Notes

n.1A deity mantra, regarded as the heart essence of the deity, is “coextensive” with the mind. Cf. the Mañjuśrī­mūla­kalpa (Dharmachakra Translation Committee, trans., The Root Manual of the Rites of Mañjuśrī [Toh 543], 38.43–38.44): “The mantra is coextensive with the mind / And never separate from the mind. / One who employs the mantra, / Blending it with the mind, will succeed.”

n.2The first chapter, at the time an independent work called Amogha­pāśa­hṛdaya­sūtra, was translated into Chinese by Jñānagupta in 587 as Bukong juansuo zhou jing (不空胃索咒經 = Amogha­pāśa Dhāraṇī Sūtra, Taishō 1093). It was translated again by Xuanzang in 659 (Taishō 1094), by Bodhiruci in 693 (Taishō 1095), and by Dānapāla in the tenth century (Taishō 1099), with the titles varying slightly as Xuanzang and Bodhiruci called their translations not dhāraṇī- but hṛdaya-sūtra. The remainder of the work was translated by Bodhiruci from 707–9 as Bukong juansuo shenbian zhenyan jing (不空胃索神變真吉經 = Amoghapāśa Supernatural Display Mantra Sūtra, Taishō 1092); however, this Chinese version diverges significantly from the Sanskrit manuscript and Tibetan translation (Toh 686) that have been used in our translation.

n.3The mantra taught repeatedly is numbered in the text as 1, 167, and 310. The differences between these three are small enough to be safely dismissed as inevitable scribal corruptions. Mantra 256 is the same mantra with minor adaptations to make it into a mantra of Padmoṣṇīṣa. Mantra 168 is again the same mantra, this time much shortened and made into a mantra of Krodharāja that serves as a mantra of consecration.

n.4Like other Kriyātantras, the AP recognizes four tathāgata families: the tathāgata, lotus (padma), vajra, and jewel (maṇi) families. Alternative classifications in this group of tantras mention six, seven, or eight families, sometimes with a stipulation that the number of families is, in fact, infinite.

n.5Uṣṇīṣa deities, such as the celestial tathāgatas or cakravartin deities, are inaccessible to ordinary senses. They are sometimes described as emanating from the uṣṇīṣa of the Buddha, and they themselves are depicted with an uṣṇīṣa on their head, signifying complete and perfect buddhahood.

n.6Some of these terms and phrases could be unique to the AP, but this could only be ascertained after a comprehensive study of all Kriyātantras. The Kriyātantras are the least studied genre of Buddhist tantric literature, despite being by far the largest group in terms of both number and volume.

n.7We use the masculine pronoun “he” to reflect the masculine gender of vidyādhara, the term referring to the practitioner. The feminine form would be vidyādharī .

n.8This undated manuscript was written in the Māgadhī script, possibly in Nepal, and appears to be not more than a few hundred years old. It was once kept at the Shalu (zhwa lu) monastery in Tibet, where it was discovered by the Indian scholar Rāhula Sāṅkṛtyāyana in 1936 and described in his Second Search of Sanskrit Palm-Leaf Mss. in Tibet (see Sāṅkṛtyāyana 1937, p. 42, entry 29). It was later appropriated by the government of China and is now held at the China Library of Nationalities (中国民族図書館) in Beijing.

n.9See c.­2 for a complete translation of this lengthy colophon.

n.10Corresponding to folios 265.b–316.a in vol. 92, rgyud, ma.

n.11See pp. 6–11.

n.12The numbers correspond only to the part of the text included in Kimura 1998 (later superseded by Kimura 2015), which is about half of the text. For the remaining part, the numbers continue sequentially from those in the first part. Unlike in Kimura’s edition, where the numbers are inserted before the mantra’s homage, they are here inserted before the section to be repeated during recitation.

n.13These tree species could be, respectively, Shorea robusta, Garcinia xanthochymus, Michelia champaka, Jonesia asoka, and Dalbergia oojeinensis.

n.14The Tib. reads “one hundred thousand.”

n.15The phrase “heart essence (hṛdaya) of Amoghapāśa,” which on this occasion is simply called “heart essence,” recurs throughout the text and can variously refer to the AP as a whole, to an individual rite within the text, or to the mantra that is central to that rite and constitutes the “heart” of the deity. This multivalent usage gives rise to many ambiguities; here at the beginning of the text, however, it is reasonable to assume that this phrase is meant to refer to the text as a whole.

n.16The Tib. presents the title as The Heart Essence of Amogharāja. Despite this difference, both seem intended as an alternate title of Amogha­pāśa­kalpa­rāja, the title of this text.

n.17The Tib. reads “many hundreds of thousands.”

n.18The Tib. reads “fasts for a day.”

n.19The Tib. reads “seven,” possibly mistranslating the Skt., which says, literally, “seven minus one.”

n.20Avalokiteśvara calls the “heart essence of Amoghapāśa” his own, as Amoghapāśa is his own emanation. “My” is omitted in the Tib.

n.21“So on up to” implies that a repetitive or stock passage has been abbreviated.

n.22“Have to comply with someone else” is omitted in the Tib.

n.23The translation of the passage to this point follows the Tibetan.

n.24Here and in the following section “heart essence” seems to refer to the mantra (or rather the set of mantras) about to be given.

n.25The Tib. reads “hail” instead of “fire.”

n.26“Twenty-one” is the Tib. reading. The Skt. reads “twenty.” As these benefits were introduced as twenty-one, the Tib. reading is probably correct. Any discrepancy could easily arise because some pairs of items could be regarded not as two but as one.

n.27The Sanskrit ācāryamuṣṭi (literally “closed fist of a teacher”) is a stock phrase that implies the teacher’s stinginess and, in particular, his refusal to lend books.

n.28The Tib. reads, “These two dharmas are obtained exclusively for the sake of benefiting sentient beings. If the Blessed One permits, I will chant this heart mantra in front of him, the Tathāgata, for the benefit, welfare, and happiness of the fourfold assembly and the others who commit evil.”

n.29Skt. oṁ cara cara ciri ciri curu curu mahā­kāruṇika.

n.30Skt. ciri ciri miri miri curu curu mahā­kāruṇika.

n.31Piri piri, viri viri is the Tib. reading. The Skt. repeats here the preceding siri siri, ciri ciri.

n.32Skt. siri siri ciri ciri siri siri ciri ciri mahā­padma­hasta.

n.33Skt. kala kala kili kili kulu kulu mahā­śuddha­sattva.

n.34Kuṇu kuṇu is supplied from the Tib.

n.35Skt. budhya budhya dhāva dhāva kaṇa kaṇa kiṇi kiṇi parama­śuddha­satva.

n.36Skt. kara kara kiri kiri kuru kuru mahā­sthāma­prāpta .

n.37In place of eṭṭaṭṭa eṭṭaṭṭa (eṭuṭu eṭuṭu in T), the Tib. reads eṭaṭa eṭaṭa.

n.38Skt. cala cala saṃcala saṃcala vicala vicala eṭuṭu eṭuṭu bhara bhara bhiri bhiri bhuru bhuru ehy ehi mahā­kāruṇika.

n.39Skt. mahā­paśupativeṣa­dhara dhara dhara sara sara cara cara hara hara hāhā hāhā hīhī hīhī hūhū hūhū.

n.40The phrase dhara dhara means “wear, wear!” It has been kept here in Sanskrit for the sake of alliteration.

n.41Skt. oṁ­kāra­brahma­veśa­dhara dhara dhara dhiri dhiri dhuru dhuru tara tara sara sara para para cara cara.

n.42Skt. raśmi­śata­sahasra­pratimaṇḍita­śarīrāya jvala jvala tapa tapa bhagavan somāditya.

n.43Skt. yama­varuṇa­kubera­brahmendra­riṣi­deva­gaṇābhyarcita­caraṇa suru suru curu curu muru muru puru puru.

n.44The phrase dhara dhara means “wear, wear!” It has been kept here in Sanskrit for the sake of alliteration.

n.45Skt. sanatkumāra­rudra­vāsava­viṣṇu­dhanada­deva­riṣi­nāyaka­bahu­vividha­veṣa­dhara dhara dhara dhiri dhiri dhuru dhuru thara thara ghara ghara yara yara lara lara hara hara mara mara para para vara vara.

n.46Skt. vara­dāyaka­samantāvalokita­vilokita­lokeśvara­maheśvara muhu muhu muru muru muya muya muñca muñca.

n.47Manuscript A reads, strangely, “in the glorious goddess of the three worlds.” The Tib. reads “gods of the three worlds and all beings.”

n.48Skt. bhagavann āryāvalokiteśvara rakṣa rakṣa śrī­tribhuvana­devyāṃ māṃ sarva­satvāṃś ca sarvvabhayebhyaḥ sarvopadravebhyaḥ sarvopasargebhyaḥ sarva­grahebhyaḥ badha­bandhana­tāḍana­tarjana­rāja­cora­taskarāgni­rudaka­viṣa­śastra­parimocaka kaṇa kaṇa kiṇi kiṇi kuṇu kuṇu cara cara.

n.49Skt. indriya­bala­bodhyaṅga­caturārya­satya­saṃprakāśaka tapa tapa dama dama sama sama masa masa.

n.50Skt. mahātamo ’ndhakāra­vidhamana ṣaṭ­pāramitāparipū­raka mili mili ṭaṭa ṭaṭa ṭhaṭha ṭhaṭha ṭiṭi ṭiṭi ṭuṭu ṭuṭu.

n.51Skt. eṇeya­carma­kṛta­parikara ehy ehi.

n.52The Sanskrit grammar allows also for a different interpretation, namely “You are the destroyer of the hosts of bhūtas [subordinate] to [Śiva] Maheśvara.”

n.53Skt. īśvara­maheśvara­bhūta­gaṇa­bhañjaka kuru kuru para para kara kara kaṭa kaṭa maṭa maṭa.

n.54Skt. viśuddha­viṣaya­nivāsina mahā­kāruṇika śveta­yajñopavīta ratna­makuṭa­mālā­dhara sarvvajña­śirasikṛta­makuṭa­mālā­dhara mahādbhūta­kamala­kṛta­kara­tala­dhyāna­samādhi­vimokṣāprakampya bahu­satva­santati­paripācaka mahā­kāruṇika sarva­karmāvaraṇa­viśodhaka sarva­vyādhipramocaka sarvāśā­paripūraka sarva­sattva­samāśvāsaka namo ’stu te svāhā. The same mantra given in the APH does not end here but includes several more clauses.

n.55The Tib. reads “aloe incense or ashes” rather than “ashes of aloe incense” as in the Sanskrit.

n.56Acacia catechu.

n.57“Water with fresh salt” is not in the Tib.

n.58Nerium indicum.

n.59In place of “insects,” the Tib. has “skin rashes.”

n.60Butea frondosa.

n.61The Tib. reads “to protect an army, a country, a kingdom, or a region.”

n.62Jayā can be the name of several plants, including a species of Sesbania.

n.63Vijayā can be the name of several plants.

n.64Unidentified.

n.65Gandhanākulī can be the name of several plants.

n.66Vāruṇī, abhayapāṇi, and indrapāṇi are unidentified.

n.67Prunus mahaleb.

n.68Valeriana jatamansi.

n.69Cakrā and mahācakrā are unidentified.

n.70Viṣṇukrāntā can be the name of several plants.

n.71Probably Vernonia anthelmintica.

n.72Aristolochia indica.

n.73Unidentified.

n.74The Skt. here is not completely clear; the “form of a buddha” probably implies that the figure is sitting rather than standing. The Tib. interprets this as “the Buddha and Noble Avalokiteśvara,” meaning that one should paint both figures.

n.75In place of “offerings” (upahāra), the Tib. reads “incense.”

n.76“The vidyā” is omitted in the Tib.

n.77In the context of this text, bathing (snāna) specifically implies ritual bathing or ablutions.

n.78The Tib. reads, “After this had been spoken by the Blessed One, the bodhisattva Avalokiteśvara, the gods of the Pure Abode, Brahmā the Lord of the Sahā World, Maheśvara, and the divine son of Maheśvara all rejoiced and praised what was said by the Blessed One.”

n.79The Amoghapāśa , which is referred to throughout part 1 as The Heart Essence of Amoghapāśa, constitutes the first part of the Amogha­pāśa­kalpa­rāja, which also exists as a separate work.

n.80The Tib. text includes an homage at the beginning of this part: “Homage to the entire vast ocean of tathāgatas.”

n.81Again, Amogharāja is here an abbreviation of the full title, Amogha­pāśa­kalpa­rāja.

n.82The Tib. interprets siddha not as a separate class of beings but as an epithet (“accomplished”) of the vidyādhara s.

n.83The Tib. reads “thousands.”

n.84“Blessed” is omitted in the Tib.

n.85Skt. oṁ padma­hasta mahāmogha­pāśa sādhaya samaya­hṛdayaṃ cara cara hūṁ.

n.86The Tib. reads, “The blessed Buddha Śākyamuni then said, “Pure being, explain the secret rite you have recited (emending bklags pa; Degé bklag pa) and the vast realization of reality.”

n.87“The reciter will perceive every tathāgata” is absent in the Tib.

n.88In place of “disease,” the Tibetan reads “obscurations accumulated.”

n.89“Hells will no longer exist for him, and his wrongdoings will be purified” is omitted in the Tib.

n.90“The samaya of conduct” is omitted in the Tib.

n.91The “heart mantra of the secret amogha samaya” is oṁ padma­hasta mahāmogha­pāśa sādhaya samaya­hṛdayaṃ cara cara hūṁ, as given above. In contradistinction, the heart mantra (or essence) of Amoghapāśa is the long dhāraṇī given in part 1 that starts with oṁ, cara cara, ciri ciri.

n.92Although this is not completely clear, it seems that Avalokiteśvara and Amoghapāśa are one and same figure in the painting.

n.93The Tib. reads, “As if in a dream [the vidyā holder] will see the golden hands of hundreds of thousands of millions of billions of tathāgatas, as numerous as the grains of sand in the Gaṅgā river, touch his head.”

n.94In place of “keep his heart and mind completely pure,” the Tib. reads “bathe himself well and don clean clothes.”

n.95Prātihāra is, as indicated by the usage in the Mañjuśrī­mūla­kalpa, a particularly auspicious bright fortnight, but the true meaning of this term is lost, as pointed out in Edgerton 1970, pp. 391–92. As in this text, the term is consistently translated into Tibetan with cho ’phrul gyi zla ba (“the month of miracles”).

n.96The Tib. reads “daily, three times a day.”

n.97“Twenty-one” is the Tib. reading. The Skt. reads “twenty.”

n.98“One hundred and eight” is the Tib. reading. The Skt. reads “twenty-one.” The Tibetan reading has been adopted because of the dubious Sanskrit syntax.

n.99The Skt. syntax could suggest that these are one hundred and eight bowls of water.

n.100Though the syntax is slightly ambiguous, the Tib. reads, “While in front of that same painting, [the vidyā holder] should put it to sleep, make offerings of water three times a day, and wake it up using incense of agarwood…”

n.101The “king of incense” is the incense described in the last sentence of the previous paragraph.

n.102The Tib. text does not record this as the formal name of the incense and introduces other variants: “the supreme king of incense, of unwavering renown in the three worlds.”

n.103In place of “all the diseases will cease, and all nightmares and bad dreams will be completely pacified,” the Tib. reads, “all of them will be thrilled.”

n.104The context and phrasing suggest that the fevers, indigestion, and eating disorders mentioned here are due to spirit influence.

n.105The Tib. inserts “all ailments will cease, all nightmares will be pacified.”

n.106The Tib. omits “should fast for the whole day and night” and instead reads “on the night of the fourteenth day.”

n.107The Tib. reads, “Then, in the future you will take birth from a womb, and when that birth runs its full course, you will be born in my buddha realm…”

n.108Skt. oṁ padma­dhara amogha­jayade curu curu svāhā.

n.109Skt. oṁ padma­pāśa­dhara amogha­varada sañcodaya hūṁ.

n.110Skt. oṁ trailokyavāhaya amogha­pāśa padma­vilokita āyāntu bhuvane suru suru suru vimale hūṁ.

n.111Skt. oṁ padma­bhuja mahā­pāśa­dhara nimantrayāmi amogha­balāyāntu bhuvasva muru muru hūṁ.

n.112“Nāga” is omitted in the Tib.

n.113It is not clear whether padmāmogha in this mantra is an independent word or compounded with vajrādhiṣṭhānena. If it is meant to be independent, it could be (as this translation assumes) one of the many epithets of Amoghapāśa.

n.114Skt. oṁ padmāmogha vajrādhiṣṭhānena kuru kuru svāhā.

n.115The Tib. reads “three hundred leagues.”

n.116Skt. oṁ amogha­pāśa­padmottara­siṃhāsana oṭi miri miri hūṁ.

n.117In the Tib., the last two sentences read, “Consecrating the place as the seat of the great lotus palace, it becomes an excellent offering. Consecrating it as a lion seat made of seven types of jewels, it becomes an excellent offering to the tathāgatas.”

n.118In the Tib., this sentence reads, “This is a secret mantra of a lotus seat of an accomplished vidyā holder.”

n.119Skt. oṁ mahā­karuṇāmogha­pāśa dṛḍha­vajrādhiṣṭhita bhuru bhuru bhuvanavare svāhā.

n.120“Vighnas” has been supplied from the Tib.

n.121Skt. oṁ padmāmoghapāśena samantād daśasu dikṣu sīmā bandhaya turu turu hūṁ.

n.122Skt. oṁ amogha­maṇḍala bandhaya samante padma­mahā­padme dhuru dhuru svāhā.

n.123In place of “prevented from coming,” the Tib. reads “subjugated.”

n.124Skt. oṁ amogha­pariśuddhe śodhaya samantena dhiri dhiri śuddha­sattva mahā­padme hūṁ.

n.125The Sanskrit words used suggest that the indigestion and eating disorders mentioned here are due to spirit influence.

n.126The Maheśvara at this position in the list seems to be different from Maheśvara at the beginning of the list. The first is probably the supreme worldly god (his true identity varies from text to text), and this one is Śiva.

n.127Skt. oṁ padme sara sara tiṣṭha tiṣṭha mahāmogha­samaya svāhā.

n.128Skt. oṁ vipula­padmāmogha­prasara praviśatu kuru kuru svāhā.

n.129“Amogha” could be an adverb here qualifying “settle,” with the meaning “please settle the amogha way.”

n.130Skt. oṁ amogha anuśaya mahā­padma­bandhure hūṁ.

n.131“Amogha lotus” ( amoghapadma ) could also be an epithet of Amoghapāśa.

n.132Skt. oṁ amogha­padma­śikhe turu turu tiṣṭha vajra­bandhe svāhā.

n.133Skt. oṁ amogha­padma­jalotkṣepa bhiri bhiri hūṃ.

n.134The phrase amogha­vikaṭa­sambhara is difficult to unravel.

n.135Skt. oṁ amogha­vikaṭa­sambhara padmāsane jala­vati kuru kuru hūṃ.

n.136Skt. oṁ padma­prasare amogha­vimale bhara bhara svāhā.

n.137Again, “amogha lotus” ( amoghapadma ) could be an epithet of Amoghapāśa.

n.138Skt. oṁ amogha­padme supadme pūrṇa­kare viri viri vimale svāhā.

n.139Skt. oṁ amogha­vimale jihvāgraṃ saṃśodhani padma­komala­jihvā saṃśodhaya dhara dhara suvimale svāhā.

n.140Skt. oṁ amogha­gandhavati suru suru prabhuru divya­gandhiḥ padma­prabhe svāhā.

n.141Nalada can be the name of several plants and substances, including Indian spikenard (Nardostachys jatamansi).

n.142The next several paragraphs, starting from this point, are in verse. However, the text here has been rendered in prose because, due to corruptions in the Sanskrit text, the meter would be difficult to restore. The place where the text reverts to prose (2.­54) has been indicated with a note.

n.143“Fragrance” has been supplied from the Tib.

n.144The Tib. reads “piśācas” (sha za).

n.145Skt. oṁ malavigate padma­vivare sañcara cacare svari hūṁ | amogha­siddhe śodhaya hūṁ.

n.146Nāgapuṣpa is the name of several plants with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.147Andropogon muricatus.

n.148Valeriana jatamansi.

n.149Unidentified.

n.150The reading nikārayaṃ (“lump it together”?), translated here as “make it into a pill,” is dubious and is absent in the Tibetan.

n.151The pill is not mentioned explicitly but is implied by the context and indicated by the feminine gender.

n.152In the Tib. this sentence reads, “He should mix [the pill] with rainwater and use it to bathe.”

n.153The reading “by simply bathing” is derived by reading the Sanskrit snātvā pītamātrā as snāpitamātre.

n.154The Tib. reads “the sun and the moon.”

n.155At this point, both the Skt. and the Tib. repeat “One who is sexually incontinent will become continent.”

n.156Here the Tib. inserts “and he will not have wrinkles.”

n.157The “length of an arrow” (iṣumātra) is about three feet.

n.158Skt. oṁ amogha­padma­locani divya­dṛṣṭi pariśuddhe suru suru padmākṣi bhuru bhuru samanta­vyavalokani svāhā.

n.159“Bones of cuttle fish,” literally “ocean foam” (samudraphena) or “blended with the ocean foam” (samudra­phena­sahaja), are so called because they float on the surface of the ocean (cf. Monier-Williams).

n.160In place of “brush,” the Tib. reads “pill for fumigating.” The context, however, favors the Skt. reading, “brush.”

n.161It is not quite clear whether “it” refers to the ointment or the mantra.

n.162In place of “obtain the divine eye/vision,” the Tib. reads “perceive divine substances.”

n.163Again, it is impossible to interpret the mantric phrases definitively. Padmāmogha­mukhin could mean “facing (mukhin) Padmāmogha” (Padmāmogha being an epithet of Amoghapāśa), or it could be translated as “[you] with the amogha lotus face.”

n.164The translation of the Sanskrit vara as “choose” is arbitrary, as this word has other meanings that could also fit the context of this mantra, such as “best.” This sentence could then be translated as “You are the best, the best among the best.”

n.165Skt. oṁ budhya budhya vibudhya padmāmogha­mukhi vara vara varasu svāhā.

n.166The Skt. vrajatāṃ sārtha­saṃkaṭaḥ is unclear. The Tib. reads “when traveling without companions.”

n.167In place of “wolves” (tarakṣa), the Tib. reads “bears,” possibly reflecting the reading ˚arkṣāś in place of the extant ˚tarakṣāś.

n.168From this point on, the text reverts back to prose (see n.­142).

n.169In the Tibetan text, this and the next two paragraphs are omitted, and the first clause of this paragraph (“If, O Blessed One, the vidyā holder performs the ritual practices as described”) belongs with the previous paragraph.

n.170The Skt. is corrupt here; dhiṇi is probably part of a word or text that is missing.

n.171In the Sanskrit manuscript there is, at this point, an interpolated passage that is repeated later on, from A.16.b.4 to A.17.a.2, where it contextually belongs.

n.172The correspondence with the Tib. resumes here.

n.173Skt. oṁ amogha­kośa­dhara sara prasara hūṁ. In place of ˚kośa˚, the Tibetan reads ˚dhara˚, which would change the translation of the mantra to “Oṁ, holder of the unfailing noose! Unfold, expand, hūṁ!”

n.174In place of “wind it around their neck three times,” the Tib. reads “loosen the three knots,” possibly reflecting the reading trigranthikā in place of the extant tṛkaṇṭhikā.

n.175Skt. oṁ amogha­prāvaraṇa muru muri divya­kaśikaṃ sambhavatu tara tara svāhā.

n.176Skt. oṁ amogha­vastrāṇy utkṣipāmi bodhini padme svāhā.

n.177Reading varaṇa as dharaṇa (“dyke/bank”).

n.178Skt. oṁ divyodaka­saṃbhūtāmogha­varaṇa­care ’bhiṣiñcya hūṁ.

n.179Skt. oṁ amṛtāmogha­padmāsane varṣaṇi curu curu svāhā.

n.180Skt. oṁ amogha­rakṣiṇi kuru kuru svāhā.

n.181Skt. oṁ amogha­samaya mahā­padme tiṣṭha tiṣṭha hūṃ.

n.182Skt. oṁ sarvvatra amoghavati tiṣṭha rakṣatu hūṁ.

n.183Skt. oṁ trailokya­padmāmogha­kramiṇi mili mili svāhā.

n.184Skt. oṁ padme mahāpadme sara sara samantena pariveṣṭayāmogha­pāśena huru huru svāhā.

n.185It is not clear what it is that the thread is wound around.

n.186The page marker here reads [A.10.a] instead of the expected [A.9.b] because of the omission of an interpolated passage that is repeated later on, from A.16.b.4 to A.17.a.2, where it contextually belongs.

n.187Skt. oṁ vicitrāmogha­vastra nānāraṅga viśuddhaya kiṇi kiṇi hūṁ.

n.188Skt. oṁ amogha­śara vajra­tuṇḍa thara thara svāhā.

n.189Skt. oṁ vipulāmogha­mahā­dvāra­viśuddhe siri siri svāhā.

n.190Skt. oṁ nānāvicitra•amogha­puṣpa­phalatākīrṇa­pūrṇa para para hūṃ.

n.191It is not clear what kind of vessel it is. Kaṭaccha normally means “ladle,” but the context seems to indicate that itis a vessel for holding incense or a censer.

n.192Skt. oṁ amogha­ratna­vimāna kaṭacchādhiṣṭhita divya­gandhojjvala­spharaṇa samantena jvala jvala svāhā.

n.193Skt. oṁ jvalavati ratna­ghaṭa sāriṇi tuṭi tuṭi svāhā.

n.194Skt. oṁ divya­bhājana amogha­padmavare pūraya hūṁ.

n.195Skt. oṁ amogha­saṃpūraṇi­droṇa­gandhavati svāhā.

n.196In place of “water basin” (kuṇḍa), the Tib. reads “water drop” (thig le; Skt. bindu ).

n.197Skt. oṁ saraṇi sāraya amogha­bhājane mada mādani hūṁ.

n.198“With a long neck” has been supplied from the Tib. This may be useful in distinguishing between the different types of water vessels mentioned in this group of mantras.

n.199Skt. oṁ divya­ratna­kumbhavati sāgara­saṃpūraṇi svāhā.

n.200Skt. oṁ vicitrojjvala nānāraṅga vibhaktaya saṃśodhaya tuṭi svāhā.

n.201Depending on the spelling variants (sama or śama), this phrase could be translated in several different ways, such as “oasis of peace” (śamasaraṇe), etc.

n.202Skt. oṁ vidyāvalokini vibhajayatu samantena sara samasaraṇe svāhā.

n.203The context indicates that one divides the maṇḍala into sections where the emblems (cihna) will be drawn.

n.204Skt. oṁ nānāpraharaṇa•amogha­mudrā jvala jvala svāhā.

n.205Skt. oṁ amogha­ratna­sūtra­vare kiṇi kiṇi svāhā.

n.206Skt. oṁ vipula­vare praveśaya amogha­padme hūṁ.

n.207The last sentence is omitted in the Tib.

n.208Skt. oṁ divya­bhājanāmogha­kāñcana­vare giri giri hūṁ.

n.209Skt. oṁ sampūrṇa­rūpyadivya­bhājane ’mogha­padme svāha.

n.210Possibly, one recites only one mantra, either this or the previous one, depending on whether one is using a dish of silver or gold.

n.211From this point on, the mantra numbers are out of alignment with the numbers in the published edition (Kimura 1998 and Kimura 2015).

n.212Skt. oṁ vividharūpopahāropakaraṇa cala cala amoghavati svāhā.

n.213Skt. oṁ divya­gandhānusāriṇi amogha­bale dhara dhara svāhā.

n.214Skt. oṁ gandha­spharaṇi samantāmogha prasphura hūṁ.

n.215Skt. oṁ nirmala­kāya­śodhani divya­gandha­prapūraṇi pūraya pūraya hūṁ.

n.216Skt. oṁ gandha­cūrṇa­prapūraṇi curu curu svāhā.

n.217Skt. oṁ samasamantena vimale gandhottare svāhā.

n.218In place of “unguents” (samālabhana), the Tib. reads “stimulants.”

n.219Skt. oṁ divya­gandha­prapūraṇi sāgara­jala­divyādhiṣṭhite kala­śodari­pūrṇa pūraya jaya­siddhe svāhā.

n.220Skt. oṁ rasa­rasāgravati sarvvavidyādhiṣṭhita saṃpūraya hūṁ.

n.221Skt. oṁ divya­bhojana saṃpūraya vipula­prabhe svāhā.

n.222Skt. oṁ triśukla­bhojana bali­vipula­rasāgravati sura prasura hūṁ.

n.223Skt. oṁ phalavati sāravati divya­vanaspati tara tara tuni svāhā.

n.224Skt. oṁ divya­kusumotpala­nānā­puṣpa­pravarṣaṇi bhava bhava svāhā.

n.225There may be some corruption here, as the second phrase in this mantra does not seem to belong with the first, or, possibly, the vines and flowers are meant to decorate the “jar filled with food.”

n.226Skt. oṁ vividhalatā­puṣpāvaguṇṭhita­vanaspati āhāra­saṃpūrṇṇa­kumbhe svāhā.

n.227Skt. oṁ mahā­dhūpa­megha­paṭala saṃcchādaya samantena hūṁ hūṁ svāhā.

n.228Skt. oṁ atharvaṇi jvala jvala deva­mukhe svāhā.

n.229Skt. oṁ vividha­maṇi kanaka­ratnojjvala­bhūṣaṇa maṇi maṇi amogha­maṇi svāhā.

n.230Skt. oṁ oṁ padma­kare vipulana­khāṅguli sama sama sarva­tathāgatādhiṣṭhite svāhā.

n.231Skt. oṁ sarva­guṇāpratihata­śirovandanayā namas­karomi mili mili turiṇi svāhā.

n.232Skt. oṁ daśa­diśābhivandana­prasaratu hūṁ.

n.233Skt. oṁ vividhāyudha­jvalita­pāṇi prajvala sphura hūṁ.

n.234In place of “handheld implements,” the Tib. reads “palm of the hand.”

n.235Skt. oṁ divyāmogha­vipula­svare madhura­nighoṣarute raṇa raṇa hūṁ.

n.236Skt. oṁ raśmi­jvāla­samantenāvabhāsaya mahā­maṇi­ratna­śikhe svāhā.

n.237Skt. oṁ dhuru dhuru āvāhaya śīghra­jave hūṁ.

n.238Possibly, sama was added before samaya (sama samaya ˚) for the sake of alliteration and rhythm, as is common in mantras.

n.239Skt. oṁ duṣṭa­sattva­vibodhani sama samaya­dhare svāhā.

n.240Skt. oṁ vicitra­maṇi vipula­pravartani hūṁ.

n.241Skt. oṁ vicitra­ratnojjvala­divya­kusuma­dhare puṣpa­rati svāhā.

n.242Skt. oṁ divya­locane amoghe pravare sarva­vidyādhiṣṭhita­siddhe śuddha­vilokite svāhā.

n.243The designation “summoning” could be mistaken, as the mantra of summoning has already been given above. Also, it is difficult to make out a clear connection between the “divine eye” and summoning.

n.244Skt. oṁ amogha­padme samanta­bhuvane tara tara gacchasva bhavanaṃ svāhā.

n.245“Elephant’s gaze” is a type of gazing. For example, the Buddha gazed at the city of Vaiśālī before he died with an “elephant’s gaze.” It is not clear though how this relates to the monk’s staff.

