣiṇīs in 1.­100.

n.2677“Hundreds” om. Tib.

n.2678I.e., the ritual procedure as described above for Tamasundarī. It was stressed in this procedure that the ritual must be performed in complete and utter darkness.

n.2679For metrical reasons, Yakṣakumārī is called in the Skt. verse Kumārī. Later, however, in her mantra and her sādhana, the full name is used. The Tibetan renders this verse and the next in prose.

n.2680lha’i gnas su yang ’gro bar byed/ Tib. The Tibetan translates as, “They convey one to the realm of the gods.”

n.2681gu ha pa ti Tib. Guhilā and Guhāmati seem to be epithets of Guhāvāsinī (“Cave Dweller”). They each indicate an association with caves or hidden places, and could be loosely translated as “Cave Woman.” The Tib. reflects the reading guhapati, which is unlikely, given the female gender of this yakṣiṇī.

n.2682Skt.: oṁ guhile guhā­mati guhā­vāsini • ānaya bhaga­vati mayāntikaṃ samayam anusmara svāhā.

n.2683The name Guhāvāsinī means, appropriately, “Cave Dweller.”

n.2684de la ’dod pa dang ldan pa yang don du gnyer bar yang mi bya’o/ /de la ’phags ma rdzu ’phrul che ba don du gnyer na ’grub par ’gyur te/ Tib. The Tibetan translates as, “One who has sexual desire for her should not seek her out for that purpose. If one seeks her out because she is noble and powerful, one will have success.”

n.2685The Skt. offers two different readings for the last sentence, one (supported by the Tibetan and adopted here) with and the other without the negative particle. The reading without the negative particle could be interpreted as, “If one spends it all, all will be restored.”

n.2686Skt.: oṁ naravīre svāhā.

n.2687Literally, “until the moon is released” (during an eclipse, the moon is said to be “seized”).

n.2688bud med dam skyes pa gang gi ming bris pa de D. The Skt. seems corrupt at this point and could be specifying “of a woman or a man” or just a woman. The Tibetan clearly translates as,“the name of the woman or man that one has written,” but it is more likely that this is about a woman being summoned for a male practitioner, as indicated further on in this paragraph.

n.2689The Skt. uses the form Yakṣakumārikā, which is a diminutive of Yakṣakumārī.

n.2690Skt.: oṁ yakṣa­kumārike svāhā.

n.2691“A single piece of clothing” probably implies a lower garment, possibly a piece of cloth around the hips or just an ornamental girdle.

n.2692Kumārī, i.e., Yakṣakumārī.

n.2693’gyod na ni rnam par ’jig pa ’byung bar ’gyur bas ma bzhin du bsgrub par bya’o/ D. The Tibetan translates as, “Since one will be completely ruined if one does hurt her feelings, treat her like a mother and one will succeed.”

n.2694As specified in other rites, she takes her back the following morning.

n.2695’jig rten rnams ’od bzang po dag gis gsal bar byas pa/ Tib. The Tibetan translates as, “illuminating the worlds with her radiance,” perhaps reflecting the Sanskrit *sva­prabhodyotita­lokā instead of the extant Skt. sva­prabhodyotitālokā.

n.2696There is a play on words here in the Skt., as paramaguhyaka can mean “exceedingly secretive” or “supreme guhyaka” ( guhyaka and yakṣa being synonymous).

n.2697cho ga ’di nyid do/ N, H; mchog ’di nyid do/ D.

n.2698Skt.: oṁ manohare madonmādakari vicitra­rūpiṇi maithunāpriye svāhā.

n.2699mar me zad nas ni mi snang bar ’gyur ro/ /de la gos gcig bcings te gos yongs su bzhag nas mal stan nas ’gro bar byed do/ /yang na sgrub pa pos lag pa’i sor gdub bzhag pa las sor gdub gnyis pa yang bzhag nas ’gro bar byed do/ yang na gdu bu dang rked pa’i ’og pag dang rkang pa gnyis kyi rkang gdub dang mgo’i nor bu dang de bzhin du gzhan dang / gzhan lha’i rgyan gcig cig gang de khyer ba de dang de rjes su ster bar byed do/ D. The Tibetan is missing several important sections that clarify exactly what is happening in this paragraph. One such lacuna is marked in the translation because it has created an unresolvable grammatical issue and skewed the context of the passage. The Tibetan translates as, “After the lamp burns out, she will disappear. She wears a single piece of cloth, and she will leave the cloth behind and get up from bed. Then the adept should … She will drop the ring on her hand, drop two more rings, and then depart. Then, one by one, she will give up all the divine ornaments that she wears‍—her bracelets, girdle, anklets, the jewel on her head, and others as well.”

n.2700Skt.: oṁ mahā­nagni nagnije svāhā.

n.2701yang na gzhan dang rtse bar ni byed de/ ’on kyang de dang lhan cig smra bar ni mi byed do/ /bud med gzhan dang phrad par mngon par ’dod pa’am yid la sems na yang de’i tshe zlos pa de’i gan du ’ong bar mi ’gyur te/ D. The Tibetan translates as, “One can have her have sex with other men, but do not allow her to converse with them. She will not approach someone who obviously wants to have sex with another woman or even someone who just thinks about it and then recites the mantra.”

n.2702Skt.: oṁ sura­sundari svāhā.

n.2703The ablative case of kṛpālubhyaḥ has been interpreted as an instrumental (“[they associate] with”), (cf. Edgerton 1970, p. 46, paragraph 7.46).

n.2704mi yul dag na sbyor bar dga’/ /snying rjer ldan zhing rnam par rgyu/ D. The Tibetan translates as, “They love to have sex with mortals. / They are compassionate and wander about.”

n.2705This statement seems to be about yakṣiṇīs in general rather than the above seven.

n.2706gzhan dag phan byed ’tshe ba yang / /de bzhin mtshan mo yongs su rgyu/ /byis pa’i ’tsho ba ’phrog pa’i phyir/ /bskam zhing sha ni za byed gzhan/ D. The Tibetan translates as, “There are others who are helpful and playful, but / There are also those who wander at night / To take the lives of children, / And others who make beings wither and who eat flesh.”

n.2707srung byed Tib. The Tibetan translates as, “protected.”

n.2708de dag tshar bcad bsgrub don du/ /dam tshig ’di ni rab tu bstan/ D. The Tibetan translates as, “This is the samaya that was taught / To accomplish their destruction.”

n.2709ji ltar ’dod chags ’ching ba la/ /byis pa rnams ni bsdus pa’i don/ /sems can rnams la phan pa’i phyir/ /de ltar ’di kun gsungs pa yin/ Tib. The Tibetan grammar is a bit ambiguous, but it does appear to offer a different reading than the Skt. that may translate as, “All of these rites were taught / To those bound by passion, / To gather childish beings, / And to benefit beings.”

n.2710Because of the double meaning of the Skt. √vas (“to dwell/live”), this line could also be interpreted as “he will enjoy sex for one eon.”

n.2711de tshe de ni dam chos thos/ / thos nas rab tu grol bar ’gyur/ D. The Tibetan translates as, “Then they will hear the sacred Dharma, / And after hearing it he will be liberated.”

n.2712This line is actually the last pāda of the next verse.

n.2713bral ba’i rnam par yang dag ldan/ Tib. The Tibetan translates as, “She has a figure that will be lost.” “Sex” (rati) is absent in the Tibetan, which instead reflects the reading ākāra (“form,” “figure,” “shape”).

n.2714de dag chags bral zhes gsungs te/ /rnam grol de dag grub pa nyid/ Tib. The Tibetan translates as, “They are said to be free from attachment / And for them that attainment is liberation.”

n.2715gang zhig ’dod la chags btal ba/ /’di yi sngags i ’grub par ’gyur/ /bshang gci khrag gis brlan pa dang / /rul bas kun tu khyab pa dang / D. The Tibetan translates as, “This mantra will work / For someone who is free from desire. / Dripping with feces, urine, and blood, / Pervaded by putrid decay.”

n.2716sngags shes sngags kyi gzugs can dang / D. In place of the extant Skt. mantrajāpī (“mantra reciter”) the Tibetan reflects the Sanskrit *mantrarūpī (“one whose nature is the mantra”).

n.2717sngags shes sngags kyi gzugs can dang / /shes ldan dbang po thul ba dang / /dpa’ bo gtsang ba’i spyod la dga’/ /rtag tu de yi sngags kyang ’grub/ D. The Tibetan translates as, “But for a mantra adept who embodies the mantra, / Who has insight, who has conquered the senses, / Who is brave and delights in pure conduct, / His mantra will always work.”

n.2718rtag rgyal Tib. In the Tibetan, the adverb sadā (“always/invariably”) is incorporated into the name Jayā (“Victory”), making it Eternal Victory.

n.2719Skt.: oṁ padmocce svāhā.

n.2720rdo’am sa’i sgo glegs byas D. It is unclear what purpose this clay structure has. The Tibetan translates as, “Make the door out of stone or clay.”

n.2721“She will become one’s wife” om. Tib.

n.2722gal te mu tig gi phreng ba de len na ni de tsam kho nar yod par ’gyur la/ D. The Tibetan translates as, “If you take that pearl necklace, that will be the only one there is.”

n.2723Skt.: oṁ jaye sujaye jaya­mati sarva­kāryāṇi kuru me svāhā.

n.2724mu tig ’od ldan mthong na mdzes/ Tib. The Tibetan translates as, “She glows like pearl and is beautiful to behold.”

n.2725rab sngags gzugs ldan smin ma mdzes/ Tib. The Tibetan translates as, “With a form that is praised and a beautiful brow,” possibly reflecting the Sanskrit *subhruḥ (“with a beautiful brow”) instead of the extant Skt. śukraḥ (“[bright as] the evening star”).

n.2726“Great yakṣa ” probably refers to Kubera.

n.2727Skt.: oṁ ṣṭhrīḥ hrīḥ mahā­nagni hūṁ phaṭ svāhā.

n.2728de bzhin du sha za mo dang sha za mo rdzu ’phrul che ba dang / D. The Tibetan interprets “piśācīs of great power” as two categories, “piśācīs and very powerful piśācīs.”

n.2729The Skt. grastā (i.e., grastāḥ), which means “devoured” or “seized,” is also a technical term used in the context of spirit possession. By being “seized” they enter the samaya with Lord of Wrath .

n.2730khro bo’i rgyal po gshin rje gshed kyi rig pa Tib. The Tibetan translates as, “the vidyā of Lord of Wrath .”

n.2731’khrul ’khor gyi gzugs sam de nyid kyi gzugs brnan byas nas Tib. The image spoken of here is of the deity or spirit that one is trying to summon. The Skt. yatrapratimā (“where an image is”) seems to be describing the location where one recites the mantra. The Tibetan translates as, “having made her diagram image or her actual image,” reflects the Sanskrit *yantrapratimā (“a diagram representation”).

n.2732“In their celestial forms” om. Tib.

n.2733The procedure is the same inasmuch as it relies on an image, otherwise the details will vary for different ritual targets.

n.2734The material that corresponds to Skt. 52.118–52.119.b is rendered in prose in the Tibetan translation.

n.2735I.e., the ones in the images.

n.2736As before, “accomplished” as an object of practice.

n.2737skad gcig gis ni zlos pa yis/ /don rnams thams cad sgrub par ’gyur/ D. The Tibetan translates as, “The reciter will instantly / Accomplish all of his goals.”

n.2738khro bos bkug cing rgyas byas nas/ D. The Tibetan translates as, “Summoned and increased by the Lord of Wrath .”

n.2739“They” probably refers to Maheśvara and other emanations of Śiva in particular, as many of the rites taught in the MMK, such as the rites of the eight yakṣiṇīs, are shared by the Buddhists and Śaivites, and some, such as those of Tumburu and his sisters, are of Śaiva origin.

n.2740The exact meaning of this pāda is unclear, but it appears to be about the mantra deities of the most cruel and vile type.

n.2741gang dag sngags ni ci yod pa/ /khro bo ’chol ba rnyog ’byung ba/ /de kun khro bo’i rgyal po yi/ /de dag bsgo ba mnyan par bstan/ D. The Tibetan translates as, “Whatever mantra beings they are / That are wrathful, crazed, and causing trouble, / All of them are commanded by and listen to / The Lord of Wrath .”

n.2742mchog dang rab mchog drag po dang / Tib. The Tibetan translates as, “The foremost and the fiercest.”

n.2743de bzhin pad+ma ’dzin sngags dang / /bdag nyid kyis kyang rab bshad dang / Tib. The Tibetan translates as, “Likewise I also taught / The Mantra of the Lotus Bearer.” In place of mantradhare (“in [the capacity of] the mantra holder”), the Tibetan reflects the Sanskrit *padmadhare (“lotus bearer”).

n.2744“This teaching” probably refers to the MMK, and specifically to its Yamāntaka sections.

n.2745The word “mantras” has been taken from verse 52.­134 below, as it applies to this list of mantra deities (the deities being identical with their mantras).

n.2746“ Uṣṇīṣa emanation” implies the Tathāgata family , as these deities emanate from the Tathāgata’s uṣṇīṣa .

n.2747Mañjughoṣa begins the list of male mantra deities in the Skt. but is omitted in the Tib.

n.2748pad+ma ’dzin pa’i mnga’ bdag dang / Tib. As this is a list of bodhisattvas, the name Padmadhara probably refers to the bodhisattva Padmapāṇi, rather than the tathāgata Padmadhara.

n.2749The context suggests that the “lord of the yakṣa s” is Vajrapāṇi.

n.2750rgyal sras rmad du byung ba dang / /dpung bzang ’jig rten rnam par grags/ /rdo rje’i sde dang sde bzang dang / /blo ldan chos kyis ’phags pa dang / D. The Tibetan translates as, “A miraculous son of the victor, and / The world renowned Subahu, / Vajrasena and Suṣeṇa, / Dhīmān and Dharmodgata.”

n.2751“All of them,” i.e., all the respective mantra deities (the mantra and deity being one and the same).

n.2752It is not clear whether tatra (“there”) actually means “against them” or just implies that the wrathful mantra of Yamāntaka should not be used when the peaceful mantras of the deities from the above list are used.

n.2753“ Vidyā ” in this context means the magical power of the mantra (as in the bahuvrīhi compound chinnavidya, referring either to a mantra whose vidyā is lost or a person whose mantra has lost its vidyā ).

n.2754“Mantras,” i.e., mantra deities.

n.2755’phags pa ’jam dpal gyi rtsa ba’i cho ga byang chub sems dpa’i sde snod phal po che theg pa chen po shin tu rgyas pa’i mdo las/ gnod sbyin mo sgrub pa’i cho ga rab ’byam las le’u sum cu rtsa lnga pa rdzogs so// // D. This is the last verse in chapter 35 in the Tibetan translation of the text. The colophon at the end of this chapter translates as, “Thus concludes chapter 35, ‘The Rite that Brings the Yakṣiṇīs under One’s Control,’ from The Root Manual of Noble Mañjuśrī, an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.’ The second pāda in the opening verse of the next chapter in the Tibetan (where it is recorded as chapter 36) corresponds to Skt. 53.4b, and the correspondence between the Tibetan and Skt. texts continues at that point. The omission of the material from Skt. 52.144–52.148 may be justified by the fact that the paragraphs 52.145–46 are a verbatim repetition of Skt. 1.70–71. These two paragraphs contain the long Yamāntaka mantra and have been included in this translation along with the entire omitted section for the reader’s convenience, as the repeated part is separated from the original by more than one thousand pages of text.

n.2756Skt.: oṁ kha kha khāhi khāhi duṣṭa­sattva­damaka asimusala­paraśupāśa­hasta catur­bhuja catur­mukha ṣaṭ­caraṇa gaccha gaccha mahā­vighna­ghātaka vikṛtānana sarva­bhūta­bhayaṅkara aṭṭa­hāsanādine vyāghra­carma­nivasana kuru kuru sarva­karmāṃ | chinda chinda sarva­mantrān | bhinda bhinda para­mudrām | ākarṣaya ākarṣaya sarva­bhūtānām | nirmatha nirmatha sarva­duṣṭān | praveśaya praveśaya maṇḍala­madhye | vaivasva tajīvitāntakara kuru kuru mama kāryam | daha daha paca paca mā vilamba mā vilamba samayam anusmara hūṁ hūṁ phaṭ phaṭ | sphoṭaya sphoṭaya sarvāśā­pāripūraka he he bhagavan kiṃ cirāyasi mama sarvārthān sādhaya svāhā ||.

n.2757le’u sum cu rtsa lnga pa Tib. The Tibetan translation of the text records this as chapter 35.

n.2758“From his samādhi” (literally, “from that samādhi”) is probably a reference to the samādhi called the buddha’s blessing through miraculous transformation that the Buddha had entered in 50.­4 above, i.e., at the beginning of the Yamāntaka section. This section ended at the conclusion of the previous chapter.

n.2759The correspondence with the Tib. resumes at this point (the section of text starting from Skt. 52.144a until 53.4a is missing from the Tib.).

n.2760de nas gzhan yang bshad bya ba/ /sdug bsngal spang zhing bde bya ba/ /sdug bsngal spang zhes bstan pa ni/ /mdor bsdus na ni bzlog pa yin/ D. The Tibetan translation opens chapter 36 (Skt. 53) with this verse, which translates as, “I shall explain further. / The teaching that states, ‘Abandoning suffering / And pursuing happiness is the abandonment / Of suffering’ is, in short, wrong.”

n.2761“Those who attain awakening on their own,” i.e., the pratyeka­buddhas.

n.2762The Skt. uses the past tense form here, when this obviously ought to be the future.

n.2763Skt. 53.19a om. Tib.

n.2764de tshe nub phyogs bltas pa’i mal/ /de yi gnas su ’byung bar ’gyur/ D. The Tibetan translates as, “Then I will come to rest / On a bed facing west.” Based on the parallel passage in 53.­25 below, the reading apaścime has been emended to apaścimā (“final”). The Tibetan reflects the Sanskrit *paścime.

n.2765“Described as golden” alludes to the name of the river Hiraṇyavatī (“Rich in Gold”).

n.2766“Celebration” translates the Skt. maha or mahas, which can also mean “sacrificial oblation” or a religious event that involves such oblation. Possibly a double meaning is intended here, alluding to the cremation of Buddha’s remains.

n.2767Skt. 53.24 om. Tib.

n.2768It is not quite clear at which point in his life the Buddha is believed to have taught the Mañjuśrī­mūla­kalpa. It appears, though, that the entire discourse was delivered by the Buddha during his incarnation on Earth as Śākyamuni after he temporarily ascended to the realm of the Pure Abode sometime after turning the wheel of Dharma at Sarnath. The Buddha thus uses the future tense when predicting, just now, his own parinirvāṇa on Earth, but is changing at this point to the past (although it is difficult to tell because of the ambiguous grammar), as he now starts describing his life on Earth that already happened. He will continue to use the past tense until his narrative catches up with the “present” moment. He will then switch to the future once again when referring (in verse 53.­56 below) to his forthcoming parinirvāṇa.

n.2769lus kyi gdung ba’ang yun ring ba/ Tib. The Tibetan translates as, “Mortifying my body for a long time,” reflecting the Sanskrit *cīraṃ (“for a long time”) instead of the extant Skt. cīrṇaṃ (“I practiced”).

n.2770shes dang shes bya gsal ba ni/ /ngas ni cung zad thob pa med/ D. The Tibetan translates as, “I did not attain the slightest / Clarity regarding knowledge and its object.”

n.2771The holy fig tree has huge root spurs that can provide a cozy shelter.

n.2772We have a play on words here, as aśvattha is the name of the tree under which the Buddha attained awakening, and it is also the name of the astrological juncture (the full moon in the month of Āśvina) during which this happened. We also have a figure of speech here, as aśvattha is the name of the tree synonymous with bodhi (the Bodhi tree), and so, by poetic extrapolation, “aśvattha-hood” (which is the expression used in the Sanskrit text) means the state of awakening (bodhi).

n.2773shing rtsa a shwat+thar ’dug nas/ /sems ni shin tu dang bar gyur/ /bsam gtan dang ni ting ’dzin dang / /der ni brtan pa’ang mngon par ’thob/ /mtshan mo’i mthar ni skye mthar byed/ /der ni snang ba med pa’ang ’thob/ D The Tibetan translate as, “I sat at the base of that aśvattha tree, / And my mind became exceedingly clear. / Then I attained absorption, / Concentration, and stability, / And by the end of the night I brought birth to an end. / At that point I attained the absence of appearances.”

n.2774Grammatically, tad can refer to him (Māra), or the vighnas, or both.

n.2775This refers to those that follow the path of either the śrāvakas, the pratyeka­buddhas, or the buddha/bodhisattvas.

n.2776The Skt. narrative switches between the first and the third persons. Here it is all translated in the first person for the sake of consistency.

n.2777’gro ba lnga la yang dag brten/ D. The Skt. gatiṃ pañcāsunisṛtām (“mode of life,” “existence that depends on the five airs”) is translated into the Tibetan as if it were *pañca­gatiṣu niśritānām (“of those who follow the five destinies”). The five vital airs are prāṇa, apāna, vyāna, samāna, and udāna.

n.2778“The faults” probably refers to the three faults, also called “the three poisons”‍—anger, greed, and ignorance.

n.2779tshangs pa’i ’khor lo rab tu bskor/ Tib. The Tibetan translates as, “I turned Brahmā’s wheel,” which is another possible interpretation of the Skt. cakraṃ brāhmyam (“the great wheel”). In fact, a double meaning may be intended here.

n.2780“The four abodes of Brahmā,” or the four immeasurable states, are immeasurable loving kindness, compassion, sympathetic joy, and equanimity.

n.2781“Forward and backward movements” refers to the method of analyzing (vyavalokana) the chain of interdependent origination, namely how the arising of each link in the chain leads to the arising of the next link but the non-arising of the first link (ignorance) leads to the non-arising of all the subsequent links.

n.2782“Having thus turned the wheel” is, in the original text, in verse 53.­42 above.

n.2783This is probably a reference to the “twin miracle” performed at Śrāvastī, followed by the Buddha’s ascent to the realm of the gods.

n.2784mi yul dag tu rdzu ’phrul ni/ /de tshe yang dag bstan par byas/ D. The Tibetan translates as, “Then I perfectly displayed / A miracle in that district.” According to the standard version of the Buddha’s life, the miracle performed at Sāṅkāśya was his descent from heaven. The Tibetan seems to mistranslate saṅkaśye (probably meaning “in Sāṅkāśya”) as a form of *saṃ+kāś or perhaps *sam+pra+kāś, meaning “perfect display.”

n.2785There seems to be some confusion here about the sequence of events. Possibly the MMK presents here a different version of events in the Buddha’s life, according to which the Buddha descended from heaven not at Sāṅkāśya but “among the people of Agnibhāṇḍa” (unless he descended from heaven twice). It also seems odd that, “having descended from among the gods,” he is again, in the immediately following passage, in the realm of the gods, where he seems to ascend through the different levels, until he arrives (in verse 53.­54 below) “above the realm of the Pure Abode,” where he is now speaking to the assembled beings.

n.2786tshangs sogs brgya byin bcas pa dang / Tib. The Tibetan translates as “Brahmā and the rest including Śakra.” However, in this case “Destroyer of Cities” could be an epithet of Śiva, as Indra has already been mentioned.

n.2787stong chen po yi ’jig rten gyi/ /khams dang ’dra bar bsams mi khyab/ Tib. The Tibetan translates as, “Just as a great thousandfold / World system is inconceivable.”

n.2788The plural of “victorious lords” could be honorific and refer to Śākyamuni alone.

n.2789rdzogs longs spyod pa longs spyod spangs/ Tib. The Tibetan translates as, “Utterly devoid of sense pleasure and enjoyment,” reflecting the Sanskrit *sambhoga­bhoga­varjite instead of the extant Skt. sambhoge bhoga­varjite.

n.2790yang dag mtha’ ni rtogs nas kyang / /chos kyi mtha’ la yang dag gnas/ /sems can kun la snying brtse bar/ /kun gyis yongs su bskor nas gnas/ /lha yi tshogs ni thams cad dang / /’phags dang so so’i skye bo dang / D. This verse is rendered in six lines in the Tibetan and translates as, “Who realize ultimate reality and / Perfectly abide in the ultimate nature of phenomena / Will exhibit compassion and love toward all beings / And be present there surrounded by all of them. / All of the hosts of gods and / Noble and ordinary beings…”

n.2791sdug bsngal mi rtag stong pa yi/ /bcom ldan de ’di gzims pa yi/ /mthong ba yi ni tha ma ’am/ D. The Tibetan translates as, “The Blessed One lying here / Teaches about suffering and impermanence. / Is this the last time we will see him?”

n.2792rdzu ’phrul chen po lha yi bu/ Tib. The Tibetan translates as, “Divine sons with great miraculous power,” reflecting the Sanskrit *devaputrā instead of the extant Skt. buddhaputrā.

n.2793thub pas de ’drar mi ’da’ mdzod/ D. The Tibetan translates as, “May the Sage not pass away like that.”

n.2794yun ring dus nas brten mdzad pa’i/ /sems can mang po’i don mdzad stsol/ /zhi ba mya ngan ’das lam mam/ /bsam gtan rnam thar bstan du gsol/ Tib. The Tibetan translates as, “Please remain for a long time and / Carry out the benefit of many beings. / Please teach the path to peace or nirvāṇa, / Concentration, and liberation.” In the Skt., the spirits’ plea includes another line of unmetrical text which is, however, unintelligible and is missing from the Tibetan.

n.2795In this part in the Skt. the grammatical tenses alternate between the perfect, the future, and others. However, they have been converted in this translation to the future, as the Buddha is talking about his “future” nirvāṇa.

n.2796mi dang mi yi bdag po kun/ Tib. The Tibetan translates as, “All of the human beings and kings.”

n.2797gzhan yang shAkya’i rigs skyed pa/ /rdzu ’phrul chen po ’dod chags bral/ /bdag nyid chen po sangs rgyas ni/ /lha yi gnyen gyur pa/ D. The syntax of Skt. 53.78.cdef is not very clear. The Tibetan translates as, “Moreover, scion of the Śākya clan, / You are extremely powerful, devoid of desire, / A great being, a buddha, / And the divine friend of the gods.”

n.2798chags bral lugs la mkhas pa dang / Tib. The Tibetan translates as, “Free from passion and knowledgeable of customs.”

n.2799skye dang byang chub de bzhin du/ /dam chos ’khor lo sge ba spyod/ /zhi ba yang dag kun gshegs par/ /de bzhin rang rgyal dgra bcom pa/ /mi yi lus la brten nas ni/ /bla med zhi bar gshegs pa yin/ Tib. The Tibetan translates as, “Just as I was born, attained awakening, / Set the virtuous wheel of the holy Dharma in motion, / And will proceed entirely and completely to peace, / So too will the pratyeka­buddhas and arhats / Take on a human body and then / Proceed on to unsurpassed peace.”

n.2800bsil bar gyur cing ’gog par gyur/ Tib. “Cool and not subject to arising” is the description of final nirvāṇa and, by way of a figure of speech, also of the funeral pyre that has cooled and will not burn again. The Tibetan translates as “Cool and ceased,” which reflects the Sanskrit *nirodhaye instead of the extant Skt. nirodaye.

n.2801mi dang gnod sbyin mkha’ lding bdag D. In place of “ṛṣis,” the Tibetan translates as, “humans.”

n.2802The meaning of hṛtārtha (“stripped/deprived of wealth/purpose”) is unclear. This bahuvrīhi compound possibly refers to the fact that the grieving beings, having lost the Buddha, lost their most valued thing and/or their purpose.

n.2803yon tan ldan pa rdzu ’phrul ches/ /phyogs nas thams cad bdag gir byas/ /rang gi gnas su khyer nas ni/ /de tshe mchod pa byed ’gyur zhing / D. The Tibetan translates as, “These great powerful beings with good qualities / From every direction will all claim them as their own. / They will take them to their own realms and / Then make offerings to them.”

n.2804mchog dang tha mar gnas pa’i / /sems ni dad pa rnam gsum gyis/ Tib. The Tibetan translates as, “Since there are three types of thoughts / Categorized as superior, lesser, or middling.”

n.2805’jig rten rnam gsum ’gyur ba ni/ /sangs rgyas bse ru dgra bcom thob/ /theg pa rnam gsum ’jig rten gsum/ /rnam gsum yang dag bstan pa yin/ Tib. The Tibetan translates as, “There are three types of attainment in this world, / That of a Buddha, pratyeka­buddha, and arhat. / And three vehicles have been taught / For these three types in this threefold world.” The Tibetan translation of the material in Skt. 53.103d reflects the Sanskrit *samudita instead of the extant the Skt. samoditam.

n.2806rang rgyal byang chub la brten pa/ /de bzhin ’jig rten ’gyur ba yin/ Tib. The Tibetan translates as, “There will likewise be those in the world / Who rely upon the awakening of a solitary victor.” The Tibetan reflects the Sanskrit *niśrita (“relying upon”).

n.2807snying ni mya ngan bcas gyur nas/ D. om. Skt.

n.2808The wording suggests that it is the Bodhi tree that provides shelter (literally, a “hiding place”). This “hiding place” could be a hollow inside the tree, or a place between the huge root spurs that grow from this tree, or, less likely, a natural cave next to the tree.

n.2809’og min de bzhin ’jig rten mtha’/ /srid rtse’i ’jig rten khams kyi bar/ /’jig rten ma lus thams cad dang / /stong chen srid pa las byung ba/ Y, K, N, H. The Tibetan translates as, “From the edge of this world in Akaniṣṭha / Up to the world system of the peak of existence, / And all worlds without exception / That arise out of the thousandfold world.”

n.2810mi dang mi yi bdag po dang / Tib. In the Tibetan, the phrase manujair narādhipaiś cāpi is interpreted not as “human kings,” but as “human beings and kings,” which is grammatically possible, but the hierarchical order in which these beings are listed (from the “powerful gods” to the spirits) makes it unlikely that human beings would be mentioned before kings, here or in other similar passages throughout the text.

n.2811sangs rgyas nyi ma’i rigs las byung / Tib. “A relative of the sun” is a reference to the solar dynasty of Ikṣvāku, of which the Buddha was a descendant.

n.2812’chi mas brnangs shing smre sngags ’don/ /sa rnams sgra ni chen pos gang / /ha ha zhes bya’i sgra nyid dang / /rnga bo che yi sgra yang thos/ D. The Tibetan ’chi mas brnangs shing preserves a scribal error that should be emended to mchi mas brnangs shing.

n.2813thub mchog gzims mal dam pa ni/ /kun nas yongs su bskor bar mthong/ Tib. The Tibetan translates as, “He will see the Supreme Sage’s / Fine bed surrounded on all sides,” to remind us that this is still part of Kāśyapa’s vision.

n.2814de tshe bram ze ’od srung ni/ Tib. In place of “monk,” the Tibetan translates as, “great brahmin.”

n.2815skye gzhan gyi rjes ’gro ba/ /bdag gis ston pa’i sku mi mthong / Tib. The Tibetan translates as, “As I proceed on to the next rebirth, / I shall no longer see the teacher’s body.”

n.2816Ajātaśatru murdered his own father.

n.2817de tshe deyi phug ’ongs nas/ Tib. In place of “house,” the Tibetan translates as, “cave,” reflecting the Sanskrit *guhāṃ instead of the extant Skt. gṛhaṃ.

n.2818nyan thos chen po gzi brjid che/ Tib. The Tibetan translates as, “O great splendorous śrāvaka.”

n.2819der ni sems med brgyal gyur pa/ Tib. The Tibetan is missing the material in Skt. 53.137f and translates as “Then he will fall down unconscious.”

n.2820de yi tshe na gzon nu ni/ /rdzu ’phrul chen po ’jam pa’i dbyangs/ /dbugs ’byin pa ni byed par ’gyur/ /sems can rjes su gzung ’dod pas/ /’jig rten kun tu rgyu bar gyis/ D. The Tibetan renders this verse in five lines that translate as, “Then, Divine Youth / Extremely powerful Mañjuśrī, / You will offer them comfort. / You will wander the entire world / Out of a desire to care for beings.”

n.2821de tshe khyod ni ’dug par ’gyur/ Tib. The Tibetan translates as “At that time you will be there.” Skt. 53.139c reads mantra tvam, which translates as, “You, the mantra deity,” but the word “mantra” is not reflected in the Tibetan. The Tibetan reflects the Sanskrit correlative *tadā (or perhaps *tatra or *atra) instead of the extant Skt. mantra.

n.2822’jig rten kun tu bltas nas ni/ /su zhig sdub bsngal gang las drang / D. The Tibetan translates as, “You will survey the entire world thinking / ‘Who can I deliver from suffering?’ ”

n.2823gzhon nu zab pa’i blo ldan pa/ /de ltar sa la ’gyel bar gyur/ /’jam dpal gyis ni de yi tshe/ /sa bdag de ni sdug bsngal ba/ D. The Tibetan is missing the first person pronoun from Skt. 53.141a, which is critical to generating a proper translation of this line. The Tibetan also omits the verb (in the form of a future participle) vaśyam or paśyam. If we supply the verb paśyam here instead of vaśyam, then the Tibetan corresponding to Skt. 53.141cd translates as, “At that point Mañjuśrī, you will see / The King in a state of acute suffering.”

n.2824’jam pa’i dbyangs kyis mi bdag ni/ /rmi lam gnas pa bzhin du mthong / /khyod kyi rdzu ’phrul byin brlabs kyis/ /rgyal pos mya ngan gyis brgyal des/ /de tshe de ni rmi lam du/ /mngon sum byis pa lta bur mthong / D; ’jam pa’i dbyangs kyi mi bdag ni/ /rmi lam gnas pa bzhin du mthong / /khyod kyi rdzu ’phrul byin brlabs kyis/ /rgyal pos mya ngan gyis brgyal des/ /de tshe de ni rmi lam du/ /mngon sum byis pa lta bur mthong / N. The Tibetan translates as, “Mañjuśrī, you will see the king / In a dream-like state, / And, due to the blessing of your miraculous powers, / The king, who is overcome with grief, / Will then have a vision / Of a child appear before him in a dream.” The majority of Tibetan translations of the material corresponding to Skt. 53.143ab indicate that it is Mañjuśrī who sees the king, but in the Skt, it is clear that it is the king who sees Mañjuśrī. Only N preserves a variant that might account for the syntax in Skt. 53.143ab. Still, the Tibetan translators seem to have accounted for their reading in the next verse of the Tibetan translation, in which it is clear that the king sees Mañjuśrī in a dream. Thus, following all of the Tibetan translations of the material corresponding to Skt. 53.143–144ab aside from N, the Tibetan reading suggests that Mañjuśrī first sees the king in a dream state and then is seen by the king in the next verse.

n.2825de bzhin chos ni rnam par ’phrul/ /byang chub sems dpa’ byis pa’i gzugs/ /sna tshogs rdzu ’phrul bsam mi khyab/ /’jam dpal gyis bstan sems dang byas/ Tib. “As is the special quality of their emanations, / Taking the form of a bodhisattva child, / You, Mañjuśrī, with your various inconceivable magical powers, / Will cause him to reflect upon the teachings.”

n.2826mdo sde ’gyos pa sel ba ste/ Tib. The meaning of the Skt. sūtra, literally “thread” or “string,” is not clear in this context but possibly suggests that the crimes were committed in an uninterrupted succession. The Tibetan term mdo sde would interpret the term sūtra to refer to the genre of Buddhist literature of the same name, and it suggests the tentative translation, “As in the sūtras, his wicked deeds will be cleared away.”

n.2827It is not clear how the phrase “in the beginning, in the middle, and at the end” fits with the remainder of the verse. The genitive plural ending suggests that it refers to the buddhas, i.e., “the buddhas [who authored this teaching in] the beginning, the middle, and the end.”

n.2828sangs rgyas dpa’ bos de gsungs nas/ /’od chen ldan pa ’jam dbyangs la/ /gnas gtsang steng bzhugs de tshe gzigs/ / D. The Tibetan is again a bit obscure and renders this material in three lines that translate as, “After the Buddha, the Hero, said that, / He gazed upon the great radiant one Mañjuśrī, / Who was dwelling above Pure Abode.”

n.2829rkang gnyis skyil krung bcas nas ’dug D. The Tibetan translates as, “He will take a seat with his legs crossed.”

n.2830“The late king” is Ajātaśatru’s father, Bimbisāra.

n.2831rgyal po’i bu ni ’dug par gyur/ /de nas ’od srung ches smras pa/ /nga ni spur sbyong gnas su ’gro/ /mi rnams la ni phan phyir dang / /mchod rten gzugs gnas mchod don du’o/ D. The translation of Ajātaśatru’s speech is uncertain. The Tibetan (where it is Mahākāśyapa speaking to Ajātaśatru) translates as, “The prince took his seat / And Mahākāśyapa addressed him saying, / ‘I will go to the cremation site / In order to benefit people [there] and / To worship the place where his body is interred in a reliquary.’ ” The Skt. bimba (“disk/sphere/orb/dome”) can also mean “image/figure,” which meaning appears to be reflected in the Tibetan. However, the stha (“located”) that follows after caityabimba (“caitya dome/globe”) suggests that bimba here is a locum rather than the image.

n.2832Skt 53.160ab om. Tib. The translation of these two pādas is uncertain.

n.2833de nas lam gyi bar ’dug nas/ /’khor ba’i stegs ni rab tu brtan/ J, C. The Tibetan translates as, “He will come to the halfway point on the road / And take shelter at a resting place for travelers.” The Tibetan ’khor ba’i stegs translated here as a “a resting place for travelers” might reflect the Sanskrit *saṃsārasthaḥ (as is conjectured in Jayaswal’s edition of this chapter) meaning literally a “place” (*sthaḥ) for “travelers” (*saṁsāra/saṁcāra).

n.2834The Skt. mahalla/mahallaka is often used as a term of contempt or ridicule to describe an aging but unruly monk.

n.2835ji tsam de nas ’ongs gyur pa/ /dge ’dun kun dga’ rar gnas pa’i/ /dge slong rgan zhugs gsar bu ni/ /sdig pa nyid kyis rnam rmongs pas/ D. The Tibetan translates as, “A deluded and sinful / Elderly ordained monk / Living at the monastery / Will see him approaching in the distance.” The verb “see” (mthong nas) is distributed to this verse from the beginning of the next verse.

n.2836mthong nas rgan zhugs rnam ’khrugs te/ /gang phyir de dang nye bar ’ongs/ /grags pa che zhing skal ba che/ /sems can bdag pa rims nad med/ /bram ze de yi drung lhags nas/ /de tshe rkang gnyis phyag byas nas/ /de la smras pa skal ba che/ /legs ’ongs khyod ni vi phyir byin/ Tib. The Tibetan corresponding to Skt. 53.162–163 is slightly different and translates as, “Seeing him, the elderly monk will get nervous / [And wonder] why should I approach him? / He will come closer to the brahmin / Who is so very famous and fortunate, / A pure being free of disease and illness, / And then, after prostrating at his feet / He will say to him, ‘Fortunate One, / Welcome! Why have you come?’ ”

n.2837“Of great wisdom” om. Tib.

n.2838bslab dang bslab min rjes su ston/ Tib. The translation of the last pāda is uncertain. The Tibetan translates as, “Who teaches the learned and the unlearned.”

n.2839sa rnams dang ni ri rab kyang / Tib. The Tibetan translates as, “The entire earth and even Mount Meru.”

n.2840skar mda’ dag kyang sa la ltung / D. The Tibetan translates as, “And meteors will fall to earth.”

n.2841de nas de ni sngags zhes brjod/ /nyan thos rnams kyi rigs las byung / /yi ge hUM de yi yi ge gcig /las rnams ma lus byed cing dge/ Tib. The “family” refers to the Buddha/ Tathāgata family . The Tibetan offers a different reading that translates as, “Then he will pronounce the mantra / That comes from the family of the śravakas, / The syllable hūṃ, the One Syllable / That is auspicious and accomplishes all activities.”

n.2842“He,” as the mantra, is the deity, presumably Lord of Wrath .

n.2843Skt. 53.180cd om. Tib.

n.2844’od srung chen po rmad ’byung ba/ /skal ba chen po de mthong nas/ /rdzu ’phrul chen po dge slong rnams/ /thams cad smre sngags ’don du byed/ Y, J, K, C. Following the reading in Y, J, K, and C, the Tibetan translates as, “When they see the miraculous Mahākāśyapa, / The great fortunate one, / The very powerful monks / Will all wail with grief.”

n.2845“The Magadhan king” refers to Ajātaśatru.

n.2846sa steng zhi ba’i gzims mal du/ /bas mtha’ dgon par mya ngan ’das/ Tib. “Passed into nirvāṇa” has been supplied from the Tib., filling the lacunae in the Skt.

n.2847The Skt. dhātu (“element/elemental component”) also means “relic,” or relics that will remain after the cremation. Possibly this meaning is also implied here.

n.2848thub pa’i sku sbyangs las byung ba’i/ /der ni sku gdung mchod rten byas/ Tib. The Tibetan translates as, “A body relic caitya will be built there / At the source, the Sage’s funeral pyre.”

n.2849dge slong kun dga’ bo zhes bya/ /slob pa nga yi bsnyen bkur ba/ /mi yi dam pa mnyes gshin pa/ nga la rtag tu yongs su dad/ D. The Tibetan translates as, “The monk named Ānanda, / A disciple and my attendant, / A dear and distinguished person / Who always has utmost faith in me.”

n.2850Skt. 53.203ab om. Tib.

n.2851rdzu ’phrul chen po snying rjes non/ /rna; ’byor chen po ’dod chags bral/ /rdzu ’phrul chen po thub pa’i sras/ /thams cad de bzhin smre bar byed/ D. The Tibetan differs quite a bit from the Skt. here and translates as, “The great powerful one will be overcome with compassion. / The great yogi who is free from desire, / The great powerful one, the Sage’s heir / Will wail just like everyone else.”

n.2852ma ga d+hA yi grong mchog tu/ /grong khyer bzang po rgyal po khab/ D. The city “referred to as royal” is Rājagṛha. The Tibetan translates as, “To the capital city of Magadhā, / The beautiful city of Rājagṛha.”

n.2853The reading “lamenting” was obtained by emending palāyinaḥ (“fleeing”) to pralāpinaḥ (“lamenting”).

n.2854de bzhin rnam pa du ma’i gnas/ /bstan pa bsdu ba’i ched dag tu/ /’dus nas smra ba kun smra ba/ rdzu ’phrul chen po byed par ’gyur/ D. The translation of this Skt. verse is problematic. The Tibetan differs significantly and seems to be a continuation of Mahākāśyapa’s speech. The Tibetan translates as, “ ‘Let us gather in these many various places / To collect the teachings, / And then recite all that can be recited / Great powerful ones.’ ”

n.2855de bzhin dge bsnyen dge bsnyen ma/ /dus kyi mtha’ la ma zhir ’gyur/ D. The Tibetan translates as, “Male and female lay practitioners will have no peace,” probably reflecting the Sanskrit *aśāntā instead of the extant Skt. aśrāddhā.

n.2856phan tshun skyon ni ’tshol byed cing / D. The Tibetan translates as, “They will seek each other’s faults.”

n.2857rma ldan skyon ni ma rungs ltar/ /skyon la rtag tu rtog par byed/ D. The Tibetan translates as, “They will bear weapons and inflict harm like wicked people, / And they will obsess about doing harm.”

n.2858“Free from … karmic traits”; literally, “without karmic influences” (nirāsrava).

n.2859de nas mkha’ lding klu dang ni/ Tib. “ Nāga s” has been supplied from the Tibetan. The Skt. has “gandharvas” in this position, repeated for the second time.

n.2860gzi brjid chen po gza’ rnams dang / D. The term “planets,” reflecting the Sanskrit *graha , has been supplied from the Tibetan due to the lacunae in the Skt.

n.2861sku gdung Tib. In place of “body,” the Tibetan translates as, “body relics.”

n.2862The verb used for blessing, adhi + √ṣṭhā, could also imply that Mahākāśyapa is restoring Ajātaśatru’s legitimacy (in the moral sense) as a king.

n.2863cha gcig khyod kyis blang bar gyis/ D. The Tibetan translates as, “You will pick up a portion,” where “you” must refer to Mahākāśyapa.

n.2864rgyal po gzhan ni stogs ldang gyis/ /gzhan dag rab tu khyer bar gyur/ D. The Tibetan translates as, “The other powerful kings / Will take away the rest.” The Tibetan translates the Skt. bhogibhiḥ as rgyal po, which translates as “kings” rather than “snake-like beings.”

n.2865phan tshun bab col ’khrugs nas ni/ /gcig la gcig gi ’khon byas nas/ /de tshe nam mkhar sku gdung khyer/ rang gi gnas su’ang bzhag par ’gyur/ D. The Tibetan translates as, “They will become agitated and rash toward each other, / And while they are fighting one another / They will transport the relics through the sky / And inter them in their own location.”

n.2866de tshe thub pa’i nyan thos mchog /dge slong ’od srung chen po de/ Tib. The Tibetan translates as, “Then the monk Mahākāśapa, / The Sage’s preeminent śrāvaka will say.”

n.2867sems can ’jigs par sngang ba ste/ Tib. The Tibetan translates as, “Appear to terrify beings,” meaning (by the Tibetan reading) that beings appear to now be terrified of the buddhas, pratyeka­buddhas, and śrāvakas.

n.2868de tshe sa las ma phye bar/ /de yi sku gdung blangs nas ni/ D. The Tibetan translates as, “Then he will pick up some of the relics / That had not been removed from the ground.”

n.2869kun la’ang mi rtag ’du shes kyis/ /de na yang ni gnas par gyur/ /snying rjes brlan pa’i sems kyis ni/ /sems can rnams la mya ngan byed/ D. The Tibetan translates as, “Even though everything is impermanent because it is compounded, / There is something that yet remains. / His mind overflowing with compassion, / He will grieve for all sentient beings.”

n.2870shAkya’i skyes mchog bstan pa ni/ /’jig rten dam chos nub pa na/ /bskal pa rnam pa mang por ni/ /yun ring sems can ngu bar ’gyur/ /’di dag dud bzhin mi ’gyur bar/ /’di dag gsung ni bsdu bar bya/ Y. Following the variant in Y, the Tibetan translates as, “When the teaching of the supreme being of the Śākyas, / The holy Dharma, is gone from the world, / Over the course of many eons, / Beings will cry for a long time. / These teachings must not be like smoke. / These words should be collected.” The word for “smoke” ( dhūma ), synonymous with “destruction,” is also used in the Skt. in place of “chanted” (saṅgātavyam). The Tibetan translates as, “collected,” reflecting the Sanskrit *saṅghātavyam.

n.2871dpa’ bo de las langs nas ni/ /sems kyi stobs ni nyams pa med/ D. The Tibetan translates as, “Then the hero will get up and, / With an unmatched willpower.”

n.2872“Silks, music, riches” has been supplied from the Tib. (the Skt. lists instead “parasols” for the second time).

n.2873“Garlands” are listed twice in both the Skt. and the Tib. texts. Banners, bells, and unguents are missing from the Tib. list.

n.2874’jig rten mchog la mchod pa yis/ /bdag gi dge ba mang po gang / /de bzhin gshegs la mchod pa ’dis/ /bsam gyis mi khyab mchog thog zhog D. The meaning of this verse is unclear. The Tibetan translates as, “By this offering to the most eminent being in the world, / And my virtue, however great, / Due to this offering to the Tathāgata, / May I attain the inconceivable supreme state.”

n.2875khyod ni bdag gi dbang ’gyur mdzod/ D. The Tibetan translates as, “You must act under my power,” reflecting the Sanskrit *vaśībhūtaḥ instead of the extant Skt. sākṣibhūtaḥ. The Tibetan variant makes little sense given the context.

n.2876I.e., King Bimbisāra.

n.2877de tshe shing rta zhon nas byung / Tib. The Tibetan translates as, “He climbed onto a chariot and left.” The Tibetan reflects the Sanskrit *ratha (“chariot”) instead of the extant Skt. *rathyā (“road”).

n.2878sems ni yang dag dad gyur nas/ H; sems ni yang dag dang gyur nas/ D. The BHS grammar of this verse has been interpreted based on the Tibetan translation in H. The rules of classical Skt. wouldn’t allow this interpretation, but the BHS rules do.

n.2879bse ru lta bur skye ba med/ D. In the Tibetan, the Skt. khaḍga­kalpamasambhavaḥ (“appearing exactly as [a rhinoceros]”) is translated as “rhinoceros-like and unarisen.” Among other possibilities, the Tibetan translators may have divided the compound not as kalpama + sambhavaḥ, but as kalpam + asambhavaḥ. For the BHS form kalpama see Edgerton 1970, paragraph 22.13.

n.2880zhabs bkrus nas ni bshos gsol te/ Tib. The Tibetan translates as, “We will wash your feet and offer you food.”

n.2881The “three stains” are ignorance, hatred, and greed.

n.2882me tog spos sogs sngon ’gro bas/ Tib. The last pāda has been supplied from the Tibetan (Skt. lacunae).

n.2883khyor bcas chos la dad pa yis/ /de yi rkang pa gnyis la gtugs/ D. The Tibetan translates as, “Then, holding the vessel and with faith in the Dharma, / She fell down at his feet.”

n.2884Literally “player in the dirt” (pāṃsukrīḍanaka), which implies playing in the sand or in direct contact with earth.

n.2885nyan thos rgyal ba skyob pa la/ Tib. The Tibetan translates as, “Toward a śrāvaka, a victorious protector,” reflecting the Sanskrit *śrāvaka­jinatāyine instead of the extant Skt. pratyeka­jinatāyine.

n.2886A reference to the first Buddhist council at Rājagṛha.

n.2887sdud par byed/ D. The Tibetan translates as, “collected.”

n.2888dpa’ bo Tib. The Tibetan translates as, “hero.”

n.2889gzhon nu khyod ni ’dul byed cing / /zhi ba dam pa ston par ’gyur/ Tib. The Tibetan translates as, “You, youthful prince, will train / And instruct him in the ultimate peace.”

n.2890U is the first letter of this king’s name. Possibly he is identified here only by this first letter, because this letter is always the same in all the different version of his name: Udayin, Udayabhadra, Udayana, etc.

n.2891The time sequence is unclear, but probably the time spent among the pitṛs is an interim period before being reborn as a god.

n.2892grong khyer stobs ldan mtshan phyed du/ D. The Tibetan translates as, “At midnight, in Balanagara.”

n.2893rang rgyal skyob pa dag la ni/ Tib. “Victorious” om. Tib.

n.2894Starting with Nahuṣa, and ending with Aśvatthāman three verses below, is the list of the kings who lived prior to the Buddha Śākyamuni. This section is therefore written in the past tense.

n.2895rgyal po na hu sha la sogs/ D. It is unclear whether pārthiva is a qualifier of Nahuṣa (as the Tibetan takes it to be) in the meaning of “prince,” or whether it is a proper name (as it is translated here). The alternative translation of this pāda as found in the Tibetan would be, “Are Nahuṣa and the other kings and rulers.” The two names (if pārthiva is also a proper name) are followed by ādayaḥ (“and so forth”), which suggests lines of kings.

n.2896Skt. 53.310–53.314b om. Tib.

n.2897“Twice-born” are members of the three higher castes, brahmin, kṣatriya, and vaiśya.

n.2898The translation of this verse is uncertain, but there is no way to verify it, as this section is omitted in the Tib.

n.2899It is unclear whether the Skt. pārthiva should be translated as “king” (as it has been here) or taken to be the name Pārthiva, in which case the compound pārthivādayaḥ ought to be translated as “Pārthiva and the others,” meaning perhaps other kings from his lineage or his successors. See n.­2895.

n.2900The Skt. of this half-stanza is incomplete and could not be translated. It also marks the end of the passage that is omitted in the Tib., which picks up again at 53.314c.

n.2901kha cig nyan thos theg pa la/ Tib. The Tibetan translates as, “Some are on the śrāvaka path.”

n.2902This pāda has been supplied from the Tibetan (Skt.: lacunae).

n.2903rgyal po rtsod pa la dga bas/ /gzhan ni tha mar bstan pa yin/ D. The Tibetan syntax is a bit obscure, but these lines likely translate as, “It is said that rival kings who delight / In fighting will have the shortest [lifespans].” It is not possible to confirm the intended syntax for the term gzhan here because this pāda is missing in the Skt. Here gzhan is taken as a translation of the Sanskrit parāḥ, which can mean “rival, opponent, enemy” and read as a modifier for the extant Skt. pārthivā.

n.2904mtshon reg pas ’chi bar ’gyur/ Tib. The Tibetan translates as, “They will die by the sword.”

n.2905“Present,” i.e., contemporary with the Buddha Śākyamuni himself.

n.2906de bzhin li ts+cha bIr skyes pa’i/ /shAkya’i rigs skyes seng ge dang / D. The Tibetan translates as, “Likewise Siṃha who was born among the Licchāvis / And who was born into the Śākya clan.”

n.2907The Sanskrit syntax could also be interpreted as “There is the powerful king Śuddhodana, / Also known as Vairāṭa.”

n.2908nges par byang chub ’dod nas kyang / shi nas zhi ba ’thob par ’gyur/ D. The Tibetan translates as, “Be steadfast in their desire for awakening / And attain the peace of nirvāṇa after they die.”

n.2909nad med ser sna bral ba dang / D. The Tibetan translates as, “Who is free from illness and not stingy.”