n.246Skt. oṁ divya­saṃpūraṇi nāga­vilokani hūṁ.

n.247Skt. oṁ pātra­pūraṇi pūraya amogha­vati samanta­prabhe svāhā.

n.248Skt. oṁ darbhara­saṃstara vidyādhiṣṭhita prasara sura sura ṛṣi­pūjite svāhā (after emending durbha˚ to darbha˚).

n.249Skt. oṁ jvala­dhūma­jvāla­śikhi­raśmi­garbhe svāhā.

n.250Skt. oṁ padmini padmāsane vara­pravare nāga­bhuvane svāhā.

n.251Skt. oṁ khacāriṇi gama gamaya pāda­pracāriṇi hūṁ.

n.252It is not clear what “taking” (upādāna) refers to.

n.253Skt. oṁ sarvatrāmoghābhiṣeka­mahā­cūḍā­vimale abhiṣiñcantu māṃ pravara­pāṇi­bhuje padmadhvaje svāhā.

n.254In place of “streamers” (paṭṭa), the Tib. reads “parasols” (gdugs).

n.255“Amogharāja’s maṇḍala of liberation,” here and in other contexts, seems to refer to the entire text of the AP.

n.256The plural number of “fearlessness” (vaiśāradya) here, as found in the Skt. text, indicates that the four types of fearlessness (caturviśāradya) are meant, rather than ordinary fearlessness.

n.257“The heart essence of Amoghapāśa” seems to refer here to the text of the AP.

n.258In the Tib., “all the tathāgatas” is the first item in the list of beings in the next sentence who are summoned by the mudrā and the mantra.

n.259It is not clear who Kumāra is in this context.

n.260In place of “nakṣatras,” the Tib. reads “Sanatkumāra” (kun ’gyed gzhon nu).

n.261“Seven stars” probably refers to the “seven sages” who dwell in the sky as the Pleiades.

n.262Thirty-two and Indra makes thirty-three, hence the name of the realm.

n.263The last sentence is omitted in the Tib.

n.264Starting from this point, the next several paragraphs (up to 2.­133) are in verse. However, the text has been rendered in prose because, due to corruptions in the Sanskrit text, the meter would be difficult to restore.

n.265“And the defeat of Māra ” is omitted in the Tib.

n.266In the Tib. this sentence reads, “Upon seeing the mudrā and mantra, the heart essence of Amogharāja, the vidyā holder accumulates…”

n.267The Lokeśvara in the context of this rite is Avalokiteśvara, here perhaps in his form of Amoghapāśa.

n.268In place of “the thumbs,” the Tib. reads “the fingers.”

n.269Skt. oṁ amogha­vikurvita­samantāvalokāya namas | tryadhvādhiṣṭhitā · amogha­padme cara vicara sañcara hūṁ hūṁ.

n.270After “the eight great fears,” the Tib. inserts “and all punishments.”

n.271“Evenly” and “equanimity” are rendered by only a single word in the Tib., which reads “the mudrā of positioning one’s nails evenly.”

n.272“Amogha lotus-goad” ( amogha­padmāṅkuśa) should be interpreted here in the literal sense of a goad or hook that catches and holds the samaya, and also as the name of the deity Amoghapadmāṅkuśa.

n.273Skt. oṁ amogha­padmāṅkuśa samayaṃ gṛhna gṛhna dhara dhara mahā­sattva hūṁ.

n.274Reading, on the authority of the Tib., ˚dhāriṇī as ˚ dhāraṇī ˚.

n.275The “lotus bearer” seems to be a reference to Amoghapāśa, who is described in the accompanying mantra (no. 90) as one with a lotus in his hand.

n.276“Filled with perfume” has been supplied from the Tib. The Skt. reads “jar-ocean(s)” (kumbhasāgara), which is difficult to make sense of.

n.277In the Tib., “summoning” refers to the following mantra, which is introduced as the “summoning mantra.”

n.278Skt. oṁ amogha­padma mahā­sattva āyātu-m-iha maṇḍale ciri ciri ciri padma­bhuje svāhā.

n.279“Inviting” is omitted in the Tib.

n.280The meaning “boundary,” supported by the context, is derived by reading simāṃ in place of the extant siddhimāṃ. The Tib. reading grub ldan, however, supports the ungrammatical siddhimāṃ.

n.281Skt. oṁ amogha­vajra­dṛḍha­padma­bandha samantena mahāsīmā rakṣantu māṃ curu curu hūṁ phaṭ.

n.282The position of the fingers is described in the Tib. somewhat differently: “the fingers evenly placed, the ring fingers wide open, and the other fingers slightly contracted.”

n.283The “universal lotus” is a literal translation of viśvapadma, which is a double, multicolored lotus. The Tib., which reflects the same reading but resolves the Skt. compound differently, reads “This is renowned as the great lotus of Amoghaviśvarāja.”

n.284The Tib. reads, “This mudrā is said to be suitable for all activities and the activity of entrance and is the most supreme mudrā of the maṇḍala.”

n.285In the Tib., the last two sentences could be interpreted as “[The practitioner] will attain the level of the vidyādhara s and accomplish the supreme maṇḍala of liberation of the three times.”

n.286In the iconography of the lotus, “universal” form implies a multicolored double lotus.

n.287Skt. oṁ vajre vajrādhiṣṭhita­padme viśva­rūpa­dhare dhara dhara hūṁ praviśatu tryadhva­gatāṃ dhiri tuṭi svāhā.

n.288“Six” has been supplied from the Tib.

n.289“Of the vidyā holder” is omitted in the Tib.

n.290The description of this mudrā is far from clear. There are ambiguous Skt. readings (“lotus braid” versus “lotus water”), and the Tib. translation is of little help: “Forming the middle fingers into the shape of a braided lotus, one should then place a braid from one’s head on the ground. That is the mudrā of braided lotus.”

n.291Skt. oṁ amogha­padma­jale viśodhaya hūṃ viri viri vimale svāhā.

n.292The Tib. reads, “Once the ablutions are performed using this reliable mantra and mudrā, the unclean will become clean, and the impure pure.”

n.293“His lifespan will increase” has been supplied from the Tib. The Skt. reads, strangely, “speech” (vacanam), which does not fit the syntax.

n.294In place of “index fingers,” the Tib. reads “ring fingers.”

n.295Skt. oṁ amogha­vajra­dṛḍha­padmeśvara hūṁ.

n.296The Tib. reads, “Joining the hands together evenly, he should bend the index and middle fingers and form the thumbs like a blooming lotus.”

n.297In the Tib. the phrase “of Lord Amogharāja” refers not to the mantra but to the mudrā (the Skt. could be interpreted as referring to both).

n.298Skt. oṁ padmeśvara amogha­varada bhiri bhiri svāhā.

n.299The Tib. reads, “The moment it is recited just once, the buddhas of the three times, in their hundreds of thousands of millions‍—equal in number to the sand grains in the Gaṅgā river‍—will tremble. The tathāgatas, the worthy, fully realized buddhas, will applaud the vidyā holder and give him comfort.”

n.300“For one day” has been supplied from the Tib.

n.301The syntax of this part is uncertain. This statement could also be interpreted as referring to this entire section that deals with the mudrās, or even to the text of the AP as a whole. It could alternately be translated as, “You should steadfastly uphold this sovereign ritual, this maṇḍala of liberation with its collection of mudrās.”

n.302The number given in the Sanskrit is 18 x 10,000,000 x 1,000,000 x 100 x 1,000.

n.303The Tib. reads “visit and return from.”

n.304The Tib. interprets the Skt. aṣṭāśīti not as “eighty-eight” but as “six hundred and forty,” i.e., eight times eighty.

n.305The Tib. reads, “The two ring fingers should be bent back, and the middle fingers formed into an open lotus.”

n.306Skt. oṁ turu turu padme amogha­siddhiṃ hūṁ.

n.307“The heart,” i.e., the center of the chest.

n.308Skt. oṁ amogha­hṛdaya­padme dhara dhara padma­dhara mahā­maṇḍala­hṛdaya hūṁ.

n.309As the context indicates, the “lotus-holding [lord]” is Padmapāṇi.

n.310In place of “ring finger,” the Tib. reads “index finger.”

n.311Skt. oṁ paśupati­pāśa­dharaḥ śata­sahasra­raśmi­pratimaṇḍita­kāya ākarṣaṇi bodhani saṃbodhani bhuru bhuru amogha­pāśasiddhe hūṁ.

n.312It is not clear if the Amogharāja is the mantra just given, or one of the mantras mentioned previously.

n.313Skt. oṁ tryadhvānugatābhiṣiñcatu sarvva­tryadhvābhiṣekaiḥ padma­maṇi supadme amoghe sarva­tathāgatādhiṣṭhite hūṁ.

n.314Skt. oṁ krodha­rāja mahāmogha hana hana sarvva­duṣṭān hūṁ.

n.315“Śūdras” is absent in the Tib. translation.

n.316The exact meaning of saṅkalī is unclear. The Tib. renders it as “shackled,” aligning with one meaning of the term as “chain.”

n.317The reading “thumbs” is uncertain. Both Skt. and Tib. read “secret” (guhya), which does not make sense in this context. Guhya, however, could be a corruption of aṅguṣṭha (“thumb”).

n.318In place of “between his hands” (karamadhye), the Tib. reads “middle fingers.”

n.319The meaning here is not clear; the Tib. seems to be saying, “The vidyā holder should form a tightly clenched ‘vajra fist’ with his middle and other fingers folded in, and his thumbs resting freely, thus resembling a lotus.”

n.320Saptatārā could be translated as “seven stars” or “seven Tārās.”

n.321The Tib. reads, “This is the mudrā of Hayagrīva. It is a lotus among rites.”

n.322This translation of the description of this mudrā is very problematic. The Tib. departs quite considerably: “The vidyā holder should join the hands in the añjali gesture to form the shape of a lotus. He should raise his middle fingers in the shape of a hook and entwine them with his index fingers.”

n.323The Tib. reads, “This is the mudrā of Amoghapāśa, which is like a mare’s mouth. It was spoken by the Vajra Eater himself. It accomplishes all activities and is unsurpassed among all accomplishments.”

n.324The Tib. reads, “This is the mudrā of Vidyeśvara.”

n.325The Tib. reads, “When the index fingers are folded into the shape of a wheel in the middle of the same mudrā, which is then extended out to the left, this is the mudrā of Maheśvara.”

n.326In place of “raised,” the Tib. reads “on the head.”

n.327The Tib. reads “index fingers.”

n.328In place of “destroy,” the Tib. reads “summon.”

n.329Jyeṣṭhā is translated as “thumb” on the authority of the Tib. This is probably correct, as the AP uses madhyamā for the middle finger.

n.330“Made into a fist with the index finger extended” is repeated twice in the Skt.

n.331The Tib. inserts here “and then the fingers are extended.”

n.332Here “Kumāra” is an epithet of Kārttikeya, as he is described as the “general of the army of gods.”

n.333This translation blends the Tib. and the Skt. readings. The Skt. reads “the index fingers squeezing the middle fingers and the thumbs,” and the Tib. reads “the thumbs and the index fingers are bent.”

n.334The final clause, “and fulfill the amogha activity,” could also be translated as “and accomplish activities/rites without fail.”

n.335Skt. oṁ padma­tāre turu turu hūṁ.

n.336Skt. oṁ mahā­padme śvetāṅge huru huru svāhā.

n.337Skt. oṁ bhṛkuṭi padme tara tara hūṁ.

n.338Skt. oṁ padme pāṇḍara­vāsini kuṇḍa kuṇḍa svāhā.

n.339Skt. oṁ amogha­padma­varade sidhya sidhyatu hūṁ.

n.340Skt. oṁ sarvatra gāmini āvāhaya raudriṇi hūṁ.

n.341Skt. oṁ amoghini vāre tāraya padma­bhuje hūṁ.

n.342Reading tarula as taruṇa (the letters la and ṇa look similar in the Māgadhī script). The original tarula could mean “small tree,” which is also possible, as the preceding dāru means “tree.”

n.343Skt. oṁ dārutarula­padme amogha hūṁ.

n.344Skt. oṁ vaḍavāmukhe nikṛndaya duṣṭā hūṁ.

n.345Skt. oṁ padme nīla­kaṇṭheśvara bhuru bhuru hūṁ.

n.346Skt. oṁ saumya­vadane prasīda śāsaya hūṁ.

n.347Skt. oṁ padmeśvari sādhaya hūṁ.

n.348Skt. oṁ amogheśvari hūṁ.

n.349Skt. oṁ samari ture ture hūṁ.

n.350The meaning of this phrase is unclear, but this mantra seems to be associated with the mudrā of Varuṇa (in the list of mudrās above), which was for controlling the nāgas.

n.351Skt. oṁ nāga­padmini hūṁ.

n.352Skt. oṁ yakṣādhipati muru muru hūṁ.

n.353The Skt. compound brahmārate could be translated in more than one way. If dissolved as brahma-a-rate, it could mean “unceasing as brahman” etc.

n.354Skt. oṁ amoghe brahmārate hūṁ.

n.355This could be “of the ṛṣis” or “to the ṛṣis.”

n.356Skt. oṁ riṣi­varade amogha­bhuje hūṁ.

n.357Skt. oṁ amogha­viṣṇu­rāja­padma­nābhe sara­samanta­bhuje svāhā.

n.358Skt. oṁ rudra tuṭi mili svāhā.

n.359Skt. oṁ śakti­dhare amogha­vati svāhā.

n.360Skt. oṁ sahasra­kiraṇe hūṁ turi svāhā.

n.361Skt. oṁ soma­prabhe hūṁ.

n.362The correspondence is not exact, as there seem to be twenty-two mudrās and twenty-three mantras. While some mudrās are easily matched with their mantras, others are not, possibly due to the corruptions in the text.

n.363“The buddhas” has been supplied from the Tib.

n.364The Tib. here departs from the Skt. quite considerably: “The vidyā holder should draw a square maṇḍala with the diameter of just one cubit. It will delight and thrill when merely seen.”

n.365“Of the Dharma” is omitted in the Tib.

n.366There are forty-one mantras given below.

n.367The Tib. omits “the mantras are recited” and instead reads, “As soon as the circle of implements is drawn.”

n.368The Tib. reads, “He will always be protected from grahas.”

n.369“So-called” because the “open lotus” consists merely of a ring of petals surrounding the drawn object.

n.370The Tib. adds at this point, “[The vidyā holder] should not have any conceptual thoughts.”

n.371The mudrā names in the following list are not italicized, as they are all symbols that are drawn rather than mudrās that are formed with the hands.

n.372The “result vajra” is omitted in the Tib.

n.373It is not clear what the maṇḍalin or maṇḍali is. The Tib. simply reads maṇḍala .

n.374Reading padmasvāsam as padmāśvāsam (as reflected in the corresponding mantra). This probably refers to the hand extended in a gesture of giving comfort (āśvāsa). This gesture is omitted in the Tib.

n.375“That always brings accomplishment” is not in the Tib.

n.376Reading cintā as cintāmaṇi, the latter being reflected in the corresponding mantra. The Tib. reads “lotus heroic being.”

n.377It is not clear what “holder” (dhara) is. Possibly, it refers to the hand that is holding the mace and should be included in the drawing.

n.378“The amogha accomplishment” probably refers to the mudrā of the same name.

n.379The number “forty” given here could be an approximation, as there are forty-two items in this list, and the number of the corresponding mantras (as below) is forty-one.

n.380The Skt. adds at the beginning of this sentence, “As soon as [they] are seen,” which seems out of place.

n.381The numbers don’t tally, as there are forty-one mantras. Possibly the Skt. pañcatriṃśati means not “thirty-five” but “five times thirty” (i.e., 150) and refers to the total number of words in the following forty-one mantras.

n.382“Lord of the World” (lokanātha) is a frequent epithet of Avalokiteśvara, who is probably meant here too.

n.383The meaning is not clear. The birth is described as “Dharma-born from the Dharma.”

n.384The term mudrā seems to apply here to both mudrā gestures and the mudrā implements held in the hands.

n.385Please note that the sequential order of the following mantras is not the same as the order of the corresponding mudrās listed a few paragraphs above. Also, some items in either of the two lists appear to be without a match.

n.386This phrase could also be translated “the añjali of Amogha ,” “unfailing añjali,” etc.

n.387Skt. oṁ amogha-m-añjali mili cili hūṁ.

n.388Skt. oṁ āśvāsaya kṣaṇa­vigate hūṁ.

n.389Skt. oṁ abhaya­varade tuṭi hūṁ.

n.390Skt. oṁ sarva­tathāgatādhiṣṭhite bhiri bhiri hūṁ.

n.391Skt. oṁ padma­hṛdaya­muṣṭi hūṁ.

n.392Skt. oṁ visara visara sarva­malān tarjaya hūṁ.

n.393Skt. oṁ vijṛmbha huru huru hūṁ.

n.394Skt. oṁ aṅkuśāmogha karṣaya hūṁ.

n.395Skt. oṁ kavacaya turu turu hūṁ.

n.396Skt. oṁ amogha­saṃkalī miri miri hūṁ.

n.397Skt. oṁ amogha­cintā­maṇi tuṭi turu hūṁ.

n.398Skt. oṁ amogha­maṇi ciri ciri hūṁ.

n.399Skt. oṁ vajra tuṭi cili hūṁ.

n.400Skt. oṁ amogha­hṛdaya cara cara śuddha­sattva hūṁ.

n.401Skt. oṁ ghoṣa­vati viṭi viṭi hūṁ.

n.402Skt. oṁ vidyā­khadga cchindaya śatruṃ hūṁ.

n.403Skt. oṁ trimala­pariśuddhe bhiṭi bhiṭi hūṁ.

n.404Skt. oṁ suru suru hūṁ.

n.405Skt. oṁ maṇi maṇi hūṁ.

n.406Skt. oṁ puṣpa­vati jaye hūṁ.

n.407Skt. oṁ bodhi­citta­pāśa­dhara dhara hūṁ.

n.408Skt. oṁ padma­pāśa­viśuddhe hūṁ.

n.409Skt. oṁ vajra­pāśe bhavatu muru muru hūṁ.

n.410Skt. oṁ cintā­maṇi­pāśa­varade hūṁ.

n.411Skt. oṁ cakra­pāśāsura­nirghātaka dhuru dhuru hūṁ.

n.412Skt. oṁ triśūlī­pāśa vilokaya tāraya hūṁ.

n.413Skt. oṁ nāga­pāśa bandhayākaḍḍhaya duṣṭa­nāga­pāśa pātaya hūṁ.

n.414Skt. oṁ jalodbhava dara dāraya hūṁ.

n.415Reading (on the authority of the Tib. transliteration) raśmidhare as raśmivare.

n.416Skt. oṁ candra­vimale viśodhayāndhakāraṃ raśmi­vare hūṁ.

n.417Skt. oṁ prabodhaya hūṁ. The Tib. reads śrībodhaya in place of prabodhaya.

n.418Skt. oṁ vijaya­pūrṇa­dhare hūṁ. The Tib. reads ˚pare in place of ˚dhare.

n.419Skt. oṁ phalodbhave turi hūṁ.

n.420Skt. oṁ pūrṇa­maṇḍale jaya hūṁ.

n.421Skt. oṁ sahasra­raśmi­kiraṇe hūṁ.

n.422Skt. oṁ sarvva­duṣṭān prahara śāsaya hūṁ.

n.423Skt. oṁ malaṃ viśodhayāmala­vimale hūṁ.

n.424Skt. oṁ puṣpa­vati sugandhavare hūṁ.

n.425Skt. oṁ śata­sahasra­guṇite kṣaṇa kṣaṇa hūṁ.

n.426Skt. oṁ vajrotkṣepa­sūcī­mukha ciṭi ciṭi hūṁ.

n.427Skt. oṁ amoghā­pratihata­pāśa­haste hūṁ.

n.428Skt. oṁ sarvatrāmogha sidhya sidhya sādhaya hūṁ.

n.429“There,” presumably in the maṇḍala of liberation of Amoghapāśa.

n.430It is not clear what the “horizontal vajra” (tiryagvajra) is. The Tib. has two terms here, the śaktiśūla (mtshon shag ti), the meaning of which is uncertain, and “vajra” (rdo rje).

n.431The Tib. interprets dvetriśūla as “the trident and two-pronged [spear].”

n.432“Vajra” is omitted in the Tib.

n.433Here “the axe, the discus” could be a single item (an axe-discus); the Tib., however, treats them as two.

n.434The Tib. interprets paraśvāgada as “an axe with a large handle.”

n.435It is not clear what the naula is. The Tibetan translators also seemed unsure, as the term is translated here as “uncertain” (’phyang mo nyug pa).

n.436This seems to be an elaboration of the svastika.

n.437It is not clear what the vidyāmaṇḍali is. The Tib. reads “vidyā maṇḍala.”

n.438In the Tib., the “vidyā mudrā” is treated as two items, the vidyā and the mudrā.

n.439A type of weapon used in ancient India.

n.440The sling and the fang are omitted in the Tib.

n.441The Sanskrit gulaka suggests anything globular; it can also mean clitoris or glans penis.

n.442“Conch” is omitted in the Tib.

n.443The Tib. reads this as two items, “the trident and the conch.”

n.444This item could not be identified; the Tib. transliterates this as udha.

n.445The Skt. spelling, siṃhamukhī, suggests that this is the goddess of the same name. It is, however, unlikely that a goddess would appear in the list of symbolic objects.

n.446“The four-faced” could be the four-faced Śiva lingam or, less likely, a representation of the four-faced Brahmā.

n.447The Skt. caturmaṇḍalikā (Tib. “four maṇḍalas”) could also mean “four small water pots.”

n.448“The four lotuses” has been supplied from the Tib.

n.449The Tib. reads this as two separate objects, the vase and the flowers.

n.450The last two items are omitted in the Tib.

n.451It is not clear what vedika means in context.

n.452The Tib. renders this item as “great garland.”

n.453It is not clear whether samanta vajra is the same as viśva vajra, i.e., two crossed vajras.

n.454In contradistinction to the buddhas mentioned in the next sentence, the lokeśvaras here are emanations of Avalokiteśvara. The number of symbols in the above list nearly matches the number of the lokeśvaras, who, according to the Newar tradition, are one hundred and eight in number.

n.455“Lord of the World” is used here as an epithet of Avalokiteśvara.

n.456The Tib. corresponding to these two sentences reads, “He will swiftly become accomplished in upholding the secret heart essence of Amoghapāśa, the heart essence of liberation, and its sublime mudrā symbols and mantras.”

n.457The Sanskrit manuscript was corrected here from grahaṇamātreṇa (“by merely holding/as soon as he holds”). Our translation reflects the reading before the correction, whereas the Tib. reflects the corrected reading, grahaṇa­maṃtreṇa (i.e., grahaṇa­mantrena), which means “by holding the mantra.” It is not clear if the correction in our source manuscript was made before it was brought to Tibet; possibly it was made after.

n.458Paṭṭa can also mean silk. Throughout this text, however, it has been translated as “cotton” to accord with the Tib. ras.

n.459I.e., a thread made of lotus fibers.

n.460“Giant milkweed thread” (arkasūtra) is also attested in other texts; it must be made from the fibers of giant milkweed.

n.461Reading śoka˚ as aśoka˚. If this conjecture is right, the thread would probably be made from the bark of the aśoka tree.

n.462It is not clear whether this is an effigy or another type of image. The context of this paragraph seems to indicate that it is a figure or an effigy. The subsequent paragraphs, however, mention a “cotton painting” of Avalokiteśvara. It is not clear whether the representations are different or one and the same.

n.463“Diadem” (makuṭa) is omitted in the Tib.

n.464This is the effigy of the peaceful form.

n.465In place of “trident” (triśūla), the Tib. reads “three-pointed vajra.”

n.466“Having fasted” is omitted in the Tib.

n.467“Flings his hand,” presumably to cast the noose. In place of “as soon as he flings his hand” (hastotkṣepaṇa­mātrayā), the Tib. reads “through the mantra while flinging his hand,” reflecting the reading hastotkṣepaṇa­mantreṇa.

n.468This detail is not clear. We do not know whether it is the noose attached to the frowning effigy (one of the three effigies mentioned above) that is cast, or the effigy itself. The grammar seems to suggest the latter.

n.469The Krodharāja, i.e., one of the three effigies.

n.470Again, it is not clear if it is the noose that is cast, or the effigy itself. The grammar suggests the latter, but the remainder of the sentence and of the paragraph suggests otherwise.

n.471The Tib. reads “unfailing vidyādhara s.” The reading “unfailing noose vidyādhara s” is probably correct, as vidyādhara s are often distinguished by the weapon or implement they hold, such as a sword.

n.472The wheel noose has a wheel (cakra), or a discus, attached to one of its ends.

n.473The Sanskrit bila means a fissure in the ground that leads to the subterranean worlds of nāgas or asuras.

n.474“The moon” has been supplied from the Tib.

n.475Buddhānusmṛti (recollection of the Buddha) normally means a type of meditation. When it is to be recited, however, it possibly refers to the traditional verse formula that enumerates the nine qualities of the Buddha.

n.476The Sanskrit plural (“full moons”) probably indicates that the vidyā holder repeats this practice every month.

n.477Maṇḍūka can be a name of several plants.

n.478I.e., the cotton painting of Avalokiteśvara mentioned earlier.

n.479The Tib. reads, “The loop of the blazing noose will stay suspended in the air.”

n.480Because of corruptions in the text, it is not completely clear which item is grasped with which hand.

n.481The Tib. omits “with his great army” and instead reads, “The emperor, the great king Sudarśana, will appear before him in person…”

n.482This seems to refer in particular to residences of semidivine or divine beings.

n.483It is not clear whether the real noose is meant, or the noose represented by the mudrā.

n.484It seems that the wheel is attached to the noose, but the passage is not clear. The Tib. reads, “Then the vidyā holder should display the noose and form the mudrā of the wheel with his hand.”

n.485Although the Skt. reads tasya (masculine), it is not clear whether it is his vitality or the goddess’s vitality that will ebb away.

n.486A wooden pole inside a stūpa, also called yaṣṭi, is a common feature of the stūpa. The Tib. confirms this reading with srog shing.

n.487The Tib. reads, “the great caityas with relics in the inner sanctums and the wooden pole made of the caramba tree.”

n.488The last sentence is unclear. The Tib. reads, “He will see all the houses of the retinue circle as they are.”

n.489The Tib. interprets dvāsaptati not as 72 but as 140 (i.e., 2 x 70).

n.490“Whatever he wishes for” is repeated twice in the Skt.

n.491Again, in place of “with his great army,” the Tib. reads “the emperor, the great king.”

n.492“Asuras” has been supplied from the Tib. (the Skt. has in this position “deities” for the second time).

n.493“Of the noose” is omitted in the Tib.

n.494Mandārava, mañjūṣaka, and rocaka are names of celestial flowers; atimuktaka (“whiter than pearl”) can be the name of several species of plants.

n.495Michelia champaka.

n.496Both nīla (“blue”) and great nīla can be names of several species of plant.

n.497Sumanas and yūthikā are different species of jasmine.

n.498Nāgapuṣpa is the name of several plants with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.499Possibly Garcinia xanthochymus.

n.500A species of jasmine.

n.501Gośīrṣa, uragasāra, and candana are different types of sandalwood.

n.502Tamāla can be the name of several tree species, including Garcinia xanthochymus.

n.503“Feathers” is expected by the context; the Skt., however, reads “part” (kalā), and the Tib. reads “fan.”

n.504On previous occasions the Tib. transliterated this word, but here it renders it as “two-headed awl.”

n.505The last two items are omitted in the Tib.

n.506Reading (on the authority of the Tib.) riyunā as ṛjunā.

n.507“Those who [walk] upside down” are the denizens of certain hells.

n.508The meaning of paṭṭamaulin (“silk turban”?) is not clear, and it is not clear what role it plays in the consecration. The Tib. translates paṭṭamaulin with two separate terms, dbu rgyan and cod pan, which separately mean “a crown and a diadem.”

n.509The Skt. √spṛś (literally “to touch”) can mean ritual touching or sipping of water or, in this case, an elixir.

n.510In place of “step into,” the Tib. reads “pour it into.”

n.511In place of “he will find himself at an entry passage,” the Tib. reads “the door to the passage will open by itself.”

n.512In place of “a pill, a missile,” the Tib. reads “cloth.”

n.513Reading sure as suṣire (“near to an opening/cleft”). The Tib. seems to reflect the reading sare (“by a lake”), which sounds plausible as a dwelling of nāgas, but not kinnaras or apsarases.

n.514Presumably, it is the deities Candra and Sūrya who are summoned and descend, rather than the physical planets.

n.515The Tib. inserts at this point “will be bound [and].”

n.516The Tib. reads, “Bowing to the vidyā holder, they will say.”

n.517The jewel of a woman is one of the seven “jewels,” or precious things, that are enjoyed by an emperor ( cakravartin ).

n.518“With their attendant pleasures” seems to be omitted in the Tib.

n.519This sentence in absent in the Tib.

n.520Becoming a vidyādhara was the second of the three boons mentioned above.

n.521The Tib. inserts here “His lifespan will increase to sixty-two thousand years.

n.522This colophon is omitted in the Tib.

n.523In place of “humans,” the Tib. reads “nonhuman beings.”

n.524The Tib. inserts here, “Through this power, he will become an emperor.”

n.525The Skt. reading aṇipādam or maṇipādam is a mystery. This reading is confirmed by the Tib.

n.526The Tib. omits “will become” (bhaviṣyanti) and resolves the compound sarva­śmaśāna­nivāsinaḥ differently, which changes the meaning of this clause to “all the naked beings who live in all charnel grounds will come under his thrall.”

n.527The Skt. √spṛś could also imply the ritual sipping of water and ritual ablutions.

n.528The Skt. phrase is “twelve times seventy,” which equals eight hundred forty. The Tib. reads “seventy-two.”

n.529In place of “money,” the Tib. reads “fruits.”

n.530In place of “eats,” the Tib. reads “takes out.”

n.531In place of “enter subterranean paradises,” the Tib. reads “move across a plain.”

n.532“Grasp the noose” is absent from the Tib., which then reads, “strikes the earth with the palm of his hand while displaying the secret mudrā of the noose-wheel.”

n.533The Tib. reads, “a gateway under the plain will fall open.”

n.534The Skt. of this sentence is corrupt, with some text likely to be missing; thus, the English translation is speculative. The Tib. text is also confused, but generally supports this interpretation.

n.535As above, the Tib. reads “plain” in place of “paradise.”

n.536The translation of this sentence is a blend of the Skt. and the Tib. readings. The Tib. does not mention the deity’s side, while the Skt. does not indicate that it is the noose that the vidyā holder ties to the deity’s neck. The Tib. possibly reflects a different reading, perhaps pāśena kaṇṭhaṃ in place of the extant pārśve kaṇṭḥa.

n.537I.e., the lotus that is attached to one end of the “lotus noose.”

n.538The Tib. reads, “the petals of the lotus, made from the seven precious substances.”

n.539“For the petals” has been supplied from the Tib.

n.540Presumably the lotus that is attached to the noose.

n.541Presumably, it is the bodhisattva Avalokiteśvara who is holding the lotus.

n.542The context suggests that this is a painting or perhaps a statue of Śākyamuni.

n.543In the Tib., the last two sentences read “After that, having taken his future birth from the womb, he will experience the splendor of the gods and humans.”

n.544The Tib. inserts here “He will be free from ailments and will be liked by all beings.”

n.545Heart Essence of Amoghapāśa could here refer to the entire text of the Amogha­pāśa­kalpa­rāja or to the ritual just described.

n.546The phrase “will remain prominent in his memory” translates, throughout this text, the Skt. mukhāgre tiṣṭhati.

n.547“Or two” has been supplied from the Tib.

n.548“Medicinal grass” has been supplied from the Tib. The Skt. has two words in this sentence that could not be identified: upāṭa (or supāṭa) and śatartaka.

n.549A lotus pericarp with its kernels or carpels:

n.550This part is not very clear. The Tib. reads, “The edges of the lotus should be surrounded by various precious gems. From its four corners he should draw a platform that measures four fingers, and in each of the corners he should carefully draw a blue lotus. Surrounding the jeweled edges of the platform, he should draw an ocean filled with divine water decorated with palaces made of various gems.”

n.551Vedikā is a raised platform, here probably serving as a bench.

n.552These two bodhisattvas flank Amitābha, who is in the center.

n.553“Golden” is omitted in the Tib.

n.554In place of “eighteen thousand,” the Tib. reads “hundreds of thousands.”

n.555Reading (on the authority of the Tib.) vidyā as vajra .

n.556The reading “bound with a rope made of a nāga with a head” ( bhūta­śiraṃ nāgaṃ bandhana­pariveṣṭitam) is problematic. Possibly, the reading bhūtaśiraṃ should be emended to bhogaśiraṃ, “head with an expanded hood.” The Tib. reads “bound by the belt made from a snake and the head of a bhūta or others.”

n.557In place of “cardinal or intermediate directions,” the Tib. reads “ten directions.”

n.558The Skt. kunada could be translated as “bad rivers.”

n.559Michelia champaka.

n.560The size probably means the width.

n.561Parts of this description are conjectural. The Tib. reads, “The vidyā holder should procure a gem‍—either diamond, beryl, natural crystal, emerald, or sapphire‍—that is a little bigger than the digit of a finger and exceedingly smooth. He should clean it thoroughly and then fashion it into the shape of a golden flower, wind pearls around it, and add filaments that resemble a blooming champak flower. He should then make a thread from excellent cloth, dye it a beautiful color, and cut it to a precise length of twenty-one cubits. After decorating it with gems that measure about the size of the middle finger, he should tie a hook made of gemstone or of gold to one end of it.”

n.562I.e., a painting of Noble Avalokiteśvara.

n.563The Tib. reads, “a correctly-measured maṇḍala made from every fragrance, with full pots placed in each of its four corners.”

n.564Reading, on the authority of the Tib., ˚ghaṭikopariracitena as ˚ghaṭikāpariracitena.

n.565The Skt. divyāsanaṃ dharmāsane pramāṇataḥ is unclear. The Tib. reads “an excellent Dharma seat with correct measurements.”

n.566“The maṇḍala should be surrounded by various banners” has been supplied from the Tib.

n.567In place of “body,” the Tib. reads “head.”

n.568“Sovereign lord Avalokita” is a play on the words that constitute the name Avalokiteśvara, “sovereign lord” (prabhurāja) being a synonym of īśvara .

n.569The Tib. interprets the Skt. darśayasva not as a causative form (“you should show/demonstrate”), but as a simplex (“you should look at”).

n.570The Tib. reads “worthy, divine offerings” where the Skt. has “tathāgatas, the worthy ones.”

n.571The Tib. inserts “bells” after “banners.”

n.572This translation of mūrdhaśaraṇe as “at the prominent spot” is slightly dubious. The Tib. interprets this as “at the top of the head.” However, it translates another occurrence of the same phrase as “at the top of the house,” which is the more plausible interpretation.

n.573In place of “great lord of charity” (mahādānapati), the Tib. reads “great intelligence.”

n.574Skt. namas tryadhvānugata­pratiṣṭhitebhyaḥ sarva­buddha­bodhisattva­prasara­samudrebhyaḥ | namaḥ sarva­pratyeka­buddhārya­śrāvaka­saṅghebhyo ’tītānāgata­pratyutpannebhyaḥ | namaḥ samyaggatānāṃ samyak­pratipannānām | namaḥ śāradvatī­putrāya mahā­dāna­patye | nama ārya­maitreya­pramukhebhyo mahā­tuṣita­bhavana­vara­nivāsinebhyo sagaṇa­varebhyaḥ | nama āryāmitābhāya tathāgatāya sukhāvatī­maṇḍala­nivāsinebhyaḥ | namo ratna­trayāya | nama āryāvalokiteśvarāya bodhi­sattvāya mahā­sattvāya mahā­kāruṇikāya | namo viśva­rūpāvalokitāya | brahma­viṣṇu­maheśvara•īśvara­pramukhā deva­putrāḥ.

n.575Reading nisā° as niśā° (“night”); however, this translation is dubious.

n.576It is not clear who exactly the epithets “lotus lord,” “lord of the world” ( lokeśvara ), and “eternal lord” refer to. Or perhaps they all should be understood as referring to one and the same “eternal lotus Lord of the World,” i.e., Avalokiteśvara?

n.577Dhara dhara means “wear, wear!” (following after “you wear the garb”), but is left here in Sanskrit to preserve the alliteration.

n.578Both Amoghasiddhi (“Unfailing Success”) and Amoghavipula (“Unfailing Vastness”) seem here to be epithets of Avalokiteśvara/Amoghapāśa rather than his distinct emanations.

n.579Skt. oṁ padme mahā­cintā­maṇi maṇi maṇi amogha­maṇi sumaṇi mahā­maṇi sarva­tathāgatālaṅkāra­mahāmogha­maṇi cara cara saṃcara | nisācareśvara mahā­padma­bhuja varada mahā­kāruṇika mahā­visva­rūpa­dhara pravara mahā­bodhisatvaḥ padma­dhara padmāsana padma­makuṭa mālā­dhara padmāgora padmālaṃkṛtatanuḥ sahasra­bhujaḥ sahasra­netra nānādbhuta­praharaṇa­mudrāvibhūṣita sahasra­bhuja jaya jaya | śata­sahasra­raśmi­pratimaṇḍita­śarīra bhara bhara | vicitrābharaṇa­dhara maṇi­kanaka­vajra­vaidūrya­marakatendra­nīla­padma­rāga­vibhūṣita­śarīra ciri ciri | vicitra­caraṇa mahā­bodhisatva­varada brahmā­viṣṇu­maheśvara­rūpa­dhara padmeśvara lokeśvara ananteśvara yama varuṇa kubera riṣi­gaṇa kumāra senāpati veśa­dhara dhara dhara dhiri dhiri dhūra dhūra | mahā­bhūta­veśa­dhara sarva­tathāgatābhiṣikta samayam anusmara | bhagavan pūraya māsāṃ tāraya pāraṃ śāśaya sattvān tarjaya duṣṭān pātaya vighnān māraya tṛdoṣa­malān sara sara sara pāpaṃ hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ | sidhya sidhya mahā­cintā­maṇi•amogha­pāśa­dhara sādhaya | vipula­siddhiṃ mama tribhuvana­devyā prayaccha | mahā­kāruṇika budhya budhya bodhaya bodhaya sambodhaya | mahā­paśupati veṣa­dhara ananta­vikurvvaṇariddhiṃ darśaya | turū turū taratu gagane | vipula­vimāna­sandarśaka namo ’stu te | vipula­puṇya­kośa­dhara mahāmogha­siddhe hūṁ hūṁ | abhiṣiñcantu māṃ tribhuvanadevyā vipulakīrtikare svāhā | bhuva svāhā | bhūr bhuva svāhā | amogha­vipule svāhā | mahā­cintā­maṇi­siddhe svāhā | sarvva­siddhi­varade svāhā | oṁ vipuleśvara lokeśvara maheśvara mahā­cintā­maṇi mahāmogha­siddhe hūṃ phaṭ svāhā.

n.580The Tib. reads “illusion-like samādhi,” possibly reflecting the reading māyopamasamādhi.

n.581The Degé version of the Tib. reads “bring water down from the sky.” Narthang and Stok Palace align with Skt. reading.

n.582“As is practicable” (yathāsaṃvidya­māna) probably implies that some of the required materials might not be available.

n.583Perhaps the jewel that is attached to the jewel noose.

n.584An unidentified musical instrument.

n.585“Blossoming trees” has been supplied from the Tib.

n.586The Tib. reads, “By reciting the dhāraṇī, his previous obscurations of karma will be purified, the evil built up over a thousand eons will diminish, and he will no longer be tainted by the faults of saṃsāra. Like a lotus, he will not be tainted by any evil or obscurations.”

n.587“Like a lotus he cannot be defiled” is omitted in the Tib.

n.588It is not clear what the Skt. sarva­samudaya­samanubaddho (“tuned into/aligned with all that arises”) could mean.

n.589Neither the Skt. nor the Tib. specifies what it is that is being seen or displayed. Possibly, it is the “great unfailing jewel-noose” that this rite is about, or the “clouds of offerings” magically produced with the noose.

n.590Reading, on the authority of the Tib., ˚taila˚ as ˚caila˚.

n.591The meaning is not clear. The Tib. reads “painting on a wall,” whereas the Skt. just says “wall” (kuḍya). Kuḍya can also mean the plaster or daub on a wall.

n.592The Tib. reads “plain” in place of “subterranean paradises.”

n.593“Full moon” is omitted in the Tibetan translation.

n.594In the Tibetan translation these two are presented as options: “In a clean place, or one smeared with cow dung.”

n.595This is the jewel attached to one end of the noose.

n.596In place of “during excessive rain,” the Tib. reads “in a time of drought.”

n.597Vimāna, in the context of the AP, usually means a palace or palatial estate but can also mean any wonderful artifact.

n.598The sword being a distinctive attribute of the vidyādhara s, the qualifier “ vidyādhara ” could be referring to the sword rather than the noose, in which case a hyphen should be placed also between “ vidyādhara ” and “sword.”

n.599The Tibetan translation reads “of all the vidyādhara s who have mastered the sword.”

n.600The Tibetan translation reads “of all the vidyādhara s who have mastered invisibility, the sword, and the noose.”

n.601The Skt. ending suggests that these are the female inhabitants, but this could just be an anomaly of Buddhist Hybrid Sanskrit.

n.602Madhupuṣpa is the name of several plants, including Acacia sirissa and Jonesia asoka.

n.603Rasapuṣpa is a particular preparation of mercury.

n.604Nāgapuṣpa is the name of several plants with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.605“Asafetida” is absent in the Tib.

n.606“End of the cord” is omitted in the Skt.

n.607This passage is very unclear in both the Skt. and the Tib. It is not clear what it is that is covered with gold and what it is that is joined.

n.608The Tib. omits “The supreme noose has six coils.” The translation of the Skt. is conjectural. The text mentions a “hexad,” which could refer to the number of coils (e.g., in some sculptures, the Buddha is depicted sitting on the six coils of a nāga).

n.609There is frequent discrepancy between the Skt. and the Tib. regarding the manner of reciting the mantra. In this instance, the Tib. simply says “reciting” (bzla ba), while the Skt. literally says “bringing to mind” (smārayitavyam), which implies mindful repetition, whether aloud or silent.

n.610The Tib. reads, “If the vidyā holder should put the snake noose down, recite the Amogharāja mantra over a sprig of oleander, and then rub himself with it, he can summon anyone by name and will instantly succeed at everything he puts his mind to.”

n.611The Tibetan translation reads “he should place the snake noose in an elevated place.”

n.612“The hail will not fall” is the Tib. reading. The Skt. reads, “the hail will fall.”

n.613The Tib. reads, “the cold wind and hail will stop for an entire year across a vast area.”

n.614The Tib. bskrad typically means “to exorcise,” but it seems to be used here in the sense of “restraining” or perhaps “unwinding.”

n.615This paragraph is absent in the Skt. The translation given here is from the Tib.

n.616In place of “when there are clouds,” the Tib. reads “in the spring, fall, or whenever clouds are desired.”

n.617It is not clear whether one is supposed to hold a live snake ( nāga ), or perhaps the head of the nāga attached to the noose.

n.618This sentence is not clear in the Skt. The Tib. version is much simplified: “Every flower, fruit, and crop‍—all excellent and perfectly ripe‍—as well as fine foods, will fall from the sky to the earth.”

n.619It seems that in the usage of the AP, vimāna can mean not only a palace but any fine object that is artificially created.

n.620The Tibetan translation reads, “If the vidyā holder swings the noose more than twenty-one times while reciting the Krodharāja [mantra].”

n.621The Tib. interprets “harem and retinue” (antaḥpura­parivāra), here and throughout the text, as one and the same thing (“the host of queens”).

n.622“Lord of bhūtas” is here an epithet of Śiva.

n.623“Pulls it” is omitted in the Tibetan translation.

n.624The Tib. reads, “The vidyā holder should say, ‘For as long as you live, you must perform any forceful command!’ ” This reading is based on the Choné, Lithang, and Kangxi recensions. The Degé includes the variant “For as long as you live, lord of wrath…”

n.625The Tib. reads, “She will serve as lord and master of all essential possessions.”

n.626“Lord of the World” is here an epithet of Avalokiteśvara.

n.627“Mudrā” here refers to both physical gestures and handheld implements.

n.628In place of “inner,” the Tib. reads “supreme.”

n.629The Tib. interprets the Skt. upāyamucyate not as upāyam ucyate (“methods are taught”) but as upāyena mucyate (“are liberated by … methods”).

n.630These two lines appear in the Skt. text two verses below, after the line “Garuḍa, kinnara, or mahoraga.”

n.631The Maheśvara (“Supreme Lord”) who is listed along with Īśvara is different from the [Śiva] Maheśvara mentioned in the previous line.

n.632The Tib. reads grub pa where the Skt. has muni (“sage”).

n.633The title “Lokeśvara” gives some freedom of interpretation, as it can refer to Avalokiteśvara himself or to any of his lokeśvara emanations, such as Amoghapāśa.

n.634“Devas” is omitted in the Tib.

n.635In place of “white,” the Tib. reads “black.”

n.636The Tib. reads, “As the auspicious great seal, he should perform an excellent bali offering.”

n.637It is not clear if he ties his hair in a topknot or puts on some kind of a turban.

n.638Hutāśana, another name of Agni, the god of fire, simply means “oblation eater.” It is repeated twice in the text, once as the name and once meant literally, though it could also be an instance of dittography.

n.639Callicarpa macrophylla.

n.640The meaning of the last two sentences is unclear; possibly the text alludes here to foods and substances that taste “hot” and are therefore associated with fire.

n.641The “thirty-two abodes” seems to be a reference to the abodes in the realm of Thirty-Three‍—they are located on the four peaks of Mount Sumeru. The abode on the central peak, occupied by Indra, is not counted here.

n.642Skt. oṁ namaḥ | agni­jvāla mahā­jvāla jyotsnyā prabhā­maṇḍala sarvavit | āhutiprahutir agni ’tyauṣṇa­jvāla dhūma­śvāsa arciṣāmukha tīkṣṇa raśmi davāgniś ca vidyutaś ca hutāśana­mukhyaṃ te sarva­devānāṃ sarva­yakṣa mahā­vīrya mahā­jaya mahā­bala nirmarṣam | sarva­dahana­praphulla ākāśa samuktakaś ca abhrasaṃkāśa­maṇḍala­pūjito mānitaḥ sarvatrada divya­rūpa­viśāradaḥ | āvāhana sarvatragān deva hutāśana hutāśana | tamasī vidhamakam andhākāraṃ muktaraśminā | priyaṅgu­gandha phalāhāra­surasāgrajaḥ sūkṣma sutīkṣṇaś ca mṛta­saṃjīvanaḥ priyaḥ | bhasma­puṣpa bhasma­vastrā ca | bhasma­vastrāṇi sevakaṃ bhasma saṃcchāda nityam | dhūmam ākula jāyase | pākāsiddhi rasāgrā ca | sarvatra pradhāvarṣā sarvatra nirmarṣaṇo nitya­spṛṣṭa­daṣṭo na muñcasi | dvātriṃśa­bhavano deva agni­mukha­devatā | aruci­rujā­balarthaka mahānta•atharvaṇo deva­devaṃ deva­viśārada āryānta sadā | śīghra­karma sādhaya tattvataḥ | oṁ jvala jvala tiṣtha | samayaṃ huru huru hūṁ phaṭ svāhā.

n.643The Tib. reads “summon Agni.”

n.644The Tibetan reads “vessels of offering water.”

n.645The reading “skilled (viśārada) [vidyā holder]” is uncertain. In place of ˚viśāradam, the Tib. seems to reflect “vast/extensive” (˚viśāla), in reference to the scale of the offerings.

n.646Michelia champaka.

n.647Pterospermum acerifolium.

n.648Surabhi (“fragrant”) can be the name of several plant species and fragrant substances, including champak and Mimosa suma.

n.649The Tib. interprets “peaceful” (Skt. śamin) as qualifying “the rites of pacifying.”

n.650The Skt. phalaka can mean a slat of wood or a tree bark. The Tib. translates this as ’bras bu’i shing (“fruit tree”).

n.651Saccharum cylindricum.

n.652“Best quality” conjecturally translates the Skt. term argha , which usually means a welcome offering of water. However, this being a list of the fuel materials for the fire, argha possibly refers to darbha in the sense of “valuable.”

n.653Callicarpa macrophylla.

n.654The Tib. reads “or” instead of “and.”

n.655“One thousand and eight” is the Tib. reading. The Skt. seems to be saying “eight thousand” (aṣṭasahasrāṇi).

n.656It seems that for each oblation he recites the Amogharāja mantra one hundred and eight times.

n.657In place of arghapādya (“argha water for the feet”), the Tib. reads “vessel of offering water,” reflecting the reading arghapātra.

n.658The Skt. phalakāṣṭha˚ is unclear. This could also refer to śrīphalakāṣṭha˚ (“bilva sticks”) or phalakakāṣṭha˚ (“ironwood sticks”), or perhaps it just means “wooden (kāṣṭha) slats (phalaka).”

n.659It is not clear what the Skt. ūrupramāṇata [ḥ] (“thigh-measure”) refers to.

n.660Skt. mūlāṅkura. Aṅkura can mean both “shoot/sprout” and “swelling/growth,” so these could be prop roots, buttress roots, etc.

n.661“Provide fuel” is not in the Tib.

n.662Tamāla can be the name of several species of tree, including Garcinia xanthochymus.

n.663Michelia champaka.

n.664The name latātāla suggests that this is a species of a palm tree that grows vines.

n.665Vārṣika, sumanas, and yūthika are different species of jasmine.

n.666Unidentified.

n.667A species of tree.

n.668The Tib. translators understood pravicārayati (“will roam”) as referring to sexual gratification.

n.669The Tib. reads “until reaching the seat of awakening.”

n.670“Amoghapāśa” here seems to refer to the text of the Amogha­pāśa­kalpa­rāja.

n.671“Kinnaras and mahoragas” has been supplied from the Tib. The Skt. lists “gandharvas” at this position, for the second time.

n.672In the Tib. this line seems to read, “He will reach accomplishment in this and other homa rites that originate in the amogha practices.”

n.673In place of “be victorious,” the Degé version of the Tib. reads “be prosperous.” The Kangxi, Lhasa, and Narthang versions agree with the Skt. reading.

n.674The Tib. translators understood sahabhāvyatā to mean that the vidyādhara will be of the same fortune as those beings who are born in Sukhāvatī.

n.675As the text does not specify the substance to be used for the bindi, this is probably the ashes remaining after the homa sacrifice.

n.676Aegle marmelos.

n.677The Tib. reads, “He should perform the homa rite one hundred and eight times, three times during the day and three times at night.”

n.678It is not clear what it is that the seeds and rice are sprinkled with.

n.679The Tib. reads, “He should incant parched rice and mustard seeds one hundred and eight times with the Krodharāja mantra and scatter them.”

n.680The “heart essence of Amoghapāśa” here seems to refer to the text of the AP.

n.681It is not clear with what substance.

n.682The Tib. reads, “If a woman who desires a son eats the sacrificial cake.”

n.683The Tib. replaces “impurities” with “conflict.”

n.684“Misfortunes” is omitted in the Tib. Instead, this list reads “enemies, adversaries, and foes.”

n.685The Tib. reads, “Their voices will be sweet like the gods and will never be disagreeable in tone.”

n.686The Tib. reads, “the weariness of suffering.”

n.687In the Tib., the vidyā holder and patron appear to be one and the same, whereas they are treated as distinct in the Skt.

n.688The Tib. corrects a scribal error here in the Skt. The Skt. reads “for seven nights” for this and the previous line, whereas the Tib. follows the pattern of increasing the nightly schedule, here describing the results of practicing the rite every night.

n.689The Tib. presents a different schedule for this rite: “Beginning on the day of the full moon, the vidyā holder should perform twenty-one homa offerings at the three junctions of the day until either the twenty-third day in the waning period of the month or until the new moon.”

n.690The Tib. reads “the new moon.”

n.691“The powers of speech” is omitted in the Tib.

n.692The Tib. includes two additional boons: “land ownership” and “wealth.”

n.693“Other animals” is omitted in the Tib. and replaced with “sheep.”

n.694In place of “strong-arm vidyādhara ,” the Tib. reads “sword vidyādhara.”

n.695These three types of vidyādhara s are all attested in Sanskrit literature. The names suggests that they are, respectively, vidyādhara s with magical powers, vidyādhara s with [strong?] arms, and vidyādhara s who travel through or dwell in space.

n.696These openings (bila) usually lead to the subterranean paradises of nāgas and asuras.

n.697Entering a forest seems to have a magical dimension in this and other such contexts, as it seems to entail gaining access to all the medicinal herbs and all things, in their ordinary and personified aspects, that a forest has to offer.

n.698The Skt. saha­darśana­mātreṇa (“merely through the act of seeing”) is open to interpretation, as it is unclear whether it is the practitioner seeing the deity or the deity seeing the practitioner. Both interpretations could have been meant, but the latter is more relevant in this context, since it is the practitioner’s body that is purified by the deity’s “stainless amogha gaze.” In place of “seeing,” the Tib. reads “teaching.”

n.699It is likely that this particular purification is referred to as a “gaze” because it is effected through the deity’s gaze.

n.700The “heart essence of Amoghapāśa” here seems to refer to the text of the Amogha­pāśa­kalpa­rāja.

n.701Modaka, literally “that which makes happy,” is any sweetmeat that is conveniently small to be offered as many individual homas. Interestingly, the Tib. seems to be a transliteration of the Skt. laḍḍu, which has a similar meaning.

n.702The Tib. specifies that the boy is sprinkled on the head. The Skt. adds at this point “in actuality” (tattvataḥ), but the Tib. omits this.

n.703It is not clear which mantra it is; possibly, oṁ amogha­padmāṅkuśa samayaṃ gṛhna gṛhna dhara dhara mahā­sattva hūṁ (“ Oṁ, amogha lotus-goad! Catch, catch the samaya! Hold it, hold! O great being, hūṁ!”).

n.704The Tib. interprets the Skt. ākrāmati as “he will subjugate.”

n.705The Tib. reads “seventy-two million.”

n.706“Amogharāja-krodha” is probably an expanded paraphrase of the name of Krodharāja, whose mantra is normally used for consecrations.

n.707“If the sweetmeats are cast into the entrance of a deep forest” is found in the Tib. only.

n.708The Tib. phrase rma ma byung suggests that the corpse is specifically free from wounds, bites, injuries, and so forth.

n.709The Skt. nidhicālana (“causing the treasure to move”?) is unclear.

n.710The Skt. and the Tib. can also be read to say “put water in the corpse’s mouth.”

n.711“Shapeshifting women” normally refers to female beings of the yoginī or similar classes.

n.712Presumably the head of a statue of Mahākāla in a temple or a shrine.

n.713Consecrate by sprinkling.

n.714Reading (on the authority of the Tib.) dhūpa (“incense”) as dhūma (“smoke”).

n.715“Cloud” has been supplied from the Tib.

n.716This and the following few paragraphs are in meter in the Tib.

n.717The Skt. pāka can mean both the ripening of fruits and the cooking of food.

n.718In place of “amogha blaze” (amoghajvāla), the Tib. reads “amogha water,” reflecting the reading amoghajala.

n.719In place of “blazing fire equally bright,” the Tib. reads “equal to amogha blaze.”

n.720Cutch tree.

n.721A species of sandalwood tree.

n.722Prosopis spicigera or Mimosa suma.

n.723Acacia sirissa.

n.724Unidentified.

n.725Name of several species of “milky” trees.

n.726Sumanas, as confirmed by the Tib., is a species of jasmine.

n.727Unidentified. Gandha can be the name of several plants.

n.728Vitex negundo.

n.729Michelia champaka.

n.730Unidentified.

n.731Unidentified.

n.732Plumbago zeylanica.

n.733Costus speciosus. In place of “costus” (kuṣṭha), the Tib. reads “ointment.”

n.734Each casting of the oblations is accompanied by a single repetition of the mantra.

n.735The consecration is done by sprinkling water.

n.736This sentence has been supplied partly from the Tib., as the Skt. appears to be corrupt.

n.737The Tib. reads, “A great fire will blaze forth, shining everywhere like a lamp upon all the vidyā holder needs.”

n.738The Tibetan translation reads “This mixture can always be applied to the neck.”

n.739The Tib. reads, “He will be extensively venerated with abundant offerings and will be successful in accumulating wealth.”

n.740The Tibetan translation reads “he will easily succeed in the ritual and recitation procedures.”

n.741The Tibetan translation reads “poisonous creatures, snakes, poisonous substances, or poisonous snakes.”

n.742Grahas are beings who cause epileptic seizures.

n.743The translation “edema” is uncertain; it is omitted in the Tib. altogether.

n.744The Tib. reads “seven times.”

n.745The Tib. reads “an image of the glorious Great Goddess (Tib. dpal lha mo chen mo; Skt. śrīmahādevī).”

n.746It is not clear how these parts of the pongamia tree are used, but the context suggests that they are placed in the fire pit together with the firewood.

n.747Ficus infectoria.

n.748The Tib. reverts to prose here.

n.749“Black mustard seeds” (ske tshe’i ’bras bu) is the Tib. reading. It is not clear whether the Skt. caṇḍabīja is the same plant or not.

n.750The Tib. reads “one thousand and eight times.”

n.751The Tib. adds “and will become their overlord.”

n.752This sentence is omitted in the Tib.

n.753Mātṛsthāna (“the place of the mātṛs”) could be any place; however, the mention of the vidyā holder gazing at the chief deity suggests that this is a temple or a shrine.

n.754The Tib. reads “the mātṛs and the chief deity.”

n.755The Tib. reads “move across plains.”

n.756The Tib. reads, “take some coals that have cooled, as well as some ash.”

n.757The Tib. reads “all jewels” (rin po che thams cad) where the Skt. has “seven kinds of jewels” (saptaratna).

n.758The Tib. has “mountain caves or glades of medicinal plants.”

n.759The Tib. reads, “everything wonderful will come easily to him.”

n.760“Night” is omitted in the Tib. It refers only to the seventh day in general, the meaning that is probably implied by the Skt.

n.761The Tib. reads, “On the eight, fourteenth, or fifteenth day of the month, [the vidyā holder] should consecrate himself by reciting the heart mantra of Amogharāja seven times, followed by the Krodharāja mantra.”

n.762The Tib. reads, “weapons will shatter, arrows will not strike his body, and the bows will break.”

n.763The Tib. reads “perform thousands of different activities.”

n.764Prosopis cineraria or Mimosa suma.

n.765Name of several species of “milky” trees.

n.766It is not clear what it is that is being consecrated.

n.767“Nor will anyone hear about such an attempt” is omitted in the Tib.

n.768The Tib. reads “one league.”

n.769“The host of nakṣatras” is the Tib. interpretation of the compound nakṣatragaṇa. This compound could also be interpreted as “the nakṣatras and the gaṇas,” both of which are different types of asterisms.

n.770I.e., Amoghapāśa in his aspect of Padmapāṇi.

n.771The Tib. omits “gold” and reads “using white-colored powder.”

n.772The Tib. reads “an unblemished pitcher.”

n.773“Bowls,” which reflects a reading ˚pātraṃ, has been supplied from the Tib. The Skt. reads “water for the feet” (˚pādyaṃ).

n.774“Bow in greeting” in omitted in the Tib.

n.775The Tib. reads, “He should fix his gaze on the feet of Noble Avalokiteśvara-Amoghapāśa and draw while reciting the Krodharāja mantra seven times.”

n.776“Divine” is omitted in the Tib.

n.777The Tib. replaces “work as a spy” with “conduct exorcisms.”

n.778The name of this samādhi is different in the Tib.: the magical gaze that is stainless and noble.

n.779The Tib. reads, “He will attain a divine form and will see all the tathāgatas as well as the Tathāgata, the worthy, perfect Buddha Amitābha, who teaches the true Dharma.” The Degé recension of the Tibetan translation should be emended: thos par ’gyur should be mthongs bar ’gyur following all other extant recensions of the translation, as well as the Sanskrit.

n.780The Tibetan translators, reading ˚vimāna in place of vimala, give the name of the palace as The Palace of the Resplendent Lotus.

n.781In the Tib. the number is 6 times 12,000, i.e., 72,000.

n.782“Bhūtas” is omitted in the Tib.

n.783The Tib. reads, “he will become the chief of all gods and nāgas.”

n.784The Tibetan translation reads “whether it has happened or not, whether it brings wealth, prosperity, and happiness, or whether there will be a good harvest.”

n.785“Or the great rites of the essence of Amoghapāśa” is omitted in the Tibetan translation.

n.786The figure described in this paragraph is the first of several variant forms that differ according to the rite.

n.787In place of “evil,” the Tib. reads “obscurations.”

n.788“Rosary” has been supplied from the Tib. The Skt. ṇetṛka could not be identified.

n.789I.e., Noble Avalokiteśvara.

n.790The Tib. reads “sixty thousand.”

n.791At this point, the Tib. contains a verbatim repetition of the above rite. From Degé folio 77.b.7 to 78.b.3, the same rite is repeated without any significant variants.

n.792The Tibetan translator interpreted the Sanskrit compound as “a lamp made with oil scented with forty-two fragrances.”

n.793The Tib. reads “forty.”

n.794The translation of this sentence is a blend of the Skt. and Tib. readings.

n.795The Tib. omits Kubera and reads “the wind god,” likely a reference to Vāyu, after Varuṇa.

n.796“Rākṣasas” is absent in the Tib.

n.797The Tib. reads “white.”

n.798The “subterranean worlds” (Skt. pātāla), sometimes translated as “subterranean paradises,” are the seven subterranean spheres inhabited mainly by the asuras and the nāgas.

n.799The Tib. reads “four fingers.”

n.800The Tib. reads “it should have a diadem in its topknot, wear the skin of a black antelope, and hold all the implements of Paśupati.”

n.801The Skt. vyāma (“fathom”) defines the extent of the halo beyond the body.

n.802The Tib. here reads dri med ’gro ba, which reflects the Skt. vimalagati.

n.803The Lokeśvara here is Avalokiteśvara-Amoghapāśa.

n.804The Tibetan translators understood this to be two separate deities, the “vidyā deity” and Amoghapāśa.

n.805The Tib. adds here “and he should draw lotuses around the perimeter of the maṇḍala.”

n.806This sentence is very unclear.

n.807In place of “supreme accomplishment,” the Tib. reads “lotus accomplishment,” possibly reflecting the reading padmasiddhi in place of the extant paramasiddhi.

n.808The Tibetan translation includes “evil” in this list.