n.2910“Gift of dust” (Skt. pāṃsudāna) refers to an event, described in the Aśokāvadāna, when Āśoka offered in one of his former births a bowl of dust to Śākyamuni, wishing that it was food.

n.2911rigs ni nges par ’gyur ba dang / /rgyal po nor chen ldan par ’gyur/ D. The Tibetan translates as, “His family line will be secure and / The king will come to possess great wealth.”

n.2912lha yi ’jig rten shi ’phos nas/ /sa yi ’jig rten ’dir ’ongs gyur/ D. The Tibetan translates as, “Then, when you passed away and left the celestial realm, / You came to this earthly realm.”

n.2913de nas gnod sbyin shing rta grub/ Tib. The Tibetan translates as, “He will obtain a yakṣa chariot.”

n.2914It is unclear whether the plural of “victorious ones” is honorific or actually refers to Śākyamuni and the previous buddhas. It could be the latter, as 53.­346 below again uses the plural number for the “lord protectors” to whom the new reliquary stūpas will be dedicated.

n.2915We have a play on words in the Skt., as dhātu can mean both “relic” and “mineral/element,” and so dhātugarbha, as a description of the earth, can mean at once “receptacle for relics” and “composed of minerals/elements.”

n.2916de nas gnod sbyin shing rta dang / Tib. The Tibetan translates as “The yakṣa chariot.”

n.2917Skt. gives Dharmāśoka, a frequent epithet of Aśoka.

n.2918de bzhin des kyang rig nas ni/ /rgyal po chos ni ston par byed/ D. The Tibetan translates as, “He will remember this and / Teach the dharma of kings.”

n.2919The group of cakravartin mantra deities seems to be coterminous with or include the uṣṇīṣa deities, such as the eight uṣṇīṣa kings, all of them fully realized buddhas (in contradistinction to mantra deities who are spirits).

n.2920“The supreme,” as in the threefold division into the supreme, the middling, and the inferior that recurs throughout the MMK. “Supreme” refers to practices aiming at buddhahood.

n.2921In this passage, the Buddha again refers to kings that came before him.

n.2922The list of the mantra deities starting here includes several of the eight uṣṇīṣa kings.

n.2923rgyal po chen po dug chen pa/ D. The Tibetan translates as, “The great king Sagara.”

n.2924The One Syllable meant here is possibly bhrūṁ, i.e., the mantra of the uṣṇīṣa king simply called Rājoṣṇīṣa or Uṣṇīṣa .

n.2925nga las nu ni ’jig rten dang / /de bzhin gtsug tor dam pa grub/ D. “Māndhātṛ accomplished the worldly [mantras] / As well as the supreme uṣṇīṣa [mantras].”

n.2926This could be the Great Hero (an eight-syllable mantra) introduced in 2.­17-18.

n.2927The term “ vidyārāja ” (“ vidyā king ”) here refers equally to the deity and its mantra, with an emphasis on the vidyā , i.e., the magical power.

n.2928de nas stong phrag brgyad cu’i sngags/ /de bzhin yang dag bsgrubs nas ni/ Tib. Eighty thousand or one hundred thousand years was an average lifespan in the first, i.e., the Satya eon. The Tibetan takes these numbers to be the number of times that the kings recited the mantra and translates as, “And they likewise accomplished / Eighty thousand mantra recitations.”

n.2929This “middle period” still refers to the time before Śākyamuni, when Vārāṇasī was ruled by the dynasty that included Brahmadatta and so forth.

n.2930The “lotus holder” is presumably Avalokiteśvara, and the family is the Lotus family .

n.2931de tshe bar ma’i dus dag tu/ /lha mo rdzu ’phrul chen mo dang / /lha rnams kyi ni sngags dang ni/ /pad+ma’i rigs kyi sngags dang ni/ /blon po mi yi gtso bo dang / /sa bdag sa kun bdag po’o/ D. The Tibetan translates as, “Then, during the middle period, / There were the mantras of the / Powerful goddesses and gods, / The mantras of the Lotus family , / The ministers who were the highest among the people, / And the kings who were lords of the entire earth.”

n.2932It is unclear whether this verse is about King Brahmadatta or the deity Lokeśa.

n.2933The Skt. actually says, “When I attained the state of a buddha,” which, in this context, must refer to the final nirvāṇa.

n.2934sha za lto ’phye gnod sbyin dang / /rdzu ’phrul chen mo klu rnams kyi dus ngan de tshe tha ma la/ /sngags ni rab tu grub par ’gyur/ D. The Tibetan treats this verse as a list of various mantras and translates as, “During the final debased eon, / The mantras of the piśācas, / Uragas, yakṣa s, and / Powerful female nāga s will be effective.”

n.2935It is not clear whether kumāras and kumārīs are a class of nonhuman beings (cf. MMK 36.26 in another chapter not included in our translation, but appended to chapter 36 in Śāstrī’s edition), or the term refers here to another class that has such forms, e.g. grahas.

n.2936The Skt. word mukhya suggests that he was either the first Aśoka or the main one of the “Aśoka” kings.

n.2937Another name of Pāṭaliputra, the ancient capital of Magadha.

n.2938rgya yi gtso bo zhes bya ba/ D. The Skt. translates as, nīcamukhya (“chief rogue”). The Tibetan, however, translates as, “Chief of Seals,” which suggests the Sanskrit *mudrāmukhya.

n.2939de dag la ni des nor byin/ D. This pāda has been supplied from the Tib. (Skt.: lacunae).

n.2940nor ni mang po de dag gis/ /dge ba’i bshes la rab mchod nas/ /de yi nor ni zad par byed/ D. The Tibetan renders these last four lines in three lines that translate as “With their great wealth, they / Will make offerings to a spiritual teacher, / And his wealth will be exhausted.”

n.2941“The city named after flowers” is Pāṭaliputra.

n.2942The minister’s name, Vararuci, is mentioned at this point probably because this name (“one eminently fond of pleasure/passion”) ties in with his description here as atirāgin (“one possessed of strong passion or addicted to pleasure/love”).

n.2943mchog sred ces ni rnam grags pa’i/ /de tshe ’dod chags shas che ’byung / /bud med byas pa’i skyon gyis ni/ /bram ze’i khye’us ’chi ba thob/ D. The Tibetan translates as, “Then, the one known as Vararuci / Will experience acute passion. / Due to a crime committed against a woman, / [A number of] brahmin youths will receive a death sentence.”

n.2944me tog ces bya’i grong khyer gyi/ /mi rnams ’chad pas gnod par byed/ D. The Tibetan translates as, “Killing these youths / Of the city by the name Flower will cause problems.”

n.2945de bzhin lnga bcu rtsa drug go/ Tib. The Tibetan has “fifty-six.”

n.2946de ni mtshan phyed sad nas ni/ /rgyal srid la ni bu bzhag pa/ /snying po thig le zhes bya ba/ /blon po la sdang byis pa de/ D. This minister, mentioned below, is Cāṇakya. The Tibetan translates as, “Awakening at midnight, he / Will install as king a son / Named Bindusāra, / And as minister a wicked fool.”

n.2947It is unclear whether this verse and the next are about Candragupta or Bindusāra. The Skt. grammar indicates that it could be the latter, while the Tib. indicates the former. However, as the following verses (starting from 53.­414) describe Bindusāra’s birth in the family of Candragupta and his subsequent life on Earth, these two verses could be about Candragupta.

n.2948nyan thos kyi ni byang chub ’gro/ Tib. The Tibetan translates as, “Will progress to the awakening of a śrāvaka.”

n.2949bye ma las byas srid gzhan du/ Tib. In place of “Siṃhadatta,” the Tibetan translates as, “out of sand” (i.e., “[he built a caitya] out of sand”).

n.2950snying po thig le rgyal po yis/ Tib. The name Bindusāra is derived from the Tibetan. The Skt. reads bimbasāra.

n.2951blo ldan zla ba spas pa yi/ /rgyal po dga’ ba’i rigs su skyes/ Tib. The Tibetan translates as, “He will be born into the royal line / Of King Nanda and Candragupta the wise.”

n.2952byis pa nyid nas rgyal por ’gyur/ /yun mi thung bar bde ba myong / /’jigs med bstan dang yang dag rig /spyi brtsan pa dang snyan par smra/ D. The Tibetan translates as, “After childhood he will become king. / He will demonstrate fearlessness and perfect understanding. / In general, he will be bold and smooth spoken.”

n.2953khyod nyid kyi ni sngags nyid kyang / /de tshe grub par byed par ’gyur/ Tib. The Skt. grammar of this half-stanza is ambiguous. The Tibetan translates as, “Then he will also accomplish / Your mantra as well.”

n.2954byis pa’i tshul can sna tshogs gzugs/ /byis pa rnams la mthu dang ldan/ Tib. The Tibetan translates as, “They will have power over various types / Of foolish beings who practice foolish systems.”

n.2955gang zhig khyod kyis bstan pa’i sngags/ Tib. This pāda has been supplied from the Tibetan (Skt.: lacunae).

n.2956The three reigns are those of Candragupta, Bindusāra, and Aśoka.

n.2957mnar med dmyal bar yang dag ’gro/ Tib. The Tibetan translates as, “He will proceed to the Avīci hell.”

n.2958las gcig sdug bsngal des zad nas/ D. The Tibetan translates as, “After that suffering has exhausted a one of his actions.”

n.2959“Krodha” probably refers here to the krodha Yamāntaka.

n.2960The Tibetan does not provide any material for the lacunae in Skt. 53.426b and omits the material in Skt. 53.426d.

n.2961ji ltar ’dod par nyes bral rnams/ D. The material corresponding to Skt. 53.433e is missing from the Tibetan, rendering this line relatively unintelligible. On its own this final verse of the Tibetan translates as, “As they please, free from fault.”

n.2962dge ba’i rtsa ba de yi mthus/ /rang rgyal byang chub smon lam btab/ Tib. The Tibetan translates as, “Due to the power of that root of virtue, / He will proclaim his aspiration for the awakening of a pratyeka­buddha.”

n.2963blo ngan Tib. In place of “unhappy rebirths,” the Tibetan translates as, “ill intentions,” reflecting the Sanskrit *durmatiḥ instead of the extant durgatiḥ.

n.2964nyan thos de ni byang chub thob/ Tib. Here, as elsewhere throughout this chapter, the Tibetan translates as “Attain the awakening of a śrāvaka,” instead of the awakening of a pratyeka­buddha.

n.2965“From this,” i.e., from Cāṇakya’s example.

n.2966de nas rgyal po dam pa dang / Tib. The Tibetan translates as, “[The mantras] are the supreme monarch.”

n.2967dbang phyir D. In place of “wealth,” the Tibetan has “power.”

n.2968ji bzhin yon tan bzang po ni/ /ji lta bzhin du brjod par ’gyur/ D. The Tibetan translates as, “For as long as there are good people / With good qualities, it will be recited.”

n.2969sgrub dka’i sngags ni rab bsgrub cing / /’jam pa’i dbyangs kyi de bzhin no/ D. The translation of the last two pādas is uncertain. The Tibetan translates as, “He will accomplish a mantra that is difficult to accomplish and / Will be just like Mañjughoṣa.”

n.2970This is a reference to Rājagṛha, literally “the king’s home.”

n.2971This seems to be a reference to the Bamboo Grove. The Sanskrit word for grove, ṣaṇḍa, appears in its alternate spelling of khaṇḍa .

n.2972rab byung bdag nyis chen po de/ /ji bzhin de tshe ’byung bar ’gyur/ /ma khol zhes bya’i brtul zhugs can/ /de ni de tshe ’byung bar ’gyur/ D. The Tibetan translates as, “As a renunciant / He will truly be a great being, / And he will then be known as / The vow holder Mātṛceṭa .”

n.2973ji bzhin don ni bstod pas mchod/ /rnam pa sna tshogs dpe dag gis/ /’byung po kun la phan pa’i phyir/ /legs par spyod pa rab byed pa’o/ Tib. The Tibetan translates as, “He will make offerings with genuine verses of praise. / Using various types of examples, / He will compose them in well-crafted language / For the benefit of all beings.”

n.2974The “Joyful” is the first bodhisattva level.

n.2975rig pa rma bya chen mo ni/ Tib. Māyūrī is identified in the Tibetan as Mahāmāyūrī.

n.2976“Down to every word” (dhātvartham, literally “the meaning of the roots [of speech]”) om. Tib.

n.2977’jig rten rig pa ston bdag nyid/ /gzhung byed ngang tshul can du ’gyur/ Tib. The Tibetan translates as, “He will educate the world / And will be naturally adept at composing texts.”

n.2978de yi rig pa grub pa ’di/ D. “ Vidyā ” has been supplied from the Tibetan.

n.2979dge slong dgra bcom zhes bya ba/ Tib. The name given in the Tibetan reflects the Sanskrit *Arhadbhikṣu, which seems unlikely as a proper name.

n.2980The “ yakṣa ” here is Kubera, the god of wealth.

n.2981de ni sngags don bdag nyid ldan/ /rgyud shes de bzhin mang du thos/ /gnod sbyin sngags ni rab brjod pas/ /de la bum pa bzang po ’grub/ D. The Tibetan translates as, “Endowed with the nature and meaning of mantra, / He will be versed in the tantra and very learned. / He will accomplish the pot of fortune / By reciting the yakṣa mantra.”

n.2982sngon ni ngas ni gang bshad pa’i/ /theg pa chen po’i mdo sde yang / /de yi tshe na bum pa las/ /dka’ thub chen po ’dren par byed/ Tib. The Skt. syntax of “Mahāyāna sūtra” suggests that, rather than this sūtra being drawn from the pot, the story itself was told in this sūtra. However, as the overall grammar of this Skt. verse seems defective, and because the Tibetan version fits the context better, the Tibetan has been adopted here.

n.2983glegs bam de la des bltas nas/ /de la sngags ni zlos pa na/ D. The Tibetan translates as, “As he looks at that volume / And recites the mantra that it contains,” possibly reflecting the Sanskrit *mantrajāpine instead of the extant Skt. mantrarūpiṇe.

n.2984tshangs pa ka ba’i mthar gyur par/ /brgya byin sogs bcas dbang phyug che/ /sngags kyis ma bkug ma ’ongs na/ /sngags pa bdag min sngags rgyal min/ Y, J, K, C. The Tibetan translates as, “If this mantra does not summon Brahmā / Down to the lowest being, and / Śakra and the rest along with Maheśvara do not come, / Then I am neither a mantra adept nor a lord of mantra.” Alternately, the last line might be translated as, “Then I am not a mantra adept and this is not the Lord of Mantras.”

n.2985de nas sngags pa chen po langs/ /brtul zhugs brtan zhing las rnams grub/ /ji ltar sngags ni byas pa yi/ /sbyor ba mthong ba’ rgyu dag kyang / /rkun ma dgug pa de don gtsor/ /sbyor ba rab tu byas par ’gyur/ N. The Tibetan differs significantly from the Skt. here. Following the reading in N, which reflects the Sanskrit *prayoga­dṛṣṭa­hetavaḥ instead of the extant prayogākṛṣṭa­hetavaḥ in Skt. 53.464d, the Tibetan translates as, “Then he will take up the great mantra, / Maintain the observances, and accomplish all of the rites. / Whatever mantra he uses will possess / The manifest causes of that practice, / And he will apply the practice to / His primary goal, summoning the thief.”

n.2986Skt. 53.468b om. Tib.

n.2987kun tu yang ni ma mthong gyur/ D. The Skt. form dāsyante is a bit of a mystery. Here it has been translated as “will [not] find” based on the Tibetan translation. Possibly, it should be emended to drakṣyante.

n.2988This seems to refer to Vajrapāṇi, the father of Mūrdhaṭaka (cf. 2.­38-39).

n.2989bgegs kyi gzugs kyis sngags pa la/ D. The Tibetan translates as, “As a mantra being in the form of a vighna.”

n.2990’dis ni bdag la ma mchod pas/ D. The Tibetan translates as, “He does not make offerings to me.” However, the Sanskrit *apūjita that is reflected in the Tibetan would be unmetrical.

n.2991shin tu legs par yang dag bkug Tib. The Tibetan translates as, “He will perform the summoning rite perfectly,” possibly referring to the next verse.

n.2992de nas de ni bgegs de yis/ /yi dags rnams la bum pa byin/ D. The Tibetan translates as, “Then he will have the vighna / Give the pot to the pretas.”

n.2993In the Skt., the honorific plural “we.”

n.2994On this occasion the diminutive form Nandaka is used.

n.2995bdag nyid chen po byang chub ni/ /bgegs med myur du rnyed dka’ thob/ Tib. The Tibetan translates as, “Free from vighnas, that great being / Will quickly attain that realization so difficult to attain.”

n.2996rgyl po btsun pa zhes bya ba/ Tib. The Skt. gomimukhya (literally, “the most important of the Gomins”) is unclear. The epithet seems to refer to Puṣyamitra Śuṅga, the founder of the Śuṅga empire. He is called, a few verses down, gomiṣaṇḍa (“the bull of the Gomins”), suggesting, again, a prominent or the most important Gomin. In place of gomimukhya, the Tibetan reflects the reading *gomyākhyā (“by the name of Gomin”).

n.2997The expression gomiṣaṇḍa (“the bull of the Gomins”), just like gomimukhya above in note at 53.­484, is rather unclear.

n.2998Jayaswal (Jayaswal 1934, p. 19) suggests that the name of this king is Buddhayakṣa, and identifies him with the Kushana king Kadphises I.

n.2999bdag nyid chen po sems dpa’ la/ /sa yi bdag por don du gnyer/ D. The meaning of this half-stanza is not completely clear. The Tibetan translates as, “He will ask this bodhisattva / Great being to be lord of the earth.”

n.3000grong khyer sa ni lnga len ’byung / Tib. The Tibetan translates as, “He will take five cities and lands.”

n.3001Āvasatha can mean lodgings for pupils or ascetics in particular.

n.3002lha ldan yul zhes bya ba yi/ Tib. It is not clear whether or not the Tibetan lha ldan yul is actually meant to translate the extant Skt. nepālamaṇḍale here (which is more commonly translated as bal yul, as witnessed in this very work) or if another location was intended. The Tibetan lha ldan yul is also an alternate name for Lhasa (lha sa), the primary city in the central Tibetan province of Ü (dbus).

n.3003Here, as well as in other places throughout the text, the Skt. bhoga is translated in the Tibetan not as “pleasures,” “enjoyments,” or “comforts,” but as “prosperity” or “wealth.”

n.3004Skt. 53.503b om. Tib.

n.3005The term mleccha here, which normally means a foreigner or a tribesman, seems to refer here to the Nepali subjects, as the kings themselves that are listed next are still Licchavi, i.e., not mleccha .

n.3006kha ba can gnas kla klo’i rgyal/ Tib. “In the snowy land” has been supplied from the Tibetan (Skt.: lacunae).

n.3007In place of Vṛṣa, the Skt. has Vaviṣa, which could be a metrical adaptation.

n.3008Skt. 53.506f om. Tib.

n.3009phyi ma yin Tib. In the Tibetan the Skt. paścima is translated not as “western,” but as “later.” However, the kings listed next are of the “western” Ṭhākurī dynasty, as they ruled out of Nepāla (the Kathmandu Valley) over the western provinces. The Licchavi and Ṭhākurī dynasties ruled together, at that period, from the same place (cf. Jayaswal 1934, p. 21).

n.3010de ’og lugs ni rnam zhig cing / /phyi rol skye dgus nye bar spyod/ D. The Tibetan translates as, “After that the dynasty will collapse and / [That land] will be served by foreigners.”

n.3011It is not clear whether mleccha here refers to foreigners, i.e. non-Nepalese, or to the indigenous population.

n.3012sna tshogs lha dang bram ze dag D. The Tibetan translates as, “Brahmins and various gods.”

n.3013rgya yul kun la brten pa yi/ D. It appears that in the usage of the MMK, the Skt. cīna refers to Tibet, whereas mahācīna refers to China. The mention of brahmins, though, if Tibet is meant, is puzzling. The phrase cīnaṃ samantataḥ is also ambiguous, as it could mean “over the entire territory of Tibet” or “in the countries surrounding Tibet.” Also, the Skt. cīna is here translated into Tibetan as rgya yul, which is rather vague as it can mean India or China.

n.3014“The divine youth of great splendor” seems to refer here to Mañjuśrī.

n.3015The mantra meant here must be the eight-syllable Mañjuśrī mantra given in 2.­18, oṁ āḥ dhīra hūṁ khecaraḥ.

n.3016mi bdag rgyal thabs nyid kyi phyir/ /de ni skal ba mi nyung ’gyur/ D. The Tibetan translates as, “There will be a great deal of good fortune / That will benefit that king and the kingdom” might reflect the Sanskrit *analpabhāga instead of the extant Skt. alpakārya.

n.3017mchog gi sbyin pa bla na med/ /bsam pa tsam gyis thob pa nyid/ D. Some Skt. readings in the last two verses could be corrupt and the meaning is unclear. The Tibetan translates as, “His supreme generosity will be unsurpassed. / He will obtain things just by wishing for them.”

n.3018lha ngan phal pa dag dang ni/ /mi yi ’jig rten smos ci dgos/. In the Tib., this half-stanza translates as, “Let alone wicked and mundane deities / And the world of human beings.”

n.3019shing shun gyon yul ma gtogs pa/ Tib. The Tibetan translation seems to misread the phrase baṣkalodyaṃ sakāpiśam (Baṣkala, Udyāna, and Kāviśa) as *valkalavāsī (“one who is wearing clothes of tree bark”).

n.3020de ni dpag tshad bsun brgya dang / D. It is not clear whether śatasapta here means “one hundred and seven” or “seven hundred.” In the Tibetan it is translated as the latter.

n.3021The text does not specify what the number two hundred and seventy-seven thousand refers to; it could be the number of subjects in Turuṣka’s realm, or perhaps his revenue.

n.3022stong phrag brgyad cu rtsa gcig gi/ D. The Tibetan translates as, “eighty-one thousand.”

n.3023des kyang sngags ni rab bsgrubs pa/ /sa steng rgyal po’i ched du’o/ /phyogs che dpung ni chen po dang / /rgyal po grags pa chen po ste/ D. The Tibetan translates as, “He will have accomplished the mantra, / To benefit the king on earth. / There will be a great many vassals and a great army, / And the king will have great fame.”

n.3024gnyen dang rigs dang rgyal pos kyang / /de ni bkur ba nyid du ’gyur/ D. The Tibetan translates as, “He will be revered by his / Friends, family, and other kings.”

n.3025“Eight thousand” or, possibly, “one thousand and eight.”

n.3026The Skt. nāga can indicate both a nāga or an elephant. “Elephant” is often the name given to the followers of the Buddha, especially in the context of conflicts arising between the Buddhist and the brahmanical religions. A pun may be intended here with both these meanings implied, that of a nāga and of a (human) Buddhist.

n.3027A pun may be intended here, as yakṣa can indicate both a yakṣa or a person from the north.

n.3028de yi tshe na ’byung bar ’gyur/ /de ltar rnam pa mang po bstan/ /sa dag ’jig rten rnam grags pa/ /bstan dang ston par ’gyur ba yin/ D. The Tibetan syntax is obscure, but the Tibetan for this verse might translate as, “Thus it is said that at that time / There will be many types / Of kings who will be known throughout the world, / And they will teach the teachings.”

n.3029The country of the Lāḍas corresponds to modern Gujarat.

n.3030Skt. 53.533c om. Tib.

n.3031grong khyer phyin nas yang dag zhugs/ Tib. The name Vallabhī appears to correspond to the Tibetan grong khyer phyin here.

n.3032rig pa’i bdag nyid Tib. In place of “will apply himself,” the Tibetan. translates as, “learned in the vidyā ,” reflecting the Sanskrit *vidyātmā instead of the extant Skt. yuktātmā.

n.3033des na de ni sngags kyang grub/ Tib. The Tibetan translates as, “He will accomplish the mantra.”

n.3034de nas de ni yid byung nas/ /rgyal po’i mi la rab khros te/ Tib. The Tibetan translates as, “After that, as he thought about it, / He became very angry at the king’s servants.”

n.3035“Supremely happy” is a play on words that involves the realm’s name‍—Tuṣita‍—meaning “happy.”

n.3036lo ni lnga bcu rtsa lnga dang / /de bzin zla ba lnga ru ’tsho/ /de srid rgyal srig des byas nas/ D. The last three verses of the Tibetan translate as, “He will live for fifty-five years / And five months. / After he has ruled the kingdom for some time.”

n.3037de yi nu bo brtan zhes bya/ D. Anuja can mean a younger brother (as in the Tibetan), or just anybody younger. If Jayaswal’s identifications of these kings are correct, Dhruva was Capala’s nephew (Jayaswal 1934, p. 24).

n.3038brtan pa chos ni brtan par ’gyur/ D. There seems to be a figure of speech intended here, as the name Dhruva can mean “firmly holding on.” The Tibetan translates as, “Dhruva will support the Dharma,” and possibly reflects the Sanskrit *dharma­sthāvaratāṃ gataḥ (“he became established in the Dharma”). The Tibetan variant doesn’t agree with the next verse, however, where Dhruva is described as “servile, miserable, and foolish.”

n.3039The Skt. sevaka seems to stand for strīsevaka (“womanizer”). The first pāda, sevakaḥ kṛpaṇo mūrkhaḥ, is similar to the first pāda of the verse 53.­622 below, strīvaśaḥ kṛpaṇo mūrkhaḥ (“heartsick fool controlled by women”).

n.3040sngon ni bkren pa zham ring gyur/ /yul ni la da’i bdag por gyur/ /lhag ma rgyal po thams cad dang / /skye dgu kun kyang zham ring po/ D. To bring the translation closer in meaning to the Tibetan, the Skt. mūrdhāntās (which makes no sense in the context) has been emended to pūrvāntās (“formerly ended”), as the letter p is often confused with m, and so is v with dh. The Tibetan possibly reflects the reading *prajānām tu sevakāḥ (“the servants of the people”). Given this confusion, the translation here is only tentative. The Tibetan translates as, “Those who were previously poor servants / Will become the rulers of the Lāḍa country, / And all of the kings who are left / Will become servants to all the people.”

n.3041tshul khrims zhes bya rab ’das nas/ /de ni de dag kun gyi sngar/ /sa bdag thams cad ’byung ’gyur ba/ /dpa’ bo rgya mtsho’i pha rol ’gro/ D. The translation of this verse is slightly problematic. The Tibetan translates as, “After Śīla dies, he and / All of the kings that / Came before all of them / Will cross the hero’s ocean.”

n.3042me tog gzhu dang rgyal po’i bu/ Tib. The Tibetan translates as “And Prince Puṣpadhanus.”

n.3043dang po’i dang po snga ma dag /ba la’i grong du ’byung ba yin/ /’od ces bya ba stod rnams dang / /de bzhin khyab ’jug ces bya ba/ D. This probably means that the element “prabha” or “viṣṇu” will be part of their names. The term stod rnams in the Tibetan is most likely a scribal error for stong rnams (sahasrāṇi). The Tibetan translates as, “These very first forefathers / Will be born in the city of Vallabhī. / There will be thousands of them / Named either Prabha or Viṣṇu.”

n.3044ya de ba yi rigs su byung/ Y, K, C; ya nga ba yi rigs su ’byung/ D. The reading ya nga ba in D reflects a common scribal error for ya da ba given the similarities between the Tibetan characters for da and nga. All of the Tibetan witnesses here preserved a proximate rendering of the Skt. Yādava used to indicate the descendants of Yadu..

n.3045grong dang skye bo gnyen dang bcas/ /drang srong dmod pas gnod gyur pas/ /blo ldan rgyal po med par ’gyur/ /grong khyer chu yis rab tu gang / /de tshe de yi res ldan grong / /rgya mtsho chen pos rab tu gang/ D. The Tibetan translates as, “The town with its citizens and his kin / Will be harmed by a ṛṣi’s curse. / When the wise king is gone / The city will be flooded, and / Then his Vāravatī / Will be flooded by the ocean.”

n.3046The first dynasty mentioned here is the Scythian Śaka dynasty, which established itself in northwestern India, including Kashmir.

n.3047nyi shu gcig dang sum cu yi/ /mi yi rgyal por shes byar bya/ D. The Tibetan translates as, “Twenty one and thirty / Will be called kings.”

n.3048“The middle country” is probably part of the “northern area” mentioned above and refers to Madhyadeśa, i.e., roughly to the Gangetic plain.

n.3049mtha’ yas Tib. Instead of ante (“in the end”) the Tibetan reflects the reading anante, which could have been an attempt to correct the meter.

n.3050Jayaswal identifies this dynasty as the “ Nāga dynasty of the Bhāraśivas,” which ruled Madhyadeśa fom 150 to 348 ᴄᴇ (Jayaswal 1934, p. 26).

n.3051bdung zhes bya ba ’phrod byed gzhan Tib. The Tibetan translates as, “Another Hara named Kunta.”

n.3052phreng kun Tib. According to Jayaswal, Paṅkti is a corruption of Avanti, which seems to be backed by historical evidence (Jayaswal 1934, p. 27). In the Tibetan Śarva (emended from “Sarva”) and Paṅkti are a single name *Sarvapaṅkti.

n.3053These eight kings have been identified by Jayaswal as “the Maukharis,” who ruled Madhyadeśa from 550 to 600 ᴄᴇ (Jayaswal 1934, p. 27).

n.3054dus kun chos lugs rnam par nyams/ /rgyal po de dag dus las ’das/ /des ni bram ze rigs byung ba/ /de tshe longs spyod che nor dang / Tib. It is unclear if viṣṇuprabhavau means “[the two] descended from [the king] Viṣṇu,” or is a dvandva compound with the meaning “Viṣṇu and Prabhava.” The Tibetan differs from the Skt. and translates as, “When they lose control for all time, / Those kings’ time will pass. / One who is born in a brahmin family / At that time will be wealthy and prosperous.” Here the Tibetan term chos lugs translates the Skt. maryāda.

n.3055bar mthar yi ge dang po b+ha/ /de tshe blon po gnyi ga gtso/ /gnyi ga nor ldan dpal ldan grags/ /bstan pa la ni phan par dga’/ D. In the Tib., this verse translates as, “The middle and the last will begin with Bh. / There will be two chief ministers at that time, and / Both will be known to be wealthy and glorious. / They will delight in benefiting the teachings.”

n.3056This makes the number of the district’s inhabitants 16,800. Jayaswal, however (Jayaswal 1934, p. 29), isolates the word “three” from this sentence and interprets it as the three kings: (1) Āditya­vardhana, (2) either Prabhākara­vardhana or Rājya­vardhana, and (3) Harṣa­vardhana, all three of the Śrīkaṇṭḥa-Sthāṇvīśvara dynasty.

n.3057Jayaswal (Jayaswal 1934, p. 29), again, isolates the name Āditya and takes it to be the name of the king Āditya­vardhana.

n.3058bdun dang brgyad dang de bzhin gsum/ /te tshe dpal mgrin gnas na ’dug /ston pa nyi ma zhes bya ba’i/ /gnas na dbang phyug rab tu gnas/ D. The Tibetan translates as, “There will be seven, eight, and likewise three / Who will reside in Śrīkaṇṭha then. / The teacher known as Āditya / Will live in Sthāneśvara.”

n.3059According to Jayaswal (Jayaswal 1934, p. 29), the third king whose name begins with H is Harṣa­vardhana.

n.3060“Dharma King” most likely refers here to the buddha Śākyamuni.

n.3061rgyal po dkar dang zla mdzes dang / D. The Skt. phrase śveta­sucandraś ca suggests that these are two kings, Śveta and Sucandra . Jayaswal, however, interprets śvetasucandra as a single name on the assumption that śveta is a corruption of svāti ; this phrase thus refers to Svātisucandra. In the Tibetan, śvetasucandra is taken to be two different kings, Śveta (rgyal po dkar) and Sucandra (zla mdzes).

n.3062longs spyod skra bzang skra zhes su/ Tib. The Tibetan suggests that these names could be *Bhogakeśin (longs spyod skra) and *Sukeśin (bzang skra), which would restore the eight-syllable meter.

n.3063The translation of this verse follows the interpretation found in Jayaswal 1934, p. 30.

n.3064sangs rgyas dag pa Tib. The Tibetan reflects the variant *Buddha instead of the extant Skt. Budha.

n.3065The list of kings in this and other verses in this passage is very confusing, without a clear indication of which is the proper name and which is a moniker.

n.3066mnyam dang legs par ’jam pa dang / Tib. There is no name in the Tibetan matching Mathita. Jayaswal appears to have reconstructed these names from the Tibetan as *Sahita and *Sumañju.

n.3067Jayaswal was unable to identify Bala; he is also omitted in the Tib.

n.3068The epithet keśin relates to hair, and thus refers to the two kings mentioned next, whose names relate to hair: “Pulina” suggests horripilating hair and “Sukeśin” fine hair.

n.3069de ltar ’di dag rgyal po rnams/ /kan tsi pu rar gnas par bstan/ /de bzhin stong phrag rnam grags pa/ /de tshe ’byung bar ’gyur ba yin/ Tib. The Skt. is confused at this point, as it seems to have an extra pāda. The Tibetan translates as, “It is said that these kings / Will reside in the city of Kāñci. / Likewise it was said that there will be / One thousand [kings] at that time.”

n.3070For metrical reasons, the Skt. uses in place of Mañjughoṣa the synonymous form Mañjubhāṇin.

n.3071kho ra ’khor yug ko sa la/ D. A part of this pāda has been supplied from the Tibetan (Skt. lacunae).

n.3072o Da yul gyi mtshams kun na/ / D. The geographic references in this verse are confusing. Jayaswal suggests that the Kāmarūpa line of kings ruled in upper Burma (Jayaswal 1934, p. 32). “Maritime provinces” could refer to countries in southeast Asia and the Indonesian archipelago ruled, at that time, by Indian kings. In the Tibetan, the Skt. phrase udrasandhiṣu (“in the maritime provinces”) is translated as “on the border of the land of Od[r]a,” probably referring to Oḍra.

n.3073The designation mleccha denotes people outside of brahmanical social order and therefore strongly suggests that they were Buddhists, as is the case here.

n.3074de nas skyes pa thams cad ni/ Tib. “All the beings” has been supplied from the Tibetan, as some words appear to be missing in the Skt.

n.3075The Skt. gauḍa­vardhana could be interpreted as a proper name or, literally, “one who brings prosperity to Gauḍa.”

n.3076sa bdag mang po rnams mnan nas/ /zho shas ’tsho ba dag tu byas/ D. The Tibetan translates as, “He will overcome many kings and / Turn them into laborers.”

n.3077The “middle period” seems to refer here to the middle part of the period covered by the prophecy (the prophecy ends in the eighth century ᴄᴇ).

n.3078“Provide comfort” om. Tib.

n.3079The king with the initial S is identified by Jayaswal as king Skanda (Jayaswal 1934, p. 33).

n.3080de yi nu bo byis zhes bya/ Tib. The Tibetan translation of anuja (nu bo) is commonly understood to signify a “younger brother,” which is also a viable interpretation of the Skt. anuja, but might be historically inaccurate in this case.

n.3081bstan pa ’di la phan zhing dga’/ Tib. The Tibetan translates as, “Will propagate and rejoice in this teaching.”

n.3082lo ni sum brgya dag tu’ang ’tsho/ /zhag ni sum cur rab byung nas/ D. The Tibetan translates as, “He will live for three hundred years. / He will take a thirty-day ordination, and.”

n.3083pha rol rgol bas pham byas te/ /de nas rgyal pos rang srog bcad/ Tib. The Tibetan translates as, “He will be defeated by a false teacher, / And the king will take his own life.” It is possible to bring the meaning close to the Tibetan by emending the second pāda to °ādhyāpaka­sampramūrcchitaḥ (“made confused by the teacher, [the king will kill himself]”). It is also possible that the Skt. is corrupt, and the original version was that it was his son who would commit suicide, which would fit perfectly with the second half-stanza.

n.3084This half-stanza is missing from the Tib.

n.3085zhag gsum dang ni gcig dag tu/ Tib. The Skt. and the Tibetan translate as, “For three days and one,” which is probably a metri causa.

n.3086der ni lha rgyal zhes byar ’gyur/ Tib. The Tibetan translates as, “He will be known as Devarāja.” Devarāja means “king of gods.”

n.3087grong khyer ’phags rgyal zhes bya ba/ /de tshe ma la bar skye’o/ Tib. The Skt. translates literally as, “among the nation of Kālavas.” The Tibetan translates as, “Then he will be born among the Malavas / In the city named Ujjayinī.”

n.3088Vargacārin (“one who mixes with the crowd”) is one of the two types of pratyeka­buddhas, the other being khaḍga­viṣāṇa­kalpa, i.e., the “rhinoceros”-like, solitary type.

n.3089yid la ni rdzu ’phrul la dad nas/ D. The Tibetan translates as, “His mind convinced of their power.”

n.3090gzhan gyi dbang gis ’dir yang phyin/ D. The last pāda seems a little strange, but the Tibetan confirms it.

n.3091de ltar rnam mang sems can dang / /de bzhin phun tshogs rgya che ba/ D. The Tibetan translates as, “Thus all manner of beings / Will greatly benefit as well.”

n.3092go DA nus pa’i ngang tshul can/ Tib. The Tibetan translates as, “A Gauḍa with strong ethics.”

n.3093“The king with the initial U was identified by Jayaswal as Budhagupta, who ruled toward the end of the fifth century ᴄᴇ (Jayaswal 1934, p. 39).

n.3094rgyal po lam ni byed par shes/ Tib. The Tibetan translates as, “Known as one who carries out the path of a king,” possibly reflecting the Sanskrit *mārgadharaḥ instead of the extant Skt. māgadhakaḥ.

n.3095Jayaswal (Jayaswal 1934, p.43) takes the Skt. word for “twelve,” dvādaśa , to be the name of Candra’s son, Dvādaśāditya. It is difficult to tell if Jayaswal is right or not; the word gaṇanāṃ that follows after dvādaśa suggests that dvādaśa is not a proper name but just a number. However, the word gaṇanāṃ (the meter indicates that it doesn’t belong to this verse) could have been added erroneously by a scribe or a redactor to make sense of dvādaśa as a number.

n.3096lo rgyad bcas pa dag tu ’tsho/ D. The Tibetan translates as, “Will live for eight years.” The Skt. phrase māsaparampara suggests that his remaining life will be counted in months.

n.3097This king has not been identified by Jayaswal.

n.3098This king has not been identified by Jayaswal.

n.3099This king has not been identified by Jayaswal.

n.3100de dag mang po ston byed cing / /grags dang snyan pa’i don la brtson/ Tib. The meaning of this half-stanza in the Skt. is uncertain as the grammar is unclear. The Tibetan translates as, “He will demonstrate many of these things / And will expend his efforts for the sake of fame and notoriety.”

n.3101rtag tu cho gar yang dag ldan/ /ka ba nye bar gnas gyur tshe/ Tib. The Tibetan may be corrupt here and translates as, “He will always be engaged in ritual / And his life will be recorded on a pillar.” The translation “recorded on” is only a conjecture for the term nye bar gnas (*upasthita?) here.

n.3102lo ni sum cu dag dang bdun/ Tib. The Tibetan translates as, “thirty-seven.”

n.3103lha rnams dag tu nye bar skyes/ D. “God realms” has been supplied from the Tibetan. The Skt. translates as, “animal realm.”

n.3104Despite the Skt. tataḥ (“then/next”), we are now, according to Jayaswal (Jayaswal 1934, p. 47), jumping back in time, as the Nāga kings ruled Bengal from the second to the fourth centuries ᴄᴇ. Notwithstanding Jayaswal’s argument, the Skt. could also be interpreted that King Gopālaka will be reborn in the animal realm as the king of the nāga s (cf. verse 53.­761 below, where a king is reborn as the king of the nāgas).

n.3105“ Nāga ” here suggests the Nāga dynasty of Bengal, rather than a personal name. The word nāga (“elephant”) is also used when referring to Buddhists in the context of struggles between Buddhists and brahmins. Thus the “Nāga king” could simply mean a Buddhist king. The same king and other kings from the same dynasty are treated again in 53.­683 and the following verses.

n.3106brtul zhugs can ni mthur ldan pa/ /sbyin gnas zhes pas dbang yang bskur/ Tib. The translation of this half-stanza has been informed by Jayaswal’s analysis. The Tibetan differs and translates as, “He will be consecrated by a vow holder / With the authority to do so named *Dakṣiṇīya.”

n.3107ma zhu pas ni rab btab nas/ D. The Tibetan translates as, “Being uninvited, he will be attacked.”

n.3108Jayaswal (Jayaswal 1934, p. 48) identifies Samudra with Samudragupta who ruled Gauḍa and Magadha in the third quarter of the fourth century. If the Sanskrit and the Tibetan texts are correct, though, Jayaswal’s interpretation cannot be right.

n.3109blo ngan lo ni gsum gyi bar/ Tib. The Tibetan translates as, “three years.”

n.3110bab col chen po rab tu byed/ D. The Tibetan translates as, “Will do a lot of foolish things.”

n.3111Jayaswal takes the description in this and the following verses to apply not to Bhasma, but to Samudra.

n.3112byis par gyur pas ’di nyid sems/ /pha rol din ni de mi sems/ Tib. The Tibetan translates as, “He will be a fool who only cares about this life / And does not care about the next life.”

n.3113kha che’i sgo yi mthar thug bar/ /byang gi phyogs la brten nas ni/ D. The Tibetan translates as, “Occupying the northern territory / Up to the gate of Kaśmīra.”

n.3114bcu gnyis lo dang zla ba lngar/ D. The Tibetan translates as, “For twelve years and five months.”

n.3115“Onto the ground” om. Tib.

n.3116mtshan ma tsam zhig de byas nas/ /phyir yang de ni ’byung bar ’gyur/ /bran ze’i gtso bo gnyis kyis ni/ /de dag phan tshun phye nas ni/ D. The Tibetan is obscure and might translate as, “They will make him [ruler] in name only, / And they will be [in power?] again. / The two chief brahmins / Shall then divide [the kingdom?] between themselves.”

n.3117bdag nyid ngan pa’i rtsod rgyal gyis/ /byis pa’i gtso bo de gnyis pos/ /mi dge’i bshes gnyen la brten nas/ /srog chags mang po rab tu bsad/ D. The Tibetan translates as, “Naturally contentious, wicked kings, / Both of those child leaders / Will take unvirtuous spiritual advisors and / Kill many living beings.”

n.3118gang zhig sngon gyi rgyal pos bkur/ /dpa’ bas nga rgyal byed pa gang / /go Dar skye bo gnas pa dag /thams cad dag ni gsod par rtsom/ D. The exact meaning of this verse is uncertain. The Tibetan is also obscure but might translate as, “Someone will be honored by the former king / Who will act proud due to his valor / And begin killing all of / The people who live in Gauḍa.”

n.3119ston pa’i gzugs brnyan nyams dga’ ba/ /blo ngan gyis ni ’jig par ’gyur/ /chos kyi stegs ni mi nyung ba/ /rgyal ba rnams kyis sngon bstan pa/ /blo ngan dag gis bsreg ’gyur zhing / /mu stegs rnams ni gsod par dga’/ /de nas de ni khro dang chags/ /mi sdom log pa’i nga rgyal can/ D. The Tibetan for Skt. 53.651–652 translates as, “The fool will destroy / Beloved images of the Buddha. / The many bridges of Dharma / That the victors foretold / Will be burnt by fools, and / He will delight in killing tīrthikas. / Thus he will be a wrathful and lustful person / Who is disloyal and takes pride in wrongdoing.”

n.3120The king with the initial R is Rājya­vardhana.

n.3121rigs bdag nyid/ Tib. The Tibetan translates as, “knowledgeable.”

n.3122“This teaching,” i.e., the Dharma teachings.

n.3123ston pa’i bstan pa ’di la dad/ /zla ba zhes bya’i rgyal mchog des/ /gcer bu’i rigs gyur rgyal po ni/ /de yang rab tu bsad par gyur/ Y, J, K, C, U, H. The Skt. grammar of this verse seems to indicate that the “king of the Nagna caste” was the just-mentioned Soma (Śaśāṅka?). Soma is later described as a brahmin, and it is not clear what nagnajāti refers to (if Soma is even the referent!); possibly it is used here as a term of contempt. The Skt. yāti tavān has been emended to pātita eva (p is often confused with y in manuscripts). The translation proposed here is far from definitive. The Tibetan translates as, “He will have faith in this teacher’s teaching. / The supreme ruler by the name of Soma / Will kill / The king of the Nagna caste.” The “Nagna caste” could refer to naked ( nagna ) ascetics, or perhaps to Digambara Jains.

n.3124The new king with the initial H is Harṣa­vardhana.

n.3125bsod nams che ba’i grong mchog song / Tib. The Tibetan translation of Puṇḍra reflects the reading puṇya.

n.3126rgyal rigs chos la gnas nas ni/ /chos kyi don shes brtser ldan pas/ /de ni nga rgyal khro tshul gyis/ /srog chags mang po gsod byed cing / /sems can gnod pa byed pa dang / /chad pa byed la rab dka’ zhing / D. In the Tibetan the last six pādas appear in a different order and translate as, “He will maintain the duties of a kṣatriya and / Will understand the meaning of the Dharma and be merciful, // Then, out of pride and anger, / He will kill many living beings and / Delight in harming beings / And causing destruction.”

n.3127kla klo’i rgyal pos rab tu mchod/ D. The Tibetan translates as, “Honored by the mleccha king.”

n.3128This pāda seems to contain a figure of speech. The phrase rājyaharṣa (“joy of kingship”) consists of the short forms of the names of Rājya­vardhana and Harṣa­vardhana, i.e., the R-initialed and H-initialed kings, thus providing the basis for the other interpretation, namely that the task will be accomplished by Rājya­vardhana and Harṣa­vardhana.

n.3129The narrative of the following verses seems to indicate that the prophecy switches now back to Soma.

n.3130de yi las kyi mthu yis ni/ D. “Karma” is the Tibetan reading; the Skt., which appears to be corrupt, translates as, “Dharma.”

n.3131lha mi’i rgyal srid chen po thob/ D. The Tibetan translates as, “He will obtain a vast dominion over gods and humans.”

n.3132lo ni bcu dang bdun dag dang / Tib. The meaning of this verse is unclear, as it appears to be missing one pāda in both the Skt. and the Tibetan.

n.3133mi ma yin pas nyen pa yi/ Tib. The Tibetan translates as, “He will be afflicted by nonhuman beings,” reflecting the (hypermetrical) Sanskrit *amāṇuṣeṇaiva instead of the extant Skt. māṇuṣeṇaiva.

n.3134theg pa la ni chags med ’gyur/ Tib. The Skt. of the last two pādas is hypermetrical and corrupt, and the meaning is not completely clear. Of the three (sūtra) vehicles of the hearers, the pratyeka­buddhas, and the bodhisattvas, it is probably the last two that imply complete freedom from attachment. In the Tibetan, the last pāda translates as, “They do not have attachment to the vehicles.”

n.3135Skt. 53.680f om. Tib.

n.3136de thse thsogs kyi rgyal srid rgyud/ Tib. The Skt. term gaṇarājya (“popular rule”) suggests some form of a republic, or perhaps a king’s rule that enjoys wide popular support.

n.3137The unedited Skt. reading could suggest that “Mānava” is an epithet or another name of Soma.

n.3138zla ba brgyad dang zhag lnga dang / /phyed dang gnyis zhag ’das nas ’chi/ Tib. The Tibetan translates as, “For eight months and five days / And then die over the course of one and a half days.”

n.3139This and other kings from the same Nāga dynasty have already been mentioned in 53.­628 and the following verses.

n.3140de’i mthar rgyal po ’dug pa ni/ /klu yi rgyal po zhes bya ba/ /go DA’i yul gyi rgyal po ’byung/ Tib. Both the Tibetan and the Sanskrit are missing one pāda, but the Tibetan may provide the material missing in Skt. 53.683a, while the Skt. 53.683b may provide the material missing from the Tibetan translation of the verse. When we combine the two, we can reconstruct the following four-line verse: “The last king of that line / Will be a young boy of the vaiśya caste / Named Nāgarāja / Who will become the king of Gauḍa.”

n.3141This pāda is very obscure. The caste of the boy’s advisers could be brahmin (dvija)‍—if we emend the reading viśau to dvijau‍—or vaiśya (viś), and the dual ending suggests that there are two of them. The Tibetan seems to corroborate the former.

n.3142dang por dza ma’i rigs bram ze/ /kun nas rje’u rigs kyis bskor ba’i/ /klu zhes bya ba de yang ’byung / D. This verse appears to be reduced in the Tibetan to just three pādas that translate as, “At first the one called Nāga / Will be completely surrounded by / Brahmins (such as Jama) and vaiśyas.”

n.3143der ni lo ni lnga dang gcig /rgyal srid kun nas ’khrugs bzhin spyod/ /srog gcod mang po byas nas ni/ /de tshe srog la gnod par byed/ Tib. The Tibetan translates as, “Then, for six years / There will be unrest everywhere in the kingdom. / Many will lose their lives, / And the living will be traumatized.”

n.3144bud med gtso bo’i byis pa ni/ D. Jayaswal (Jayaswal 1934, p. 47) takes śiśu to be the name of a Vākāṭaka king. The Tibetan, which does not reflect this interpretation, translates as, “The child of the chief woman.”

n.3145yid ni skrag par gyur pa yis /shar phyogs yul mi nyams par gyur/ Tib. The Tibetan translates as, “They will be terrified, and as a result / The people of the east will be defeated.”

n.3146The king with the initial Bh has been identified by Jayaswal as Bhānugupta (Jayaswal 1934, p. 63).

n.3147de bu yi ge pra zhes bya/ D. In place of P, the Tib. has Pr.

n.3148rgyal rigs mchog tu skyes par bstan/ Tib. The Tibetan translates the Skt. agraṇī (“prominent”) as mchog tu skyed pa or “high born.”

n.3149legs par spyod pas byis par bcing/ D. The Tibetan translates as, “As a child, he will be imprisoned for his behavior.”

n.3150yi ge ha zhes rgyal chen ni/ D. The translation follows the Tibetan here. In the Skt., his initial is A, but since the king in question is probably Hūṇa (Toramana), H seems more plausible.

n.3151go DA’i skye bo zhes grags grong / /mu stegs zhes kyang rnam par grags/ /rgyal pos de ni rnam mnan nas/ /stobs chen de ni ’dug par gyur/ D. The Tibetan translates as, “The king named Tīrtha / Will attack the city / Named Gauḍajana, / And his great army will occupy the city.”

n.3152de tshe bu ni dbang yang bskur/ /byis pa khye’u phug ces pa/ Tib. The boy’s name is Soma (as indicated in the 53.­711 below), which means “moon,” so the boy has the name of a planet. Jayaswal identifies this boy as Mihira (mihira can refer to the sun or the moon). The Tibetan, however, reflects the Sanskrit *guha instead of the extant Skt. graha , which it takes to be the proper name Guha.

n.3153skye ba bye ba phrag dgur ni/ lha yi ’jig rten dag du gyur/ Tib. The Tibetan translates as, “He will spend ninety million / Lives in the god realms.”

n.3154“This king,” i.e., the king with the initial H, first mentioned in 53.­695 above, is identified by Jayaswal as Hūṇa (Toramana).

n.3155chabs ’og rgyal phran gyis bcom pa’i/ /rgyal thabs rnam ’jig ’byung bar ’gyur/ U; chags ’og rgyal phran gyis bcom pa’i/ /rgyal thabs rnam ’jig ’byung bar ’gyur/ D. Following the variant in U, the Tibetan translates as, “Conquered by a vassal kingdom, / The kingdom will be completely destroyed.”

n.3156rgyal po de ni gdon gyis ’dzin/ Tib. There is a play on words here as the phrase rājā graha­cihnitaḥ (“the king designated as a ‘planet’ ”) can also mean “the king showing the symptoms (cihnita) of possession ( graha ).” Possibly both these meaning are intended at the same time.

n.3157yi ge pra zhes rgyal rigs ni/ Tib. This kṣatriya, mentioned earlier in 53.­698, has been identified by Jayaswal as Prakaṭāditya (Jayaswal 1934, p. 65). In the Tibetan, his initial is given as Pr.

n.3158yi ge ha yis yongs su mchod/ D. In the Skt., the initial is A. The Tibetan reading H could be correct, though, if Jayaswal is right in identifying this king as Hūṇa (Toramana).

n.3159sngon gyi las kyis yongs bskul nas/ /rgyal rigs rgyal por ’byung bar ’gyur/ /de nyid las byas byed bcug dang / /rjes su yang ni yi rang byas/ D. The Tibetan translates as, “Propelled by karma from a previous life, / That kṣatriya will become king. / That will make him enact his previous karma, / And he will be pleased.”

n.3160“Kanaka” probably refers to Kanakamuni, one of the past tathāgatas.

n.3161skyon bral bdag nyid grol ba dang / Tib. Instead of yuktātmā (“wholly engaged/focused”), the Tibetan seems to reflect the Sanskrit *muktātmā (“liberated”).

n.3162der gnas rnams la yang dag dgongs/ Tib. The Tibetan translates as, “He surveyed the entire area,” which is also possible.

n.3163byis pa’i spyi bor lag byugs nas/ D. The meaning of the Skt. mūrdhni-m-āsṛjya is unclear. It could perhaps have a figurative meaning of “placing at the head,” i.e., “allowing to be a leader.” The Tibetan translates as, “He rubbed the boy’s head with his hand.”