n.809It is not clear what the “powder” is; possibly this is a reference to the fact that the figure of Avalokiteśvara-Amoghapāśa is, this time, made of fragrant powders.

n.810“Their bodies will become free from all impurity” has been supplied from the Tib.

n.811Prunus mahaleb. The Tib. interpretation of gandhapriyaṅgu as two items, musk and beautyberry, is less plausible.

n.812Costus speciosus.

n.813Unidentified.

n.814Nalada can be the name of several plants and substances, including Indian spikenard (Nardostachys jatamansi).

n.815In place of “medicine,” the Tib. reads “remedy for neutralizing poison.”

n.816The Tib. reads “ sage ” in the singular.

n.817The Tib. reads “brings territory.”

n.818The Tib. adds “applied with a surgical probe (thur ma).”

n.819The Skt. hastakarma˚ is unclear. The Tib. reads, “To disperse yakṣas and grahas he should expel the mixture from his nose,” which possibly reflects the reading nasyakarma˚.

n.820The Tib. reads, “Used as incense, it will free the vidyā holder from all grahas.”

n.821Reading mudritānā as mudritānām (“for those affected by mudrās”). Cf. the phrase ˚paramudrita˚ in the Mañjuśrī­mūla­kalpa 9.10 used in the sense “affected by hostile mudrās.”

n.822The Tibetan translators, reading gṛha in place of graha , translated this clause as “To bring peace to the home.”

n.823“[Add] three measures” has been supplied from the Tib. The corresponding Sanskrit (sṛtyāktāṃ) is unintelligible.

n.824When cow dung is used, it is likely that he smears the entire surface of the maṇḍala with it.

n.825The Tib. reads “four bowls with scented water.”

n.826This seems to be a reference to the figure of Avalokiteśvara-Amoghapāśa made of white sandalwood, musk, camphor, etc., as described above (2.­549).

n.827Reading śatru as śakra in alignment with the Tib. brgya byin.

n.828The Tib. reads, “He should recite Śakra’s name while offering each [lotus] to Noble Avalokiteśvara, in addition to offering scented water.”

n.829“Without any hesitation” has been supplied from the Tib., as the Skt. eta citta na kṣamate is unclear.

n.830The Tib. adds here “and scatter them on his head.”

n.831The Skt. hiraṇya­kaśipāyāma (hiraṇya­kaśipu·āyāma = “the taming of Hiraṇyakaśipu”?) is problematic. Āyāma is not reflected in the Tibetan translation.

n.832The Tib. reads “If [the vidyā holder] wishes to see the face of Maheśvara.”

n.833What probably happens here is that the vidyā holder casts twenty-one seeds, each incanted just once as it is being cast upon the head of the figure.

n.834It is not clear whether he incants the seeds twenty-one times before casting them or repeats the whole procedure of incanting and casting twenty-one times.

n.835This sentence is absent in the Tib.

n.836“Of the night” has been supplied from the Tib.

n.837The Tib. reads, “the entire realm‍—the kingdom, cities, towns, mountain hermitages, and settlements‍—will be pacified.”

n.838Prunus mahaleb.

n.839Achyrantes aspera.

n.840The Tib. reads “one thousand and eight oblations of curds, honey, and ghee mixed together, into [a fire] fueled by lotus stalks.”

n.841Callicarpa macrophylla.

n.842In the Tib., the last four sentences read, “The vidyā holder should then recite the Krodharāja mantra twenty-one times. Then, whenever he has need, he should recite the mantra twenty-one times at midnight, and the yakṣiṇī will appear, perform all his tasks, and act as his servant.”

n.843In place of “fruits and petals,” the Tib. reads “lotus petals.”

n.844It is not clear whether the vidyā holder is supposed to incant the mustard seeds and strike the ground with all of them at once or do it individually with each of them.

n.845Michelia champaka.

n.846Butea frondosa.

n.847The Tib. reads “one hundred thousand pieces of gold.”

n.848The Tib. reads “a river that flows to the ocean, or a large river.”

n.849The Tib. specifies that this should be done “at midnight.”

n.850The Tib. reads “sesame oil.”

n.851Pataṅga is a species of sandalwood. The Tib. replaces “pataṅga sandalwood” with “sticks of giant milkweed.”

n.852Butea frondosa.

n.853The Tib. adds “Sūrya” to this list.

n.854The Tib. reads “one hundred thousand.”

n.855The Tibetan translation replaces “globe amaranth flowers” with “jasmine flowers.”

n.856Pterospermum acerifolium.

n.857The Tib. reads, “Their rays of light will touch his body, making him capable of sky travel.”

n.858Rājavṛkṣa could be the name of the golden shower tree (Cathartocarpus fistula) or the karnikara tree (Pterospermum acerifolium). The Tib. replaces rājavṛkṣa with aśvattha, the pipal tree.

n.859The Tibetan translation replaces this with giant milkweed and ordinary sandalwood.

n.860“The great sovereign ritual” (mahākalparāja) could also refer to the AP text as a whole, or the section(s) of it to which the painting procedure about to be taught applies.

n.861“Compact” is a provisional translation of the Skt. arbuda. It is rendered into the Tib. as “high quality pulp.”

n.862“One fathom” must be meant relatively (“two arm-lengths”), as the painting itself is much smaller than one fathom.

n.863Presumably, the dwelling is drawn in a way that houses the figure above.

n.864“Shines as [a wonder of] the world” is omitted in the Tib. Instead, it reads “with a beautiful dais and balustrade.”

n.865“Streamers of silk” is omitted in the Tib.

n.866The figure arrangement suggests that Vimalamati is female (the name can be both female and male). As above, the Tib. reads dri med ’gro, the equivalent of vimalagati.

n.867The Tib. replaces “sword” with “club.”

n.868It is not clear if this is meant to be below Noble Avalokiteśvara or below the sages.

n.869The Tib. does not mention “noose”; it reads “who has a large mass of vajras in his hand.”

n.870In place of “in the middle of a lotus lake,” the Tib. reads “between the mountain and the ocean.”

n.871It is not clear how the mountain is “adjacent” to the four corners.

n.872The translation of the last few sentences is very problematic. The part beginning with “the rākṣasī Ekajaṭā” could be interpreted, based on the Tib., as “In between the messenger goddesses and the mountain is the rākṣasī Ekajaṭā. The seven precious jewels should be arrayed all around the mountain and in the four corners. The mountain should be adorned with trees, various vines, and flowers. The landscape should also be filled with ponds, various flowers, lions, and tigers, as well as young nāgas and kumbhāṇḍas.”

n.873It is not clear who these five are. Nāga could be interpreted here as either “nāga” or “elephant.”

n.874I.e., the practitioner for whom these instructions are written.

n.875The Tib. reads “the heart dhāraṇī of Amoghapāśa.”

n.876Tūrya and tāḍāva are types of musical instruments; the latter name implies percussion instruments.

n.877“ Skanda ” is normally used in the singular as the name of the demon who causes drought or makes children ill.

n.878This line is omitted in the Tib.

n.879Heart of Amoghapāśa is here another name for the Amogha­pāśa­kalpa­rāja.

n.880The Tib. reads, “At a riverbank, lotus pond, lily pond, flower garden, grove of fruit trees, or beautiful pavilion, the vidyā holder should wash and purify the ground.”

n.881The Tib. reads, “He should mix powdered rice with four different colors and use this to draw the maṇḍala.”

n.882The Tib. reads, “He should draw clearly, using a new brush and fresh colors in new pots.”

n.883“The lord and protector, the Lokeśvara” (lokeśvaranātha) must be an epithet of Avalokiteśvara.

n.884Reading mantrānusarātaḥ as mantrānusārataḥ. The exact meaning of this word is uncertain in the context of executing a painting.

n.885Reading vimalagati as vimalamati ; the Tib. (dri med ’od ’phrod) would translate neither vimalagati nor mati, but it may reflect a scribal error of either of those terms.

n.886In the Tib. she threatens them with her right forefinger.

n.887The Tib. reads “brahmin” instead of Brahmā. As brahma in a compound would be identical for both, it is not clear which interpretation is correct; other contexts in this text would suggest the latter.

n.888The Tib. reads, “The locks of his hair are graced by a topknot in which sits Amitābha.” The arrangement of deities in this painting is not entirely clear; possibly, the Buddha Śākyamuni (in the center) is flanked on his right by Avalokiteśvara in the form of Amoghapāśa and on his left by Avalokiteśvara in the form of Brahmā.

n.889The Tib. reads, “To his right and left are Īśvara and Maheśvara.”

n.890The description of the location is not clear.

n.891Śiva’s mount, i.e., the bull Nandi.

n.892The Skt. could be interpreted as “with terrifying eyes” or “with the eyes of Mahābhairava.”

n.893The Tib. reads “holding a lotus by its top.”

n.894The Tib. reads “a golden jar.”

n.895According to the Tib., the jar at the entrance door and the jar in the center of the maṇḍala are one and the same jar: “[Proceeding] from the entrance door, [the vidyā holder] should take a golden vessel filled with perfumed water, tied with silk, and adorned with garlands of every type of flower, and place it where he wishes in the center of the maṇḍala. He should then place a small ring of jasmine flowers on top of it.”

n.896The Tib. reads, “He should set out four incense burners filled with sandalwood, saffron, musk, and camphor. He should also burn agarwood incense.”

n.897The Tibetan translator understood the ring (yang mig) to have three points (rtse gsum can), which is difficult to make sense of.

n.898It is not clear if the vidyā holder incants the thread or the mustard seeds. The Tib. suggests the latter.

n.899In the Tib. “golden or silver” describes the vessels with reception water.

n.900“White scented water” is a Tib. interpretation of the Skt. gandhaśukla (literally “perfume-white”).

n.901“Lord of the World” probably refers here to Noble Avalokiteśvara.

n.902This translation presumes that the phrases “maṇḍala of liberation” (vimokṣa­maṇḍalam) and “totality of phenomena” (sarvadharmatā) are in apposition in the Sanskrit text. The flawed grammar of the passage, however, makes it difficult to determine whether this is indeed the case.

n.903After “clothing,” the Skt. includes the phrase yogamaṇḍalam misspelled as yoyamaṇḍalam. The Tib. reads rnal ’byor gyi dkyil ’khor dang gsang sngags la brten par ’gyur (“and will cultivate the maṇḍala of yoga and secret mantra”), which is difficult to meaningfully combine with the rest of the sentence.

n.904“Neither Pratyaṅgirā nor any other śakti goddess” is omitted in the Tib.

n.905It is not clear how this works; possibly the vidyā holder displays the mudrā anew for every ten recitations.

n.906The figure in question is probably the aforementioned Hayagrīva.

n.907The Tib. reads “and the painting too will blaze with seven-colored light.”

n.908The Tibetan translation reads “[the painting] will then shake violently, and the angry vidyā holder will become delighted.”

n.909“Scented” has been supplied from the Tib.

n.910“Fivefold bodily existence” (Skt. pañcātmabhāva) refers to the fact that the body is composed of the five elements.

n.911The Tib. reads, “The vidyā holder will become skilled in boundless magical power and will master the rites of the vidyādhara s.”

n.912The Tib. reads “Then, the bodhisattva great being Noble Avalokiteśvara got up from his seat, draped his robe over his shoulder, knelt on his right knee, folded his palms, and bowed to the Blessed One. He then circled him clockwise three times.”

n.913In the Tib., the entirety of the following passage, up to the end of the mantra, is rendered in phonetic Sanskrit.

n.914Śāradvatīsuta (“son of Śāradvatī”) is another name of Śāradvatīputra, suta and putra being synonyms.

n.915The Tib. does not mention the goddess Śrī, but instead reads in phonetic Sanskrit, “the words of the mantra.”

n.916“And all beings” has been supplied based on the Tib. transliteration.

n.917Reading saṃvicala as vicala following the Tib.

n.918In the Tib. transliteration, the long vowels alternate with the short ha hā ha hā hi hī hi hī hu hū hu hū.

n.919The Tib. reads “great Brahmā.”

n.920The Tib. adds varada (“boon granter”) here.

n.921“Hosts of gods” is omitted in the Tib.

n.922“You wear many garbs,” i.e., you assume many guises.

n.923This follows the Tib. The Skt. reads “protect from the glorious goddess of the three worlds.”

n.924Dama dama means “tame, tame!”

n.925Possibly, sama sama should be read as śama śama (“pacify, pacify!”) as this part of the mantra seems to be about taming and pacifying.

n.926It is not clear who the omniscient deity is. Perhaps Mañjuśrī, or maybe Amitābha, the lord of the lotus family.

n.927Skt. oṁ cara cara ciri ciri curu curu mahā­kāruṇikaḥ | viri viri piri piri ciri ciri parama­mahā­kāruṇikaḥ | siri siri piri piri ciri ciri mahā­padma­hasta | kala kala kili kili kulu kulu mahā­śuddha­sattvaḥ | ehy ehi budhya budhya dhāva dhāva kaṇa kaṇa kiṇi kiṇi kuṇu kuṇu parama­śuddha­sattvaḥ | kara kara kiri kiri kuru kuru mahā­sthāma­prāptaḥ | cala cala sañcala sañcala saṃvicala vicala • eṭaṭa eṭaṭa bhara bhara bhiri bhiri bhuru bhuru ehy ehi mahā­kāruṇikaḥ | mahā­paśupati­veṣa­dharaḥ • dhara dhara sara sara cara cara hara hara | hā hā hā hā | hī hī hī hī | hū hū hū hū | oṁ­kāra­brahma­veṣa­dhara dhara dhara dhiri dhiri dhuru dhuru tara tara sara sara para para cara cara vara vara | vara­raśmi­śata­sahasra­pratimaṇḍita­śarīra • jvala jvala tapa tapa | bhagavān somāditya­yama­varuṇa­kubera­brahmendra­ṛṣi­gaṇa­deva­gaṇābhyarcita­caraṇa suru suru curu curu puru puru muru muru | sanatkumāra­rudra­vāsava­viṣṇu­dhanada deva­ṛṣi­nāyaka bahu­vividha­veṣa­dharaḥ • dhara dhara dhiri dhiri dhuru dhuru thara thara ghara ghara yara yara lara lara hara hara mara mara vara vara | vara­dāyaka­samantavilokita­lokeśvara­maheśvara muhu muhu muru muru muya muya muñca muñca | bhagavann āryāvalokiteśvara rakṣa rakṣa māṃ sarva­sattvāṃś ca sarvabhayebhyaḥ sarvopadravebhyaḥ sarvopasargebhyaḥ sarva­grahebhyaḥ sarva­vyādhibhyaḥ sarva­jvarebhyaḥ | sarva­vadha­bandhana­rāja­cora­taskarāgni-r-udaka­viṣa­parimocaka kaṇa kaṇa kiṇi kiṇi kuṇu kuṇu cara cara | indriya­bala­bodhyaṅga­caturārya­satya­samprakāśakaḥ • tama tama dama dama sama sama masa masa | mahātmo ’ndhakāra­vidha­manaḥ ṣaṭ­pāramitā­paripūrakaḥ • mili mili taṭa taṭa ṭhaṭha ṭhaṭha ṭiṭi ṭiṭi ṭuṭu ṭuṭu ṭhiṭhi ṭhiṭhi ṭhuṭhu ṭhuṭhu | eṇeya­carma­kṛta­parikara • ehy ehi | īśvara­maheśvara­mahā­bhūta­gaṇa­bhañjakaḥ kuru kuru para para kaṭa kaṭa maṭa maṭa | viśuddha­viṣaya­nivāsina mahā­kāruṇika śveta­yajñopavīta­ratna­makuṭa­mālā­dharaḥ sarvajña śirasi­kṛta­makuṭa mahādbhuta­kamala­kṛta­kara­tala dhyāna­samādhi­vimokṣa • aprakampya bahu­sattva­santati­paripācaka mahā­kāruṇikaḥ sarva­karmāvaraṇa­viśodhakaḥ sarva­vyādhipramocakaḥ sarvāśā­paripūrakaḥ sarva­sattva­samāśvāsaka namo ’stu te svāhā ||

n.928“And was in the middle of reciting” is omitted in the Tib.

n.929The Sanskrit names are utpala, padma, kumuda, and puṇḍarīka, all of which can refer to species of lotus or water lily. They often differ in hue, whether they open during the day or at night, and so forth.

n.930It is not clear whether “Blessed One” refers here to the Buddha Śākyamuni or to Noble Avalokiteśvara. In the next sentence, it seems to be Noble Avalokiteśvara who is applauded.

n.931This line is omitted in the Tib.

n.932From this point on it is again Noble Avalokiteśvara who is the speaker.

n.933It is not clear precisely how the ashes and mustard seeds are employed.

n.934It is not clear how or to what the thread is tied. The Tib. reads, “In the event of any type of fever, the vidyā holder should procure a thread woven by a virgin girl, tie twenty-one knots in it, incant it twenty-one times, and tie it on.”

n.935The Tib. reads, “along with old jasmine flowers that had been offered to the buddhas mixed with the stamens of a lotus.”

n.936The Tib. adds “or expelled through the nose.”

n.937It is not specified whose effigy it is, but as the effigy is subsequently destroyed, it is probably of the kākhorda who causes the disease.

n.938The Tib. reads, “Those who are frightened, fearful, terrified, or scared of bhūtas will no longer be affected.”

n.939Presumably incanted seven times.

n.940Sumana can be the name of several plant species, including thorn apple. Possibly, it could here be a variant spelling of sumanas, a species of jasmine.

n.941Unidentified species of plant.

n.942The Tib. reads, “When given to those suffering from asthma, they will be completely cured of asthma.”

n.943Butea frondosa.

n.944It is not clear whether he should rinse his mouth (mukha) or wash his face (mukha) with the incanted water.

n.945Jayā can be the name of several plants, including a species of Sesbania.

n.946Vijayā can be the name of several plants.

n.947Gandhanākulī can be the name of several plants.

n.948Unidentified.

n.949Abhayapāṇi and indrapāṇi are names of unidentified plants.

n.950Prunus mahaleb.

n.951Unidentified.

n.952This list as it appears in phonetic Tibetan is somewhat different from the Sanskrit: jaya-vijayā-nākuli-gandanā-vāruṇī-tānatravāruṇī-gandhapriyaṅku-tagara-cakra-mahācakra-somarājī-sumanda.

n.953The Tib. reads, “He should make a paste by adding rainwater, moisten it with water mixed with sandalwood and saffron, and incant it one hundred and eight times.”

n.954Maṇi, apart from “gem,” also means “globule” or “amulet.”

n.955The Tib. adds “mantras” here.

n.956The Tib. reads, “they will have both sons and daughters.”

n.957The Tib. reads “and will be highly intelligent” instead of “and their children will be numerous,” perhaps reflecting the reading suprajñā in place of the extant supraja.

n.958It is not clear what the amulet and water are to be thrown upon.

n.959The Tib. reads, “He will thereby acquire an ocean of learning, memorizing a thousand verses merely by reciting them.”

n.960“Weapons” has been supplied from the Tib., but it is not clear who or what he will be invisible to. The Skt. reads bandhanāni (“prison guards”?).

n.961The Tib. reads, “anyone who has taken something from him will give it to him and fall under his thrall.”

n.962Graha is a spirit who causes seizures.

n.963It is not clear what is implied by “everything.”

n.964Nīlakaṇṭha is an epithet of Śiva, whose throat turned blue after drinking the halāhala poison. The phrase “his throat to resemble Nīlakaṇṭha” suggests that the amulet mixture is blue in color.

n.965“Incants them” is omitted in the Tib. Instead, it reads “If he mixes [the water] with milk and anoints his eyes with it.”

n.966The Tib. includes the line “and all those yakṣas and rākṣasas will be his servants.”

n.967The Tib. reads, “If he sees a cloud and throws [the amulet] toward the stream of hail, the hail will stop falling.”

n.968“Seizures” is omitted in the Tib.

n.969The Skt. here has the double meaning of “to suppress all the grahas” and “to prevent all seizures.”

n.970Unidentified.

n.971Unidentified.

n.972The translation follows here the Sanskrit text in using the masculine pronoun, which is meant to include also the female vidyā holders in the list just mentioned.

n.973The Tib. adds “and burn agarwood incense.”

n.974The Tib. indicates that the vidyā holder should sit “at the center” of the maṇḍala.

n.975“Maṇḍala” is omitted in the Tib.

n.976“Lokeśa” is synonymous with “lokeśvara.”

n.977The passage beginning with “consecrated thus” is omitted in the Tib.

n.978The Tib. reads, “If he wishes to be consecrated, then he will be consecrated by all the victorious ones, and the Tathāgata will teach him the truth.”

n.979The Tib. reads “and possess insight and the methods for realization.”

n.980The Tib. reads, “accomplishment of this rite was prophesied by all tathāgatas.”

n.981In the Tib., the short and long vowels alternate: “ha hā hi hī hu hū.”

n.982Skt. oṁ cara cara curu curu mahākāruṇikaḥ | ciri ciri biri biri mahā­padma­hastaḥ | kala kala kulu kulu mahā­sthāma­prāptaḥ | cara cara cara cara niśācareśvaraḥ | ehy ehi sidhya sidhya budhya budhya dhāva dhāva kiṇi kiṇi parama­śuddha­sattvaḥ | kara kara kiri kiri kuru kuru mahā­paśupati­veṣa­dharaḥ | hā hā hī hī hū hū oṁ­kāra­brahma­veṣa­dharaḥ | sara sara vara vara vara­raśmi­śata­sahasra­pratimaṇḍita­śarīraḥ | jvala jvala tapa tapa bhagavān somāditya­yama­varuṇa­kubera­brahmendra­ṛṣi­gaṇa­deva­gaṇābhyarcita­caraṇaḥ | suru suru muru muru sanatkumāra­rudra­viṣṇu­vāsa­vadhanada­deva­ṛṣi­nāyakaḥ • bahu­vividha­veṣa­dharaḥ | dhara dhara samantāvalokavilokitaḥ • lokeśvara­maheśvaraḥ | muya muya muñca muñca vadha­bandhana­tāḍana­rāja­taskarāgnyudaka­viṣa­śastra­parimocakaḥ | kaṇa kaṇa bala­bodhyaṅga­caturārya­satya­samprakāśakaḥ | tama tama śama śama mahā•avidyāndha­kāra­praśamanaḥ | mili mili • eṇeya­carma­parikaraḥ | ehy ehi maṭa maṭa viśuddha­viṣaya­nivāsinaḥ | mahā­kāruṇika­śveta­yajñopavīta­ratna­makuṭa­mālā­dharaḥ sarva­jña­śirasi­kṛta­kara­puṭa­dhyāna­samādhi­vimokṣyāprakampyaḥ ṣaṭ­pāramitā­paripūrakaḥ | bahu­sattvasantati­paripācakaḥ | sarva­mārādisarva­duṣṭa­pramardakaḥ | sarva­siddhyāśā­paripūrakaḥ | abhiṣiñcya sarva­tathāgatābhiṣekair bhagavān amogha­rājaḥ | hūṁ phaṭ | namo ’stu te svāhā ||

n.983Padmabhuja could also mean “[you with] the lotus [around] your arm,” as seen in some iconographic forms of both Avalokiteśvara and Amoghapāśa.

n.984“Unfailing Accomplishment” ( Amoghasiddhi ) is one of the epithets of Amoghapāśa and his forms. Here it is rendered in English to better convey the implied logic of this statement, namely that his accomplishment is unfailing because of the ontological truth of the Three Jewels and all it entails.

n.985Skt. āgaccha bhagavan padma­hasta varadakarāṅguli padma­bhuje mahā­paśupati­veṣadhare | prasīda śīghram āgaccha mahā­vega vibhūṣita­raṣmi | hasa hasa amogha­śuddhe | sara sara cala cala āgaccha āgaccha bhagavann avalokiteśvara | mama gandha­puṣpa­samārjanīyaṃ pratīccha| tri­ratna­satyena • amogha­siddhe svāhā ||

n.986According to the syntax of the Tib., this line refers to the following, not the preceding, mantra. The Tibetan translation reads, “To summon all who reside in the maṇḍala of Noble Avalokiteśvara, the vidyā holder should burn agarwood incense and recite the following twenty-one times.”

n.987It is difficult to replicate in English the alliteration of the preceding two instances of vara being used as verbs and vara meaning “boon” as it does in this case.

n.988Skt. sarva­gandha­mālya­vibhūṣita­priye candrārdha­śirasipriye gandha puṣpānulepana[ṃ] †sā† mama pratīccha | vara vara varadāyaka svāhā ||

n.989Skt. hili hili mili mili mahā­prabhā­svara­vimale brahma­veṣa­dhare sumati­varade | turu turu vicitra­mālya­vibhūṣite | hara hara mara mara turu turu | amogha­hṛdaya­pramodaṃ kuru | pratīccha mama puṣpa­vare svāhā ||

n.990Because of its mainly female endings, this vidyā mantra seems to be addressing a female vidyā deity.

n.991In place of “you have accomplished your vow” (siddhavrate), the Tib. reads, “you are an accomplished boon granter” (siddhavarade).

n.992“Protector” (pāla) has been supplied from the Tib. The mantra quoted in the following note has been emended accordingly.

n.993Skt. mahā­bodhisattva­varade smara smara bhagavan samaya­sarva­tathāgata­śvāsite bhagavann avalokayaḥ sarva­sattvāvalokani • amogha­vati pāśa­haste siddhe siddhe siddha­vrate | buddha­dharma­saṅgha­satyena bhuru bhuru satya­samaya­pālāya svāhā ||

n.994While the words vajra­dhara, padma­jaye, and varade could be translated as “vajra holder,” “lotus victory,” and “boon granter,” respectively, the meaning of vigatavā is not immediately obvious; it could be a Buddhist Hybrid Sanskrit form of the past active participle meaning “you who (had) departed.” The Tibetan variant vigatā, which presumes that the deity is female, could have a similar meaning.

n.995This section of the mantra has been left untranslated because the meaning is unclear.

n.996Skt. dhure dhure vajra­dhara padma­jaye vigatavā­varade | vega vega dhuṭa dhuṭa sarva­bīja­priye | buddha­dharma­saṅgha­satyena mili mili svāhā || In the Tib., the first two sentences of this mantra are slightly different: dhure dhure vajra­dhara padma­jape vigatā varade vega vega dhūṭu dhūṭu sarva­bīja­priye.

n.997The form āhara is probably the second person imperative singular of ā + √hṛ, meaning either “to bring” or “to deliver/convey” (the latter usually being the function of fire). It is not clear who is addressed here.

n.998The form dhuma, related in meaning to smoke, seems to be referring to the burning lamps.

n.999Skt. apratihata­tathāgata­jñānakāya bhagavān āhara āhara padmāsana­padma­bhuje śvetāṅge śveta­bhuje śvata­mālya­vibhūṣite | dhuma dhuma jvālaya | buddha­dharma­saṅgha­satyena svāhā ||

n.1000Skt. oṁ vīra vīra padma­pāṇi | āgama • āgama • amogha­tattva­siddhe sarva­tathāgata­gagana­raśmi­saṃcodite sarva­vidyādhara­viśodhane • amoghajvalasiddhe svāhā ||

n.1001Again, the feminine endings indicate that it is the vidyā of clothing herself who is being addressed.

n.1002Skt. dhume dhume dhudhume padme padma­nirbhāsa śuddha śuddha kāñcana­prabhāsa­vimale | śuddha­sārāgryo śuci śuci gocara­śuddhe padmāṅgavati prāvaraṇi svāhā ||

n.1003“O venerable goddess of the three worlds! Give me protection” is omitted in the Tib. transliteration.

n.1004Skt. śāme śāmaya śānti me śrī­tribhuvana­devy ārakṣa­svastyayanaṃ kuru | sāntoṣi me sarva­pāpaṃ śānta­śuddha­kalyāṇa­viraje śānti­vijaye jaya­siddhe | bhagavann āryāvalokiteśvara sara sara svāhā ||

n.1005“The danger of rough waters” (jala­saṃkṣobha­bhaya) is the Tib. reading. The mantra quoted in the note has been emended accordingly. The Skt. reads jala­saṃkhyābhaya, which is difficult to interpret.

n.1006Skt. nāga­prakarṣaṇe divya­jale jala­vāhe | jala­saṃkṣobha­bhayaṃ yan nāga­jala­saṃśodhani padma­sare padma­viśuddhe pāṇi­jale saṃśodhaya • ātman | vara vara salile svāhā ||

n.1007The Tib. reads, “This is the mantra of water. When employing the water for bathing or initiation it should be incanted seven times and then used.”

n.1008Skt. sakala­bhuvane bhuvana­viśodhani santarpya pravara viśuddhe svāhā ||

n.1009The title of the mantra is not found in the Skt. or Tib. texts but has been added to this translation for clarity.

n.1010Again, the feminine endings indicate that it is the vidyā herself who is addressed in this mantra.

n.1011The translation “You are perfumed with every fragrance” is of sarva­gandhāvavāsite, conjectured based on the Skt. (sarva­gandhānasite) and Tib. (sama­gandhāvabhāsite) readings. The mantra quoted in the note has been emended accordingly.

n.1012I.e., discarded after a pūjā or a ceremony.

n.1013Skt. sarva­devāsura­namas­kṛte samanta-m-anta­prapūraṇe sarva­gandhāvavāsite gagana­viśuddhe mukti­prabhe jaye vijaye nirmālyopanayani puṣpa­mālya­gandha­viśodhani viśodhaya sarva­tathāgata­viśuddhe padma­viśodhani svāhā ||

n.1014The title of the mantra is not found in the Skt. or Tib. texts but has been added to this translation for clarity.

n.1015The epithet “marked with a white garland” (śukla­māli­liṅginī) entails a pun because of the double meaning of the Sanskrit words. Śukla (“white”) can be a variant spelling of śukra (“semen”), and liṅga, apart from “mark,” can mean “penis.” Because of its feminine ending, the epithet, derived thus from the three-word phrase (“semen-garlanded penis”), seems to be addressing the vidyā of arresting the semen, asking her to arrest the semen.

n.1016Skt. dharaṇiṃdhare dharaṇi­bandhe bandha bandha śukra­viśodhani śukla­māli­liṅgini śukra­viśodhani śukra­vimale svāhā ||

n.1017The title of the mantra is not found in the Skt. or Tib. texts but has been added to this translation for clarity.

n.1018Again, the feminine endings indicate that it is the vidyā herself who is addressed in this mantra.

n.1019Skt. jvala­jvale vimalo jvale prabhāvaviraje sūryavati | jaya padma­mālā­dhare svāhā ||

n.1020Skt. jale jale jalavati jala­prabhāvani nāga­sraviṇi divya­vāriṇi mili mili svāhā ||

n.1021The Sanskrit uses here a word with a double meaning: hāriṇi (vocative, feminine form) means “captivating” and can also mean “yellow,” referring to the color of the kuśa-grass straw used for making the ritual seat. This word is repeated twice.

n.1022Piṅgala can mean a number of yellow things, including yellow orpiment.

n.1023It is not clear who is being addressed here; the first part of the mantra is addressed to the female vidyā.

n.1024“Protect me, protect” translates māṃ rakṣa rakṣa, which is the reading emended (on the authority of the Tib.) from the Skt. rakṣa rakṣa śrī­tribhuvana­devyā (“protect, protect from the goddess of the three worlds”).

n.1025Skt. hāriṇi hāriṇi piṅgala piṇgali hiri hiri | bhagavan nicala pracala pratiṣṭha | māṃ rakṣa rakṣa | buddha­dharma saṅgha­satyena svāhā ||

n.1026The title of the mantra is not found in the Skt. or Tib. texts but has been added to this translation for clarity.

n.1027Skt. ehi bhagavati padma­sundari mahā­vidyā­devati | cala cala padma­sundari vegavati | huru huru svāhā ||

n.1028Here the Tib. translates this name literally as “beautiful dūtī from the lotus family.”

n.1029In the Tib. Ekajaṭā is identified as a yakṣī (a female yakṣa) instead of a rākṣasī.

n.1030Kṛtyā is omitted in the Tib.

n.1031The title of the mantra is not found in the Skt. or Tib. texts but has been added to this translation for clarity.

n.1032Again, this part of the mantra addresses a female vidyā. The gender changes from “wearer of the garb of Brahmā,” which is masculine.

n.1033Grant boons, or perhaps display the boon-granting mudrā.

n.1034There is a play on words here, as the Sanskrit word for boon, vara, is homonymous with the preceding vara.

n.1035Skt. amogha­hṛdaya­prabhāvini sarva­vighna­praśamani • āhara saṃhara padma­pīṭhopaviṣṭe maṇi­kanaka­vibhūṣita­kamala­bhuje | tara tara tāraya pāpam amogha­hṛdayam | jaye trinetre varada­bhuje | smara smara bhagavata sarva­tathāgata­samayam | bhara bhara bhuru bhuru brahma­veṣa­dharaḥ • vibhūṣita­tanuḥ • mahābhaya­hare | ālokaya vilokaya sarva­sattvāvalokani| vara vara varade svāhā ||

n.1036Skt. para para mara mara bandha bandha samantena • amogha­pāśa­haste | tiṣṭha tiṣṭha | buddha­dharma­saṅgha­satyena svāhā ||

n.1037The Tib. reads “place/area” in place of “maṇḍala.”

n.1038Skt. diśa­bandhani • amoghe • apratihate muru muru suru suru turu turu sarva­vighna­vināśana­padma­sara­bhūṣite | buddha­dharma­saṅgha­satyena bandha • ajina­varade svāhā ||

n.1039Skt. hili hili mili mili siri siri piri piri cara cara pracara vimāna­dhara | dara dara gaccha gaccha bhagavān āryāvalokiteśvara svabha­vanam | turu turu amogha­padme svāhā ||

n.1040I.e., the mantra of Krodharāja that he is about to pronounce.

n.1041It is not always easy to tell whether the main meaning of amoghasiddhi is literal (“unfailing accomplishment”) or the phrase should be taken as the proper name of Amoghasiddhi, who would here be considered an emanation of Avalokiteśvara.

n.1042The Sanskrit could also be translated as “You tame Īśvara and Maheśvara.”

n.1043As indicated in the painting instructions that follow, this form of the deity has three heads, with each of the three topknots adorned with Amitābha.

n.1044There is an alliteration and a play on words here in the Sanskrit, as the Sanskrit words for ferrying across (tara-) and the word for star ( tārā ) are both derived from the same root and related in meaning.

n.1045Skt. oṁ padme padme padma­dhara­vibhūṣita­bhuje | cara cara brahma­veṣa­dhara | bhara bhara vicitra­mauli­dharaḥ • maṇi­kanaka­vajra vaidūryālaṃkṛta­śarīraḥ | tara tara tāraya bhagavan bhagavati pāram | dhūru dhūru • amogha­pāśa­haste | vara vara vara­dāyaka samantāvalokita mahā­bodhisattva varadaḥ padmāsana­padma­gauraḥ | jvala jvala sarva­tathāgatābhiṣekābhiṣikte mahā­kāruṇika bala bala mahā­bala vega­dharaḥ • vikṛtānana daṃṣṭrākarāla mahā­teja­dharaḥ • vipula­jñāna varadaḥ • mahā­kāruṇikaḥ • mahā­paśupati­veṣa­dharaḥ | sara sara pravara­puṇya­sambhāra sugata­dhyāna­samādhiḥ samantāvalokita • īśvara maheśvaraḥ | duṣṭa­damaka raudra­pralaya­damakaḥ krodha­rāja mahā­veṣa­dharaḥ | sama sama mahā­sthāmaprāptaś candra­sūryātireka­prabha | mala mala sarva­mala­viśodhakaḥ sarva­gaṇa­ṛṣi­santati mahā­maheśvara­rūpa­dharaḥ • amitābha­jinālaṃkṛta­jaṭā­dakṣiṇa­candrālaṃkṛta­śira | matha matha sarva­yakṣa­rākṣasa­bhūta­gaṇa­bhañjakaḥ | tara tara tārāgaṇa­samalaṃkṛta nakṣatra­māla sarva­vighna­vināśana­karaḥ parama­maitra­citta mahā­kāruṇika | para para paripūrṇa­maṇḍala saukhya­sukha ṣaṭ­pāramitā­paripūrakaḥ| mili mili • eṇeya­carma­vasana vyāghra­carmottarīya | dhara dhara sarva­tathāgatāvalokita tri­netra tri­śūla­dhara vajra­jvāla­dharaḥ • amogha­pāśa­haste yama­varuṇa­kubera­rūpa­dharaḥ • nāgendra­rūpa­dharaḥ • vimala­viśuddha­deha sarva­pāpa­praśamakaḥ sarvāvaraṇa­viśodhakaḥ sarva­kilbiṣa­nāśakas trailokya­vaśaṃkaraḥ sarva­sattvāc ca viśodhakaḥ | bodhi­bodhisattva­varadaḥ sarva­tathāgatādhiṣṭhite || oṁ padma­vibhūṣita­śuddhe | dhiri dhiri • avalokaya mām | sama sama sarva­karmaṃ me sādhaya amogha­pāśa­hṛdaya­siddhe guhya­nivāsine varada hūṁ phaṭ | namo ’stu te svāhā ||

n.1046If the Sanskrit plural (“kings”) is correct, the above dhāraṇī is taken to comprise more than one vidyā mantra (possibly two, as the syllable oṁ occurs in this dhāraṇī twice).

n.1047The Tib. reads, “They sent down a knee-deep rain of divine ornaments and adornments upon Potala Mountain, played their celestial instruments, sang songs, laughed, and uttered cries of joy.”

n.1048Much of the time in the APK, the interpretation of the phrase amoghasiddhi straddles its literal meaning as “unfailing accomplishment” and its use as a proper name for the emanation of Amoghapāśa referred to as Amoghasiddhi.

n.1049As specified next in the following paragraph, this form of the deity has three heads, each adorned with Amitābha.

n.1050I.e., each of the heads has three eyes.

n.1051The Tib. omits “the Lord ” (bhagavat), which here refers to Avalokiteśvara.

n.1052The “frowning face” is the right face.

n.1053This hand is one of the two right hands of Avalokiteśvara.

n.1054The hand “displaying the boon-granting mudrā” seems to be the hand described earlier as “displaying the gesture of giving comfort.” It is one of the two right hands of Avalokiteśvara.

n.1055In place of “attitude of respect” (Skt. anumānataḥ), the Tib. reads “mode of secret mantra” (*anumantrataḥ).

n.1056This hand is one of the two left hands of Avalokiteśvara.

n.1057Vimalagati may be a scribal corruption of vimalamati , who appears twice in the text above. The Skt. letters ga and ma are easily confused in manuscripts.

n.1058“On the other side,” i.e., above Padmasundarī.

n.1059Bhīmī must be an alternative spelling of Bhīmā.

n.1060The “ Lord ” here is Noble Avalokiteśvara.

n.1061Amogha­rāja­krodha is another paraphrase of the name Amogha­krodha­rāja, usually referred to simply as Krodharāja.

n.1062The Tib. reads, “will generate a hundred thousand roots of virtue equivalent to the merit of the great Brahmā and will obtain the best of the worldly roots of virtue.”

n.1063The sense of receiving the consecration is adopted from the Tib. The Sanskrit grammar suggests that he is giving a consecration to all the buddhas and bodhisattvas rather than receiving it.

n.1064In place of “seven,” the Tib. reads “three.”

n.1065“This Dharma discourse” refers to the text of the Amogha­pāśakalpa­rāja.

n.1066The Tib. omits “a member of the royal harem, or a distinguished lady of the royal court.”

n.1067Again, the Skt. grammar suggests that they are giving the consecration rather than receiving it.

n.1068The Tib. reads, “they should craft a painted image.”

n.1069The Tib. omits “a house.”

n.1070“Correctly obtained” probably means that the dung has been collected without allowing it to fall on the ground. This phrase is omitted in the Tib.

n.1071Also called aloeswood.

n.1072The Tib. reads “thirty-two.”

n.1073“From the jar” is omitted in the Tib.

n.1074It is not clear whether anālāpataḥ (“without speaking”) means that he repeats the mantra silently or recites it without saying anything else.

n.1075The Tib. reads “seven.”

n.1076In place of “blaze with light,” the Tib. reads “will tremble.”

n.1077It is not clear whether asādhitātmya refers to the vidyā holder not being himself (ātmya) fully realized or the rite not being itself (ātmya) fully mastered. The Tib. reads, “will effect all activities that have not been accomplished.”

n.1078Instead of “place it in the hand of,” the Tib. reads “offer it to.”

n.1079It is not clear how the lotus is placed in Avalokiteśvara’s hand; possibly an effigy is used.

n.1080“Like a shadow” has been supplied from the Tib.

n.1081In place of “the king will become his servant,” the Tib. reads “the same will happen.”

n.1082The Tib. reads “eyes” in place of “neck.”

n.1083The text does not specify who is made to stand with his face down, but it is probably the same being from whom the heart is extracted a few lines below.

n.1084The Degé translation is corrupt here, reflecting either a scribal error or an interpretive mistake on the part of the compilers of the Degé Kangyur. A preferable reading is found the Stok Palace Kangyur, one at once in perfect alignment with the Skt. and that reveals the error in the Degé. The Stok Palace Kangyur reads, khas bab tu gzhag nas dor bar bya (folio 143.a), which is a precise translation of the Skt. adhomukham sthāpya chardāpayitavyam. Either through scribal or editorial error, the reading khas bab tu gzhag nas became kha phug nas in the Degé, a misreading that would be orthographically easy to make. The translation here follows the Skt. and the Tib. reading of the Stok Palace Kangyur.

n.1085The Tib. reads, “Alternatively, if he smears it on food and the heart, he will take the form of Mahākāla.”

n.1086The Tib. reads “low castes.”

n.1087The Tib. reads “sixty thousand” in place of “twelve thousand.”

n.1088The Tib. reads “sixty-four.”

n.1089Neither the Skt. nor the Tib. specifies whose left arm, possibly the arm of Avalokiteśvara in the painting.

n.1090Neither the Skt. nor the Tib. specifies whose navel, possibly the navel of Avalokiteśvara in the painting.

n.1091“And recites the mantra” is omitted in the Tib.

n.1092The Skt. does not specify whose ear, possibly the ear of Avalokiteśvara in the painting. “Ear” is omitted in the Tib., which instead reads, “If the vidyā holder recites [the mantra] one hundred and eight times while thinking, ‘all of Jambudvīpa is satisfied…’ ”

n.1093Neither the Skt. nor the Tib. specifies whose head, possibly the head of Avalokiteśvara in the painting.

n.1094Neither the Skt. nor the Tib. specifies whose feet, possibly the feet of Avalokiteśvara in the painting.

n.1095Subterranean worlds (pātāla) are the underground realms inhabited by nāgas and asuras.

n.1096“Eight” is the Tib. reading. The Skt. reads “seven.”

n.1097All four plant species mentioned here are varieties of jasmine.

n.1098The Tib. reads “one thousand,” which is quite implausible.

n.1099The Tib. interprets “flowers discarded after an offering” (mālyapuṣpāṇi) as “garlands and flowers” and adds “perfumes” to the list.

n.1100The use of the word “divine” suggests that the word śrī should be understood here as the proper name (Śrī = Lakṣmī), and also in its literal sense of “splendor” (i.e., the divine splendor).

n.1101“Placing them in the hands of” is omitted in the Tib.

n.1102The Tib. inserts here “and fumigate the body with one thousand and eight pills made of sandalwood.”

n.1103A blue variety of the lotus (Nymphaea caerulea).

n.1104“Glowing like a lotus” is omitted in the Tib.

n.1105The Skt. kumbha­śata­sahasrau jvalaṃ vakṣa­dharam is problematic. The Tib. reads “holds one hundred thousand shining bejeweled jars,” possibly reflecting a different Skt. reading.

n.1106“Stand in front of the vidyā holder with beautiful bodies shining bright” has been supplied from the Tib. The corresponding Skt. reading is difficult to fit into the context. The Skt. could be referring to the goddesses from Śrī’s retinue, burning incense.

n.1107The Skt. pratiṣṭhita does not indicate whether she is sitting or standing.

n.1108Skt. oṁ padmini padma­netri padmāśe padma­dhare padma­vati padma­priye padma­gaurī padma­prabhe padmāsana­pratiṣṭhite • avalokita­priye varade vara­dāyini | prasīda prasādaya kuru kuru • āryāvalokita­varade | huru huru varāṅgini | cala cala puṣpa­vibhūṣita­padma­priye vicitra­vimānadhare | bhara bhara sambhara smara samayam āryāvalokite same satyādhiṣṭhita­devi • amogha­pāśa­varade | hūṁ | namo ’stu te svāhā ||

n.1109The Tib. interprets the Skt. aurasamukhatas “heart-born and speech-born.”

n.1110The Tib. reads, “You have accomplished the heart essence of Amoghapāśa together with the Krodharāja.”

n.1111The Degé recension of the Tib. reads, “Employing the Amoghapāśa, engage the dhāraṇī immaculate lotus Śrī and do whatever you want, treating my home as if it were your own.” Regarding the name of the dhāraṇī, the Narthang and Lhasa versions of the translation offer a more plausible variant resulting in the name immaculate amogha lotus Śrī .

n.1112There is a play on words here, as the Sanskrit word for boon, vara, is homonymous with the preceding vara.

n.1113Skt. oṁ bhagavati māturyanetrī | vara vara • avalokita­varade | kṣīriṇi sravatu | amba • amba vipula­kīrti­kare pravara­bhuje • amogha­pāśa­haste svāhā ||

n.1114“Kings of vidyās” is a class of powerful mantras.

n.1115“Lord of the World” is here an epithet of Noble Avalokiteśvara.

n.1116The Tib. reads “Once the homa has been offered to the great goddess Śrī and retinue, she will attend upon him…”

n.1117The Tib. inserts here “fine grains of gold.”

n.1118Skt. amogha­sāgara­mahā­maṇi­padma­vilokita­śrī­vimalā. Later on, the reading ° sāgara ° (“ocean”), supported here by the Tib., is replaced with °sāra° (“essence”).

n.1119Reading the Skt. saptati˚ as sapta˚.

n.1120“Displays the mudrā of Amoghapāśa seven times” is omitted in the Tib.

n.1121“And the Lotus” has been supplied from the Tib.

n.1122There is a play on words in the Sanskrit here, as the term śrī refers to the goddess Śrī and conveys the meaning of “prosperity.” Thus “prosperity” also “dwells in his house.”

n.1123“The universal mother and progenitress” is omitted in the Tib.

n.1124The “thirty-two abodes” seems to be a reference to the abodes in the realm of Thirty-Three‍—they are located on the four peaks of Mount Sumeru. The abode on the central peak, occupied by Indra, is not counted here.

n.1125Based on the number of variants across the Tibetan recensions, it seems that this Sanskrit phrase gave the Tibetan translators and editors some difficulty. The two most intelligible readings come from (1) the Degé, which reads “swift killer” (gsod skyen can), and (2) Stok, which perhaps most plausibly has “guilty of killing” (gsod skyon can).

n.1126In place of “ungrateful” (akṛtajña), the Tib. reads “shameless” (khrel med).

n.1127The precise meaning of the Skt. terms durlaṅghita (“indigestible”) and duśchāya (“food spoiled by chāyās”) is unclear, but both often refer to food spoiled by magic or spirits. The term duśchāya could more specifically refer to the discoloration of spoiled food caused by such spirits. The Tib. translates them literally as “bad paths” and “bad shadows” respectively.

n.1128It is not clear if this applies to the mantra that comes next, the main mantra of this rite that comes after it, or all the mantras in this particular rite.

n.1129“Bowls with argha water” is omitted in the Tib.

n.1130Skt. oṁ puṣpa­vilokite gandha­sare amogha­jala­sambharaṇi padma­sambhari tara tara mudite hūṁ svāhā ||

n.1131It is not clear what the number “one thousand” refers to‍—the number of recitations of the dhāraṇī or the whole procedure of reciting the dhāraṇī one hundred and eight times while displaying the mudrā (in which case the vidyā holder would recite the dhāraṇī 108,000 times). The Tib. reads “As soon as the vidyā holder has formed the mudrā of Amoghapāśa seven times.”

n.1132Skt. oṁ amogha­pāśa­hṛdaya­padmini varade jvala jvala prasārita­padma­bhuje svāhā ||

n.1133Skt. oṁ avalokita­padmini varāṅgini turu turu hūṁ svāhā ||

n.1134Reading, on the authority of the Tib., ˚sāra˚ as ˚ sāgara ˚.

n.1135The Tib. reads, “In all other situations a white thread is effective for expiation.” This probably reflects the Skt. term anyārthi (“other purposes”), in place of the extant kanyārthi (“desires a girl”). The Tib. text also suggests they read √apoh or its equivalent as the final verb, instead of the attested ā + √vah.

n.1136“Mark his forehead” is omitted in the Tib. It simply reads “forms a bindi.”

n.1137The Skt. seems syntactically corrupt and includes some additional clauses not attested in the Tibetan translation: “If he marks the palm of his hand with the bindi, [the contents of] of any book he touches will be clearly revealed to him. After using this method for twenty-one days, men, boys, and girls will become…” The Skt. sentence seems unfinished.

n.1138Unidentified.

n.1139Human milk (mānuṣīkṣīra) is omitted in the Tib.

n.1140“Likewise, if he anoints his belly” is the Tib. reading. The Skt. reads instead “He can use the same ointment for a red eye,” which does not tie in logically with the remainder of the sentence.

n.1141The term duśchāya refers to food corrupted specifically by the class of malevolent beings known as chāya or chāyā .

n.1142Reading, on the authority of the Tib., bhaviṣyanti as na bhaviṣyanti.

n.1143The Tib. interprets the Skt. bhāva as “objects” rather than “feelings.”

n.1144In place of “[malicious] mantra applications and kiraṇas,” the Tib. reads “the applications of secret mantra and bali offering.”

n.1145In the Tib. this sentence reads, “If he repeats this procedure over the period of seven nights, he will be able to actualize all the treatises. If he does the same over the period of twenty-one days, he will accomplish all the mantra rites, maṇḍalas, mantras, and mudrās.”

n.1146The Degé recension of the Tibetan translation reads, “If he makes [the decoction] smooth and fills his ear with it, he will feel delighted.” The Lithang, Peking, and Yongle recensions attest to variants that inexplicably negate the verb “delighted.”

n.1147It is not clear who or what tejasvatī is. The term is an adjective meaning “splendorous” or “brilliant,” and has been feminized in the Sanskrit. The Tibetan text reads mig rkang here, which is itself an enigmatic term that defies easy interpretation but perhaps means something like “eye pith” or “eye core.” In any case, it seems likely the Tibetan translators were reading a different term than that found in the extant Sanskrit. The Tibetan here reads, “I will now explain efficacious, supremely virtuous, and auspicious mig rkang.”

n.1148This sentence, which is problematic in the Skt., is omitted in the Tib.

n.1149The Tib. reads “the mig rkang pill.”

n.1150The Tib. has “yakṣiṇīs” (gnod sbyin mo) where Skt. has rakṣasī.

n.1151The Tib. reads “knock down an elephant with his hand,” perhaps reading the Sanskrit phrase hastena nāgam pātayati in place of hasta­nāgam pātayati.

n.1152The metaphor of placing someone above one’s head implies the highest respect.

n.1153“Toothache, and eye ailments” has been supplied from the Tib.

n.1154As the diseases described here seem to be all located in the head, the “partial paralysis” (ardhāvabhedaka) is not a hemiplegia but a partial paralysis of the face.

n.1155The Tib. reads, “Then [the tejasvatī] is made smooth and then poured on.”

n.1156“Now I will teach about an incense” is omitted in the Tib.

n.1157Takṣaka, as confirmed by the Tib., is used here as a name for nāgas in general, named here after one of their kings, Takṣaka .

n.1158The Tib. reads, “Equal to a great heap of merit, / Its preparation is venerated by the gods.”

n.1159In his third step, Vāmana placed his foot on Bali ’s head, defeating him and consigning him, and the other asuras, to the underworld.

n.1160“The lord of asuras,” i.e., Bali .

n.1161In place of “in the Mahābhārata,” the Degé version of the Tib. reads “shines brightly,” whereas the Narthang and Lhasa versions read “brings victory.”

n.1162In the context of the Mahābhārata, this refers to Viṣṇu in his avatar as Kṛṣṇa. However, there appears to be some confusion here about the classic Indian myth, as Kṛṣṇa was considered an ally of the Pāṇḍava clan and was instrumental in their victory over the rival Kauravas. Kṛṣṇa’s alliance with the Pāṇḍavas is most explicit in the sermon he delivered to the Pāṇḍava general Arjuna at the cusp of the epic’s final battle, which is enshrined in the Bhagavad Gītā.

n.1163The following is a succinct and somewhat confusing reference to the churning of the milk ocean, a myth in which Viṣṇu comes to the aid of Indra and other devas who had previously been defeated by the asuras. With chaos reigning in the universe, Viṣṇu instructed the devas to churn the milk ocean using Mount Mandara as a churning stick and the nāga king Vāsuki as the churning rope. Their churning resulted in the emergence of amṛta, which among other boons empowered the devas to defeat the asuras and restore order to the universe. The reference to the inhabitants of the ocean becoming naked is a curious one, as this is not a prominent feature in the telling of the myth.

n.1164The meaning of this line is unclear in both the Skt. and Tib., so it has been rendered literally here according to the Skt. The Tib. reads, similarly, “the three parts of a single vessel dried up.”

n.1165The wish-fulfilling jewel was one of the fourteen or so precious things stolen by the asuras and hidden at the bottom of the ocean.

n.1166An equivalent to the Skt. nirjita (“defeated”) is absent from the Tibetan translation of this passage.

n.1167In the Tib. this passage reads, “Among the sea of nāgas who had fallen in the great battle, Nanda and Upananda churned the great ocean using Mount Sumeru. Nīlakaṇṭha drank the poison that seeped out and, while enveloped by the smoke of the king of incense, neutralized it. Through the power of the king of incense, the poison turned to nectar.”

n.1168The Tib., which is in verse here, is problematic but can be conjectured to read, “The rṣis of the four continents / Used this [incense] to conquer the maṇḍala. / Keśin, who enjoyed the throne, / Was brought low by Indra.”

n.1169It is not completely clear whether the term vidyādhara is used here in its sense of “vidyā practitioner” or of “ vidyādhara ,” a class of powerful nonhuman beings.

n.1170It seems that the “king of incense” is here (as above) deified as a lokeśvara, i.e., one of the activity manifestations of Avalokiteśvara.

n.1171Reading kelīkīlā as kelīkīlo on the assumption that this deity, included in an all-male list, is male too. The female gender, however, cannot be ruled out, as the feminine form kelikilā (which would be a more standard spelling of kelīkīlā) has been attested in other texts.

n.1172The “thirty-two groups of gods” seems to be a reference to the gods of the thirty-two abodes in the realm of Thirty-Three‍—these abodes are located on the four peaks of Mount Sumeru. The abode on the central peak, occupied by Indra, is not counted here.

n.1173Here the text also repetitively includes the deities of rivers and of lakes, as well as Candra and Sūrya.

n.1174Trigonella corniculata.

n.1175Mahiṣākṣa (“the eye of a buffalo”) is a kind of bdellium.

n.1176Rasa can be the name of many substances.

n.1177Vateria indica.

n.1178Nalada can be the name of several plants and substances, including Indian spikenard (Nardostachys jatamansi).

n.1179According to Monier-Williams, the resin of Pinus longifolia.

n.1180Unidentified.

n.1181Nardostachys jatamansi.

n.1182The previous mention of olibanum is the translation of the Sanskrit kunduru, and this one is the translation of turuṣka. They are probably two different varieties of olibanum.

n.1183Callicarpa macrophylla.

n.1184Kayasthā and vayasthā are names of medicinal plants.

n.1185Nameru is the name of more than one plant.

n.1186Cyperus rotundus.

n.1187Costus speciosus.

n.1188Unidentified.

n.1189Unidentified.

n.1190It is not clear whether kapāla is here used in its meaning of a skull bone, or perhaps it is a plant such as kapālakulika (Capparis sepiaria) or kapālī (Embelia ribes).

n.1191Viṣṇukrānta is the name of several plants.

n.1192Jayā can be the name of several plants, including a species of Sesbania.

n.1193Vijayā can be the name of several plants.

n.1194Gandhanākulī is the name of several plants.

n.1195Unidentified.

n.1196The Tib. reads “lotus root.”

n.1197It is not clear what the phrase “day and night” refers to, whether the maintaining of purity or the combining of ingredients. The Tib. understands it to be the latter, whereas the Skt. is ambiguous.

n.1198The “Lokeśvara” here must refer to Amoghapāśa, in front of whom the vidyā holder is sitting.

n.1199Skt. oṁ sarva­tathāgatāvalokita amogha­hṛdaya cara cara mahākāruṇika sādhaya hūṁ | abhiśiñcaya • amogha­pāśa­haste svāhā ||

n.1200The translation of this name is one of many possible interpretations, as the Sanskrit compound can be parsed in many ways. The Tib. reads “the vast light of Amoghapāśa, a stainless cloud of great jewels.”

n.1201Skt. oṁ sarva­tathāgatāvalokita­mahaugha jaya jaya svāhā ||

n.1202It is not clear what mūrdhaśaraṇa refers to. It could be the resting place (śaraṇa) of the head (mūrdhan) or perhaps the most important or prominent place in the house. The Tib. interprets this as “the innermost place in the house.”

n.1203“Ten” is omitted in the Tib.

n.1204In the Tib., the phrase “bodhisattva retinues” belongs to the next paragraph: “The bodhisattva retinues and all the gods…”

n.1205Tamāla can be the name of several species of tree, including Garcinia xanthochymus.

n.1206There is a dittography at this point in the Sanskrit text; the passage starting from “any storm clouds that bring strong winds” up to “will flee one thousand leagues into the ten directions” is repeated.

n.1207It is not clear if “coat of mail” refers to all the three procedures or just the procedure of the unguent meant to be applied to the entire body.

n.1208It seems that the Sanskrit word “jewel” (maṇi) is used here for the substance that can be applied as a bindi, a face wash, or an unguent. Similarly, in the rites that follow, the word “jewel” is used metaphorically rather than literally.

n.1209The Tib. reads “shine and be fearless.” The Skt. vi + √rāj can mean both to shine and to assume sovereignty.

n.1210The Skt. mahātmanā is ambiguous. The Tib. interprets this as “great intelligence.”

n.1211It is not clear if “coat of mail” refers here to all three procedures, or just the procedure of the unguent that is applied to the entire body.

n.1212The Tib. seems to interpret the Skt. parākrama (“heroism,” “valor”), as “subduing the enemies,” which is the literal translation of the elements of the compound, para - ākrama.

n.1213In place of “holding,” the Tib. reads “studying.” Either reading is a correct translation of the Skt. gṛhyamāṇa, but the first is more plausible as it agrees with the usage pattern of √grah throughout this text, and the hand is explicitly mentioned in the next sentence.

n.1214The referent of the phrase “great lokeśvara sage ” is uncertain. Possibly it refers, in the spirit of this tantra, to the Buddha Śākyamuni as a lokeśvara (the name Śākyabuddha Lokeśvara is later included among the 108 lokeśvaras of Nepal). In the Tib., the phrase “great lokeśvara sage ” is part of the next sentence.

n.1215“Vidyā” seems to be used here in its meaning of “charm.”

n.1216The Tib. reads, “This vidyā holder was prophesied by all the tathāgatas,” which reflects a different interpretation of the same Skt. text translated here.

n.1217The Tib. omits “vajra” and reads, “It should be understood that merely to see [the jewel] mounted upon a raised banner is to see the Tathāgata raise the victory banner of turning the wheel of Dharma and defeating the māras at the seat of awakening.”

n.1218“Dharma groves” were public places where Dharma teachings were given in India.

n.1219Suvarṇa can mean “gold” but is also the name of several plant species and the yellow variety of sandalwood. Here it is translated as “gold” on the authority of the Tib.

n.1220Nardostachys jatamansi.

n.1221Nāgapuṣpa is the name of several plants with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.1222The two types of sandalwood could be red sandalwood and white sandalwood.

n.1223Vālaka is a species of Andropogon grass.

n.1224Costus speciosus.

n.1225Callicarpa macrophylla.

n.1226Interpreting (on the authority of the Tib.) the compound sahareṇuka as sa - hareṇuka. Hareṇuka, according to Monier-Williams, is “a kind of pea or pulse.” If the compound were dissolved as saha - reṇuka, then the ingredient would be pollen (reṇuka).

n.1227Symplocos racemosa.

n.1228Unidentified.

n.1229Unidentified.

n.1230Rasa can be the name of many substances and plants.

n.1231Again, suvarṇa has been translated here as “gold” on the authority of the Tib. It can be, however, the name of several plant species, including yellow sandalwood.

n.1232It is not clear whether he consecrates himself or the powder.

n.1233This part of the recipe is very unclear. Virata is an unidentified ingredient and is omitted in the Tib., which reads, “[The ingredients] should then be steeped in finely scented water, combined, mixed with gold, and fumigated with camphor and musk.”

n.1234The Tib. reads “measuring two ounces.”

n.1235The Tib. adds here “and cover it with gold.”

n.1236The Skt. ardham upārdham is unclear. The Tib. reads, “cover one half or a quarter of them with gold and leave half uncovered.”

n.1237The Skt. reads chāyā · ūṣṇa (“shade-hot”), which possibly means cool, or perhaps boiled and left in the shade to cool.

n.1238The Skt. includes, at the beginning of this sentence, the clause “having divided the gold into eight parts,” or perhaps “having combined it with the eight parts of gold.” The meaning is unclear.

n.1239The Skt. reads “thirty-petaled.”

n.1240“Gold jewel” probably refers to one of the “jewel” pills that were coated with gold in the rite described above.

n.1241The Tib. reads, “He should make a square maṇḍala using cow dung and cow urine, and then draw on it using a variety of colors.”

n.1242“For bali” has been supplied from the Tib., as the Skt. offers the incomprehensible balikaṭīr˚.

n.1243It is a mystery what the “five baskets” are. The Tib. reads “five lotus baskets.”

n.1244Neither the Skt. nor the Tib. specifies what mantra it is.

n.1245It is not clear whether he sprinkles the maṇḍala or himself.

n.1246It seems that this is the fifteenth day of the dark fortnight, i.e., the day of the new moon.

n.1247“And the dwellings they lead to” is omitted in the Tib.

n.1248The Tib. reads, “The gates to sixty-four thousand caves will open.”

n.1249The Tib. reads, “if he ties the jewel to his right knee and the right thigh.”

n.1250The Tib. reads, “If he keeps it in his mouth, he will learn a thousand verses every day. Simply by swallowing it, he will acquire an ocean of learning.”

n.1251Tattvasādhana literally means “accomplishing thatness.”

n.1252“In his Amoghapāśa [forms]” is omitted in the Tib.