n.3164thong shig D. In place of “Let us go,” the Tibetan translates as, “Let us look.”

n.3165skye bo’i mchog gyur phan ’dod pa/ /de yi lhung bzed blangs nas ni/ D. The translation proposed here presumes that the Skt. agrajite is a shortened form of agrajitendriye. The Tibetan translates as, “That exemplary man who wanted to be helpful / Took his alms bowl and…”

n.3166gtsug lag khang song zas la spyad/ D. “Went back to his monastery” has been supplied from the Tibetan (Skt.: lacunae).

n.3167mu stegs rnams la rab dad nas/ /bstan pa la ni de mi mchod/ D. The Tibetan has two additional pādas at this point that translate as, “He was devoted to the heretics and / Did not worship the teachings.”

n.3168“Bald head” is a derogatory term describing a Buddhist monk.

n.3169byis pa de yi sems can la/ /de lta bu yi zhe sdang skyes/ /ston pas nye bar bsngags pa yi/ /chos kyi zam pa grags pa dang / /sa steng lha khang mchod rten mchog/ /mu stegs rnams kyis de dag bshig/ /tshong dpon mchog gi bu de la/ /kun nas ’khrug pa’i sems kyang byas/ D. The Tibetan corresponding to Skt. 53.737–738 translates as, “This made the being / Who was that young boy angry as well, / And the famous Bridge of the Dharma / That the teacher had praised / And the earthly monasteries and supreme caityas / Were destroyed by the tīrthikas. / The senior merchant’s son / Was thoroughly disturbed by this.”

n.3170gnyis pa’i byis pa gang yin de/ /zla ba zhes bya’i rgyal po yin/ /rnam smin de yis mi ’dod pa/ /yun ring sdug bsngal rjes su myong / D. The Tibetan translates as, “The one who was the second child / Was the king Soma. / He will experience undesirable suffering / For a long time due to the maturation [of his karma].”

n.3171de tshe de tshe de dang der/ Tib. This pāda has been supplied from the Tibetan (Skt.: lacunae).

n.3172tha ma’i skye ba thob pa na/ Tib. The Tibetan translates as, “In his final human birth.”

n.3173This king is the king mentioned earlier with the initial P, identified by Jayaswal as Prakaṭāditya.

n.3174rgyal po de yi bstan pa nyams/ Tib. This pāda is problematic. The Skt. reading nagnasandhi (“naked joint”) has been tentatively emended to bhagnasandhi (“broken joint”). The Tibetan translates as, “The teaching that king possessed will fade away.”

n.3175rnam par smin pa’i las de yis/ /byis pa rgyal po’i dbang phyug byed/ /med par rgyal po byed par ’gyur/ /yod pa rab tu ’jig par ’gro/ D. The Tibetan translates as, “Due to the maturation of that karma, / The boy will be made king / When he lacks a king’s power to rule, / And what he has will be brought to ruin.”

n.3176blo grol Y; blo gros D.

n.3177The P-initialed king is first mentioned in verse 53.­693 above.

n.3178Another name of Vārāṇasī.

n.3179The Skt. of the first two pādas is clearly corrupt and the meaning unclear. The name Pañcakesarī (“Five Lions”) seems to correspond to the city in Orissa of the same name, where a dynasty called Siṃha (“Lion”) ruled.

n.3180de ni seng ge lnga zhes bya/ /pham nas rgyal pos gzhan yang pham/ Tib. The first three pādas correspond to two pādas in the Tibetan that translate as, “After the ones called the Five Lions / Are defeated, the other kings will also be defeated.”

n.318153.757–759 are translated from the Tibetan, as they are omitted in the Skt.

n.3182It is unclear who is being referred to by “he,” whether Deva or the P-initialed kṣatriya king, but it is likely to be the latter, as he is mentioned again in verse 53.­768 below.

n.3183Again, it is unclear whether this kṣatriya king is the P-initialed king first mentioned in verse 53.­693 above, or a new king called “Born Prosperous” (Abhivardhamāna­janma). The Tibetan (from where this and the previous two verses have been supplied) seems to take abhivardhamāna­janma as the name of a new king. However, the narrative in this section of the prophecy seems to indicate that “born prosperous” is just an epithet of the P-initialed kṣatriya king, whose section began at verse 53.­693 above and will end with verse 53.­768 below; this also is the understanding of Jayaswal (Jayaswal 1934, p. 66).

n.3184Abhivardha­māna­janma literally means “one whose birth/life is of increasing prosperity.”

n.3185It is unclear what the two numbers seven refer to‍—possibly months and days respectively.

n.3186rdzu ’phrul chen po klu yi rgyal/ /blo ldan dud ’gro’i nang du gnas/ Tib. The Tibetan translates as, “He will be born in the animal realm / As a wise and powerful nāga king.”

n.3187Skt. 53.763–764 om. Tib.

n.3188tshong pa sngags ni grub pa ste/ /ji ltar ’dod pa’i blo byed cing / /de tshe rig pa’i rgyal po dang / /de tshe bde ’gro dag tu gyur/ D. The Tibetan translates as, “The merchant will be a master of mantra. / He will accomplish whatever his mind desires and / Then become a king of the vidyā s. / Then he will be in the higher realms.”

n.3189Each of the three epithets used here, jina (“victor”), sugata , and cakravartin , imply the highest realization of a buddha.

n.3190de yi tshe na ’khor los gyur/ /sna tshogs rtog ces rgyal por ’gyur/ /de bzhin du ni blo ldan de/ /de tshe rig ’dzin chos kyang ’chad/ D. The Tibetan translates as, “Then he will become a cakravartin / King named Citraketu, / And that wise one will / Then teach the vidyādhara dharma.”

n.3191It is unclear what the two numbers refer to, but possibly months and days.

n.3192This half-stanza, about him progressing toward awakening, is somewhat at odds with the epithets used earlier‍—jina, sugata , and cakravartin ‍—that suggest that he had already attained the highest accomplishment.

n.3193de yang lo ni gsum dag tu/ /rgyal po’i dbang phyug byas nas ni/ / Tib. Before this pāda, the Tibetan adds another two pādas that translate as, “Moreover, after carrying out the / Sovereign duties of a king for three years.”

n.3194The Tibetan includes the material in Skt. 53.769d but omits the material in Skt. 53.769c. It then omits the material in Skt. 769ef–53.771.

n.3195The Skt. anuja can mean “younger brother,” as well as younger relative or person.

n.3196The phrase rājya­vardhana (“[one who brings] prosperity to the kingdom”) is taken by Jayaswal to be a proper name (Jayaswal 1934, p. 66).

n.3197de yi nu bo yig pa zhes/ /brtul zhugs can du rnam par gnas/ /lo ni gsum dang gcig dag tu/ /rgyal srid yongs su ’phel bar byas/ Tib. The Tibetan translates as, “His younger brother with the initial P / Will be consecrated as a vow observer. / Over a period of four years / He will make the kingdom prosperous.”

n.3198This passage, including the preceding verse, is rather unclear. “Both of them” possibly means the V-initialed king and his supervisor. Jayaswal, however, interprets this passage differently, namely that “both of them” refers to the V-initialed king, whom he identifies as Vajra , and his successor Rājya­vardhana (Jayaswal 1934, p. 66).

n.3199de ma thag tu ’khru bas btab/ /’di dag gnyis ga ’chi bar gyur/ D. The Tibetan translates as, “Shortly after that they will / Contract dysentery and both die.”

n.3200“His” seems to refer to the king with the initial V.

n.3201de’i yang nu bo yig pa zhes/ Tib. In the Tibetan his initial is P.

n.3202This king, with the initial Dh, has been identified by Jayaswal as the ruler of Magadha, Dharasena IV (Jayaswal 1934, p. 66).

n.3203de’i yang nu bo rgyal po ni/ Tib. The word “brother” has been supplied from the Tibetan. The Skt. kanyasa suggests either the youngest brother or the youngest son. Jayaswal, however, identifies this king, despite his initial V, as the Magadhan ruler Dhruvasena III. Jayaswal interprets the term kanyasa (“youngest”) as the “youngest uncle,” based on his identification of this king as the youngest of the grand uncles of Dharasena IV (Jayaswal 1934, p. 67).

n.3204yi ge dza zhes rnam par bsgrags/ D. In the Tibetan his initial is given as J.

n.3205rta dang shing rta glang po dmag /kun nas gru dang theg pa yis/ D. The Tibetan translates as, “With horses, chariots, war elephants, / Boats, and vehicles in every direction.”

n.3206de tshe sngon gyi rgyal po de’i/ /bram ze de bzhin shA ga rigs skye/ D. The Tibetan translates as, “Then a previous king / Will take birth as a brahmin in a Śāka family.” All of the Tibetan witnesses contain some rendering of the Sanskrit *Śāka instead of the extant Skt. Śākya. They also all indicate that these lines describe a brahmin who is the companion of the kṣatriya king who is the subject of this prophecy. Brahmins, kṣatriyas, and vaiśyas are all technically considered to be “twice-born” or dvija, though brahmins tend to be most closely associated with this title.

n.3207de tshe dus kyi tha ma la/ /de nyid ’di yi grogs nyid ’gyur/ D. The Tibetan translates as, “At that time, during the debased eon, / He will be this one’s friend.” In the Tibetan the extant Skt. sukhāyatām (sukhāyatam?) is translated as “friend,” possibly reflecting the Sanskrit *sahāyatām.

n.3208u DI ya na rgyal po che/ D. In place of Gauḍa, the Tibetan translates as, Uḍīyana.

n.3209u DI yan gyi grong mchog la/ /grong khyer yi ge pa zhes bya/ D. The Tibetan translates as, “In the capital city of Uḍīyana, / A city that begins with the initial P.” Jayaswal suggests that this city could be Vāruṇikā, which corresponds to the modern Deo Barnark in Bihar.

n.3210der ni de tshe brgyad dag gi/ /gtsug lag khang yang byed par ’gyur/ D. The Tibetan translates as, “He will construct / Eight monasteries there.”

n.3211This king has been identified by Jayaswal as Yaśovarman of the early eighth century.

n.3212The “P dynasty” seems to be the Gupta dynasty that begins with King Śrī (Jayaswal 1934, p. 68).

n.3213des ni bran tshogs rnams bsad nas/ /rang dbang du ni yongs su gyur/ D. The Tibetan translates as, “He will kill the assemblies of ministers, / And then rule on his own.”

n.3214de yi spun zla gnyis pa ni/ Tib. The Tibetan translates as, “His second brother.”

n.3215The person with the initial R has been identified by Jayaswal as the Gupta emperor Viṣṇugupta Candrāditya, earlier in the text referred to as Candra (Jayaswal 1934, p. 71).

n.3216de nas gzhan yang sa bdag ni/ /de tshe rgyal po bzang po byung / Tib. The meaning of this pāda is unclear. The Skt. śvāda (“dog eater”), if this reading is correct, implies someone of a degraded social status. In place of “dog eater,” the Tibetan reads bzang po, which cannot be a translation of śvāda, as it means “good,” “kind,” etc.

n.3217gdengs ka che ldan mgyogs par ’gro/ Tib. The Skt. mahābhogin can mean “having a great hood” or “rich in comforts/opulent.” The Tibetan translation reflects the former.

n.3218There is a play on words here in the Skt., as sphuṭāṭopin can be translated as both “possessing an expanded hood” and “puffed up with pride.”

n.3219mchog tu ’jigs rungs lus ldan zhing / /de tshe sgra ni drag par sgrogs/ D. The Tibetan translates as, “He will have an extremely frightening body / And will utter a fierce roar.”

n.3220de la lor ni mi ’dod pa/ D. In the Tibetan the Skt. naiṣṭhika (“inevitable [result]”) is translated as “undesirable [result],” probably being read as na-iṣṭika.

n.3221sa srung ’jig rten ’phel byed pa/ /’jig rten kun gyis shes pa ste/ /lus can shar phyogs gnas pa yin/ Tib. The Tibetan condenses this material into three pādas that translate as, “These kings who will bring prosperity to the world / And be known throughout the entire world / Will rule over the eastern people.”

n.3222rgyal po yi ge pa zhes pa’i/ /rgyud rnams rgyud du skyes pa gzhan/ /rgyal rigs dpa’ bo rnam par gnon/ /de bzhin rgya mtsho gsum gyi bdag D. The Tibetan translates as, “Another king will be born in that royal line / Who bears the first initial P. / He will overcome a kṣatriya hero / And likewise [become] lord of the three oceans.”

n.3223This seems to be about the eight states where one has the freedom to practice the Dharma, and the eight states without this freedom.

n.3224Jayaswal has identified this king as Kumāragupta III, the late Gupta emperor of the Gauḍa dynasty.

n.3225The Gopālas are the dynasty better known under the name of Pāla.

n.3226de bzhin ’od ma’i tshal chen dang / Tib. In place of the “grove of Mahābodhi,” the Tibetan reflects the Sanskrit *veṇuvana, which translates as the “Bamboo Grove.”

n.3227snying po med pa’i ’bab chu mchog/ Tib. This description of this river in the Skt. is somewhat of a mystery. The Tibetan translates as, “The supreme river Phalgu.” Phalgu is another name for the Nairañjana.

n.3228Both Tāra and Tārā mean “savior,” the first being masculine and the other feminine.

n.3229sa bcu thob pa’i bdag po ni/ /gang yang byang chub sems de yang / /sems can rnams ni ’dul byed pa/ /zla ba zhes ni rnam par sgrags/ /rig pa’i rgyal mo rdzu ’phrul che/ /de ni sgrol ma zhes kyang bstan/ /bud med gzugs ’chang lha mo ni/ /’gro ba kun tu rnam par rgyu/ /snying rjes brlan pa’i sems kyis ni/ /sems can rnams la phan don du/ /mi mjed ’jig rten khams gnas nas/ /bud med ming gis ’jug par byed/ /sa bcu la ni rab gnas thob/ /byang chub sems dpa’ rdzu ’phrul che/ D. The Tibetan appears to repeat the material in Skt. 53.816cd, leading it to render the content in Skt. 53.814–816 in fourteen lines instead of twelve. The Tibetan translates as, “A lord who has attained the tenth level, / The bodhisattva who / Tames all beings / Known as Candra // Is also called Tārā, / The very powerful vidyārājñī. / Bearing the form of a woman, the goddess / Wanders all the realms of rebirth. // His mind flowing with compassion, / He remains in the Saha world / And exists nominally as a woman / In order to benefit beings. // He has attained mastery over on tenth level / And is a great powerful bodhisattva.”

n.3230longs spyod dbang phyug ’phel byed pas/ /’di ni lha mo bsgrub par bya/ /byang chub tshogs kyi ched du ni/ /skyed pa nyid nas brtsam par bya/ Tib. The last pāda is missing in the Skt., and the phrase “Merit and wisdom” supplied here is a conjecture. The Tibetan translates as, “This goddess should be accomplished / In order to increase wealth and power. / For the accumulation of awakening, / One should begin following the generation.” The final two pādas are obscure in the Tibetan as well as the Skt., but they seem to be indicating a bifurcation of rituals to Tārā along the lines of the accumulation of worldly wealth and power and the accumulation of the various factors that lead to awakening. The final pāda in the Tibetan, which is missing in the Skt., might refer to accomplishing the deity Tārā following the generation (skyed nyid nas) of bodhicitta, which would ground the practice in a more soteriological approach.

n.3231Her being present in the eastern region could also be an allusion to her position in the maṇḍala, where the eastern quarter would likely be occupied by White Tārā.

n.3232re ba thams cad dga’ rgyas phyir/ Tib. The Tibetan translates as, “To increase happiness and fulfill all hopes.”

n.3233bdag nyid rnam pa stong dang ni/ Tib. “Five hundred” could be an allusion to the fact that Tārā manifests in seven, eight, twenty-one, or five hundred forms. In place of “five hundred,” the Tibetan has “one thousand.”

n.3234de bzhin du yang ’grub par ’gyur/ Tib. “Also” reflects the Tibetan reading. The Skt. has “at that time.”

n.3235dbus kyi yul du de bzhin sngags/ Tib. In place of “ministers” (mantrī, sngags pa), the Tibetan reflects the Sanskrit *mantra (sngags).

n.3236Skt. 53.830ab om. Tib.

n.3237dang po’i yi ge sha dang na/ /dang po’i yi ge par yang bstan/ /dang po’i yi ge ba dang e/ /dang po’i yi ge ar yang bstan/ /dang po’i yi ge har bstan te/ /dang po’i yi ge par yang sgrags/ D. The form and content of this list from Skt. 53.829–830 differs in the Tibetan and translates as, “Those who are known by the first initial Ś and N, / One known by the first initial P, / Those with the first initial V and E, / One known by the first initial A, / One known by the first initial H, / And again one with the first initial P.”

n.3238zla ba’i rigs/ Tib. “Lunar dynasty” is the Tibetan translation of somacihnitaḥ (“marked by the moon”).

n.3239These three initials are given in the Tib. as J, V, and Dh.

n.3240dang po’i yi ge dza dang ba/ /dang yig d+ha ni zla ba’i rigs/ /yi ge ha nyid rnam bsgrags dang / /de bzhin yang ni dang po’i a/ D. The Tibetan translates as, “The lunar dynasty with the first initial / J, B, and the initial Dh, / One known by the initial H, / And again the first initial A.”

n.3241dang po’i yi ge sa la yang / /bud med rigs min ’jig rten sdang / /dang po’i yi ge a dang ma/ /’jig rten rnams la mthu dang ldan/ Tib. This verse also differs slightly in the Tibetan and translates as, “Those with the first initials S and L / Who will not marry and will anger the people, / And those with the first initial A and M / Who will have power over the entire world.” The Tibetan phrase bud med rigs min that is translated here as “who will not marry” (lit. “not joined/endowed with a woman”) reflects the Sanskrit *srtyayuktāḥ in place of the extant Skt. stryākhyayā.

n.3242de dag bar ma bzang po las/ /khyad par ring dang thung ba yin/ D. It is not clear what the words ucca (“high”) and nīca (“low”) in the Skt. refer to, whether their lifespan (as the context seems to indicate), or their physical height, or perhaps their high and low morals. The Tibetan translates as, “Based on whether they are middling or best, / [Their] particular [lifespan] will be short or long.”

n.3243The “middle” kings are missing from the enumerations below.

n.3244dang po’i gtso bo chen po ni/ /rna can rgyal por rab tu bsgrags/ D. The form vṛtsudhāna could be corrupt. Jayaswal takes this to be the name of a king, Vṛtasudhāna. The Tibetan translates as, “The first great leader / Will be known as Karṇarāja.” Here the Tibetan reflects the Sanskrit *Karṇarāja instead of the extant Skt. *Karmarāja .

n.3245Jayaswal interprets the phrase subhūtir bhūtiḥ as a single name, Subhūtibhūti. This could also be two names, Subhūti and Bhūti, or perhaps “the wealthy ( subhūti ) Bhūti.”

n.3246legs byin Tib. In place of the extant Skt. Sudaha, the Tibetan reflects the Sanskrit *Sudatta.

n.3247Skt. 53.839 om. Tib.

n.3248This half-stanza is very unclear. The second of the two initials (Th) has been supplied from the Tibetan, as the Skt. just translates as, “of the two letters V.” It is not clear what these letters refer to. Also, the names Subhū and Mṛga could be a single name, but Jayaswal takes them to be two names. It is also uncertain whether this verse is about the future or the past‍—the remainder of the verse seems to indicate that the narrative has now reverted to the time prior to the birth of the Buddha Śākyamuni.

n.3249tha mar legs ’byor gzhon nu dang / /yi ge ba dang tha gnyis ni/ /yangs pa can du yang dag byung / /gang du thub pa de skyes pa/ ser skya zhes bya’i grong mchog tu/ D. The Tibetan translates as, “The last were prince Subhūti, and / The two with the initials V and Th / Who were in Vaiśālī. / In the place where the Sage was born, / The capital city of Kapilavastu…” Here the Tibetan renders the material in Skt. 53.840 in six verses instead of four.

n.3250tha mar zas btsang shA ga rigs kyi/ /nyi ma bu ram rigs skyed pa/ /tha mar zas gtsang rnam bsgrags pa/ /shAkya shaAkya’i rnam ’phel byed/ D. The Tibetan translates as, “Śuddho[dana], the last of the Śākya clan, / Was born into the Solar lineage. / Śuddho[dana] is known as the last / Śākya who brought prosperity to the Śākya people.”

n.3251sems can brtson ’grus chung bar ni/ /’jig rten skyed mchog bstan pa yin/ D. The Tibetan translates as, “The preeminent being taught / Beings with little discipline.”

n.3252References to the mantras “residing” in Madhyadeśa (or anywhere) reflect the underlying notion that the mantra and the deity are one and the same.

n.3253rnam pa sna tshogs rtags dang ni/ /rnam pa sna tshogs rgyud dag dang / /rnam pa sna tshogs sbyor bar ldan/ /lus can rnam pa sna tshogs ’grub/ D. The Tibetan translates as, “The various types of signs / And the various types of tantras / With their various applications / Are effective for various types of beings.”

n.3254The “three times” possibly refers to the three times of the day (or night) that are said to be most suitable for performing rites.

n.3255rnam pa bzhi ru mtshon pa yi/ /gling dag de bzhin kun tu yang / D. It is unclear if the four groups of islands are meant, or perhaps the four continents with their different four characteristics (caturdhā pari­cihnitaiḥ). The Tibetan reflects the second option.

n.3256“With reference to kings” might imply a double meaning that these mantras can be used by the kings and that they also can be used to target the kings, e.g., to remove a bad king or promote a good one.

n.3257rdzu ’phrul rtse dang rnam ’phrul dang / /’dir ni dus kyi spyod pa’ang bstan/ /sngags kyi bdag nyid sems can gyi/ /’gro ba skye gnas rgyal po’i ming / D. The Skt. syntax of this verse is not very clear, and the Tibetan doesn’t make it any clearer. The Tibetan translates as, “The magical play and emanation as well as / The practices according to time were taught here, / As was the great mantra being, beings’ / Types of rebirth, and the names of kings.”

n.3258The structure of this section is confusing, with the content and order of the stanzas possibly corrupt. Those that are prophesied next are not kings, but rather politically active “ascetics.” Further on in the prophecy come the “kings,” but, apart from the four great kings who are traditionally referred to as such, they are rather lords of the different classes of beings.

n.3259’jig rten mig gcig gyur pa yi/ /tub pa’i mchog ni med pa na/ D. The material corresponding to Skt. 53.856ab appears here in the Tibetan translation and translates as, “When the Sage who is the lone / Eye of the world is no more.”

n.3260rtag tu sngags smra la dad pas/ /bstan pa’i don ni byed par ’gyur/ /de dag gzhon nu bshad par bya/ /rtse gcig yid kyis mnyan par gyis/ D. The material corresponding to Skt. 53.855cd appears at the beginning of this verse in the Tibetan translation, which translates as, “Beings will carry out the goal of the teachings / By devoting themselves to the constant recitation of mantras. / I will teach them, divine youth, / So listen with single-pointed focus.”

n.3261yi ge ma zhes gzhon nu zhes/ Tib. In place of “one with the initial Ku,” the Tibetan translates as, “ Kumāra ,” reflecting the Sanskrit *kumāra instead of the extant Skt. kukāra.

n.3262Jayaswal identifies him, rightly or wrongly, with Nāgārjuna (Jayaswal 1934, p. 75).

n.3263Skt. 53.861ab om. Tib.

n.3264Jayaswal identifies this ascetic, rightly or wrongly, with Aśvaghoṣa (Jayaswal 1934, p. 75).

n.3265The Skt. further describes him as passionate (rāgin), which somehow doesn’t agree with his being an ascetic, at least not in the tantra system espoused in the MMK.

n.3266The Skt. word for “another,” apara, is taken by Jayaswal to be a proper name, a renunciant by the name of Apara.

n.3267sing ga la yi grong na gnas/ D. Reading the Skt. saihnikā as saiṃhikā. The “city of lions” refers to Siṃhala.

n.3268yi ge da dang Tib. The Tibetan has D instead of V.

n.3269byed par ’gyur bar the tshom med/ /mtshon gyis lus zhig mtho ris ’gro/ D. This line has been translated from the Tibetan. The Skt. seems to translate as, “one who strayed from the path of the Teacher.”

n.3270It is unclear whether it is “ Suṣeṇa ” or “Sena” that is meant to be the proper name.

n.3271de nas yi ge sa dang ka /dang po dag tu brjod pa dang / /de bzhin yi ge ra dang g+ha/ /dang po dag tu rab brjod dang / dang por yi ge ba dang ni/ /legs byin legs de sde zhes bstan/ /sbyin byed byin par byed pa nyid/ /gzhan gyi grub mtha’ sun byed pa/ D. The Tibetan that corresponds to Skt. 53.870cd–871 differs in its content, renders this material in eight verses instead of six, and includes one verse with additional content. The Tibetan translates as, “Then there will be the ones known / By the first initials S and K, and / Likewise the ones known / By the first initials R and Gh, / The ones with the first initials V and *Ni, / Sudatta and ** Suṣeṇa who is known as Sena, / And Dattaka and Dāyaka / Who will refute the doctrinal systems of others.” *This ni is assumed to represent the first initial of a name and not the usual nominative particle, following the pattern already established in this section of verses. It is also quite possible that this is a scribal error for na that has been mistakenly rendered to look like a nominative particle ni in the Tibetan. ** The Tibetan translation of this line is problematic and does not resolve the issue with the Skt. rendering of this line mentioned above.

n.3272yi ge ba zhes sdom brtson bsgrags/ D. The Tibetan has V instead of C.

n.3273dang por yi ge ba grags dang / D. The Tibetan translates as, “The one whose name has the first syllable V.”

n.3274“Direct application” is here a translation of the Skt. abhiyoga. In the context of applying (yoga) the mantras, the prefix abhi possibly implies that the mantras target specific beings, human or otherwise.

n.3275grags pa ’dzin par shes par bya/ Tib. The translation of the last pāda may be a little problematic. The Skt. kīrtikarāḥ seems to imply that they confer fame on others. The Tibetan translates as, “They will be known as famous supports.” The translation “famous supports” is a rendering of the Tibetan grags pa ’dzin pa, which reflects the Sanskrit *kīrtidharāḥ instead of the extant Skt. kīrtikarāḥ.

n.3276The six-syllable mantra is probably oṁ vākyeda namaḥ, the main heart mantra of Mañjuśrī.

n.3277gang phyir dang po gtso bo’i tshig /sems can rnams la phan ’dod pas/ /gzon nus yongs su gsungs gyur pa/ /yi ge drug pa’i sngags kyang zlos/ /cho ga rab ’byam ’di dag las/ /des ni de phan de la bsten/ D. The Tibetan material corresponding to Skt. 53.879cd–880 differs somewhat and translates as, “Which is why one should recite the six-syllable mantra, / The premier and highest verbal utterance / That the divine youth taught / Out of a desire to help beings. / From among these extensive ritual manuals, / He *taught that to benefit them.” The translation “taught” follows the variant bstan in Y, K, N and H. The Tibetan for this particular line is obscure.

n.3278grags ldan dge ba de las gzhan/ D. The Tibetan translates as, “And the famous Śubha after that.”

n.3279khyab ’jug Tib. The Tibetan renders the Sanskrit Mādhava using the generic Tibetan translation for the name Viṣṇu.

n.3280dregs bral dang / D; dreg bral dang / Y, J, K, C. The Tibetan translation might reflect the Sanskrit *gatamadaḥ (which is unmetrical) instead of the extant Skt. namas tadā.

n.3281de bzhin ka shir skyes pa gzhan/ D. The Tibetan translates as, “[And] likewise other citizens of Kāśī,” reflecting the Sanskrit *kāśījātās instead of the extant Skt. śakajātās. In the last two verses, it is difficult to tell which of these terms are proper names and which are merely epithets.

n.3282Jayaswal identifies this brahmin as Viṣṇugupta (Jayaswal 1934, p. 76).

n.3283Another name of Pāṭaliputra, the ancient capital of Magadha.

n.3284As the next verse makes clear, Krodha (also called Mahākrodha , Krodharāja, etc.) refers here to Yamāntaka.

n.3285bram ze yi ge dang po a/ D. Jayaswal tentatively identifies this brahmin as Subandhu (Jayaswal 1934, p. 76). The Tibetan gives the initial of this brahmin not as S, but as A.

n.3286chos don dge ba ldan bdag nyid/ Tib. Because of the meter, the Skt. mantrārtha° should probably be emended to the standard phrase, mantra­tantrārtha°. Instead of mantrārtha° (literally, the “business” of the mantras), the Tibetan reflects the Sanskrit *dharmārtha° (“Dharma and wealth”).

n.3287bden par smra zhing dbang po thul/ D. The last pāda has been supplied from the Tibetan. (Skt.: lacunae).

n.3288de nas mthar ni dang yig sha/ Tib. The Skt. includes the word ante (“at the end”) in this pāda, but it is unclear what it refers to, though possibly that this brahmin’s name will begin and end with Ś.

n.3289rig pa rjes bzung ma rungs dang / D. The Tibetan translates as, “[He will enthrall] the benevolent and wicked vidyā s,” which reflects the Sanskrit *vidyānugraha­duṣṭāṃ instead of the extant Skt. vetāḍagraha­duṣṭāṃ.

n.3290rnam pa sna tshogs sha za dang / Tib. The Tibetan translates as, “And the various piśācas.”

n.3291dang po’i yi ge na zhes pa/. The Tibetan translates as, “With the first initial N.”

n.3292dang yig b+ha ni nor gyi spyan/ /rgyal po rnams ni sngags mchod byed/ D. The Tib. resolves the syntax of this half-stanza differently and translates as, “There will be a treasurer with the initial Bh / Who will perform the offering and mantra for kings.”

n.3293thog ma bar mthar gtso bo ste/ D. It is unclear what the “beginning, middle, and end” refers to.

n.3294rang byung sangs rgyas chos kyi rgyal/ D. It is unclear who is here meant by “Dharma king.” It could be the Buddha Śākyamuni, but also Yama or other deities. The Skt. svayambuddha (“self-realized”) suggests Buddha Śākyamuni. The Tibetan seems to confirm this and reflects the Sanskrit *svayambhū­buddha.

n.3295The “king of the yakṣa s” is Kubera.

n.3296nges pa’i tsher ni Y, K; nges pa’i tshar ni N; nges pa’i tshig ni D.

n.3297As the singular number alternates in this verse with the plural, it is difficult to tell if this is about the classes of gods, or the chief deity (of the same name) presiding over each of the respective realms.

n.3298The Tib. cuts off here (F.327.a.7) and picks up again in the next chapter at 54.­3. There is no chapter break in the Tibetan text. Possibly the Tibetan translators omitted this section because of the corruptions in the text and dead ends in the content structure.

n.3299The Skt. actually reads vidyācitraketu, which is hypermetrical and unlikely to be a name. Citraketu, the king of vidyādharas, was also mentioned in verse 53.­765 above.

n.3300The exact meaning of the Skt. tathāhetau (“for the same/similar reason”) is unclear. It could have something to do with the etymology of the names Citraketu and Vemacitri, both of which include the element citra .

n.3301“Days” are meant here as the personified astrological entities.

n.3302The Skt. of this verse has been heavily emended to make some sense and the translation should be regarded as tentative.

n.3303This verse, again, is very unclear and the meaning has been half guessed.

n.3304The text includes, between the last two pādas, the phrase m-urvyām (“on earth”), which spoils the meter and doesn’t fit the context very well. Therefore, it has been omitted in the translation here.

n.3305Śākyamuni is using here the plural number referring to himself, or perhaps he includes in the statement also Mañjuśrī and Vajrapāṇi who likewise contributed to the discourse presented in the MMK.

n.3306“How should I remember them?” means “What should I remember them as?” The direct answer to this question is three verses below, in the very last sentence of this chapter, “You … should … remember [them] as.”

n.3307“And so forth…” is an instruction telling what Mañjuśrī’s question should include if quoted in full. The text, however, is unclear, and the two sentences in prose included here seem a bit out of place and possibly don’t belong here.

n.3308The Mahā­parinirvāṇa Sūtra is largely in the form of a dialogue between the Buddha and Mañjuśrī, in the course of which the sūtra and its teachings are entrusted to Mañjuśrī.

n.3309This and the next two verses, up to the end of this chapter, are probably part of the Buddha’s reply to Mañjuśrī’s question, as Mañjuśrī is addressed in the very last sentence (53.­923ef) in the second person. The entirety of chapter 54 could also be regarded as part of the Buddha’s reply.

n.3310There is no chapter break at this point in the Tibetan text.

n.3311’jam dpal de bas na/ de ltar phyi ma’i tshe phyi ma’i dus su rigs kyi bu’am/ rigs kyi bu mo gang la las de bzhin gshegs pa rnams kyi chos kyi mdzod ’di glegs bam du chud par byas te/ ’dri bar ’gyur/ klog par ’gyur/ kha ton du byed par ’gyur ba’am glegs bam du byas te ’chang bar ’gyur/ gus par byas te yid la byed par ’gyur/ gos rnam pa sna tshogs dang / phye ma dang / gdugs dang / rgyal mtshan dang / ba dan dang / dril bu dang / rol mo dang / phreng ba dang / byug pa dang / spos dang / dri dang / dri zhim po dag gis mchod par byed par ’gyur/ ri mor byed par ’gyur/ yang dag par ’dzin par byed par ’gyur/ yid rtse gcig pa’i sems kyis chos byed par ’gyur ba de la ni/ phan yon bcu po ’di dag tu ’gyur te/ bcu gang zhe na/ D. The entire section started from Skt. 53.905c up to the beginning of this paragraph is missing from the Tibetan text. The Tibetan translation corresponding to Skt. 54.3 also differs somewhat and translates as, “Since that is the case, Mañjuśrī, at a later time in the future, the activities for any son or daughter of the lineage who has written this treasury of the Dharma of the tathāgatas down in a book; who copies it; reads it; chants it; makes it into a volume and then wears it; who reveres it and is focused on it; who worships it with various types of cloth, powders, parasols, victory banners, flags, bells, music, garlands, ointments, incense, perfumes, and sweet smells; who illustrates it; who upholds it perfectly; and who enacts its qualities with a singular focus will incur the following ten advantages.”

n.3312der ’di pha rol gyi dmag tshogs kyi ’jigs pa ’byung bar mi ’gyur/ char ’bab pa mi mkhas pa dang gza’ dang ’ching ba chen po’i ’tshe ba ’byung bar mi ’gyur/ mi ma yin pa’i ’jigs pa’am/ der ’di la mi’i ’jigs pa ’byung bar mi ’gyur/ phyir rgol ba thams cad kyi ’jigs pa’am/ der ’di la nas kyi ’jigs pa ’byung bar mi ’gyur ro/ /dus ma yin par ’chi ba’i ’jigs pa’am/ der ’di la dus ma yin pa’i char gyi ’jigs pa ’byung bar mi ’gyur ro/ /char ches pa’i ’jigs pa’am/ der ’di la rlung chen po’i dkyil ’khor gyi ’jigs pa ’byung bar mi ’gyur ro/ /sha za thams cad kyi ’jigs pa’am/ der ’di la dgra’i ’jigs pa ’byung bar mi ’gyur ro/ /de bzhin du g.yon can rkun po’i ’jigs pa’am/ der ’di la ’chi ba’i ’jigs pa ’byung bar mi ’gyur ro/ /gshin rje’i rgyal pos khyer ba’i ’jigs pa’am/ der ’di la chom rkun gyi ’jigs pa ’byung bar mi ’gyur ro/ /lha thams cad dang klu dang gnod sbyin dang dri za’i ’jigs pa’am/ der ’di la gzhan gyi sngags kyi ’jigs pa ’byung bar mi ’gyur ro/ /sbyar ba’i dug thams cad kyi ’jigs pa’am/ der ’di la nad kyi ’jigs pa dang / rims dang / tshad par ’khu ba dang / ma zhu ba dang / yan lag dang / nying lag gi nad kyi ’jigs pa ’byung bar mi ’gyur te/ D. The Tibetan rendering of this list differs in its arrangement and content. The Tibetan translators marked each of the ten advantages in this list by using the phrase der ’di la, translated here as “then they will have” and “they will have.” The arrangement of these “ten advantages” (daśānuśaṃsā, phan yon bcu po) in this English translation follows the Tibetan translators’ organization of the passage, which can at times seem counterintuitive. The Tibetan translates as, “(1) Then they will have no fear of enemy armies, there will be no danger of drought, planetary influences, or great pestilence ( mahāmārī , ’ching chen po), and they will have no fear of nonhuman beings; (2) They will have no fear of human beings or any opponents; (3) They will have no fear of sickness and no fear of premature death; (4) They will have no fear of unseasonal rains and no fear of floods; (5) They will have no fear of typhoons and no fear of any pīśacas; (6) They will have no fear of enemies, and likewise no fear of rogues and robbers; (7) They will have no fear of death and no fear of being carried off by the Lord of Death; (8) They will have no fear of bandits and no fear of any of the gods, nāga s, yakṣa s, and gandharvas; (9) They will have no fear of the mantras of other sects and no fear of any poison they might consume; (10) They will have no fear of sickness, fever, contracting dysentery, indigestion, or diseases that affect the major and minor limbs of the body.”

n.3313phan yon bcu po ’di dag tu shes bar bya’o/ /gang du de bzhin gshegs pa rnams kyi cho ga chen po rab ’byam chos kyi mdzod ’di glegs bam du byas te/ bzhag la ’dri ba dang / klog pa dang / mchod pa dang / ’dzin pa dang kha ton du byed na de bzhin gshegs pa rnams kyis shin tu bzung zhing chos kyi mdzod mngon du ’gyur ro/ D. The Tibetan translates as, “One should know that these are the ten advantages. Wherever this treasury of Dharma, this extensive manual of the tathāgatas, has been made into a book, if one sets it down and copies it, reads it, worships it, upholds it, and chants it, one will be embraced by the tathāgatas and the treasury of Dharma will manifest.”

n.3314This sentence is missing from the Tib.

n.3315The Tib. does not mention the master ( ācārya ).

n.3316’dis ni thams cad mtshon pa yin na sems can rnams kyi dran pa med par ma byed cig D. The last two sentences are missing from the Tibetan. The alternate reading in the Tibetan here translates as, “Since this manual illustrates everything, beings must not forget it.”

n.3317’on kyang khyod kyis shes par ’gyur mchod pa byed par ’gyur yang dag par ’dzin par ’gyur zhing bsod nams chen po yang rab tu skye bar ’gyur ro/ /sems can skal ba med pa rnams la bstan par mi bya ste/ /gzhan du na dbul ba dang / nad dang / mdze dang / ’tshe ba dang / ’go ba’i nad nyid byed par ’gyur ro/ D. The Tibetan for the first part of this paragraph translates as, “However, you should understand it, worship it, enact it, perfectly uphold it, and you will produce a great deal of merit. Do not teach it to unfortunate beings or it will cause poverty, illness, leprosy, injury, and infectious diseases. That is why you should not teach it to others.”

n.3318bsam gtan la rab tu zhugs pa dang Tib. In place of “who keep their samaya concerning the sense bases and psychophysical elements,” the Tibetan translates as, “who have penetrated samādhi,” possibly reflecting the Sanskrit *°samādhyanupraveśa° instead of the extant Skt. °samayānupraveśa°.

n.3319bcom ldan ’das chis kyi rnam grangs ’di’i min ci zhes bya/ D. The Tibetan translates as, “Blessed One, what is the name of this Dharma discourse?” This indicates that the Tibetan translators understood the Skt. nāma not as a term indicating emphasis but as “name.”

n.3320byang chub sems dpa’i spyod pa’i rjes su ’jug pa rgyud thams cad kyi mdzod ces bya bar yang zung shig D. The Tibetan translates as, “You should remember it as the treasury of all of the systems of engaging in bodhisattva conduct.”

n.3321theg pa chen po shin tu rgyas pa nges par bstan pa nyams pa med pa zhes bya bar yang zung shig /byang chub sems dpa’i sde snod ces bya bar yang zung shig Tib. The Tibetan translates as, “You should remember it as the unparalleled exceedingly vast and definitive Great Vehicle teaching.” The Tibetan then adds a line that is absent from the Skt. that translates as, “You should remember it as a bodhisattva basket.”

n.3322drang don mdo yis yongs su brgyan/ D. “The meaning that needs to inferred” (Skt. neyārtha, Tib. drang don) refers to a hermeneutic for the heirarchical arrangment of sūtra texts and teachings that was perhaps most famously set forth in the Saṃdhi­nirmocana­sūtra https://read.84000.co/translation/toh106.html, where the term neyārtha/drang don refers to teachings that require further interpretation and the term nītārtha/nges don refers to definitive teachings that require no further interpretation.

n.3323theg pa rnam gsum bdag po dang / Tib. This pāda has been translated based on the Tibetan, which reflects the Sanskrit *tridhāyāna­patis (“lord of the three vehicles”) instead of the extant Skt. tridhā jana­gatis (“threefold human destiny”?).

n.3324“Thieves” om. Tib.

n.3325This verse seems to be missing one pāda in both the Skt. and the Tib.

n.3326“Music” om. Tib.

n.3327sangs rgyas sku mdog thob par ’gyur/ Tib. The Tibetan translates as, “One will obtain the complexion of a buddha,” which reflects the Sanskrit *buddha­varṇitām instead of the extant Skt. buddha­vartitām.

n.3328The Tibetan skips the remainder of this list of articles and jumps to “The merit thus obtained” in MMK 37.26 below.

n.3329sngags dang rgyud don drang ba’i don/ /don yod tshig ni rab bshad pa/ Tib. The Tibetan translates as, “The provisional meaning of the goal of the mantra system / Is perfectly explained [in these] meaningful verses.” The Tibetan reflects the Sanskrit *mantra­tantrārthaṃ neyārthaṃ instead of the extant Skt. mantrān tattvārtha­neyārthaṃ.

n.3330chom rkun nad ni gzhan dag dang / me yi ’jigs pa de la med/ /rgyal po skye bo dag kyang rung / /su zhig de la mchod mi byed/ Tib. The Tibetan translates as, “He will have no fear of robbers, / Illness, fire, and other things. / Whether he be a king or ordinary person, / They will not affect whoever worships it.”

n.3331rgyal po rgyal rigs spyi bo nas/ /dbang bskur yul du nyer gnas tshe/ /mdo sde mgo la nges bcings nas/ /yang dang yang du phyag ’tshal na/ D. The Tibetan corresponding to Skt. 54.40cd–41 translates as, “When a kṣatriya king receives the crown / Consecration and rules a country, / And this sūtra is held above his head / And worshiped again and again, / Bandits will not trouble him, and / He will not be slain by a weapon.”

n.3332The epithet kumāra (“the divine or princely youth”) seems to refer to Kārttikeya the god of war, as he is described here as sitting on a peacock seat. Since Kārttikeya is also an emanation of the “divine youth” Mañjuśrī, this epithet should perhaps be understood as referring here to both Mañjuśrī and Kārttikeya .

n.3333ser dang dngul dang ra gan gis/ /rgyal mtshan yu ba bsgreng ba la/ /rgyal mtshan ba dan gtags nas ni/ /legs dgad legs par mnyam par bzhag D. The Tibetan translates as, “The banner should be hoisted by a handle / Made of gold, silver, and brass, / The flag should be attached to the banner, and / They should be prominently displayed and evenly distributed.”

n.3334rgyal mtshan sgreng la gnas pa yi/ /gzhon nu las ni sna tshogs pa/ /rnam pa du ma’i gzugs dang ldan/ /bdag nyid chen po ’jam pa’i dbyangs/ /sa bcu’i bdag po’i bdag po ni/ /mthong ba tsam gyis ’jigs par byed/ D. The material in 54.­46-49 above is reduced to just six pādas in the Tibetan that translate as, “They will be terrified by the mere sight / Of the divine youth with his various actions / And his various forms, / The great being Mañjuśrī / Emblazoned on a hoisted banner.”

n.3335It is not clear who this king is, as his story seems to peter out in the very next verse, unless he is an avatar or a previous incarnation of Indra, who seeks, further down in the text, help from Kāśyapa.

n.3336grub par ’dod pas rab tu bya/ Tib. The Tibetan translates as, “Who acted out of a desire for attainment,” reflecting the Sanskrit *siddhi° instead of the extant Skt. sandhi°.

n.3337brgya byin Tib. The Tibetan specifies that the subject is Śakra/Indra here. The term śacīpatiḥ (“Śacī’s husband”), an epithet of Indra, appears below in Skt. 54.56b, allowing us to identify the subject of the Skt. verse as Indra as well.

n.3338lha dang lha min sngon g.yul ’thab/ /pha rol ’jigs pa byung ba na/ /gang tshe brgya byin sngon gyur pa/ /dpung ni pham byas zhes sdang bas/ Tib. The Tibetan translates as, “Long ago a battle raged between the gods and asuras, / When Indra became frightened / By the opposition (as he had before), / And his army was defeated by the enemy.”

n.3339de tshe gcig tu song nas ni/ /sa steng rnam par du bar gyur/ Tib. “He wandered the earth alone / And wept.” Before the emendation, the first stanza in the Skt. actually translates as, “The beings were at that time alone” (ekākinas tadā sattvā[ḥ]).

n.3340de skad bcom ldan gsol nas ni/ Tib. In place of “god of bounty” ( maghavān ), the Tibetan translates as, “Blessed One” (bhagavān).

n.3341“God of Bounty” ( Maghavan ) and “one who has performed one hundred sacrifices” (Śatakratu) are epithets of Indra.

n.3342“Thousand-eyed” (sahasradṛk) and Kauśika, again, are epithets of Indra.

n.3343rnyed dka’ sku ni ’bum gyur pa/ D. In place of “endowed with one hundred thousand powers,” the Tibetan translates as, “having one hundred thousand bodies.” The Skt. could also be interpreted as “having the strength of one hundred thousand [men].”

n.3344Maghavan (“God of Bounty”) is another name of Indra. The Tibetan reflects the Sanskrit *bhagavān (“Blessed One”) instead of the extant Skt. maghavān .

n.3345de nas de ni de dran npas/ /byang chub sems dpa’ dran tsam gyis/ /gzhon nu sna tshogs gzugs can ni/ /der ni de yi mod la lhags/ /der ni bcom ldan ’das dang ni/ /bcom ldan lha yi dbang phyug bcas/ D. The Tibetan translates as, “So he recollected him, and / Simply by recollecting the bodhisattva / The youthful prince with a universal form / Immediately came to that place / Where Blessed [Kāśyapa] was / Along with the Blessed Lord of the Gods.”

n.3346lhags nas byang chub sems dpa’ des/ Tib. The subject “The bodhisattva [Mañjuśrī]” has been supplied from the Tibetan. The Skt. translates as, “he pronounced the mantras,” which seems premature at this point in the narrative.

n.3347The mantra proper (beginning with oṁ) is in the Skt.: oṁ hana hana sarva­bhayān sādayotsādaya trāsaya moṭaya chinda bhinda jvala jvala huṁ huṁ phaṭ phaṭ svāhā.

n.3348de nas lha ma yin thams cad rgya mtsho chen po’i mtha’i ’gram du gang rang khyer gang yin pa der mngon du phyogs shing song bar gyur te/ sems zhum zhing nyams la dpung gi ’jigs pas sems dkrags shing gdong gi mdog nyams shing nga rgyal dang dregs pa la sogs pa dang bral bar gyur la/ mtshon cha dang bral zhing ri ’bigs byed ’bar ba bzhin du lha’i dbang phyug de mthong nas byer bar gyur to/ D. The material in the Tibetan after the phrase translated here as “[h]e mounted his chariot and rode to where all of the asuras were,” differs from the Skt. and translates as, “Then all the asuras turned toward the area where their own city was on the shore at the edge of the great ocean and left. Disheartened and concerned out of fear that the battle was lost, the color drained from their faces and they lost all pride, confidence, and the like. They dropped their weapons, gazed upon the lord of the gods who looked like the blazing Vindhya mountains, and were routed.”

n.3349de nas lha rnams kyi dbang po brgya byin *gyis chen po la ’od pa’i nor bu rin po che nang ’od dang ldan zhing gsal ba’i phreng ba blangs nas/ D. The Tibetan translates as, “Śakra, Lord of the Gods, picked up a garland that was luminous and possessed the inner radiance of an extremely valuable precious gem.” *This translation follows the variant brgya byin gyi preserved in J and C.

n.3350mi ma yin pa’i grangs kyis bgrang bar D. The Tibetan translates as “according to the reckoning of nonhuman beings,” reflecting the Sanskrit *amānuṣikayā gaṇanayā instead of the extant Skt. mānuṣikayā gaṇanā.

n.3351“Qualities” is missing from the Tib.

n.3352de bzhin du phan yon gyi yon tan mchog ’di dag rgya che ba dang / mtha’ yas shing mu med pa sngon gsungs pa yin no/ Tib. The last clause is unclear in the Skt. The Tibetan translates as, “Thus these supreme advantageous qualities were previously described as exceedingly vast, infinite, and limitless.”

n.3353ci ste blo chung ba gang gis chos ’di ni thub pa mchog dang / thub pa’i sras blo dang ldan pa ma yin no/ /zhes rab tu spong bar byed do/ D. The Tibetan renders this material in prose and translates as, “And so a feeble-minded person who rejects it, saying, ‘This is not the teaching of the intelligent Sage and the Sage’s heirs.’ ”

n.3354de nyams nas ni dud ’gror ’gro/. The Tibetan translates as, “After experiencing that they will be reborn as animals.” The translation of de nyams nas as “[a]fter experiencing that” is tentative. The term might also refer to the deterioration (nyams) of the karma that led to these beings’ rebirth in the hell realms.

n.3355me ma mur D. In place of Gūthamṛttikā, the Tibetan has Kukūla, which is a different hell.

n.3356de nas phyir yang spu gri sor/ Tib. This pāda appears to be corrupt. Jvaradhāra (a current of fever?) is an unlikely name of a hell. The Tibetan repeats the Kṣuradhārā hell here that was already mentioned in the previous verse.

n.3357yang nga kyi hud zer de bzhin/ Tib. It is not clear whether Avava is the name of a hell. The Tibetan reflects the reading athavā instead.

n.3358ma dad sems kyis chos spangs pa/ /sdig pa’i las can gnas yin te/ D. The translation of this half-stanza is problematic. The Tibetan translates as “Is the place for evil beings / Who have rejected the Dharma due to their lack of faith.”

n.3359In the original text, this line constitutes pāda “b” of the next verse.

n.3360kun gyi mthar thug mnar med pa/ /de nyams de bzhin dmyal chen skye/ Tib. In the original text, this line constitutes the last pāda of the previous verse. The Skt. has been emended, but the meaning remains unclear. The Tibetan for the last two pādas translates as, “Experiencing Avīci, the lowest of all of the hells, / Is like being born in a vast hell realm.”

n.3361mdo sde de ni rgya cher bcas/ /chos kyi nor kun rab spangs nas/ Tib. The Tibetan translates as, “Those who completely reject the Dharma jewel / With its vast and profound sūtras.”

n.3362de ni ’jig rten ngan par ’gro/ /dbang med rtag par dbang du ’gro/ D. This verse, which has only three pādas in the Skt., is reduced to just two pādas in the Tibetan that translate as, “Will take a low rebirth in the world, / Be powerless, and always be controlled.”

n.3363The Skt. actually begins with a phrase that translates as, “Anyone who [rejects] this sūtra,” but the description of the sūtra that follows is too long to replicate in the English translation the Sanskrit syntax, which is resolved only in the second half-stanza of 54.­84 below.

n.3364grub pa sna tshogs brgya rnams ’thob/ /yang dag mtha’ ni sgrib pa med/ Tib. The Tibetan translates as, “Will attain hundreds of various types of siddhis / And the ultimate state and be free from afflictions.”

n.3365phun tshogs Tib. Instead of samyak (“duly,” “properly”), the Tibetan translation reflects the Sanskrit *sampad (“good fortune”).

n.3366rtag dang chad dang thog mtha’ ni/ Tib. The Tibetan translates as, “Eternalism, nihilism, beginning and end,” reflecting the Sanskrit *śāśvatocchedam ādyantam instead of the extant Skt. śāśvatocchedam­adhyāntam.

n.3367le’u rab ’byam rab gsungs pa/ /nges pa’i mdo sde bzang po yin/ Tib. The translation of this half-stanza is based on the Tibetan. The Tibetan reflects the Sanskrit *nītasūtrārtha° (“sūtra of definitve meaning”) instead of the extant Skt. nīlasūtrānta°.

n.3368The seventh sage is the Buddha Śākyamuni.

n.3369Paṭala usually means a chapter or section of a book, but it can also mean, as seems to be the case here, the complete work.

n.3370rtsa ba rab ’byams le’u zhes/ /sngags dang rgyud dang ldan pa de/ Tib. The Tibetan translates as, “It is called the ‘extensive source text’ / That contains the mantra system.”

n.3371de ni mnar med dmyal bar ’gro/ /bskal pa chen por de ’tshed ces/ /rnam pa du mar dbye bar bstan/ Tib. The last pāda has been partially reconstructed based on the Tibetan, as the Skt. appears incomplete. The Tibetan also adds, “He will be roasted for a great eon.”

n.3372lkugs shing ’on pa yan lag nyams/ /blo nyams long ba nyid dang ni/ D. The Tibetan translates as, “He will be mute, deaf, crippled, / Dumb, and blind.”