n.1253The Tibetan translators interpreted this passage differently. In the context of the eastern direction, they read the word mukha, here translated as “the main form,” literally as “the face” and then understood only the “gestures” to be depicted in the remaining directions. This interpretation is unlikely, as neither the face nor the hand gestures could be “sitting in a cross-legged posture” as stated in the final line of the passage.

n.1254The last sentence has been translated from the Tib., as the Skt. is difficult to understand.

n.1255The Tib. reads “should fashion a lotus seat out of deodar wood that is roughly the diameter suitable to place the vase on. After placing the vase on it…”

n.1256In this instance, the maṇḍala is a stage-like ritual platform, so it is built rather than drawn.

n.1257Up to this point in the paragraph, the Tib. reads, “Around the center of the maṇḍala he should place incense, a variety of flowers and unguents, various bowls of offering water, and beautiful full jars, as well as many kinds of powdered incense. He should array whatever kinds of flowers and flower garlands he can afford and arrange sixteen exquisite butter lamps.”

n.1258The Tib. reads “sixty-two.”

n.1259The Skt. phrase maṇḍalatattva is ambiguous. The Tib. reads “bind the area.”

n.1260As the main rite that involves mantra recitation is performed on the day of the full moon, the vidyā holder should fast for five days prior to that day. The sentence beginning with “Sitting cross-legged” describes what he does on the day of the full moon.

n.1261The Tib. reads “one thousand and eight times.”

n.1262The feminine ending on “pitcher” (in the Sanskrit text) could suggest that the phrase “auspicious pitcher” (bhadrakalaśī) is intended as a proper name.

n.1263The Skt. reading bhadraghaṭa - śvete is very ambiguous. The Tib. does not reflect the part śvete, and it takes the “auspicious pitcher” (bhadrakalaśī) and the “auspicious pot” (bhadraghṭa) to be one and the same.

n.1264As before, the Sanskrit term bila suggests that these are passages leading to subterranean paradises.

n.1265This ointment enables one to see through solid objects and to see gods and other kinds of beings.

n.1266“Conches” and “khaṇḍika” are omitted in the Tib. The latter, literally “small fragments,” suggests small jewels or gems.

n.1267Unidentified.

n.1268“Coral” is omitted in the Tib.

n.1269In the Sanskrit text, this sapphire is called mahānīla, while the previous one, in the same list, was called indranīla.

n.1270“Clothes” appears twice in this list.

n.1271“In all [possible] forms” (viśvarūpam) is not reflected in the Tib.

n.1272The Tib. reads “Magical palaces, the emanations of buddhas, the emanations of bodhisattvas, and the emanations of Vajradhara…”

n.1273The musk, bezoar, and camphor are probably the same that he previously placed in the auspicious pitcher on top of the mustard seeds.

n.1274The Tib. reads, “He will become the master of all yakṣas, rākṣasas, and bhūtas.”

n.1275The Tib. reads “one thousand.”

n.1276In place of “great lotus,” the Tib. reads “many lotuses.”

n.1277The Tib. reads “he will be free from defilements and free from greed” instead of “the defilements of his envy and jealousy will completely disappear.”

n.1278This appears to be a reference to the mustard seeds that fill the auspicious pitcher.

n.1279Reading ° tathāgata­nayana° as °tathāgatānāṃ.

n.1280The Skt. is unclear, and thus this translation is conjectural; the feminine ending of “it” suggests that it could refer to awakening.

n.1281The Tib. reads, “If you do not focus your thoughts on other things, none of the tathāgatas will ever reproach you,” a translation that is grammatically impossible to derive from the extant Skt.

n.1282“Sovereign ritual” is a reference to the text of the AP.

n.1283Here the Tib. reads, “O Blessed One, please remain above my head. For what reason? O Blessed One, this divine body is not to be thought of as a human body. For what reason? O Blessed One, this essence of Amoghapāśa resides at the heart of the human body and in the inner mind.” This could be just a different interpretation of the same Sanskrit text.

n.1284“Lokeśvara” perhaps implies that their bodies are, just as all lokeśvaras, an emanation of Avalokiteśvara.

n.1285The Tib. reads, “But Blessed One, beings are difficult to control, difficult to understand, difficult to fathom. They lack faith, are ensnared by envy, and abound with evil, vice, impurity (lhag ma), pollution (sbags pa), anger, and wickedness.” Of particular confusion is the Tibetan use of the terms lhag ma and sbags pa, which are translated only tentatively here. These terms roughly correspond to the Skt. ucchiṣṭānucchiṣṭa, translated as “pure and impure.”

n.1286“And make friends with me” has been supplied from the Tib. The Skt. reads “and talk with me.”

n.1287The Tib. reads “protector, last resort, refuge, and support.”

n.1288The Tib. reads the Skt. uttārayiśyāmi, not in the sense of “I will deliver” but rather as “make exalted.”

n.1289In place of “that you, a pure being,” the Tib. reads “that you, who have affection for beings.”

n.1290“Sovereign ritual” is here a reference to the text of the AP.

n.1291“Amogharāja” here seems to be another name of Amoghapāśa.

n.1292I.e., the accumulation of merit and the accumulation of wisdom.

n.1293“Heart of Noble Avalokiteśvara-Amoghapāśa” is here a reference to the text of the AP.

n.1294It is not clear if the text refers here to a particular pill, ointment, or incense, or perhaps to any such objects employed in the amogha rites taught in this text.

n.1295“Padmapāṇi” seems to be here an epithet addressing Noble Avalokiteśvara.

n.1296The Tib. reads, “Embracing those beings with compassion, they will bring about their liberation and grant them the [mantra] recitation.”

n.1297This “Maheśvara” refers to Śiva, whereas the previous one (in this list) refers to a supreme deity, probably of the Brahmā type.

n.1298The Tib. interprets sārthavāha not as a proper name but as “merchants and businessmen.”

n.1299The Tib. reads, “I will now pronounce the secret mantra of the great Amogha , the heart mantra, the dhāraṇī, and the samaya.”

n.1300Skt. oṁ amogha­padma­pāśa­krodha ākarṣaya praveśaya | mahā­paśupati­yama­varuṇa­kubera­brahma­veṣa­dharaḥ | amogha­hṛdaya­padma­kula­samayāya hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ svāhā ||

n.1301It is not clear if this paragraph is spoken by the anonymous narrator or by Śākyamuni.

n.1302In place of “gift of Dharma,” the Tib. reads “joy of the Dharma.”

n.1303Here the Tib. reads “summoned,” which makes little sense in context and is likely based on an attempt to modify a corruption in the Sanskrit text. The extant Sanskrit witness reads pūjā ākarti, which is an obvious corruption, and so it has been emended here to pūjāṃ kariṣyanti.

n.1304In place of “understand,” the Tib. reads “stable in.” Thus it is clear that the Tibetans read anupratiṣṭha where the extant Skt. has anupraviṣṭa.

n.1305From this point on, the Tib. interprets the term amogha as an adverb instead of an adjective as it did with the previous instances. This interpretation is grammatically possible, as amogha is certainly used adverbially in many places throughout this text.

n.1306The Sanskrit vidyā means both “knowledge” and the magical power derived therefrom.

n.1307The Tib. interprets this instance of amogha adverbially, which is also tenable.

n.1308“Worldly,” which in the conventional English usage would contradict “divine,” is here used in the sense of “non-soteriological.”

n.1309“To the right,” i.e., to Avalokiteśvara’s right.

n.1310In place of “with his body inclined” (avaśarīra), the Tib. reads “in his full body.” Possibly, the Tib. reading is a different interpretation of avaśarīra.

n.1311“As previously mentioned” refers to the implements held in the thirty-two hands of Noble Avalokiteśvara mentioned two paragraphs above.

n.1312It is not clear whether he is holding a lotus and a noose, or a noose made from a lotus stalk. The Tib. reflects the former.

n.1313The Tib. reads, “Noble Avalokiteśvara’s face radiates light rays.”

n.1314A sitting posture with one foot drawn in and the other slightly extended.

n.1315The “vidyā holder,” i.e., oneself.

n.1316It is not clear whether this number refers to the “blessed buddhas” or to the total number of figures in the maṇḍala.

n.1317Her position in the maṇḍala, as described in this sentence, indicates that Śrī is the “goddess of the maṇḍala” mentioned in the previous paragraph.

n.1318It is not specified, but presumably the mudrā in question is the mudrā of Amoghapāśa.

n.1319This is probably the dhāraṇī that begins with oṁ amogha­padma­pāśa­krodha , given earlier in the text at 2.­878, which addresses the wrathful Amoghapāśa as the samaya deity of the lotus family.

n.1320The Skt. reads “any other boons.”

n.1321It is not clear what the power of prabhājāla is. The Tib. translates this term literally as the “lattice of light.”

n.1322The Sanskrit word for “underground,” pātāla, implies the subterranean paradises of nāgas and asuras.

n.1323In place of “archery” (dhanurvāda), the Tib. reads “lapidary.”

n.1324Reading vastrākrāmaṇa as vastrākramaṇa. The Tib. translates ākramaṇa as “casting away.”

n.1325The Tib. inserts “footsore” after “fistulas.”

n.1326The Skt. aṣṭā­daśa­sahasreṇa is ambiguous, as it could mean “eighteen thousand” or “one thousand eighteen.” The Tib. understands it to be the latter.

n.1327Reading daśasahasrāṇi as daśasahasra. Here again it is ambiguous whether daśasahasra is “ten thousand” or, following the common Buddhist Hybrid Sanskrit format, “one thousand and ten.” Only the latter option makes sense in context, however, as the number of recitations when the vidyā holder is practicing “day and night” is only “one thousand five hundred.”

n.1328The order is confusing here, but it seems that the eleventh day mentioned here precedes the next “day of the full moon,” i.e., the fifteenth, with “the next three days” being the intervening days between the eleventh and the fifteenth. The duration of the rite thus appears to be one month, from the fifteenth to the fifteenth.

n.1329The phrase “lotus pond” seems to be used here figuratively, as this “pond” is going to serve as the fire pit. In place of “he should dig a lotus pond,” the Tib. reads, “he should eat lotus hearts,” reflecting the reading padma­sāraṃ khādaṃ kartavyam instead of the extant (here slightly emended) padma­saraṃ khātaṃ kartavyam.

n.1330The Tib. reads, “Into the appropriately sized maṇḍala he should offer one thousand and eight homas consisting of lotus roots, stalks, and flowers mixed with ghee.”

n.1331“Fragrant wood” most likely means sandalwood but could also be aloes or other types of wood.

n.1332A homa offering is a repetitive act, consisting of individual homas.

n.1333The Skt. syntax could also be interpreted (as in the Tib. translation) to say that the lotus petals are to be used as fuel along with cedar wood.

n.1334The Tib. interprets aṣṭaśata as “eight hundred,” whereas it has been interpreted here, following the conventions of Buddhist Hybrid Sanskrit, as “one hundred and eight.”

n.1335Jonesia asoka.

n.1336Again, the Tib. interprets aṣṭaśata as “eight hundred.”

n.1337The meaning of the Skt. text is unclear. The Tib. reads “the rite for revealing the abodes will be described.”

n.1338Here, again, the Tib. interprets aṣṭaśata as “eight hundred.”

n.1339I.e., the vidyā holder is facing east. “Facing west” is omitted in the Tib.

n.1340Once again, the Tib. interprets aṣṭaśata as “eight hundred.”

n.1341“Enriching,” i.e., classed as the activity of enriching (the second of the four types of activity).

n.1342The Tibetans, reading the Skt. vīrakraya in place of dhīrakraya, translated this to say “acquire at a good price.”

n.1343Interpreting, on the authority of the Tib., bhagavato [sic] āryāvalokiteśvarasya as two persons: “the Blessed One” and “Noble Avalokiteśvara.”

n.1344“On the day of the full moon” is omitted in the Tib.

n.1345The Tib. reads (speculatively), “Lifespans will double, even for those who have died and been reborn as animals.”

n.1346The Tib. omits “retinue” and reads “flying up to twenty times.”

n.1347In the Skt., there is an interpolation here, “he will become a sky traveler,” that seems out of context at this stage in the ritual.

n.1348I.e., the realgar gets hot, emits smoke, or bursts into flames.

n.1349Reading vasam ānayati as vaśam ānayati. In place of “[he] will bring [them] under his control,” the Tib. seems to reflect the verb mānayati and interprets the case of the preceding “yakṣas” etc. as instrumental, thus giving the reading “he will be venerated by yakṣas, rākṣasas, pretas, piśācas, and bhūtas, who will provide for him anything he seeks.”

n.1350“Still air” probably implies that he moves onward without being propelled by wind.

n.1351In place of “flying with the personal retinue of one hundred,” the Tib. reads “flying himself up to a hundred times.”

n.1352The Tib. misread puṣpāṇi (“flowers”) as yuṣmāṇi, which is how it is transliterated in the Tib. This word has no meaning in Skt.

n.1353Unidentified.

n.1354Costus speciosus.

n.1355Jonesia asoka.

n.1356Unidentified.

n.1357The Tib. translates kanaka (which in context probably means “thorn apple”) as “gold.”

n.1358Unidentified.

n.1359Euphorbia neriifolia.

n.1360Viṣṇukrama must be a variant spelling or a corruption of viṣṇukrānta or viṣṇukrānti, which can be the name of several plants.

n.1361There seems to be some confusion here regarding the procedural sequence. Possibly the last two sentences are an interpolation, as the next paragraph again describes placing the listed substances in a copper vessel.

n.1362As there is no new list, these could be the herbs listed in the previous paragraph.

n.1363Unidentified.

n.1364The Tib. reads “the oil of brahmaputraka.”

n.1365Adding quicksilver, as described two paragraphs above, gives the mixture alchemical properties, making it into an elixir (rasāyana). The term rasāyana can itself mean quicksilver.

n.1366The Sanskrit term, vedhana (literally “piercing”), denotes an alchemical process of transforming base metals into gold or silver by applying quicksilver.

n.1367This probably implies dark blue (as indicated earlier on in the text).

n.1368Getting hot is the second of the three possible outcomes, which were, as specified a few paragraphs above, “blazing with light,” “getting hot,” or “radiating light of various colors.”

n.1369Treating through the process called “piercing” (vedhana).

n.1370“Silver” is the Tib. reading. The Skt. reads “copper” (tāmra).

n.1371Strangely, the Skt. uses here a different word for copper (śulba), the precise meaning of which may be different from tāmra in the alchemical context.

n.1372This passage is very unclear, and the translation is partly guesswork. The Tib. reads, “If [the vidyā holder] melts one thousand palas of copper, one pala of the supreme elixir, and ten palas of silver mixed with copper, the supreme elixir will turn into one thousand palas of silver. With one pala [of this], a thousand palas of copper will turn into silver.”

n.1373Instead of “one thousand and eight,” the Degé version of the Tib. translation reads, “one hundred thousand,” while the Choné, Kangxi, Lithang, and Yongle versions read “eight thousand.”

n.1374It is only during select intermediary eons that blessed buddhas appear.

n.1375The Tib. reads, “His current birth will be his last, after which he will be freed from womb birth.”

n.1376Mesua ferrea.

n.1377Asparagus racemosus, also called “wild asparagus.”

n.1378Michelia champaka.

n.1379The Tib. reads, “Then, after fasting for three days‍—either from the sixth to the eighth, the twelth to the fourteenth, or the thirteenth to the fifteenth day of the bright fortnight…”

n.1380The Tib. reads “until [the pill] produces a sound.”

n.1381The Tib. reads “one thousand.”

n.1382Michelia champaka.

n.1383Terminalia chebula.

n.1384It is not clear if pāṇi is meant literally (“hand/handful”?) or is the name of another ingredient. The Tib. suggests the latter, as it transliterates this word as panina.

n.1385The three metals are gold, silver, and copper.

n.1386In place of “on the full moon day, having fasted for three days,” the Tib. reads, “after not sleeping for three nights, from the thirteenth to the full moon.”

n.1387Prosopis cineraria or Acacia suma.

n.1388It is not clear if the Skt. is meant to be read as “ashes and mustard seeds” or “ashes of mustard seeds.” The Tib. reflects the former.

n.1389“And bhūtas” has been supplied from the Tib. It is missing from the Skt.

n.1390Unidentified, but attested in other texts, e.g., the Hevajratantra.

n.1391Unidentified.

n.1392Mahāvyādhi can also mean black leprosy.

n.1393Uragasāra and gośīrṣa are different varieties of sandalwood.

n.1394“Hear” has been supplied from the Tib.

n.1395“Yakṣa” is omitted in the Skt.

n.1396Grahas are beings who cause epileptic seizures.

n.1397In place of “circle,” the Tib. reads “manifold/variety,” possibly reflecting the reading amoghacitra˚ instead of the extant amoghacakra˚. The latter reading seems more likely in context, as cakra (“circle”) probably refers to the “circle of the assembly.”

n.1398There is a play on words in the Sanskrit text here, as the word for swinging/rotating (√bhram) is the same as the word for becoming confused.

n.1399As the number is not given, he probably repeats the king of vidyās once.

n.1400It is not clear whether the word “vomit” (√chṛd) is meant here literally or figuratively, i.e., whether the heart is supposed to come out of the corpse’s mouth or pop out of its chest. The Tib. uses the verb btsir, meaning “to squeeze” or “crush.”

n.1401In place of “will release [the vetāla],” the Tib. reads “will emit a sound.”

n.1402“Maṇḍala” here refers to the heart dhāraṇī that will be given next.

n.1403I.e., all the practitioners.

n.1404In place of “animals,” the Tib. reads “pretas.”

n.1405E.g., falling from a cliff or simply falling down. The Tib. suggests the former interpretation, as in place of “falling” it reads “abysses.”

n.1406In place of “hail and rats,” the Tib. reads “poisonous rats.”

n.1407The Tib. interprets darśana here not as “teaching” but as “seeing,” a standard translation of darśana but one not suited to this context. Because the maṇḍala of liberation is a dhāraṇī, it can be heard, memorized, or taught, rather than seen.

n.1408Reading (on the authority of the Tib.) bhaga˚ as bhara. The Sanskrit text of the mantra quoted in the note has been emended accordingly.

n.1409The Sanskrit manuscript has sarva­vyādhihara (“O remover of all diseases!”) repeated twice. The text of the mantra quoted in the note has been emended.

n.1410Skt. oṁ sarva­tathāgatāvalokita­pāśa­hṛdaye jvala jvala dharma­dhātu­garbhe cara cara mahā­padma­bhuje dhara dhara mahā­pāśa­dhare vara vara vara­raśmi­śata­sahasra­pratimaṇḍita­śarīre tara tara vipula­teja­dhare bhara bhara ṣaṭ­pāramitā­paripūraṇe kala kala mahā­brahma­veṣa­dhare mala mala sarva­pāpā­varaṇa­mala­kilbiṣanāśane dhuru dhuru bodhisattva­viśuddhe bhuru bhuru mahā­sattva­vatsale yama­varuṇa­kubere namas­kṛte ’huru huru brahma­viṣṇu­maheśvara­kumāra­nandikeśvara·īśvara­maheśvara­deva­putra­vandita­namas­kṛte vividha­maṇi­mauli­dhare · amitābha­jina­makuṭa­dhare divya­maṇi­kanaka­vajra­vaiḍūrya­mara­kaṭa­padma­rāgendra­nīla­divya­mukti­kālaṅkṛta­śarīra­śveta­yajñopavīta­dharaḥ · jaṭā­makuṭa­maṇḍita­nava­candra­racita­padma­dharaḥ padmāsana­padma­bhuja­trilocana­triśūla­dharaḥ pāśa­dharaḥ sarva­tathāgatābhiṣiktaḥ sara sara sarva­pāpa­praśamana­kara mahā­kāruṇika turu turu sarva­vara­dāyaka bodhi bodhi sarva­tathāgatāvalokita­bodhimaṇḍāvalokite lokeśvara­maheśvara mahā­cintāmaṇi­dharaḥ · viśva­rūpa mahā­saumya­vadana mahā­kāruṇika budhya budhya bodhaya bodhaya bhagavan sarva­tathāgatālokigarbhe mahā­puṇya­teja­dharaḥ pravara­siddhi­kara sarva­vyādhihara sarva­sattva­dayāparaḥ sarva­duḥkha­pramocakaḥ · mahā­kāruṇika namo ’stu te svāhā ||

n.1411The phrase “noose gaze” (avalokitapāśa, sometimes vilokitapāśa), here and in other contexts, possibly suggests that the magnetizing gaze itself constitutes the “unfailing” noose.

n.1412The dhāraṇī is omnifarious inasmuch as it manifests as the deity’s omnifarious body, for which the deity and the mantra are one and the same.

n.1413“It is the ultimate cure for every disease” is omitted in the Tib.

n.1414The Tib. interprets, in the last two clauses, the word amogha adverbially: “[the dhāraṇī] amogha-plants the seeds of goodness and amogha-causes [the vidyā holder] to partake…”

n.1415Again, amogha is interpreted adverbially in the Tib.: “[This dhāraṇī] amogha-proclaims…”

n.1416The Tib. reads, “It amogha-sends clouds…”

n.1417The Skt. inserts at this place a string of syllables, tha tha tha tha tha, the significance of which is unclear. These are not found in the Tibetan translation.

n.1418The Tib. reads, “It amogha-produces … merit and amogha-plants the roots…”

n.1419The contextual meaning of nidhāna (treasure trove?) is unclear. The Tib. translates it as “rituals,” or possibly reflects a different reading ( sādhana ?).

n.1420“The thirty-two palaces” seems to be a reference to the thirty-two abodes in the realm of Thirty-Three‍—these abodes are located on the four peaks of Mount Sumeru. The abode on the central peak, occupied by Indra, is not counted here. However, there seems to be some confusion here, because the realm of Thirty-Three is mentioned again in the same sentence.

n.1421The Tib. omits this line, which in the Skt. reads amoghatuṣitālayapraveśanam.

n.1422In place of “jewelry,” the Tib. reads “Dharma robes”; “various gems” is omitted.

n.1423Literally “utterances,” one of the nine divisions of works in the Buddhist canon.

n.1424Literally “summaries,” this refers to a particular class of works in the Buddhist canon.

n.1425“Stories of past events” (itivṛttaka) are a class of works in the Buddhist canon.

n.1426The “marvels” constitute one of the divisions of the Buddhist canon.

n.1427At this point (A.77.b, line 2), the Sanskrit text jumps forward to A.78.b, line 2, because a section of text was shifted forward. At A.79.b, line 4, the text will jump back to A.77.b, line 2 (at n.­1437).

n.1428In place of “evil,” the Tib. reads “bad destinies.”

n.1429The Tib. reads, “Good! It is good, O great being, that you taught the essence of this rare dhāraṇī, which is a magical transformation of the supramundane. It is the magical display of the entire host of tathāgatas and bodhisattvas and is renowned as the secret essence.”

n.1430The number jumps from Tv.169 to Tv.173 because of a misplaced section of text in the Sanskrit manuscript (see n.­1441).

n.1431The dhāraṇīmaṇḍala is the maṇḍala of liberation that the dhāraṇī constitutes in itself. The Tib. interprets the Sanskrit compound dhāraṇī­maṇḍala­vidhi as a copulative compound (dvandva): “the dhāraṇī, maṇḍala, and rite.”

n.1432The page number jumps forward here because of a misplaced section of text in the Sanskrit manuscript (see n.­1427).

n.1433“Employ the mudrās” has been supplied from the Tib.

n.1434The “Lokeśvara” here is Avalokiteśvara.

n.1435The Skt. balābalena could also be interpreted “in their weakness and strength” etc. The Tib. reads “with strength and valor,” reflecting a different reading.

n.1436It is not easy to distinguish between the maṇḍala of liberation and the physical maṇḍala marked out on the ground that is associated with this rite and described later on. At this point in the text, it is more likely that the latter is meant.

n.1437Here ends the passage that is shifted forward in the Sanskrit manuscript; at this point the text jumps back to A.77.b, line 2 (see n.­1427).

n.1438“Teaching” is omitted in the Tib.

n.1439It is not clear whether the grammatical subject of this sentence (the masculine pronoun eṣa) refers to the “dhāraṇī procedure” or “the Lokeśvara.” The Sanskrit syntax suggests the former, but the Tib. understands it to be the latter.

n.1440The reference here is to Avalokiteśvara, the chief Lokeśvara.

n.1441The page number here jumps back because of a misplaced section of text in the Sanskrit manuscript (see n.­1430).

n.1442There is a figure of speech in the Skt. here. The phrase dhāraṇī-maṇḍala , because of the double meaning of dhāraṇī (which can mean “earth” or “dhāraṇī”), can be interpreted here in three different ways: (1) as the entire land of Jambudvīpa, (2) as the totality of beings there, and (3) as the circle of practitioners of the dhāraṇī. A few paragraphs further (at UT22084-092-001-2659), there will be the description of the maṇḍala drawn on the ground, adding to the range of interpretations.

n.1443The Tib. seems to translate the Skt. abhicchādana (“gift”), with etymological literalness, as “covered” (mngon par dgab pa).

n.1444The page number shifts back sequentially here because of a misplaced section of text in the Sanskrit manuscript (see n.­1427).

n.1445The Tib. reads “bodies as numerous as the grains of sand in ninety-nine hundreds of millions of billions of Gaṅgā rivers.”

n.1446“Seat” (maṇḍa) is absent in the Tibetan translation.

n.1447In places of “feces and vomit” (gūthoḍīrṇa), the Tib. reads “chaff and charcoal,” reflecting a different reading.

n.1448The measurement referred to is not clear. The Skt. seems to read “excavate an area … the size of the human head,” but this is impossible, as the maṇḍala that will cover the excavated area is at least five cubits in diameter. The Tib. reads, “On that patch of ground, [the vidyā holder] / should dig to the depth equal to the size of a person.”

n.1449The Tib. reads “and color the dhāraṇī and maṇḍala red / or the color of saffron.” This reading is, however, unlikely, as the maṇḍala has not yet been drawn.

n.1450There is a play on words in the Skt. here, as bhūmi can mean “ground/earth” and also “level/stage.” To account for the two meanings, bhūmi in this clause could be translated twice, and the sentence interpreted as “this ground/level is the same as the level of the realized beings.”

n.1451In place of “five,” the Tib. reads “fifteen.”

n.1452Reading sumāptañ as samāptañ. In place of “smooth finish” (suślakṣṇa­samāpta), the Tib. reads “extremely threatening,” which does not quite fit the context.

n.1453This line is “inner” in relation to the other two lines, but it is not clear where it is positioned in relation to the two concentric squares.

n.1454From this point, the page numbers appear in correct sequential order.

n.1455The Skt. nānā­ratna­vimāna (a “structure of various jewels”) seems to refer here to the railing, or the veranda with the railing (vedikā), that in itself is a vimāna (“structure”) “made from various jewels.” This is consistent with the usage of this text, where vimāna can mean any artificial structure. The Tib., however, renders vimāna with its more common meaning as “palace.”

n.1456It is not clear if he should draw the temple-palace, or perhaps make a three-dimensional model of it.

n.1457The exact layout is not clear, but the “maṇḍala in the center” is probably the space opposite Vairocana, who is sitting between Śākyamuni and Amitābha.

n.1458The Tib. translates madhya­sthāna­viśāradam (“skillfully placing them halfway between”) as “in the middle is the Fearless One,” taking viśāradam as the name of a deity in the center of the maṇḍala. This, however, does not seem to make sense, as this passage is about the deities at the four sides of the maṇḍala.

n.1459“On the inside” (madhya­sthāna­gate) is rather vague in this context. Possibly, the Four Great Kings are outside the corners while the four wrathful goddesses are positioned inside the same corners.

n.1460The page number marker jumps forward here because of a misplaced section of text in the Sanskrit manuscript (see n.­1427).

n.1461This Maheśvara is the same as Śiva, whereas the previous one in this list is one of the Brahmās. He is omitted in the Tib.

n.1462The Tib. has “Kubera” (lus ngan po) here.

n.1463It is not clear if the emblems listed next are meant to be those of the gods of Thirty-Three.

n.1464It is not clear what kind of a weapon tiryagdaṇḍa (“horizontal staff”) is, but the term is attested in Sanskrit literature.

n.1465The reading ˚ādarśanaṃ vakṣaṃ (“mirror,” “purse”) is problematic in Skt., and it appears to have also given the Tibetan translators trouble. The Tib. mi snang ba (“invisible”) suggests the Tibetans understood adarśana (literally “not visible”) instead of ādarśana (“mirror”). The term that follows, ’bag sha, is difficult to interpret, but when pronounced it sounds remarkably like the Skt. vakṣya, suggesting the possibility that the term was originally transliterated from the Skt. and then distorted through editorial revision.

n.1466The reading “vajra-square marked with vajras” is problematic. Possibly this phrase is meant to start a new list of emblems. The Tib. reads “a square marked with a vajra.” The preceding term, “vajra,” is understood to be a separate implement.

n.1467A nandikāvarta or nandyāvarta, literally “whirl of joy,” is similar to a svastika.

n.1468Khara could be “a quadrangular mound of earth for receiving the sacrificial vessels” (Monier-Williams). The Tib. renders this as “sacrificial vase,” perhaps pointing to a variant reading of karaka.

n.1469Paṭala could be a veil, a box, or other things. It is rendered into the Tib. as “woolen cloth,” the equivalent of the Skt. paṭa.

n.1470The Tib. reads “distinguished by their different features.”

n.1471The Skt. nāga should perhaps be translated here as “elephant” and interpreted as the four elephants that support the world, the chief of whom is Airāvaṇa, the mount of Indra.

n.1472In place of “wine” (madya), the Tib. reads “fish,” reflecting the reading matsya .

n.1473It is not clear whether it is the entire maṇḍala or the individual lotuses that are surrounded with the strings.

n.1474It is not clear what “crest banners” are, but the Tib. supports this reading.

n.1475In place of “clean, pure” (śucinā śuci˚), the Tib. reads “silken.”

n.1476In the Tib., it is a copper flower that is placed on the pot.

n.1477It is not clear if this lotus is the same lotus as the copper lotus just mentioned or is a different lotus.

n.1478The structure of the Tib. translation differs slightly from the extant Skt.: “All around the periphery of the maṇḍala, [the vidyā holder] should arrange sixty-four silver and copper vessels filled with fragrances, powders, ointments, flowers, and fruits, as well as offering water. He should also arrange sixty-four full iron pots, as well as sixty-four incense burners filled with flowers and plants. After he has arranged them, he should burn various kinds of incense. At the four gates he should arrange decorated vessels filled with offering water and adorned with silk. He should then erect sixty-four arrows festooned with banners and set upon rings of jasmine flowers. He should also decorate the maṇḍala with arrows resplendent with various colors and a variety of garlands of jewels.”

n.1479As the word maṇḍala is used, it is not clear whether this refers to a circular outer zone surrounding the main maṇḍala or to a separate maṇḍala. The first option is more plausible.

n.1480It is not clear if the text means “sixty-four pots, sixty-four jars, and sixty-four pitchers” or sixty-four vessels in total.

n.1481The Tib. reads “sixty-four round earthenware bowls.”

n.1482In place of this line of Skt., the Tib. reads simply, “He should [also] arrange sixty-four different kinds of bali.”

n.1483It is not clear what the “five colors” refers to, whether it is to the color of individual jars, the food in the jars, or perhaps the colored threads that are tied around them.

n.1484Beginning where this translation reads “The groups of sixty-four vessels,” the Tib. reads, “He should arrange sixty-four vessels of five different colors that are filled with various kinds of food, pour a variety of drinks, and arrange a variety of the five white bali.”