n.3373gos ngan D. “Poorly clothed” has been supplied from the Tibetan. The Skt., which is probably corrupt, translates as, “skilled” (kuśala).

n.3374This verse is missing from the Tib., where some parts of it appear in the next verse.

n.3375mdo sde ’di ni rab spangs na/ /gang dang gang gis ’gro bar ’gro/ /de dang der ni skye ba na/ /blo ngan rmongs par skye bar ’gyur/. The second half-stanza of the Skt. has been reconstructed conjecturally. The Tibetan of this verse differs significantly and translates as, “If one rejects this sūtra, / Wherever one is reborn, / When one takes rebirth there, / One will be an idiotic and deluded being.”

n.3376Skt. 54.96 om. Tib.

n.3377“Folded his hands” om. Tib.

n.3378de la bcom ldan ’das ma ’ongs pa’i dus na sems can mi rigs pa’i chags pas zil gyis non pa slu bar byed pa nga rgyal can ma dad pa gya gyu can dmu rgod tshul khrims ’chal pa dag ’byung bar ’gyur te/ D. The Tibetan translates as, “Blessed One, in the future beings will be overcome by illogical attachment, disagreeable, proud, faithless, dishonest, unruly, and undisciplined.”

n.3379sngags dang / spyod pa dang / D. The Tibetan treats “mantra” and “conduct” as two separate items on this list.

n.3380The Skt. term dharmadhātu (“the sphere of phenomena”) can also mean a buddha.

n.3381Although it is difficult to determine in the vague BHS language of this mantra, the gender here seems feminine. The Skt. uses the form kumārarūpiṇi, which is the vocative of kumārarūpiṇī (“you (feminine) with the form of the divine youth”). This would be in line with the preceding commentary that one uses this mantra to invoke, at the time of death, the form (mūrti, which is feminine in Skt.) of the dharmadhātu, which is Mañjuśrī. As this mantra is a vidyā , this also makes it likely that a female entity is addressed here. The epithet, viśvasambhava (“omnifarious”), could be a vocative form (viśvasambhave before sandhi) of the feminine form viśvasambhavā.

n.3382Hūṁ hūṁ om. Tib.

n.3383The part of the mantra jinajit • mañjuśrīya suśriya is difficult to interpret. Like the first part of the mantra, this part could be addressing the same feminine entity. One can expect, in this position, vocatives addressing the deity, but this doesn’t seem to be Mañjuśrī, at least not addressed directly. The form suśriya could be the BHS vocative of the feminine suśriyā (“exquisite splendor”), and mañjuśrīya, the corresponding adjective derived from mañjuśrī . The form jinajit could likewise be taken as feminine.

n.3384a mr-i tod+b+ha ba ba/ D. The Tibetan reflects the Sanskrit *amṛtodbhava instead of the extant Skt. amṛtodbhavodbhava.

n.3385The mantra proper (starting from oṁ) is in the Skt.: oṁ kumāra­rūpiṇe viśva­sambhava āgacchāgaccha | lahu lahu bhrūṃ bhrūṃ hūṁ hūṁ jinajit • mañjuśrīye suśriye tāraya māṃ sarva­duḥkhebhyaḥ phaṭ phaṭ śamaya śamaya | amṛtodbhavodbhava­pāpaṃ me nāśaya svāhā ||.

n.3386rig pa’i rgyal po thams cad gzengs stod par byed pa/ D. The Tibetan translates as, “It excites all of the vidyārāja s,” reflecting the Sanskrit *samuttejanaṃ instead of the extant Skt. sattejanaṃ.

n.3387gshin rje’i ’jig rten dang / /dmyal ba’i sems can thams cad kyi sdug bsngal rab tu sbyangs shing / Tib. “The worlds of Yama,” in this context, probably include the hell realms, and the Tibetan includes an explicit reference to the hell realms here.

n.3388bde ba rnams kyang rab tu thob par ’gyur la/ Tib. The Tibetan adds a line that translates as, “and they all attained all manner of happiness.”

n.3389I.e., at the time of death.

n.3390sangs rgyas bcom ldan ’das kyi sangs rgyas dang / chos ni bsam gyis mi khyab ste/ bsam pa’am/ gzhal ba’am/ spang bar ni bdag gis ji zhig nus te/ sangs rgyas bcom ldan ’das nyid kyis mkhyen par ’gyur ro/ D. This‍—the final‍—paragraph of the MMK is probably spoken by Śākyamuni, who voices a reflection that each and every reader should make for him/herself, so it is in the first person. The meaning of these lines, however, is not very clear. The Tibetan translates as, “The buddhahood of the blessed buddhas and their Dharma are inconceivable. How could I be able to contemplate, evaluate, or reject them? Only the buddhas, the blessed ones, understand.” Both interpretations seem possible, given the vagueness of the grammar.

n.3391le’u sum cu rtsa drug pa D. The Tibetan translations of this text record this as chapter 36.

n.3392The contents of the final part of this chapter indicate that it was intended as the last. The Trivandrum manuscript, however, which is the only complete manuscript of the MMK, includes one other chapter after this. This additional chapter, however, lacks the standard opening and, as far as its contents, seems to be out of place at the end of the work.

n.3393“Above the Pure Abode” or “in the sky (gaganatale) above the Pure Abode,” as specified at the beginning of the text, is the venue for the teaching of the Mañjuśrī­mūla­kalpa.

n.3394The name Mahā­sthāna­prāpta is followed in the text by Mahāsthāna, which probably is the short version of the same name.

n.3395bcom ldan ’das kyis de skad ces bka’ stsal nas/ dge slong de dag dang / byang chub sems dpa’ de dag dang / thams cad dang ldan pa’i ’khor de dag dang/ gnas gtsang ma’i steng na gnas pa’i lha’i bu’i tshogs rnams dang / sems can bye ba khri phrag brgya stong du ma dang / lha dang / klu dang / gnod sbyin dang / dri za dang / lha ma yin dang / nam mkha’ lding dang / mi ’am ci dang / lto ’phye chen po dang / grub pa dang / rig ’dzin dang / drang srong mchog dam pa du ma dang / ’jam dpal gzhon nur gyur pa dang / spyan ras gzigs dang / byams pa dang / mthu chen thob dang / mthu chen gnas dang / phyag na rdo rje la sogs pa byang chub sems dpa’ sems dpa’ chen po rnams dang / ’jig rten gyi khams grangs med pa dang / chos kyi dbyings mtha’ yas pa na bzhugs pa’i sangs rgyas bcom ldan ’das nyan thos dang / rang sangs rgyas kyi ’khor dang bcas pa dang / sangs rgyas bcom ldan ’das nam mkha’i ngo bo dang ’dra bar bzhugs pa’i sangs rgyas dang / byang chub sems dpa’ sems dpa’ chen po bsam gyis mi khyab pa rnams thugs rangs te/ bcom ldan ’das kyis gsungs pa la mngon par bstod do/ /. This paragraph is omitted in the Skt. and has been supplied in its entirety from the Tibetan.

n.3396’phags pa ’jam dpal gyi rtsa ba’i rgyud rdzogs so// // D. In the Sanskrit text, this colophon comes after the next chapter, which is missing from the Tibetan translation and has been, likewise, omitted here. The omitted chapter, however, which is the final one in the Trivandrum manuscript, seems to have been appended at the end due to redactory confusion, as its contents indicate that it was not intended as the final. The final colophon, therefore, belongs here. The Tibetan translates as, “This concludes Mañjuśrī’s Root Tantra.”

n.3397dpal lha btsan po lha btsun pa byang chub ’od kyi bkas/ rgya gar gyi mkhan po dge bsnyen chen po ku mA ra ka la sha dang / sgra sgyur gyi lo ts+tsha ba dge slong shAkya blo gros kyis bsgyur cing zhus te gtan la phab pa’o// //.

n.3398Cf. bibliography.

n.3399oṁ] B; om. S

n.3400māḍe] S; māṇḍe B

n.3401bhavanto] B; om. S

n.3402mañjuśriyaḥ] B; mañjuśriyasya S

n.3403°rddhi°] em.; °riddhi° B; °śuddhi° S

n.3404ārogyaiśvaryaṃ] B; ārogyaiś carya° S

n.3405°paripūrakāṇi] B; °pāpāripūrakāṇi S

n.3406te] S; śṛṇu ca sādhu bhagavān iti B

n.3407evam āhuḥ] B; lac. S

n.3408tad vadatu … caryāsamādhi°] em.; tad vadatu … caryā­samādhir B; lac. S

n.3409°māra­dharṣaṇa° S; °sāra­dharmaṇa° B

n.3410°rogāpakarṣaṇatāṃ] conj. (supported by TMK); °rogopakarṣaṇatāṃ S (reflected in the Tib.)

n.3411°nīyatāṃ] B; °natāṃ S

n.3412avandhya­vacana­karanataḥ] B; avaśya­vacana­dhāraṇam S

n.3413°vikaraṇa°] S; °vikiriṇa° B

n.3414ūrṇākośāt] B; lac. S

n.3415°jāla em.; °jāra B; lac. S

n.3416anvāhiṇḍya] em.; anvāhiṃdya B; lac. S

n.3417°samān] em.; lac. S; °samā B

n.3418caryāpraviṣṭa°] em. (on the authority of D and TMK); caryāpraviṣṭo B

n.3419niścaranti sma … taṃ] B; lac. S

n.3420°gaṇam] B; °gam S

n.3421ihāyātā] em. (on the authority of D and TMK); ihāyāta S

n.3422mañjuśriyo] B; mañjuśriyasya S

n.3423laghūtthānatāṃ] B; laghūtyānatāṃ S

n.3424sukhasparśa°] em. (based on the Tib.); sparśa° B sanyāsa° S

n.3425vākyedaṃ] B, Tib.; vākye da S

n.3426°maṇḍa°] B (supported by the Tib.); °maṇḍala° S

n.3427At this point the Tibetan jumps from F.90.b.1 back to F.89.a.5, to include the part it had skipped before.

n.3428na śakyante samāpaditum] B; lac. S

n.3429atha bhagavān] B; lac. S

n.3430samanvāhṛtavān] B; samanvāhṛtaṃ vā S

n.3431oṁ maṁ] B; om. S

n.3432mañjuśrī°] B (supported by the Tib.); mañjuśrīḥ S

n.3433sayyathāpi] B; saṃyadhāpi S

n.3434ṛddhi­bala­java°] conj. (based on the Tib. and TMK); ṛddhi­balajā° B; śuddhi­vala­valaja° S

n.3435samādhiṃ] B; om. S

n.3436The Tib. here skips from F.106.b.6 back to F.107b.l.

n.3437te] conj.; atha te B, S

n.3438tathatā°] B (supported by the Tib.); tathāgata S

n.3439sarva­jñāna°] B (supported by the Tib. and TMK); sarva­jña° S

n.3440°bhiṣṭutya … °vālukā­samā] B; lac. S

n.3441sārathiḥ] em.; sārathi B; om. S

n.3442saṃpannaḥ … dharmaṃ] B; lac. S

n.3443svarthaṃ] B; svārthaṃ S

n.3444suvyañjanaṃ] B; sarvaṃ jana S

n.3445deśayati … mārgaṃ] em. (on the authority of the Tib.); deśayati … mārga° B; lac. S

n.3446alpātaṇkatāṃ] B; om. S

n.3447°tāṃ sukha­sparśa­vihāratāṃ] B; °lova­bhāsyatva­vihāratāṃ S

n.3448°pratilābhanatā] B; °prati­lobhanatā S

n.3449°ānuvartine] em.; °ānuvarttine B; °ānuvarttite S

n.3450sattvānāṃ] B (supported by the Tib.); bhaktaṃ S

n.3451api bhaga­vatāṃ buddhānāṃ cittaṃ buddhā eva jñāsyanti] B; api tu bhagavān buddhānāṃ bhaga­vatāṃ cittaṃ buddhā eva bhaga­vantaṃ jñāsyanti S

n.3452buddhānāṃ] B; om. S

n.3453vikurvituṃ] S, B (the Tib. and TMK, however, reflect the reading vikurvitaṃ)

n.3454mūrtya­saṃskṛta­dharmato] B; mūrtyā saṃskṛta­dharmato S

n.3455°prahāṇāvalambināṃ] B; °purāṇāvalambināṃ S

n.3456°kathānusāra­tathāgata­mārgānu°] B; °kathānusāre tathāgata­bhūtān S

n.3457°āntarādhāna] S; °āntardhāna B

n.3458sva­guṇo°] S; sad­guṇo B

n.3459°dbhāvana° S; °dbodhana° B

n.3460°saṅkula°] S (supported by the Tib.); °saphala° B (supported by TMK)

n.3461sādhyamānaḥ] em.; sādhyamāna° S

n.3462anujñātaḥ] S; anubhūtaḥ B

n.3463dharma­kośaṃ] S; karma­kośaṃ B

n.3464TMK seems to translate uddiśya as a second person imperative.

n.3465śuddha­sattvasya] B; om. S

n.3466°dīsikata­pramukhyaṃ … °āvabhasya] B; lac. S

n.3467akaniṣṭha°] B; lac. S

n.3468bhaga­vataḥ] em.; bhaga­vatāṃ S, B

n.3469bodhi­sattvasya] S; kumāra­bhūtasya B

n.3470tathāgatam] B; tathāgatām S

n.3471meru­dhvaja­pāṇir] em.; meru­dhvaja­pāṇiḥ S; ratna­pāṇe B

n.3472sa­cintyārtha ­garbho] em.; sa­cintyārtha­garbhaḥ S; su­cintyārtha­garbhaḥ B

n.3473raśmi­ketur] em.; rasmi­ketu B; om. S

n.3474aśeṣa­ketur] em.; aśeṣa­ketu B; om. S

n.3475°rājo] em.; rājā B; rājāḥ S

n.3476°bodhi­vidhvaṃsana­rājaḥ] em.; °bodhi­vidhvaṃsana­rāja S; °vidhvaṃsana­rāja B

n.3477avipakṣita­rājaḥ] em.; avipakṣita­rājā B (supported by the Tib.); avivakṣita­rājaḥ S

n.3478svabhāva­bhaḥ] em.; svabhāva­taḥ B; svabhāva° S

n.3479'karmo] em.; akarma B; akṛṣaḥ S

n.3480nimiketur] em.; nimi ketu; S timiketu B

n.3481bharato] em.; bharata B; ravana S

n.3482umāriṣṭo] em.; umāriṣṭa B; upāriṣṭa S

n.3483siddhaḥ sita] em. (based on the Tib.); °siddha śiva S; siddhāsiddha B

n.3484durālo] em.; durāla B; durālabha S

n.3485ucca] B; ūrdhva° S

n.3486uccatamaḥ] B; °dravyatama S

n.3487samanta­dyoto] em.; samanta­dyota B; samaha­dyota S

n.3488sumanāpa] em. (on the authority of the Tib.); sumanāya S; sunāmaḥ B

n.3489sumanā] em.; sumana S, B

n.3490sūciś] em.; sūci B; om. S

n.3491cihnaḥ] em.; cihna B; sucihna S

n.3492pitā] em. (following the Tib.); pitara S, B

n.3493sahākhyo] em.; sahākhya B; samantākhya S

n.3494śreyasī] em.; śreyasi S, B

n.3495tejā B; tejasi S

n.3496kiṃkaraḥ] em.; kiṃkara B; °kiraṇa S

n.3497samaṃkaro] em.; samaṃkara B; samanta­kara S

n.3498jyotiṃ­karo] em.; jyoti­kara B; dyotiṃ­kara S

n.3499vipaśyī] em.; vipasyi B; vipaści S

n.3500sthitvābhūd] em.; sthitābhud B; sthitvā bhūd° S

n.3501gagaṇapāṇir] em.; gagaṇapāṇi B; om. S

n.3502sukūpaḥ] em.; sukūpa S; sukūṭa B

n.3503sukīrtir] em.; sukirtti B; om. S

n.3504anāthanātha­bhūto] em.; anāthanātha­bhūta B; anātha nātha­bhūya S

n.3505namantreyas] em.; namantreya B; namantatreya S

n.3506tṛdhatreyaḥ] em.; tṛdhatreya B; tvaddhatreya S

n.3507saphalātreyas] em.; saphalātreya B; sarūlātreya S

n.3508tri­ratnātreyas] em.; tri­ratnātreya B; trirantātreya S

n.3509sumanojño] em.; sumanojñā B; sumanodbhavarṇavāṃ S

n.3510valgusvaro] em. (following the Tib.); valgusāna B; om. S

n.3511dharmeśvaro] em.; dharmeśvara B; dharmīśvara S

n.3512samanteśvaro] em.; samanteśvaraḥ B; sammateśvaraḥ S

n.3513sulokeśvaro] em.; sulokeśvara B; sulokiteśvara S

n.3514vilokiteśvaro] em.; vilokiteśvara S; om. B

n.3515dundubhīśvaro] em.; dundubhiśvara B; dundubhisvara S

n.3516yaśovad] em.; yaśovata S, B

n.3517supuṣyaḥ] em.; supuṣya B; rasupuṣyaḥ S

n.3518anivartī] S; anivarta B

n.3519'pāyaṃjaho] em.; apāyañjaha B; apāyajahaḥ S

n.3520'vivartito] em.; avivartita S; om. B

n.3521'vaivartikaḥ] em.; avaivartika S; avaivartti B

n.3522sarva­dharmopacchedaś] B; °sarva­dharmopaś S

n.3523strīrūpa°] S; strīrūpaveṣa° B

n.3524°acintyāvidyā°] S (supported by the Tib.); °acintyadivya° B;

n.3525°sattvāsattvasaṅkhyāta°] em.; °sattva asattvasaṅkhyāta° S; °satvasaṅkhyāta° B

n.3526°niryātana°] B; °niryāta° S

n.3527'tyadbhuto] em.; atyadbhuta S; abhyudgata B

n.3528śatapatro] em.; śatapatra S; om. B

n.3529lokottaro vijayoṣṇīṣo] em.; lokottara vijayoṣṇīṣa] S; om. B

n.3530vyūḍhoṣṇīṣaḥ] em.; vyūḍhoṣṇīṣa S; vyūhoṣṇīṣa B

n.3531maṇirāśiḥ] em.; maṇirāśi S; om. B

n.3532dhavalā] em.; dhavarā B p.c.; dhāvarā B a.c.; dhīvarā S

n.3533°mūrti° B; °mūrta° S

n.3534tathāgatadharmacakras] conj. (based on the Tib.); dharmacakra S, B

n.3535°rāja° em.; °rājña° S; °rājñā° B

n.3536śvetahayagrīvo] em.; śvetahayagrīva B; śvetahayagrīvaḥ sugrīvaḥ S

n.3537sukarṇaḥ] S; suvarṇṇa B

n.3538śvetakarṇo] em.; śvetakarṇaḥ S; śvetakaṇṭha B

n.3539lokakaṇṭho] em.; lokakaṇṭha S; om. B

n.3540prahasitaḥ] em.; prahasita S; prasahita B

n.3541keśānto] em.; keśānta S; keśārtta B

n.3542nakṣatro] em.; nakṣatra S; om. B

n.3543damakaś] S; dharmmakaś B

n.3544śvetā mahā­śvetā] S; om. B

n.3545vimalavāsinī] S; bodhyaṅga­vāsinī B

n.3546ulūkā] S; ulūkī B

n.3547alūkā] em.; alūkī B; alokā S

n.3548vimalāntakarī] B; om. S

n.3549stupaśriyā] B; bhūpaśriyā S

n.3550surathī] S; om. B

n.3551bhogāvalī] B; bhogavalī S

n.3552dyutivatī] S; arccivatī B

n.3553taṭī] S; naṭī B

n.3554bṛhannalā] S (supported by TMK); bṛhatphalā B

n.3555bṛhantā] S; bṛhaṃdā(?) B

n.3556lakṣmīvatī] S; lakṣmavatī B

n.3557asamā] S; asanā B

n.3558samīpe] em.; samīpaṃ S; samīpa B

n.3559āmantrayate sma | sannipātaṃ ha bhavanto 'smad] S; om. B

n.3560vajrāntako] em.; vajrāntaka B; om. S

n.3561vajrakaro] em.; vajrakara S (supported by the Tib.); vajrākara B

n.3562vajravakṣo] em.; vajravakṣa B; om. S

n.3563vajrapātālo] em.; vajrapātāla S (supported by the Tib.); vajrapāṭāla B

n.3564vajrakrodho jalānantaścaro] em.; vajrakrodha jalānantaścara S; krodha vajrālāntaścara B

n.3565bhūtāntaścaro] em.; bhūtāntaścara S; bhūtāntacara B

n.3566bandhanānantaś­caro] em.; bandhanānantaś­cara B; gandhanāntaścara S

n.3567mahā­vajra­krodhāntaś­caro] em.; mahā­vajra­krodhāntaś­cara B; mahā­krodhāntaś­cara S

n.3568dānavendrāntaś­caraḥ] conj.; dānavendrāsvara B

n.3569upakṣepaḥ] S; rūpakṣepa B

n.3570padavikṣepo] em.; padavikṣepa B; padanikṣepaḥ S

n.3571suvinyāsakṣepa] em.; suvinyāsakṣepaḥ S; suvidyāsakṣepa B

n.3572utkṛṣṭakṣepo] em.; utkṛṣṭakṣepa S; ucchuṣmakṣepa B

n.3573'jagaro] em.; ajagara S (supported by the Tib.); ajāgara B

n.3574megho mahā­meghaḥ] em.; megha mahā­megha B; medhya mahā­medhya S

n.3575śvitrarogaḥ] em.; svitraroga B; citraroga S (supported by TMK)

n.3576sarvabhūtasaṃkṣayakaḥ] em.; sarvabhūtasaṃkṣaya S; sarvabhūtasakṣepaka B

n.3577ārtir] em.; ārtti B; arti S

n.3578paṭṭisa S; paṭīsa B

n.3579saṃhāro] em.; saṃhāra B; saṃsāra S

n.3580'rko] em.; arkka B; araha S

n.3581yugāntārkaḥ] em.; yugāntārka S; yugāntaka B

n.3582śakraghno] em.; śakraghna S; śatrughna B

n.3583sukuṇḍalī] em.; sukuṇḍali S (supported by the Tib.); sakuṇḍali B

n.3584ratnakuṇḍalī] em.; ratnakuṇḍali S (supported by the Tib.); raktakuṇḍali B (supported by TMK)

n.3585mahā­bāhur] em.; mahā­bāhu S; maṅgabāhu B

n.3586visarpaḥ] em.; visarpa B; vasarpa S

n.3587upadravo] em.; upadrava S; jāpadrava B

n.3588'tṛṣṇa] em.; atṛṣṇa B; atṛpta S

n.3589ucchuṣmaś] B; ucchuṣyaś S

n.3590ājñām] S; ādyā B

n.3591kulasthāne] conj.; kulasthānaṃ B, S

n.3592°gagana­svabhāvaṃ] B; °gamana­svabhāvaṃ S

n.3593śṛṅkhalā] em. (supported by the Tib.); siṅkalā S, B

n.3594vajrārṇā vajrajihvā] S; vajreṇa jihvā B

n.3595vajrāṃsā] S; vajranāsā B

n.3596vajrabhṛkuṭī] B; vajrabhrukuṭī S

n.3597vajraśālavatī] B; sālavatī S

n.3598viraṭī] S; viraṭī varaṭī B

n.3599paśyinī mahā­paśyinī] S; paśvinī mahā­paśvinī B

n.3600śikharavāsinī] S; kharavāsinī B

n.3601guhilā] B; grahilā S

n.3602guhamatī guhavāsī] B; om. S

n.3603śīghrajavā] S; śrīghajavā B

n.3604yātrā] S; yośrā B

n.3605hiṇḍinī] S; hiṇḍanī B

n.3606vāmakī] B; vāmanī S

n.3607ajitā] S; om. B

n.3608śreyasī] B; śreyasi S

n.3609yaśavatī] em.; yasavatī S; jaśavatī B

n.3610tittarī] B; tittirī S

n.3611dhavalatittarī] em.; dhavalatittirī S; evalātittarī B

n.3612dhavalā] S; evalā B

n.3613sunirmitā] S; om. B

n.3614jayantī] B; jayatī S

n.3615ambarā] em.; amvarā B; avarā S

n.3616nirmitā nāyikā] S; namitā nāmikā B

n.3617keyūrā] S; om. B

n.3618ratnā] B; om. S

n.3619triparivartā] em.; tṛparivarttā B; viparivartā S

n.3620vivasvatāvartā] em.; vivasvatāvarttā B; vivasvāvartā S

n.3621bodhyaṅgā] B; boddhyagā S

n.3622asvarā] S, ambalā B

n.3623ṣaṇmukhā] S; ṣaṇmukhyā B

n.3624anya°] B; atha S

n.3625°buddha°] B; om. S

n.3626varga°] B; °vana° S

n.3627samanta­prabhaś] em.; samanta­prabha S; prabha B

n.3628riṣṭa upariṣṭa upāriṣṭaḥ] em.; riṣṭa upariṣṭa upāriṣṭa S (supported by TMK); aṣṭa upa•aṣṭa upariṣṭa B

n.3629prabhāvantaḥ] em.; prabhāvanta S; prabhatta B

n.3630'nantānto] em.; anantānta B; adantānta S

n.3631cihnaketuḥ] em.; cihnaketu B; jihmaketu S

n.3632ketur] em.; ketu S; om. B

n.3633tiṣyaḥ] em.; tiṣya B; tathya S

n.3634padmottaraḥ] em.; padmottara B; padmahara S

n.3635adbhuto] em.; adbhuta S; unbhūta(?) B

n.3636kumbjakaḥ] em.; kumbhaka B; kumbha° S

n.3637saṃlākṣaḥ] B; °sakalākhya S

n.3638śaṅkara] em. (supported by the Tib. and TMK); śakara B; makara S

n.3639dharma] B; varma S

n.3640upadharmo] em.; upadharma B; upavarma S

n.3641sunīlaḥ] em.; sunīla B; sulīla S

n.3642svabandhudūrāntako] em. (on the authority of the Tib.); sabandhudurāntaka B; badyaharāntaka S

n.3643śukraḥ] em.; śukra S; śakra B

n.3644pratiṣṭhānunaya°] B; pratiṣṭhātunanaya° S

n.3645kāśyapo] em.; kāśyapa B; om. S

n.3646uru­bilvā­kāśyapo] em.; uru­bilvā­kāśyapa B; duravikṣokāśyapa S

n.3647piṇḍolo] em.; piṇḍola B; viṇḍola S

n.3648mahā­maudgalyāyanaḥ] em.; mahā­maudgalyāyana S; om. B

n.3649kaphiṇo] em.; kaphiṇa S; kaṣphiṇa B

n.3650sunanda] B; om. S

n.3651upanandaḥ] em.; upananda B; om. S

n.3652sundaranando] em.; sundarananda S; om. B

n.3653varṇaka upavarṇako] em.; varṇaka upavarṇaka S; valguka upavalguka B

n.3654saṃpūrṇa] em.; saṃpūrṇṇa B; supūrṇa S

n.3655aruruḥ • raudrako] em.; aruru raudraka B; rūha raudra S

n.3656dhyāyanandir] em.; dhyāyanandi B; dhyāyi nandi S

n.3657udāyī] em.; udāyi B (supported by the Tib.); upāyi S

n.3658upodāyikaḥ] em. (based on the Tib.); upadāyika B; upayāyika S

n.3659dhanārṇava] em.; dhanarṇava B; dhanavarṇa S

n.3660pilindavatsaḥ] em.; pilindavatsa B; pilindavaśa S

n.3661°kāśyapo] em.; °kāśyapa S; °kāśyaka B

n.3662mahodayaḥ] em.; mahodaya B; mahoda S

n.3663ṣoḍaśavargiko] em.; ṣoḍaśavargikā S, B

n.3664nandana] B; nanda S

n.3665upanandano] em.; upanandanā(?) B; upananda S

n.3666jihmo] em.; jihma S; jihna B

n.3667mahāśvāso] em. (supported by the Tib.); maheśvāsa B; maheṣvāsa S

n.3668śroṇakoṭīkarṇaḥ] em. (on the authority of the Tib.); koṭīkarṇaḥ S, B

n.3669śravaṇaḥ] em.; śravaṇa B; śramaṇa S

n.3670śroṇaḥ] em.; śroṇī° S, śroṇo° B

n.3671parāntako] em.; °parāntaka S; °parānta B

n.3672jetaḥ sujetaḥ] em.; jeta sujeta S; jota sujota B

n.3673śamako] em. (based on the Tib.); gamaka B; sanaka S

n.3674viṃśachoṭiko] em. (based on the Tib.); viśakoṭika B; bisakoṭika S

n.3675upavartano nivartana] em.; upavarttana nivarttana B; upartana vivartana S

n.3676unmattako] em.; unmattaka S; utmattaka B

n.3677bhaddāliḥ] em.; bhaddāli B; bhaddali S

n.3678lokāgato] em.; lokāgata B; lohāgata S

n.3679The Tib. reads all of the occurrences of puṣpa in this paragraph as puṣya (rgyal). The confusion must have arisen because of the similarity of the letters ya and pa.

n.3680puṣpaḥ pālakaḥ] em.; puṣpa pālaka B; om. S

n.3681puṣpapālakaḥ puṣpakāśika] em.; puṣpapālaka puṣpakāśika B; puṣpamāla puṣpakāśikha S

n.3682mahaujasko mahaujo] em.; mahaujaska mahauja B; mahojaska mahoja S

n.3683'nurādho] em.; anurādha B; anurādhamahojaska mahoja anurādha S

n.3684samātaḥ susmitaś] em.; samāta susmitaś B; samāgama mitaś S

n.3685°rasajñais] B; °rasarasajñaiḥ S

n.3686°karaṇīyasa° S

n.3687sunaya° B; anaya° S

n.3688anantaraṃ] S; antara B

n.3689°mārgayānā°] em.; °mārgayanā° B; °yāvamānayānā° S

n.3690prajāpatī] S; om. B

n.3691anantā] S; antā B

n.3692viśākhā] S; viśāṣā B

n.3693vīrā upavīrā] S; cīrā upacīrā B

n.3694āśritā] S; āśrikā B

n.3695pravarā] S; pracārā B

n.3696rohiṇī] S; lohinī B

n.3697śrāddhā] em.; śrāddhāḥ B; śuddhā S

n.3698bahumatā] S; mahumatā B

n.3699karmadā] S; katmadā B

n.3700karmaphalā vijayavatī jayavatī vāsavā] B; ka+++ +++++ ++++ +++ S

n.3701vasudā] S; vasubhā B

n.3702nāmrā sunāmrā] em. (on the authority of the Tib.); tāmrā sutāmrā S; rāmrā sunāmrā B

n.3703duḥkhaśāmikā] B; duḥkhaśāyikā S

n.3704nirviṇṇā] em.; nivirṇṇā B; nirvīṇā S

n.3705trivarṇā] em. (based on the Tib., to avoid repetition later); triparṇā S; triparṇṇā B

n.3706padmavarṇā] S (supported by the Tib.); padmaparṇā B (supported by TMK)

n.3707padumā padumāvatī] B; padmā padmāvatī S

n.3708triparṇā] em.; triparṇī S; triparṇṇā B

n.3709saptaparṇā utpalaparṇā] em.; saptaparṇṇā utpalaparṇṇā B; saptavarṇī utpalavarṇā S

n.3710mahā­sthaviṣṭhā] S; mahā­sthavīryā B

n.3711mahā­bodhi­sattvavikurvaṇaṃ … sarvāvantaṃ parṣanmaṇḍalam] S; om. B

n.3712°tryadhva°] em.; °triyadhva° B; °triparva° S

n.3713mokṣapadaṃ] S; kṣemapadaṃ B

n.3714°balaṃ] em. (on the authority of the Tib. and TMK); °balasabalaṃ S, B

n.3715bhāvayasva] B; bhāvayatha S

n.3716ṛddhi°] B; śuddhi° S

n.3717oṁ] (?) B; uṁ S

n.3718°caryānirhāra­samanu­praveśa­sarva­sattva­vaśamāna­dharma­netryā] B; om. S

n.3719sadyagataḥ] S (sadyagatāḥ?); saṃjamya(?) B

n.3720utsārakā mahotsārakā] S; dostārakā mahā­dostārakā B

n.3721mahā­rogā] B; mahā­rogā mahā­rogā S

n.3722apasmārā mahāpasmārā] S; akasmārā mahākasmārā B

n.3723bhūtādhipati] B; bhūta viyati S

n.3724mahā­brahmā] S; om. B

n.3725maṇibhadraḥ] em.; maṇibhadra B; om. S

n.3726stambhalaḥ] em.; stambhala B; sambhala S

n.3727hārīto] em.; hārīta B; hārīti S

n.3728harikeśo] em.; harikeśa S; haritakeśa B

n.3729piṅgalo] em.; priyaṅgala B; piṅgalā S

n.3730priyaṅkaraḥ] em.; priyaṅkara S; priyaṅkala B

n.3731jalendro] em. (supported by the Tib.); jarendra B; jālendra S

n.3732sātatagirir] em. (on the authority of the Tib.); sātata giri S; sātanāgiri B

n.3733kūtākṣas] em.; kūtākṣa S; kūtakṣa B

n.3734triśiraś] B; triyasiraś S

n.3735supāno] em.; supāna B; sudhāma S

n.3736'mbaro] em.; ambara B; aśvaraḥ S

n.3737bheraṇḍo bheruṇḍo] em.; bheraṇḍa bheruṇḍa B; bheruṇḍa bhūrūṇḍa S

n.3738marīco] em.; marīca B; om. S

n.3739dīptaḥ] B; dīpa S

n.3740sudīptaś] B; pradīpāś S

n.3741pannaganāśano] em.; pannaganāśana S; pannarāśava B

n.3742dhenateyo vainateyo] em.; dhenateya vainateya B; vainateya vainateya S

n.3743pakṣirājaś] B; pakṣirājāś S

n.3744'nantadrumo] em.; anantadruma S; antadruma B

n.3745ghanorasko] em.; ghanoraska S; dy(gh?)amāraska B

n.3746mahorasko mahojasko mahojo] em.; mahoraska mahojaska mahoja S; mahoraska mahoraska B

n.3747Citton­mādakara] S; cittotpādakara B

n.3748unmāda] em.; utmāda B; om. S

n.3749'vṛhā] em.; avṛhā B; aṭṭahra S

n.3750sudṛśāḥ] em.; sudṛśā S; sudṛśaḥ B

n.3751sunirmitāḥ] em.; sunirmitā S; anirmitā B

n.3752karoṭapāṇayo] em.; karoṭapāṇayaḥ S; karopāṇayar B

n.3753vīṇātṛtīyakāḥ] S; cīrṇṇā tṛtīyakāḥ B

n.3754gṛhavāsinaḥ] S; guhavāsina B

n.3755rāhur] em.; rāhu S; om. B

n.3756vemacitriḥ sucitriḥ] B; vemacitti sucitti S

n.3757kṣema­citrir deva­citri] em.; kṣema­citri deva­citri B; kṣema­citti deva­citti S

n.3758śanaiścaro] em.; śanaiścara B; śaniścara S

n.3759kampaḥ] em.; kampa S; om. B

n.3760aśanir] em.; aśani° S, B

n.3761vṛṣṭir] em.; vṛṣṭi B; vaṣṭi S

n.3762naṣṭārko] em.; naṣṭārka S; naṣṭārtha B

n.3763nirnaṣṭo] em.; nirnaṣṭa S; ninnaṣṭa B

n.3764yāṣṭir] em.; yāṣṭi S; māṣṭi B

n.3765ṛṣṭir] em.; ṛṣṭi S; om. B

n.3766duṣṭir] em.; duṣṭi B; tuṣṭi S (supported by TMK)

n.3767'bhijo 'bhijato] em.; abhija abhijata S; abhiji abhijeta B

n.3768lubdho] em.; lubdha B; lūtha S

n.3769dhruvo nāśano] em.; dhruva nāśana B (supported by the Tib.); kratunāśana S

n.3770mārṣṭiḥ] em.; mārṣṭi S; māriṣṭa B

n.3771sanad upasanat] em.; sanat upasanat S; śatanat upaśanat B

n.3772kumāraḥ krīḍano] em.; kumāra krīḍana B; kumārakrīḍana S

n.3773nartāpako] em.; narttāpaka B; nartapaka S

n.3774bharaṇī] S; bharuṇī B

n.3775rohiṇī] S; rauhiṇī B

n.3776ārdrā] em.; ādrā B; ārdra S

n.3777āśleṣā] S; aśleṣā B

n.3778phalgunī] S; phālguṇī B

n.3779svātir] em.; svāti S; svātī B

n.3780jyeṣṭhā] S; jeṣṭhā B

n.3781āṣaḍhau] S; āṣāḍhau B

n.3782bhadrapadau] S; bhādrapadau B

n.3783abhijā] em.; abhija B; prabhijā S

n.3784aṅgirasī] B; aṅgirasā S

n.3785ubhau] S; u B

n.3786lokapravarā] S; lovapravarā B

n.3787pravarāṇikā] S; pradharānikā B

n.3788ūhā] S; jayā B

n.3789surārthā] em. (on the authority of the Tib.); susārthā B; asārthā S

n.3790vṛṣabho] em.; vṛṣabha S; vṛṣa B

n.3791kanyā] em.; kanya S, B

n.3792bhṛṅgāraḥ] em.; bhṛṅgāra B; bhṛñjāra S

n.3793lokaḥ sarvajita] em.; loka sarvvajita B; lokasatvajita S

n.3794sukho] em.; sukha S; mukha B

n.3795sarvabhūtiko] em.; sarvabhūtika B; sarvabhūmita S

n.3796bhūtiko] em.; bhūtika S; om. B (supported by TMK)

n.3797dhyānago] em.; dhyānaga S; dhyāna B

n.3798suguhyakā] S; suguhyā B

n.3799abhayadā] B; om. S

n.3800anilā] S; anīlā B

n.3801kusumāvatī] S; kusumā B

n.3802sughorā ghoravatī] S; sughoṇā ghoṇavatī B

n.3803guhyottarī] em. (supported by the Tib); guhottarī B; guhyottamārī S

n.3804vaṭavāsinī] S; paṭavāsinī B

n.3805andhārasundarī] S (supported by the Tib.); ambāla B

n.3806kāṇā] S; kānā B

n.3807lokottarā] B; lokāntarā S

n.3808pāṃsupiśācī] S; yānasupiśācī B

n.3809raudrapiśācī] B; om. S

n.3810bhasmodgirā] S; bhasmādgirā B

n.3811piśitāśinī durdharā] S; piśīmī duvarā B

n.3812tarjanī] S; garjanī B

n.3813rohiṇikā govāhiṇikā] S; rohaṇīka soṁṇīkā(?) B

n.3814lokāntikā] S; rokāntikā B

n.3815elā] B; dhaṇā S

n.3816dhūmāntikā] S; dhūmātt(?)ikā B

n.3817dhūmā] S; pūmā B

n.3818°opahārikāś] em.; °opahārikaś B; °opahāriś S

n.3819mukhamaṇḍitikā] B; sukhamaṇḍitikā S

n.3820skandā] S; skandha B

n.3821avīcimahā­narakaṃ] em.; avīcirmahā­narakaṃ S, B

n.3822ca] conj.; om. S, B

n.3823kṛtābhyanujño] em. kṛtābhyanujñār B; kṛtābhyanujñātaḥ

n.3824°dhātur] em.; °dhātu S, B

n.3825°niryāta] B; °nirghāta S

n.3826etan] em.; etat B; evaṃ S

n.3827śatadhāsya] em. (based on the Tib.); sa tavāsya S; saptadhāsya B

n.3828arjakasyeva] em.; 'rjjakasyeva B; ajakasyeva S

n.3829pañcadharmā] em.; pañcadharma B; yaṃdharmā S

n.3830pāripūriṃ] B; bodhipūriṃ S

n.3831°prasādānupacchedanatā] S; °padānupacchedanatā B

n.3832°mantrābhinandanatā] B (supported by the Tib.); °mantrānindanatā S

n.3833mantracaryāparyeṣṭiḥ … vidyāsādhanakālaupayika] S; om. B

n.3834aṣṭadharmā … katame] B; om. S

n.3835aṣṭa] B; adṛṣṭa° S

n.3836The S adds at this point aṣṭa­dharmāvidyā­mantra­caryārtha­siddhiṃ samavasaraṇatāṃ gacchanti.

n.3837°ṛddhi°] B; °śuddhi° S

n.3838°ātmānaṃ] em.; °ātmāna° S; °āmana° B

n.3839°pudgala°] B; lac. S

n.3840The S adds ca at this point.

n.3841akhinna°] S; khinna° B

n.3842tatra vayaṃ saṃnidhānaṃ kalpayiṣyāmaḥ] B; om. S

n.3843jinaputra ] S; sems dpa’ chen po D109a.4

n.3844°paṭalavisaraṃ] em.; °paṭala visara° S

n.3845°sādhāraṇabhūtaṃ] em.; °sādhāṇarabhūtaṃ B; om. S

n.3846maṇḍalapaṭala[ṃ] visaracaryānirhāraṃ sarvasattvasādhāraṇabhūtaṃ yatra sattvāḥ] B; om. S

n.3847ākārayati] S; ston par byed pa D109a.5

n.3848°vidyādhararāja°] S; rig pa’i rgyal po D109a.6–7

n.3849Here starts the correspondence with manuscript A.

n.3850pradhānaḥ] em.; pradānaḥ S

n.3851mahā­krodharājam] S; khro bo’i rgyal po’i sngags smras pa D109b.1

n.3852oṁ āḥ hrūṃ] S; oṁ āḥ hūṁ B, A; oṁ āḥ huṃ D109b.2

n.3853atha mañjuśrīḥ kumara­bhūtaḥ dakṣiṇaṃ … tiṣṭhate sma] B, S; om. A

n.3854samanta­buddhānām] S; sarva bud dhā nāṃ D110a.1

n.3855°dhāriṇa] S; °dhā ri ne D110a.2. The Peking and Yongle recensions of the Kangyur read dhā ra ṇi; the Lithang and Choné recensions accord with the Sanskrit: dha ri ṇa.

n.3856phaṭ] S; om. D; both the Narthang and Zhol recensions attest to two instances of phaṭ.

n.3857mahā°] S; om. D

n.3858mūlamantre] S; rtsa ba’i sngags ’di ni las thams cad pa zhes bya’o D110a.2

n.3859vakṣye sarvakarmakaraṃ śivam] S; om. D110a.3

n.3860vākyeda] S; vā kye daṃ D110a.3. This form is perhaps a BHS for vākye • idaṃ.

n.3861muṁ] em.; muṃ S; maṃ D; oṁ +ḥ A; om. B;

n.3862Manuscript A breaks off at this point (A1v6); it will resume again at MMK 2.19 below.

n.3863sarvabuddhānāṃ hṛdayam] S; om. D

n.3864aparaṃ … aṣṭākṣaraṃ] S; gzhan yang phyag rgya thams cad kyi snying po dpa’ bo chen po zhes bya ba yi ge brgyas yod de D110a.5

n.3865°vartmo°] S; chos D110a.5

n.3866kṣemam] S; om. D

n.3867eva] S; bzhin du D110a.6

n.3868svayam … bodhi­sattvaḥ] S; byang chub sems dpa’ ’jam dpal gzhon nu ’gyur pa nyid bzhin du nye bar gnas pa D110a.6

n.3869paramaguhyamantrarūpiṇopasthitaḥ] B; paramahṛdayaṃ mantrarūpeṇopasthitaḥ S; mchog tu gsang ba’i ngo bos nye bar gnas pa D110a.6–7

n.3870jāpena] B (supported by the Tib.); jāyate S

n.3871dhīra] S; vīra D110a.7

n.3872khecara] D; khacara MSS

n.3873svayam] B; yūyam S

n.3874pratyupasthitam] B (confirmed by D110b.1); pratyayasthitam S

n.3875na] conj.; nu B; om. S

n.3876guṇāparyantaniṣṭhaṃ] seemingly om. in D110b.1. The line includes yon tan gyi mtha’ rgya chen po, but this is closer to mahā­guṇa­vistara, which appears earlier in the Sanskrit line. It is possible the Tibetan translator assimilated these two compounds.

n.3877Manuscript A resumes at this point (A1v6).

n.3878kumāra°] S; om. D

n.3879maṇḍalamadhye] B, S; paṭamadhye A

n.3880kuru] B, D110b.3; ru ru S; ** A

n.3881sarvabuddhānāṃ] em. (on the authority of D110b.3); sarvasattvānāṃ S

n.3882sarvabuddhānām] B, S; samanta­buddhānām A

n.3883dhūpavāsini dhūpārciṣi] S; dhūmavāsini dhūmārciṣi B

n.3884tatas] conj. (on the authority of the Tib.); tata āgatānāṃ S

n.3885sarvasattvānāṃ] B; om. S

n.3886ākṛṣṭā] S; om. D

n.3887āhvānanamantrāś ca • ayam] S; bya ba’i phyag rgya ’di nyid do D111a.1

n.3888sarvabuddhānām] MSS; samanta­buddhānām A

n.3889°dhāriṇe] S; dhā ra ni D111a.3

n.3890pratīccha] S; om. D

n.3891maṇḍalamadhye] MSS; paṭamadhye A

n.3892sarvasattvānuvartinī] em.; sarvasatvānuvartinī B; sarvabuddhānuvartinī S

n.3893sarvabuddhānuvartinī dhruvā] S; sarvasattvānuvartinī dharmmān B

n.3894sarvabuddhānāṃ] B, S; samanta­buddhānāṃ A, D

n.3895°śriyāya] S; śri ye D111a.4

n.3896°manorame] S; ma no ra the D111a.4

n.3897pratīccheyaṃ] S; pra tī ccha maṃ D111a.4

n.3898°anucāriṇe] S; anu cā ri ṇi D111a.4

n.3899sarvabuddhānāṃ] B, S; samanta­buddhānāṃ A, D

n.3900sarvabuddhabodhisattvānām] B, S; samanta­buddhānām A; sarva bud dha nāṃ D111a.7

n.3901buddhāvalokita mā vilamba] S; sarvā lo ki te D111a.7

n.3902mā vilamba] S; om. D

n.3903phaṭ] S; sphaṭ D111a.7

n.3904sarvabuddhānām] B, S; samanta­buddhānām A, D111b.1

n.3905°śriyāya] S; śri ye D111b.1

n.3906avalokaya … svāhā] S; a va lo ka ya mān | laṃ sarva | sattvānāṃ ca svā hā D111b.2

n.3907Manuscript A breaks off at this point (A2v5). The correspondence will resume again in chapter 7.

n.3908mañjuśrīḥ kumara­bhūtaḥ vajrapāṇiṃ bodhi­sattvam] B, S; bhagavān śākya­munir ma[ñjuśrīṃ bodhi­sattvam] A

n.3909kulavikhyātaṃ] B; kulavikhyātaḥ S; ’jig rten grags pa D111b.5

n.3910°rūpiṇe] S; rū pa dhā ri ṇi D111b.7

n.3911mā vilamba] S; om. D

n.3912rakṣa rakṣa] em.; lakṣa lakṣa B; jhal jhal S; la hu la hu D111b.7

n.3913hūṁ hūṁ] B; hūṁ hūṁ hūṁ hūṁ hūṁ hūṁ S, D111b.7

n.3914phaṭ phaṭ] S; phaṭ B; sphaṭ sphaṭ D111b.7

n.3915mahā­vīryo] em.; mahā­vīryaḥ S; sngags chen po D112a.1

n.3916mahāśūlā] em.; mahāśūle° S; om. B; nag po chen po D112a.2

n.3917oṁ hrīṁḥ jñīḥ] S; oṁ hrī hraḥ B; oṁ hrīḥ ṣṭiḥ D112a.3

n.3918phaṭ phaṭ] S; phaṭ B

n.3919iti] S, B; om. D

n.3920nānyeṣāṃ] B; nāśeṣaṃ S

n.3921mahāśūlāṃ] conj. (on the authority of the Tib.); mahāśūle ca S, B

n.3922hrīṁḥ] S; hrīḥ B; tri D112a.5

n.3923mahāśūlaiva] conj. (on the authority of the Tib.); mahāśūlayaiva S; mahāśūlena B; rtse gsum chen po zhes bya nyid D112a.5

n.3924mahāśūlaiva] conj. (on the authority of the Tib.); mahāśūlayaiva S; mahāśūle ca B; rtse gsum chen po zhes bya ba D112a.7

n.3925krodharājaḥ] em.; krodharāja S; krodhajāpa B

n.3926jaya] D112b.1; jayam S

n.3927viśvarūpiṇe] S; vi shva rū pi ṇi D112b.1

n.3928gaccha] S; om. D

n.3929svabhavanam] S; om. D

n.3930paripūraya] S; pa ri pū ra ya ntu D112b.1

n.3931°jāpakāla°] B; °japakāla° S

n.3932Sarvebhyo … prayoktvyā] em.; sarvebhyaḥ … prayoktvye° S; jig rten dang jig rten las das pa thams cad kyi dkyil ’khor dang sngags dang sngags grub pa dag dang | dam tshig dang | bzlas pa dang | dus dang nges par sdom pa dag la yang sbyar bar bya’o D112b.2–3

n.3933ca] B; om. S

n.3934°śāsanānām] gā trā nāṃ D112b.4

n.3935riṭi] S; ririṭi B; ri ṭi ni D112b.4

n.3936°syeyam] em.; °syayaṃ B; °syedam S

n.3937mahā­mudrāyā pañcaśikhayā yojyā] B; mahā­mudrāyā pañcaśikhāyā yojya° S

n.3938niṭi] S; niṭi svāhā B; ni ti ṭi D112b.5

n.3939vikāsinyā] S; vikāśinyā B

n.3940°gatīnām S, D; °śāsanānām B

n.3941oṁ niḥ] S; laṃ ni D112b.5

n.3942nalinī] B; balinī S; padma can D112b.6

n.3943yakṣiṇīm] B; yakṣiṇī S

n.3944Mudrāyā … °ghātinī] S. In the Degé this line follows the mantra and is rendered in translation, not phonetics as were the previous and following lines.

n.3945jñaiḥ] S; ṣṭraiṁḥ B; shṭai shṭai D112b.6

n.3946kapālinī] B; kāpatalinī (unmetrical) S

n.3947divyarūpiṇī] S; vidyā rūpiṇī B; thams cad gzugs can D112b.7

n.3948°gati] S; om. D

n.3949°pracāriṇām] S; °vicāriṇām B; tsa rī nām D112b.7

n.3950mudrāyā] B; mudrā S

n.3951triśikhenaiva] S; śikhenaiva B

n.3952yojayec] B p.c.; prayojayec B a.c.; prayojayet S

n.3953chreyasātmakaḥ] S; dpal sbyin byed pas D113a.1

n.3954bhūri] S; bhu ru D113a.1

n.3955ture] B; nu re S; tā re D113a.2

n.3956tārāvatī] S; phug ron D113a.2

n.3957°loka°] B; °kośa° S

n.3958vaktramudreṇa] B (supported by D113a.3); vajramudreṇa S; gdong gi phyag rgya D113a.3

n.3959viśvasambhave] S; vi śve saṃ bhā ve D113a.4

n.3960āviśāviśa] S; ā ve śā ve śa D113a.4

n.3961darśitā] S; deśitā B

n.3962°astra°] S; om. D

n.3963°sattvāveśinī] B; sattvā+veśinī S

n.3964samprakīrtitā] B; samprakāśitā S

n.3965śvete śrīvapuḥ] B; śvetaśrī vapuḥ S; śrī va su D113a.5

n.3966°rūpiṇī] S; °rūpibhiḥ B

n.3967khiriri B; khiri S; khi khiri khiri D113a.6

n.3968vaktramudreṇa] S; phyag rgya dong gsum D113a.7

n.3969°prasādinī S; °prasādhanī B; ’dul bar byed D113a.7

n.3970°gati°] S; śā kti D113a.7

n.3971tadyathā] S; om. D

n.3972bhrātās tumburu] B; bhrātā stumburu S

n.3973ambuve tu] B; andurdhetuḥ S

n.3974tadyathā] S; tadyathā hata B

n.3975śaktyu] conj.; saṅgho° S; kaktau° B; sha kto D113b.4

n.3976khāhi] S; om. D

n.3977vicitra°] B; citra° S

n.3978°dhāriṇe S; °dhāri*ī B; dhā ri ṇām D113b.4

n.3979huṁ] B; huṁ huṁ S

n.3980°jñāta] S; °jñāte B

n.3981bhāṣito] B; bhāṣitā S

n.3982tāyinā] B; nāyinā S

n.3983pracacāla] S; pracāla (unmetrical) B

n.3984skandam] S; skandham B

n.3985graha°] S; om. D

n.3986°bhāṇi tato] B; °bhāṣiṇī (unmetrical) tato S

n.3987yato yukto] B; yataḥ prokto S

n.3988yaṣṭyā] S; om. D

n.3989tu] B; °nu° S

n.3990phalam] S; om. D

n.3991kaumārabhittam] S; gzhon nu’i sems D114a.1

n.3992kalyam] S; om. D

n.3993kārttikeyaka°] B; kārttikeya° (unmetrical) S

n.3994°kāmyarthaṃ] S; °kāmārtha B

n.3995sarvakarmikaḥ] S; karmikaḥ (unmetrical) B

n.3996°dyoti°] B; °dyotita° (unmetrical) S; samanta dyotita D

n.3997āvartayati] S; āvartayati yathepsitaṃ vā (unmetrical) B