n.1485The Tib. translates uttaramaṇḍala literally as “northern maṇḍala.”

n.1486The Tib. reads “bali area” (balimaṇḍala) as two elements, “the bali and the maṇḍala.”

n.1487Amogha­pāśa Sūtra is an alternative title of the AP.

n.1488In the Tib., the last two sentences read, “After reading the Dharma and bathing well, he should wrap himself in divine cloth and, now clean, dress in new clean clothes that are scented with various perfumes.”

n.1489“Maṇḍala of liberation” seems to refer here simply to the maṇḍala.

n.1490The Tib. reads, “adorned with garlands of silk streamers.”

n.1491“White” is omitted in the Tib.

n.1492The Tib. identifies the period from the eighth to the fifteenth as the time in which the mantras mentioned in the next paragraph are to be recited.

n.1493The Tib. reads “recite” in place of “consecrate.”

n.1494The “maṇḍala of liberation that is revered by all the bodhisattvas” could be the first mantra given in the AP, near the beginning of the text (1.­13).

n.1495“The heart mantra of the noose[-like] maṇḍala of liberation” possibly refers to the second mantra given in the AP (see 2.­6).

n.1496It is possible that the “maṇḍala of Amoghapāśa” refers to the painting of Amoghapāśa erected in the “southern quarter” (see 2.­1006 above) rather than the maṇḍala on the ground, which has not Amoghapāśa but Vairocana in the center. This seems to be confirmed by the reference to this “maṇḍala” as duṣyamaṇḍala (“cloth maṇḍala”) in the next sentence.

n.1497The Tib. dissolves the compound duṣyamaṇḍala (“cloth maṇḍala”) as two things, “the cloth [painting] and the maṇḍala.”

n.1498The Tib. reads “one thousand.”

n.1499Kṣatriyas does not appear in the Tib.

n.1500The Tib. takes this to be two items, “hells and suffering.”

n.1501The Tib. reads, “I hold such a person as a tathāgata. Because he is both worldly and transcendent, I consecrate him with my head.”

n.1502The Tib. inserts here “They will be the foremost children of Noble Avalokiteśvara.”

n.1503In the Tib. this list begins with Agni (me lha).

n.1504The first Maheśvara in this list is Śiva, and the other is one of the Brahmās. The second “Maheśvara” is omitted in the Tib., possibly because the translators wanted to avoid what seemed to be a repetition.

n.1505In place of “bhūtas,” the Tib. reads “piśācas.”

n.1506The Tib. reads “intense poison” in place of “injustice.”

n.1507“Quarter pala” is supplied from the Tib. The Skt. just reads “part” (bhāga).

n.1508Akṣa could mean a die or an Elaeocarpus seed.

n.1509Prosopis spicigera or Mimosa suma.

n.1510Surabhi (“fragrant”) can be the name of several plant species and fragrant substances, including champak and Mimosa suma.

n.1511This is not completely clear, but possibly the “two-footed animals” are birds.

n.1512The part from “eliminates yakṣas” has been supplied from the Tib. It is omitted in the Skt.

n.1513Here and elsewhere in this text, the phrase amogha­pāśa­maṇḍalaṃ vimokṣa­maṇḍalam can be interpreted and translated as both “the maṇḍala of liberation that is the heart essence of Amoghapāśa” and “the liberation-maṇḍala [dhāraṇī] that is a heart mantra of Amoghapāśa,” as this dhāraṇī (mantra no. 2) can be regarded as one of the heart mantras of Amoghapāśa.

n.1514The Tib. does not mention filaments.

n.1515Reading pātra˚ (“bowl”) as pattra˚ (“petal”). The text is very unclear at this point. The Skt. adds “five” after “sixteen,” which is open to many interpretations. Possibly, the vidyā holder places only five petals in the hole, which is surrounded by the sixteen petals, or “five” could perhaps refer to the number of colors used. The Tib. reads, “Inside it, he should place an elongated sixteen[-petaled] lotus decorated with various colors.”

n.1516The Tib. reads, “He should add four full silver dishes and four golden dishes filled with argha water for the feet.”

n.1517The Tib. reads “fragrances and flowers,” possibly reflecting the reading gandhapuṣpāṇi instead of the extant puṣpāṇi.

n.1518Amogha­pāśa Sūtra is an alternative title of the AP.

n.1519It is not clear if the vidyā holder consecrates the pills or himself.

n.1520In the Tib., this mantra is named the maṇḍala of liberation of the blazing Amoghavilokita .

n.1521The number expected at this position is 200. However, to keep the numbering in parallel with the Sanskrit edition (Kimura 1998), this has been changed to 201.

n.1522Oṁ bhūr bhuva (also oṁ bhūr bhuvaḥ svaḥ) is the famous Gāyatrī mantra found in the Ṛgveda (3.62.10).

n.1523Skt. oṁ padma­pāṇi dhara dhara padma­bhuje jvala jvala hutāśane bhuru bhuru vimokṣa­bhuje daha daha sarva­malān amogha­pāṇi­varade hūṁ hūṁ | nirdaha pāpān śama śamani lokottāraṇi samanta­raśmi­varade turu turu pravara·amogha­siddhiḥ | oṁ bhūr bhuva namo ’stu te svāhā ||

n.1524“They will flee” makes sense insofar as fevers ( jvara ) are often personified as spirits.

n.1525In place of “if he casts the ashes against the wind,” the Tib. reads “if he smears the ash particles on the beak of a raven,” possibly reflecting a different reading or misreading the extant reading.

n.1526“Wind” is omitted in the Tib.

n.1527It is not clear if the vidyā holder needs to sprinkle the ashes in a circle outside the area to be protected or just around himself.

n.1528“Noble Avalokiteśvara” is probably the same as Amoghapāśa mentioned in the previous paragraph.

n.1529This gesture could be the same as the boon-granting gesture, as in mantra no. 210 later on (2.­1059) this figure is referred to, inter alia, by the epithet varadapāṇi, the “boon-granting hand.”

n.1530“Noble Avalokiteśvara,” in his form as Amoghapāśa, is here the central figure in the painting.

n.1531The number thirty-two includes individual deities as well as classes of deities, such as the gods of Akaniṣṭha.

n.1532The Maheśvara mentioned in the previous sentence is Śiva, whereas this Maheśvara is probably one of the Brahmās.

n.1533Mahākāla, as he is mentioned here along with Nandikeśvara, is probably the wrathful aspect of Śiva.

n.1534Nandopananda could be one name; the Tib., however, takes it to be two: Nanda and Upananda.

n.1535The Tib. states that the gods from these realms “emanate various flowers and precious gems from their hands and hold various other implements.” In the Skt., this phrase belongs to the next paragraph, where it is used in a different context.

n.1536This line is omitted in the Tib.

n.1537The Skt. reads aṣṭa­mahā­bhaya­caitya (“eight great fear caitya”). The word bhaya (“fear”) seems unnecessary and is not found in the Tib. translation, which instead reads “the eight great caityas arrayed in a ring.”

n.1538It is not clear if it is just Vajradhara who holds the whisk or if they both hold it.

n.1539The exact position implied by “to the right” and “to the left” in this sentence is not clear. The Blessed One is not one and the same. The one on the right, here worshiped by Avalokiteśvara-Amoghapāśa, is probably the same as the one described earlier as “approaching the seat of awakening,” and the one on the left, the same as the one “turning the wheel of Dharma.”

n.1540“The lotus” is omitted in the Tib.

n.1541The Tib. inserts here “He should refrain from using bad words and abandon any bad intentions.”

n.1542“Tathāgatas” has been supplied from the Tib.

n.1543In the Tib., “the Tathāgata Amitābha” belongs to the next sentence, where it replaces “this cloth painting.”

n.1544The term king of vidyās can apply to both the vidyā deities and their vidyā mantras.

n.1545This phrase, which addresses Amoghapāśa, is a somewhat arbitrary rendering of the Sanskrit compound amoghāvalokita­mahā­maṇḍala­padma.

n.1546“Accomplishment” ( siddhi ) in the vocative case could be a short form of the epithet amoghasiddhi (“unfailing accomplishment”), sometimes regarded as a deity in his own right.

n.1547Skt. oṁ amoghāvalokita­mahā­maṇḍala­padme sarva­bodhisattva­namas­kṛte bhara bhara samantāvalokite amogha­mahā­brahma­veṣa­dharaḥ · dhara dhara mahā­kāruṇikaḥ · bodhaya bodhaya mahā­bodhani bodhi bodhi padma­vibodhani sarva­pāpāndha­kāra­praśamani sarva­durgati­nivāraka mahā­kāruṇikaḥ · bahu­vividha­veṣa­dharaḥ satathāgata­garbhāḥ · huru huru amogha­garbhe turu turu amogha­pāśa­haste muru muru vimokṣa­bhuje kṣiṇi kṣiṇi sarvāvaraṇa­viśuddhe bhara bhara sarva­tathāgata­paripūrite tara tara tāraya · avalokaya padma­bhuje maṇi­kanaka­vibhuṣita­bāhu dama dama dur­dāntānāṃ mahā­bodhisattva­varada mahā­kāruṇika sarva­deva­gaṇa­namas­kṛta ṛṣi­gaṇa­stavitaḥ śata­sahasra­candra­sūryātireka­raśmi-r-avabhāsita mahā­paśupati­veṣa­dharaḥ parama­śuddha­sattvaḥ · avalokite lokeśvara maheśvara parama­kāruṇika­maṇḍaleśvara supra­buddha mahā­padma­bhujeśvara mahā­vidyādhareśvara dhira dhira mahā­dhira mahā­kāruṇika mahā­mokṣa­maṇḍala­dhara sarva­tathāgata­guhya­mudra­samaya­dhara mahā­bala­viryā­dharaḥ · mahā­maṇi­maulī­dharaḥ · amitābha­makuṭa­dharaḥ · dhuru dhuru samantāvalokeśvara maheśvara pāśa­dhareśvara para para parama­mahā­maitrī · avalokitaḥ sarva­sattva­santārakaḥ siddhi siddhy āśā­paripūraka mahā­vara­prada namo ’stu te svāhā ||

n.1548Skt. oṁ vīra vīra mahā­maṇḍala­viśvarūpa­ṣaṭ­pāramitā­paripūrakaḥ sarva­bodhisattva­namas­kṛtaḥ parama­vipula­vimokṣa­dharaḥ · mahā­pāśavilokita · amogha­pāśa­jvalita mahā­jvālāvalokita mahā­maṇi­dīpta­dharaḥ samantāvabhāsitaḥ · jvala jvala mahā­gambhīra­vimokṣa­pāśa­dharaḥ · bala­bodhyaṅgākarṣaka | oṁ brahma­rūpa­mahāmogha­pāśa hūṁ hūṁ phaṭ phaṭ | sarva­sattvavilokita vara­prada namo ’stu te svāhā ||

n.1549Skt. oṁ vibudhya vibudhya vibudhya mahākāruṇika | tara tara tāraya mahārṇavapāram | mahā­bhuja vilokaya hūṁ phaṭ svāhā ||

n.1550Skt. oṁ amogha­pāśa mahā­dāna­pāramitām paripūraya hūṁ dara dara vividha­vicitraiḥ sarva­sattvopabhoga­sarva­tathāgata­mahā­dāna­pūjā­meghaiḥ pravartaya | tara tara tarāya mahā­padma­pāṇi hūṁ phaṭ svāhā ||

n.1551Skt. oṁ amogha­śīla sambhara sambhara bhara bhara mahā­śuddha­sattva padma­vibhuṣita­bhuja dhara dhara samantāvalokita hūṁ phaṭ svāhā ||

n.1552Skt. oṁ mahā­vīryāmogha­vilokite vara vara dṛḍhavīrya mahā­bala bala bala mahā­bodhyaṅga bala­bodhyani hūṁ phaṭ svāhā ||

n.1553Reading kṣaṇa kṣaṇa as kṣama kṣama. The meaning of kṣaṇa (“a free state pregnant with opportunities”), however, could also be fitted into the context of this dhāraṇī.

n.1554Skt. oṁ amogha­kṣānti sarva­bodhi­sattva­kṣamiṇa kṣaṇa kṣaṇa mahā­maitrī­karuṇā­sattva­vatsala mahā­kāruṇika sarva­sattva­kṣamiṇa hūṃ phaṭ svāhā ||

n.1555Skt. oṁ sarva­tathāgata­mahāmogha­karuṇādhyāna­samādhiḥ sarva­vimokṣa prakampya curu curu hūṁ phaṭ svāhā ||

n.1556Skt. oṁ amogha­mahā­prajñāvabhāsa samanta­sphuraṇa­buddhiḥ prasara prasara samanta­buddhiḥ | avalokaya bhagavan prajñāvalokita­cakṣuṣā mahā­prajñā­varada­pāṇi mahā­prajñā­padma­dhāriṇa bhuje hūṁ phaṭ svāhā ||

n.1557The Tib. reads, “He will develop the intelligence and wisdom of recollecting all the tathāgatas in the ten directions and the buddhas of the past, present, and future.”

n.1558Skt. oṁ amogha­vimokṣa­maṇḍala­mahādbhuta­vimale dhara dhara dhiri dhiri mahādbhuta­kamala-m-amitābha­makuṭa­dharaṃ hūṁ phaṭ svāhā ||

n.1559The reading maṇḍala­khātra­mantra (“mantra for digging the maṇḍala”) is not supported by the Tib. which instead reads,“In that maṇḍala, the vidyā holder should incant…”

n.1560In the Sanskrit there is a play on words here, as the level they are established on is called bhūmi, as is the protected area they are in.

n.1561In the Sanskrit text, sama sama is added alliteratively before samantena (“all around”). This alliteration would be difficult to replicate in English.

n.1562In the Sanskrit text, mala mala is added alliteratively before vimala nirmala. This alliteration would be difficult to replicate in English.

n.1563Svāhā is omitted in the Tib.

n.1564Skt. oṁ amogha druma­latā­vṛkṣa­śākha­patra­puṣpa­phala­viṭapāroha­nadī­taḍāga­puṣkiriṇyutsahrada­sundara­prasravaṇa­vividha­vicitraṃ pariśodhaya padma­bhuja | sama sama samantena parimaṇḍalaṃ pariśodhaya | mala mala vimala nirmala supariśuddha­padmopalipta | jala­malān viśuddha śodhaya śodhaya paramamahā­śuddha­sattva hūṁ phaṭ svāhā | namo tri­bhuvane hūṁ phaṭ svāhā ||

n.1565It is not clear how the compound candana­padmodaka­sarṣapa (“sandalwood–lotus–water–mustard-seeds”) should be dissolved. The Tib. reads “sandalwood, lotuses, and water and mustard seeds.”

n.1566The Tib. reads, “will be free of [the disorders of] bile, phlegm, and spit.”

n.1567The Tib. reads, “Those who clean their teeth with this water will greatly increase their recollection of the Buddha’s wisdom.”

n.1568Neither the Skt. nor the Tib. specifies what flowers; probably the flowers that were earlier sprinkled with ambrosia.

n.1569The Tib. reads “and will become pure in many ways.” The Tib. translation of ghrāṇa (“nose/olfactory organ”) is typically sna, thus it would appear that the accretion of scribal or editorial errors resulted in the current reading of the adverbial sna tshogs su (“various/many/manifold”).

n.1570Skt. oṁ amogha · amale ’trimale vimale nirmale divya­pariśuddhe sarva­malopakarṣite mahā­bodhi­sattva­varade pravara­pariśuddhe mahā­maṇi­ratna­kāya­pariśuddhe maṇi maṇi­śodhani mahāmogha­cintā­maṇi­śuddhe hṛdaya­śuddhe kāya­nirmala­mahā­maṇi­pariśuddhe huru huru pravara­pāṇi mahā­bhuja­varade turu turu mahā­sattva­vatsale pariśodhaya māṃ sarva­pāpā suviśuddha­male svāhā ||

n.1571The Degé version of the Tib. reads, “He should then perform ablution using a white towel and drink [the mixture] seven times.” The Yongle, Lithang, Kangxi, and Choné read, “He should then [put] seven palas [of the mixture] in a lotus and drink it,” while the Stok version follows the extant Skt.

n.1572The Sanskrit kalpa can refer to both the entire text of the AP and the rite just described. The word “treatises” later on in the sentence makes the first option more likely.

n.1573The literal meaning of amoghapadma (“amogha lotus”) is significant here, as, metaphorically, it is perhaps the lotus that is meant to expand in all directions.

n.1574Skt. oṁ amogha­padma­vimale prasara samanta­mukhe svāhā ||

n.1575Skt. oṁ amogha­vividha­rūpa­vicitra­gandha­rasa­bhara­pravara­bhuje svāhā ||

n.1576Skt. oṁ amogha­samanta­parimaṇḍala­pāśa­baddhe hūṁ ||

n.1577Skt. oṁ amogha­samanta­daśa­digmahā­sīmā[ṃ] bandhaya dhuru dhuru hūṁ phaṭ svāhā ||

n.1578Skt. oṁ amogha­rakṣaṇa­pāśa­haste bhuru bhuru svāhā ||

n.1579Skt. oṁ amogha­cūḍā­maṇi huru huru nāga­pāśa­baddhe hūṁ svāhā ||

n.1580Skt. oṁ amogha­rakṣā samantena mahā­pāśe bhuru bhuru svāhā ||

n.1581Skt. oṁ amogha­jala­vimale suru suru svāhā ||

n.1582Skt. oṁ amogha·amṛta­bindu cara cara svāhā ||

n.1583Skt. oṁ amogha­vidyā­vastre curu curu svāhā ||

n.1584Skt. oṁ amogha­bhujaka­vaca­varade ciri ciri svāhā ||

n.1585Skt. oṁ amogha­brahma­bhuje paryantena prasara svāhā ||

n.1586Skt. oṁ amogha­cūḍā­maṇi­padme · abhiṣiñcaya mama sarva­tathāgatābhiṣekair maṇi maṇi svāhā ||

n.1587The mantra has been emended here (on the authority of the Tib.) from dhare dhara to dhara dhara.

n.1588Skt. oṁ amogha­padma vasundhare dhara dhara dharaṇi maṇḍe hūṁ ||

n.1589Skt. oṁ amogha­samanta­paryaṅke bhuvana­bhuve svāhā ||

n.1590Skt. oṁ amogha­surabhi­padme para para hūṁ ||

n.1591Skt. oṁ amogha­vividha­gandha­prasaraiḥ puru pūrṇa­bhuje svāhā ||

n.1592Skt. oṁ amogha­vividha­lepana­pravare piri piri svāhā ||

n.1593Skt. oṁ amogha­gagana­sphuraṇa­mayai dhūra dhūra hūṁ ||

n.1594Skt. oṁ amogha­śukla­rasa­rasāgrādhara vidhara hūṁ ||

n.1595The Skt. āhārabali (literally “food bali”) is rendered into the Tib. as “bali and food.” The word for food in the mantra itself is anna, which usually refers to staple foods, such as boiled rice.

n.1596Skt. oṁ amogha­pravarānna­vilokite kiri kiri hūṁ ||

n.1597Skt. (emended based on the Tib.) oṁ vividhāmogha­phala para para hūṁ || The mantra in the Sanskrit manuscript reads oṁ vividhāmogha-m-aghamala para para hūṁ.

n.1598Skt. oṁ amoghādbhuta­gandha­vare hūṁ ||

n.1599Oṁ is missing from the Sanskrit text.

n.1600Skt. oṁ amogha­vividha­maṇi­bhūṣaṇa­vara­vare jvala jvala hūṁ ||

n.1601The Skt. bhājana suggests cooking vessels and crockery.

n.1602Skt. oṁ amogha­vividha­bhājane jaya jaya svāhā ||

n.1603Skt. oṁ amogha­pravara­bhavana­bhuve thara thara svāhā ||

n.1604Skt. oṁ amogha­namas­karaṇa­sarva­tathāgatāñjali hūṃ ||

n.1605Skt. oṁ amogha­cakre duru duru praduru svāhā ||

n.1606Skt. oṁ amogha­samanta yāntu bhavane bhava bhava svāha ||

n.1607Skt. oṁ amogha­cintā­maṇe prakarṣaya dhuru dhuru svāhā ||

n.1608Skt. oṁ amoghani­mantraṇa­vimokṣa­maṇḍale mili mili svāhā ||

n.1609Skt. oṁ amogha­mahā­raśmi­jvāla­sahasre jvala jvala samante svāhā ||

n.1610Skt. oṁ amogha­pāśa­haste prasara | gacchasva bhavanam | visarjito ’si | sara sara | hūṁ phaṭ svāhā ||

n.1611Skt. oṁ amogha­pāśa bandha samanta­mahā­samaya­dṛḍhe hūṁ phaṭ svāhā ||

n.1612Skt. oṁ amogha samante pravara sara sara prasara mahā­bhūteśvara dhiri dhiri hūṁ hūṁ phaṭ svāhā ||

n.1613In place of “perish,” the Tib. reads “be pacified.”

n.1614Skt. oṁ padma­bhuje padma­kare padma­vimale svāhā ||

n.1615The vajra-lotus mudrā seems to be the one described in the next paragraph.

n.1616Skt. oṁ padme supadme vimokṣa­maṇḍala­padma­bhuje svāhā ||

n.1617The Tib. reads “vajra” in place of “lotus.”

n.1618Most versions of the Tib. read “speech” in place of “secret.” This is likely a scribal error as “speech” (gsung) and “secret” (gsang) are orthographically similar. The Stok Palace version of the translation confirms this, as it has gsang in accord with the extant Skt.

n.1619Skt. oṁ amoghe vajra­padma­bhuje mili mili svāhā ||

n.1620Skt. oṁ amogha­maṇi maṇi mahā­maṇi padma­maṇi svāhā ||

n.1621Jali seems to be part of the word añjali , repeated for alliterative reasons.

n.1622Skt. oṁ amogha­vajre mahā­padme ’ñjali jali sujali mahājali svāhā ||

n.1623The dual ending of “lotus” suggests that both hands are used.

n.1624The Skt. is very unclear. As this mudrā is based on the preceding one, the “hook-shaped” probably refers to the middle fingers. The Tib. reads, “This mudrā should be formed / [By holding] the vajra lotus at the heart / With the vajra formed perfectly / And the fingers [shaped] like hooks.”

n.1625Skt. oṁ amogha­siddhe sarva­tathāgata­siddhe avalokaya siddhe mahā­vipula­siddhe kuru kuru svāhā ||

n.1626The Tib., again, reads “vajra” in place of “lotus.”

n.1627The Tib. reads, “This is the mudrā formed by all bodhisattvas.”

n.1628“Lokeśvara” is here a title of Amoghapāśa.

n.1629Skt. oṁ avalokita­mahā­śuddha­sattvaḥ sara sara samantāvabhāsa­kuṇḍala­dharaḥ · amitābha­makuṭa­dhara jaṭā­makuṭa­nava­vajrendu­maṇḍita cara cara sambhara bhuvaneśvara­padma­bhuje svāhā ||

n.1630The Tib. reads, “These seven mudrās reveal the fruit of the path of awakening that transcends the world. They are the teacher, the lord of the world constantly turning the wheel of Dharma of the world protector.”

n.1631The Skt. term darśana can be used either in the sense of “displaying,” as translated here, or “seeing,” which is how it was translated into Tib.

n.1632The Sanskrit manuscript uses a Buddhist Hybrid Sanskrit spelling that would correspond to the classical avakiraṇa, which appears to be the same type of spirit. The Tib. has the equivalent of the Sanskrit term preṣaka here, which is another type of spirit being.

n.1633The “thirty-two abodes” seems to be a reference to the abodes in the realm of Thirty-Three‍—they are located on the four peaks of Mount Sumeru. The abode on the central peak, occupied by Indra, is not counted here.

n.1634“Thirty” is omitted in the Tib. “Thirty gods” is here a reference to the gods in the realm of Thirty-Three.

n.1635The Skt. uses the term sāṃnidhya (literally “closeness”) and, as this rite involves a mirror, the term probably implies the communion with Amoghapāśa via the mirror.

n.1636As the context of the following paragraphs indicates, the term lokottara, which often means “transcendent” or “beyond the world,” does not have such a soteriological sense here.

n.1637The “thirty-two abodes” seems to be a reference to the abodes in the realm of Thirty-Three‍—they are located on the four peaks of Mount Sumeru. The abode on the central peak, occupied by Indra, is not counted here.

n.1638“Lord of the World” (lokanātha) in this context is Amoghapāśa.

n.1639The reading paramocchiṣṭam is ambiguous. The Tib. reads “contaminated food.”

n.1640“Everything” perhaps refers to all the things described in the previous two paragraphs that the rite aims to accomplish.

n.1641Here we follow the Tib. in reading pūrayitavyam as pūjayitavyam. According to the Skt., the vidyā holder fills the figure with camphor and musk rather than offering them.

n.1642It is not clear whether he is consecrating the mirror or himself.

n.1643The Degé version of the Tib. reads “one hundred thousand,” while the Lhasa, Narthang, and Stok versions read “eight thousand.” The latter may be understood as the Tibetan interpretation of the attested Sanskrit aṣṭasahasra.

n.1644“In the inner area” is omitted in the Tib.

n.1645The Tib. reads “a lotus with eight petals.”

n.1646The Tib. reads, “In the middle of the lotus [he should draw] pistils and stamens.”

n.1647The layout is quite confusing; this is probably about the inner of the two zones delimited by the three rows of tridents, vajras, and lotuses.

n.1648Presumably at the corners of the outer quadrangle demarcated by the row of lotuses, the outermost of the three rows.

n.1649This is probably the outer of the two zones delimited by the three rows of tridents, vajras, and lotuses.

n.1650Neither the Skt. nor the Tib. specifies whether the vidyā holder consecrates the mirror or himself.

n.1651It is not clear whether ˚maṇḍalamudrā˚ means “the maṇḍala and the mudrās” or “the maṇḍala-seal.” The Tib. opted for the former.

n.1652The assembly spoken of here must be the assembly of people in front of whom the vidyā holder is performing the rite, as described above in the paragraph that introduces the communion rite.

n.1653Reading (on the authority of the Tib.) ˚bhagavana˚ as ˚bhagavato. “The Blessed One” here refers to Avalokiteśvara. The extant reading ˚bhagavana˚ (“pleasure groves”) also makes sense in this context.

n.1654The “maṇḍala of liberation of Amoghapāśa” probably refers here to the entire text of the AP.

n.1655It is not clear if the deity is the object here. The sentence could also mean “How should I enter, how should I bow, and how should I circumambulate?”

n.1656The negation is absent in the Tib.

n.1657The meaning of this line in the Skt. is not clear.

n.1658“Sovereign ritual” is a reference to the text of the AP.

n.1659This seems to be an inverse definition of the illusion-like samādhi as the heart-essence noose.

n.1660Reading dhāvanti as dhāvati. The verb √dhāv has a double meaning of “flowing” like water and reaching everywhere, and of “cleansing.”

n.1661The phrase “and so forth up to and including the ten-syllable mantra” indicates that the scribes of the manuscript have elided the part of the list of mantras that mentions wrathful, violent, and peaceful, and one-, two-, three-, four-, five-, six-, seven-, eight-, nine-, and ten-syllable mantras.

n.1662“Parasol” seems to refer to the “shape of the wheel” formed by the flowers cast by Avalokiteśvara.

n.1663The Tib. reads, “They continued to worship the blessed Śākyamuni and the assembled retinue of Avalokiteśvara, filling the space with clouds of offerings.”

n.1664The term “maṇḍala,” synonymous with “maṇḍala of liberation,” seems to be used here with reference to the mantra that is going to be given next.

n.1665“Avalokita” could be taken as short for “Avalokiteśvara” or translated literally. The rendering here aims to account for both.

n.1666“This heart essence” refers to this dhāraṇī mantra.

n.1667This introduction line is very unclear. “First maṇḍala” probably refers to the mantra given next, the first in the rite that follows, with the word “maṇḍala” standing for “maṇḍala of liberation.”

n.1668Because of the ambiguous syntax, this sentence could also be understood as “Homage to all the tathāgatas whose uṣṇīṣas are secret amogha maṇḍalas” etc.

n.1669The last two sentences are omitted in the Tib.

n.1670Cara has the meaning of “act!” or “move!” Here, however, it has been kept in Sanskrit for the sake of alliteration.

n.1671Kuru means “act!” Here, however, it has been kept in Sanskrit for the sake of alliteration.

n.1672Again, bhara means “carry!” or “bear!” Here, however, it has been kept in Sanskrit for the sake of alliteration.

n.1673“Vidyā holders” (vidyādhara) is more likely to refer here to the practitioners of the mantra path than to the class of semidivine beings of the same name.

n.1674Dhara means “wear!” or “carry!” Here, however, it has been kept in the original Sanskrit to preserve the mantric alliteration.

n.1675The phrase samanta­maṇḍalāvalokita is open to interpretation. “Avalokita” could be taken as the short form of “Avalokiteśvara,” or translated literally. The translation here aims to account for both.

n.1676“Protected by my treasure trove of morality” is missing from the Tib. transliteration of the mantra.

n.1677It is not clear how Īśvara, Maheśvara, and Padmeśvara relate to one another in this phrase, whether they are one and the same or three different deities.

n.1678“Omniscient one” seems to be here an epithet of the Buddha.

n.1679Assuming that santati is here the same as cittasantāna.

n.1680In the language of the AP, this long dhāraṇī constitutes a “maṇḍala,” or a maṇḍala of liberation, as demonstrated in the next paragraph.

n.1681The following Skt. mantra has been emended to reflect readings taken from the Tib: oṁ padmoṣṇīṣa­varada hūṁ | cara cara ciri ciri curu curu mahā­kāruṇika | ciri ciri piri piri ciri ciri parama­kāruṇika | siri siri ciri ciri piri piri viri viri mahā­padma­hasta | kala kala kili kili kulu kulu mahā­śuddha­sattva | ehy ehi budhya budhya dhāva dhāva kaṇa kaṇa kiṇi kiṇi kuṇu kuṇu parama­śuddha­sattva | kara kara kiri kiri kuru kuru mahā­sthāma­prāpta | cala cala sañcala vicala · eṭaṭa · eṭaṭa bhara bhara bhiri bhiri bhuru bhuru mahā­vimala­padmoṣṇīṣa­viraja sādhaya hūṁ hūṁ ehy ehi mahā­kāruṇika mahā­paśupati­veśa­dhara | dhara dhara mahā­padmoṣṇīṣa­dhara | sara sara sarvāvaraṇa­hara | cara cara sarva­vidyādhara­namas­kṛta | hara hara sarva­kilbiṣa­hara | hā hā hā hā hī hī hī hī hūṁ hūṁ hūṁ hūṁ oṁ­kāra­brahma­veṣa­dhara | dhara dhara dhiri dhiri dhuru dhuru mahā­padma­jvālā­dhara | tara tara sara sara para para padma­pāśa­dhara | cara cara vara vara vara­raśmi­śata­sahasra­pratimaṇḍita­śarīrāya | jvala jvala tapa tapa bhagavat­somāditya­yama­varuṇa­kubera­brahmendra·ṛṣi­gaṇa­deva­gaṇābhyarcita­caraṇa | suru suru curu curu puru puru muru muru sanatkumāra­rudra­vāsava­viṣṇu­dhanada­deva·ṛṣi­nāyaka­bahu­vividhaveṣadhara mahā­padma­daṇḍa­dhara pāśa­dhara | dhara dhara dhiri dhiri dhuru dhuru thara thara ghara ghara yara yara lara lara hara hara para para para para cara cara vara vara mahā­vara­dāyaka samanta­maṇḍalāvalokita­lokeśvara maheśvara | muhu muhu muru muru muya muya muñca muñca bhagavann āryāvalokiteśvara | rakṣa rakṣa mama śīlākara­guptena sarva­bhayebhyaḥ sarvopadravebhyaḥ sarva­grahebhyaḥ sarva­jvarebhyaḥ sarva­vyādhibhyaḥ | vadha­bandhana­tāḍana­tarjana­rāja­cora­taskarāgni-r-udaka­viṣa­śastra­parimocaka | kaṇa kaṇa kiṇi kiṇi kuṇu kuṇu cara cara · indriya­bala­bodhyaṅga­caturārya­satya­samprakāśaka | tama tama dama dama sama sama sama sama mahātamo’ndhakāra­vidhamana ṣaṭ­pāramitā­paripūraka | mili mili ṭaṭa ṭaṭa ṭhaṭha ṭhaṭha ṭiṭi ṭiṭi ṭhiṭhi ṭhiṭhi ṭuṭu ṭuṭu ṭhuṭhu ṭhuṭhu · eṇeya­carma­kṛta­parikara | ehy ehi · īśvara maheśvara padmeśvara mahā­bhūta­gaṇa­sambhañjaka mahā­siddheśvara | kuru kuru para para kaṭa kaṭa maṭa maṭa viśuddha­viṣaya­nivāsina mahā­kāruṇika śveta­yojñopavīta ratna­makuṭa­mālā­dhara sarva­jña­śirasi­kṛta­makuṭa mahādbhuta­kamala­kṛta­karatala dhyāna­samādhi­vimokṣāprakampa bahu­sattva­santati­paripācaka mahā­kāruṇika sarva­karmāvaraṇa­viśodhaka sarva­vyādhipramocaka sarvāśā­paripūraka sarva­sattva­samāśvāsaka | oṁ padmoṣṇīṣa­pāśa­hṛdaya­maṇḍala namo ’stu te svāhā ||

n.1682The “eight levels” (aṣṭabhūmi) are the eight levels attained by śrāvakas that culminate in the state of a pratyekabuddha.

n.1683As above, “maṇḍala” stands for “maṇḍala of liberation” and refers, in this context, to a mantra.

n.1684The Skt. is unclear regarding the location of the image, whether it is the lotus at the heart, the lotus at the navel, or perhaps the lotus that might have appeared on his right hand when he touched the lotus at the navel.

n.1685Here the Tib. reads “to be regarded as a guru by all beings.” The extant Tib. term bla ma, which would translate the Skt. guru, is likely a scribal error or deliberate revision of bla med, a close approximation of the extant Skt. term uttāra. This would suggest that the Tibetans originally read uttara in place of uttāra.

n.1686“Amogha family” could be referring to the subclass of Amoghapāsa and related deities within the lotus family.

n.1687Skt. oṁ amogha­pāśa­hṛdaya­padmoṣṇīṣa kumāra­veṣa­dhara padmeśvara · āveśaya sarvāmogha­kula­samaya­hṛdayā sarva­siddhi · amoghaṃ prayaccha | padma padma hūṁ hūṁ namo ’stu te svāhā ||

n.1688Reading śilākara˚ as śīlākara˚. The mantra cited below has been emended accordingly. The phrase “make me a receptacle of morality” is missing from the Tib. transliteration of the mantra.

n.1689Skt. oṁ amogha­padmoṣṇīṣeśvara padmeśvara · āmantraya sarva­tahāgatānām | amogha­padmoṣṇīṣa­samayam ākarṣaya praveśaya sarva­karma­siddhiṃ prayaccha me śīlākara­guptena · avalokiteśvara hūṁ hūṁ mahā­padmoṣṇīṣa­bhuje svāhā ||

n.1690Skt. oṁ mahā­caṇḍa­padmeśvara vividha­rūpa­vikaṭa­padma­daṃṣṭrākarāla­bhīṣaṇa­vaktra sarvaṃ duṣṭa­hṛdayān khādaya vighnān padma­dhṛk ciṭi dhṛṭi hūṁ svāhā ||

n.1691Reading ˚ākamāya karma as ˚ākarṣaya. The mantra quoted in the note has been emended accordingly.

n.1692Skt. oṁ amoghapadmoṣṇīṣa mahā­padma­pāśa­krodha · ākarṣaya praveśaya mahā­paśupati­yama­varuṇa­kubera­brahma­veṣa­dhara mahā­caṇḍa­vega·amogha­kula­samaya­padme hūṁ hūṁ ||

n.1693It is not completely clear what amoghahṛdaya (“amogha heart essence”) refers to, whether it is only the first of the Padmoṣṇīṣa mantras (mantra no. 256) or all of them.

n.1694This could be a reference to the second of the Padmoṣṇīṣa mantras, mantra no. 257.

n.1695This could be a reference to the third of the Padmoṣṇīṣa mantras, mantra no. 258.

n.1696This could again be a reference to mantra no. 258.

n.1697This could be a reference to mantra no. 259 (the first of the two Padmoṣṇīṣa-Krodharāja mantras).

n.1698It is not clear if the “princely general” (kumārasenāpati) is here a proper name or if it simply refers to Vajrapāṇi.

n.1699This could be a reference to mantra no. 260, where Amogha­padmoṣṇīṣa is invoked.

n.1700“Lord of the World” (lokanātha) is a common epithet for Avalokiteśvara and his emanations.

n.1701The Tib. reads “no human being.”

n.1702The term ātmabhāva (“individual existence”), when used with the adjective “entire,” probably refers to body and mind.

n.1703Skt. oṁ padmabhuje. There is a certain ambiguity here, as padmabhuja could mean “with lotuses for arms” (i.e., with arms like lotuses) or “with the lotus in his hand.”

n.1704Skt. oṁ padmāvalokite ||

n.1705Skt. oṁ padma­jvāla hūṁ dhṛk ||

n.1706Skt. oṁ amogha­maṇi­padme ||

n.1707Instead of samanubaddha˚ (“bound to/closely following”), the Tib. reflects the reading samānubaddha˚ (“equally bound to”).

n.1708Skt. oṁ padma­locane huru hūṁ ||

n.1709The Tib. inserts here “You will successfully accomplish the activity of purifying the buddha realm connected with me.”

n.1710“The sūtra that includes the ritual instructions on the maṇḍala of Amoghapāśa” refers to the text of the AP.

n.1711This is the last number that corresponds with the published Sanskrit edition (Kimura 1998). The subsequent numbers of mantras, which will be in the part of the edition yet to be published, might correspond or might fall out of step with the numbers in this presentation.

n.1712Skt. oṁ padmoṣṇīṣa­vimale huṁ phaṭ ||

n.1713Reading pūrvam adhyavasānikam as pūrva­madhyāvasānikam. The Tib. dissolves this compound not as pūrva-madhyā˚ but as pūrvam adhyā˚ and arrives at a different translation.

n.1714The Degé version of the Tib. additionally describes this maṇḍala as “sovereign.” “Sovereign” is omitted in the Lhasa, Narthang, and Stok versions.

n.1715“Two” has been supplied from the Tib. It is omitted in the Skt.

n.1716The Tib. reads “sixty-two times one hundred thousand eons.”

n.1717The Tib. reads “eighty times ten thousand eons.”

n.1718The Tib. reads “ninety-nine thousand.”

n.1719“Perfect” has been supplied from the Tib. The Skt. reads virata (“ceased”?), which is difficult to fit into the context.

n.1720The first “practice procedure” of Padmoṣṇīṣa began with mantra no. 256 above.

n.1721At this point the structure of the Sanskrit edition in Kimura 2015 changes to include two sections that record the same Sanskrit text. The first contains the critical apparatus and is followed by a second, edited version that does not. The page numbers given here refer to the second, edited passage. Because of this, some numbers in the page numbering sequence from this point on are skipped.

n.1722The “root mantra” referred to here is probably mantra no. 256, the first in the cycle of Padmoṣṇīṣa mantras.

n.1723The god of the sun, or the sun personified.

n.1724I.e., rubbing his figure or image.

n.1725The name of various plants, including cobra’s saffron (Mesua ferrea).

n.1726It is not clear if the title Amogha­pāśa­hṛdaya­sūtra (The Sūtra of the Heart Essence of Amoghapāśa) refers here to the entire text of the AP or just what we call here “part 1”; it is more likely the entire text. This title, along with its variants such as Amogha­pāśa­kalpa (The Manual of Rites of Amoghapāśa) or Amogha­pāśa­hṛdaya­kalpa (The Manual of Rites That Are the Essence of Amoghapāśa), occurs throughout the entire text.

n.1727The Tib. reads, “draw a lotus using powder.”

n.1728The text does not specify how the yakṣiṇī image, the maṇḍala, and the lotus are arranged in relation to one another. The most likely arrangement is that the maṇḍala, daubed with cow dung, surrounds the image and is itself fringed by the lotus petals where the bali offering is to be placed. The Tib. reads “bali offering made of powder that resembles a lotus.”

n.1729“Mustard seeds” has been supplied from the Tib.

n.1730I.e., she will provide him with wealth.

n.1731The “chief god in the realm of Thirty-Three” is Śakra.

n.1732The Tib. reads “seven.”

n.1733In place of “rubbing [the image],” the Tib. reads “rubbing the head of the goddess Śrī.”

n.1734Vanavivara (“forest opening”) could also mean “forest clearing.”

n.1735The “mantra of the lord of the family” could be mantra no. 258 above.

n.1736“The devas together with their lord” is a reference to Indra and the gods from the realm of Thirty-Three.

n.1737In place of “deep blue,” the Tib. reads “white.”

n.1738It is not clear how the vidyā holder’s body will resemble an elephant’s forehead.

n.1739It is not clear whether gokula is a proper name (as it could be the name of Kṛṣṇa’s home village) or is meant literally as a “herd of cows” or the like.

n.1740Referring to the bindi.

n.1741It is not clear who the epithet “lord of the world” refers to in this context.

n.1742Following “falling rocks,” there is some variation among the different Tib. versions of the text. The Degé reads “lightning, oxen, and snakes,” the Lithang and Chone versions read “lightning, cold, and snakes,” the Kangxi has “heat, cold, and snakes,” and the Stok has “lightning, cold, wind, and snakes.”

n.1743Neither the Skt. nor the Tib. provides any clues regarding the relationship between the amulet (maṇi), the bindi, and the circle (cakra). The amulet, in this case, is probably made from the same incanted substance as the bindi. Presumably, the same substance is also used to anoint the circle. It is not clear what the “circle” is; it could refer to one’s own army, the energy vortices on one’s body, or some kind of mystical diagram.

n.1744The text does not seem to specify what kind of pill, but presumably it is a pill made from the same incanted substance that the bindi was made from.

n.1745Although this is not completely clear, it seems that the vidyā holder performs the ritual for a couple or woman who wants to conceive.

n.1746“Maṇḍala” is omitted in the Tib., which instead reads “arrange many balis using the three ‘white’ foods.”

n.1747“Lamps” (dīpa) is omitted in the Tib., which instead reads “burn divine (divya) incense.”

n.1748The Tib. interprets this half stanza as “He should drink this secret drink / And then immediately take his food and drink.”

n.1749Udāna and nidāna are divisions of Buddhist scriptures.

n.1750As of April 2018, this is the last reference to the Sanskrit edition published in Kimura 2015.

n.1751From this point on the text was translated directly from the Sanskrit manuscript held at the China Library of Nationalities.

n.1752The ultimate remedy must be referring to the substance described in the previous paragraph. The subsequent paragraphs indicate that it has the form of a pill or pills (guḍikā).

n.1753Unidentified.

n.1754The name śāmakukṣī suggests a remedy for stomachache.

n.1755Unidentified.

n.1756Costus speciosus.

n.1757Unidentified.

n.1758Nāgapuṣpa is the name of several plants with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.1759Acacia sirissa.

n.1760Unidentified (literally “nasal white”). The Tib. reads “white sandalwood.”

n.1761It is not clear which mantra it is, possibly mantra no. 257.

n.1762In place of “one thousand and eight,” the Tib. reads “eight hundred.”

n.1763Possibly mantra no. 258.

n.1764It is not clear whether the vidyā holder is supposed to consecrate these ingredients or himself.

n.1765It is not clear if this is mantra no. 259 or 260 above.

n.1766This is possibly mantra no. 261 above.

n.1767The “ten dhāraṇīs” could be the mantras from nos. 261 to 270 above.

n.1768The Sanskrit manuscript is unclear at this point and includes a description of the size of the pill that is missing from the Tib. altogether.

n.1769Unidentified (literally “lion’s tongue”). It is rendered phonetically in the Tib.

n.1770“Hand” is the Tib. reading; the Skt. reads “foot.”

n.1771This sentence has been in part reconstructed from the Tib., as the Skt. includes a string of two or three unidentified words.

n.1772“Will be visible, but the pitcher will not” is the Tib. reading. The Skt. seems to be saying “will be visible, and it will appear to increase.”

n.1773“Great treasury” is the Tib. reading. The Skt. mahārājñam(?) seems corrupt.

n.1774“Gold” is omitted in the Tib.

n.1775“Scented” is omitted in the Tib, which instead reads, suspiciously, “cow oil” (ba’i til ma). This is likely a case of dittography, as the Stok Palace version does not include “cow” (ba).

n.1776These passages (bila) are fissures in the ground that lead to the subterranean paradises of nāgas, asuras, etc.

n.1777This sentence is omitted in the Tib. Instead, the Tib. reads, “He will not be enveloped by water.”

n.1778Reading, on the authority of the Tib., sarvanaiśvarya˚ as sarvānaiśvarya˚ (=sarva-anaiśvarya˚).

n.1779Attracting or summoning (ākarṣaṇa) is an activity related to enthralling (vaśīkaraṇa).

n.1780In place of “suppress,” the Tib. reads “liberate,” and it omits “vighnas” from the list.

n.1781It is not clear whether “supreme dancer” (nartakavara) describes Pāñcika or is an independent figure.

n.1782Prosopis spicigera or Mimosa suma.

n.1783Unidentified.

n.1784Nāgapuṣpa is the name of several plants with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.1785It is not clear what type of wind a vairambha is. The Tib. transliterates this word as verambha.

n.1786Unidentified (the name means “intoxicating berries”).

n.1787Unidentified.

n.1788It is not clear what the three types are.

n.1789Unidentified.

n.1790A domain, i.e., a territory where one can rule.

n.1791The three spices are, possibly, black pepper, long pepper, and ginger.

n.1792It is not clear if kāmarūpī should here be interpreted as a proper name (Kāmarūpī/Kāmarūpiṇī) or a class (a kāmarūpī /kāmarūpiṇī).

n.1793Prunus mahaleb.

n.1794“Uraga” is omitted in the Tib.

n.1795In place of “dry ginger,” the Tib. reads “various medicines.”

n.1796The text does not specify which of the Amogha­padmoṣṇīṣa mantras is meant. The main one, mantra no. 256, seems too long to be recited, as the instructions in the next paragraph require, one thousand and eight times. The next best guess seems to be mantra no. 257.

n.1797The Tib. reads, “He will be fearless, be granted power, see his pleasures increase, possesses the happiness of a king, and grant boons wherever he goes.”

n.1798Terminalia arjuna, or arjun tree. “Arjun flowers” is missing from the Tib.

n.1799The bones of this fish are so light that they float, hence their Sanskrit name “ocean foam” (samudrapheṇa).

n.1800Unidentified.

n.1801Suvarṇa can be the name of many plants, including thorn apple and arjun tree.

n.1802The mantra must be “the vidyā of Amogha­padmoṣṇīṣa” mentioned in the previous paragraph, but it is not clear which mantra is meant.

n.1803Reading añjanajanaṃ as añjanam. The Tib., however, reflects the unemended reading, treating the second jana as “people.”

n.1804It appears that the incanted preparation is applied here in three different forms: body ointment, eye ointment, and powder.

n.1805King Candraprabha giving away his own head is an allusion to the story found in several Buddhist texts, including the Divyāvadāna and the Damamūka Sūtra (Toh 341).

n.1806The reading “twin palaces” or “twin chariots” (yamakavimānāni) is uncertain. This is not reflected in the Tib., where the corresponding phrase reads “unusual and unfathomable.”

n.1807In place of “castor oil” (gandharvataila), the Tib. reads “scented oil,” reflecting the reading gandhataila.

n.1808The meaning of ˚katthe could not be determined, and the Skt. phrase kaṇṭhakatthe mātrayā is unclear. The translation here reflects the Tib.

n.1809The Skt. prajāna˚ is ambiguous. The Tib. reads “vigilance,” which seems to reflect the Skt. saṃprajanya.

n.1810Both the Skt. and the Tib. insert here “four cubits” (yugamātra˚), suggesting the presence of some aura.

n.1811Reading addhānaṃ (=ardhānaṃ) as antardhānaṃ. Both the Skt. and the Tib. are unclear. This is followed by “he will display meditative concentration,” where dhyāna could simply be a corruption of dhāna in antardhāna.

n.1812The “fourfold knowledge” (cāturvidya) is the knowledge of religion ( dharma ), business (artha), sensual enjoyment (kāma), and liberation (mokṣa).

n.1813Following the Tib. yid ldan (Skt. manasvin ). The Skt. attests to mānuṣa.

n.1814“Flower Palace” (puṣpakavimāna) is the name of the palace of Kubera and that of Rāvaṇa.

n.1815This segment beginning “they will approach…” is repeated twice in the Skt.

n.1816The order here is somewhat different from the standard version of the Buddha’s life, where Māra became disturbed and upset by the Buddha’s composure before the latter attained awakening.

n.1817The Sanskrit sthāna can mean “place” (both literally and figuratively) and also a state of being, or the continuous abiding in a particular state.

n.1818Viśārada can mean “competence/skill,” or in Buddhist Hybrid Sanskrit “fearlessness.” The Tib. takes it to mean the former.

n.1819Both the Skt. and the Tib. lists the rākṣasas twice.

n.1820The Tib. understands “one cubit and a half” to be the length of the measuring thread rather than the height of the maṇḍala: “He should measure and set it using a measuring thread that is one and a half cubits long.”

n.1821It is not clear if the first lotus is the same as the lotus that Amogha­padmoṣṇīṣa is sitting on. They are probably not one and the same, as the first one is fully open (phullita), and the other half open (ardhavikasita).

n.1822Michelia champaka.

n.1823This row is “inner” in relation to the other four rows described next.

n.1824Michelia champaka.

n.1825It is not clear how the six types of flowers are distributed along the three lines. Adhimuktaka is unidentified.

n.1826After “incense holders,” the Skt. inserts “inside the maṇḍala,” which is omitted in the Tib.

n.1827Trigonella corniculata.

n.1828Shorea robusta.

n.1829Jaigha and vallika are unidentified ingredients.

n.1830The Tib. reads, “He should bind the auspicious pitcher and adorn it with a lute, fine clothes, ornaments, and decorations.”

n.1831Sweets made with cardamom and black pepper.

n.1832The Tib. seems to reflect the reading mudga (“black gram,” Phaseolus mungo) instead of the attested modaka (“candies”). Both readings are possible, as black gram is often used in Indian sweets.

n.1833Unidentified.

n.1834Unidentified.

n.1835Unidentified.

n.1836The Skt. reading stahā is unintelligible, thus snuhā (Euphorbia neriifolia) follows the Tibetan.

n.1837In Sanskrit, the words for “fruit” (phala) and “flower” (puṣpa) begin with p.

n.1838The name maṇḍalaka suggests buns, doughnuts, or any round pastries.

n.1839Vetiveria zizanioides.

n.1840It is not quite clear whether this is about scented rice grains or rice cooked with aromatic spices.

n.1841This particular bali is called “personal bali” (ātmabali) because it is offered for one’s own benefit.

n.1842It is not clear if this is still about the personal bali, or bali in general.

n.1843The diseases caused by nāgas are different types of leprosy and skin diseases.

n.1844I.e., the gods from the realm of Thirty-Three.

n.1845Rather than the Buddhist Hybrid Sanskrit spelling of dveṣa (“hatred”), the Tib. takes ˚doṣa to mean “fault,” which is also a plausible reading.

n.1846It is not clear if the second “create the protective boundary” is a mere reiteration or if the boundary is created twice.

n.1847The Skt. padmapāśa˚ could also be interpreted as “lotus noose.”

n.1848The “pure Amogha­pāśoṣṇīṣa” possibly refers to mantra no. 256, the mantra of Amoghapāśa-Padmoṣṇīṣa.

n.1849The Tib. adds, “and be surrounded by rays of light.”

n.1850It is not clear whether padmoṣṇīṣa here denotes a “lotus uṣṇīṣa” or is a proper name, Padmoṣṇīṣa.

n.1851The reading kaṇṭha­mātrā[sic]makuṭa­dharaṃ (“neck-size-diadem-wearing”) is unclear. The Tib. interprets it as “wearing a diadem that reaches down to his neck.”

n.1852I.e., the other half is submerged.

n.1853Perhaps to the right of Tārā.

n.1854Perhaps below Avalokiteśvara, to preserve the symmetry of the array.

n.1855This could be to the left of Pāṇḍaravāsinī, i.e., the far left of Avalokiteśvara.

n.1856To preserve the symmetry, Dūtī could be behind Avalokiteśvara.

n.1857The Tib. reads, “Beneath sit Yama, Varuṇa, Kubera, and Kumāra bathing on lotuses. They sit with one leg drawn in and the other outstretched.”

n.1858The “Lord of the World” here is Avalokiteśvara.

n.1859The last clause is repeated twice in the Sanskrit text.

n.1860The Tib. adds “pretas” after the “wicked rākṣasas.”

n.1861Here we follow the Tib. reading of “thumb” instead of the Skt. “middle finger” (jyeṣṭhā).

n.1862The Tib. reads “divine clothes.”

n.1863Reading (on the authority of the Tib.) sama˚ as samaya ˚.

n.1864It is not clear what is meant by “remaining” (sthāna) or “staying put.”

n.1865The “ten mantras” are probably the mantras, nos. 261‍—270, that establish the reciter on the successive bodhisattva levels, from one to ten.

n.1866The second clause of this sentence is repeated twice in both the Skt. and the Tib.

n.1867The grammar of this clause is not clear. The translation here presumes that “the three mudrās” are the three mudrā variants just taught.

n.1868“The tathāgatas of the three times” is repeated twice in the Sanskrit text.

n.1869Skt. oṁ amogha­hṛdaya­padmoṣṇīṣa · ākarṣaya sādhaya bhara sambhara mahā­padme svāhā.

n.1870In place of “inciting,” the Tib. reads “dismissing.”

n.1871Skt. oṁ padmoṣṇīṣāmogha­maṇḍale hūṁ ||

n.1872Skt. oṁ padma­śikhare hūṁ ||

n.1873Skt. oṁ padmoṣṇīṣāmogha­jale hūṁ ||

n.1874Skt. oṁ vimala­śuddhe hūṁ ||

n.1875Skt. oṁ saṃcchādaya padme hūṁ ||

n.1876Skt. oṁ mili mili śuddhe hūṁ ||

n.1877Skt. oṁ padmoṣṇīṣa · amogha·abhiṣiñca · ātma­śuddhe hūṁ ||

n.1878The Tib. inserts another six mantras, rendered in transliterated Skt., between mantra no. 278 and no. 279. In this list they are given nos. 278a–278f.

n.1879Skt. oṁ padmakavace dṛḍha[ṃ] bandha hūṁ jvala svāhā ||

n.1880Skt. oṁ vajrādhiṣṭhāna­padme hūṁ ||

n.1881Skt. oṁ jvala­padme dhara dhara hūṁ ||

n.1882Skt. oṁ padma·āśraya rahu cala cala hūṁ ||

n.1883Skt. oṁ divya­padme hūṁ ||

n.1884Skt. oṁ padma · amogha­saṃvaraṇī svāhā ||

n.1885Skt. oṁ padma­gandheśvari hūṁ ||

n.1886Skt. oṁ padma­prakīrṇe dharaṇisame svāhā ||

n.1887In place of “mustard seeds” (sarṣapa), the Tib. reads “flowers.”

n.1888Skt. oṁ padma­jale sugandhāvati hūṁ ||

n.1889Skt. oṁ śuklavare rasāyanaśuddhe hūṁ ||

n.1890Skt. oṁ suru suru kumbhavati svāhā ||

n.1891Skt. oṁ padmāśṛṇi sādhaya hūṁ ||

n.1892Skt. oṁ phala­viśuddhe pravara hūṁ ||

n.1893Skt. oṁ pravara puṣpe jaya svāhā ||

n.1894Skt. oṁ jvala jvālaya rasa­sāgriṇi hūṁ ||

n.1895Skt. oṁ padma­dīpaya jvala hūṁ ||

n.1896Skt. oṁ sama­padma­bhuvane prasara hūṁ || The Tib. reads shusara instead of prasara.

n.1897Skt. oṁ padmoṣṇīṣa · amogha­muni hūṁ ||

n.1898Skt. oṁ cakra­maṇḍale samanta­padme hūṁ ||

n.1899Skt. oṁ samanta­prakīrṇa­padme saṃstara hūṁ ||

n.1900In place of “lotus,” the Tib. reads “flowers.”

n.1901Skt. oṁ padma­samayoṣṇīṣa mahāmogha­samaya hūṁ ||

n.1902Skt. oṁ samanta­sādhāraṇa­padme hūṁ phaṭ ||

n.1903Skt. oṁ aparimita­jvala­padme hūṁ ||

n.1904Skt. oṁ śata­sahasra­jvalita­padme dhara dhara hūṁ ||

n.1905Skt. oṁ samanta­darśana­padme hūṁ ||

n.1906Skt. oṁ samantarakṣaṇipadme hūṁ ||

n.1907Skt. oṁ samanta­meru­dṛḍha­sthire hūṁ ||

n.1908Skt. oṁ samantajvālāmālāgarbha jvala jvala mahāpadmajvale hūṁ ||

n.1909Skt. oṁ dhuru dhuru prasāra dhūsarimantre svāhā || It is not clear how the word mantre at the end of this mantra should be translated.

n.1910The Tib. inserts another mantra after this one, here numbered 301a.

n.1911Skt. oṁ samanta­prajvalite buddhe samaya hūṁ ||

n.1912Skt. oṁ samantāvalokita­guhye vāyu­jave padme vegini svāhā ||

n.1913Skt. oṁ śubhāstradhāriṇi padmaje hūṁ ||

n.1914Skt. oṁ samantākarṣaṇi prasara­guhye hūṁ ||

n.1915Skt. oṁ namo tri­bhuvaneśvarāya | lokeśvara maheśvara dhara dhara samantāvalokita­guhye | āgaccha bhagavan vīra vīra mahā­vīra maṇi­kanaka­vajre vaidūrya­mara­kaṭa­padma­rāgendra­nīla­mahā­muktikāvibhūṣita­śarīra­mahā­padmabhujaḥ · amogha­pāśa­dharaḥ samantāvalokitaḥ · varada vara­dāyaka jvala jvālā samantāvalokitaḥ | āgaccha gaccha bhavanaṃ śīghram | samayam anusmara vividha­veṣa­dharaḥ | yama­varuṇa­kubera­namas­kṛtaḥ · ehi bhagavan śīghram āgaccha | sarva­vidyā­maṇḍala­samayam anusmara | darśaya sva­rūpaṃ vividha­teja­dharaḥ | samanta­jvālā­garbha­śarīraḥ | mahā­kāruṇika­saumya­mukhaḥ paripurṇa­candra­maṇḍala­mukhaḥ · nava­candra­jaṭyadharaḥ · amitābha­makuṭa­dharaḥ · mahā­brahma­veṣa­dhara­trilocana·amogha­varadaḥ | suru suru mahā­kāruṇikaḥ padma­pāśāvalokita­śuddha­sattva­vara­dāyaka namo ’stu te ||

n.1916Mahiṣākṣa (“buffalo eye”) is a species of bdellium.

n.1917Probably, the Avalokiteśvara in the painting as described above.

n.1918One can only guess what the meaning of this sentence might be. The phrase daṣṭam adaṣṭam (“bitten and not bitten”) occurs four times in the Mañjuśrī­mūla­kalpa (in the part of the text that is not part of the Tibetan canonical translation) in the same ambiguous context as it does here. As this seems to be a stock phrase used in the context of snakebites and refers to invoking or summoning, it could be indirectly referring to snake spirits that are being summoned regardless of whether they inflicted a bite wound or not.

n.1919Presumably before his image.

n.1920“Protect him” is omitted in the Tib.

n.1921The Skt. ˚padmabhuje could also be interpreted as “with a lotus in [your] hand.”

n.1922Skt. (with some emendments based on the Tib. transliteration) oṁ amogha­pāśa­padmoṣṇīṣa tara tara · avataratu bhavan gaccha svabhavanaṃ turu turu mahā­padma­bhuje svāhā ||

n.1923This section began with the line, “Now I will teach the secret mantras that bring about the supreme accomplishment” (2.­1327), just prior to mantra no. 271 above.

n.1924With the designation as Amoghatārā, it clear that this vidyā is Tārā herself in her amogha (“unfailing”) aspect. This reflects the essential idea that mantra and deity are always one and the same.

n.1925The text might be corrupt here, as Śākyamuni is replying to the question that Tārā addressed to Avalokiteśvara. The reading “Śākyamuni,” however, is corroborated by the Tib.

n.1926Skt. oṁ tāraṇi tāraṇi tāre padma­vibhūṣita­tāre maṇi­kanaka­vicitrita­māle jaṭa­makuṭa­maṇḍita­padme dhuru dhuru | padma­pāśa­bhuje · amogha­pāśa­haste tāraya | bhagavati mahā­siddhi varade turu turu | mahā­tāraṇi (emending ghādāraṇī based on the Tib.) varade sādhaya sādhaya | siddhe · amogha­varade svāhā ||

n.1927Skt. oṁ amogha­padmini tāre svāhā ||

n.1928Skt. oṁ maṇi­tāre hūṁ ||

n.1929It is not quite clear whether “mantra” here refers to the above three mantras as a set, or just the last of them. The context seems to indicate that it is all three, but the epithet “heart essence of the great jewel” suggests that it is the last mantra, where Tārā is addressed as Maṇitārā (“Jewel Tārā”).

n.1930The “three great jewels” is probably a reference to the three mantras above.

n.1931In place of “intellect” (buddhi), the Tib. seems to reflect the less likely reading of “buddha” (buddha).

n.1932The Tib. reads, “He will realize the samaya of the roots of virtue of all tathāgatas and will seek the samaya of the great, secret maṇḍala until his final [attainment of buddhahood] at the seat of awakening.”

n.1933“Essence” (Tib. ngo bo) has been supplied from the Tib. The Skt. reads mudrā , which seems incorrect as mudrā would then be unnecessarily repeated twice. The Tib. reading is correct contextually, as the first thing that is taught is the king of vidyās itself, which indeed constitutes the “essence” of the rite and instructions.

n.1934The rite that will now be taught includes a number of maṇḍalas, each one fulfilling a different purpose.

n.1935In place of “all former tathāgatas,” the Tib. reads “I.”

n.1936The Sanskrit text repeats “was blessed” at this point in the sentence.

n.1937After “head mudrā,” the Tib. inserts “añjali gesture”; this, however, is included at the beginning of the list.

n.1938The list must be corrupt in places, as the number of gestures displayed and implements held exceeds the number of hands.

n.1939Both Skt. and Tib. list Brahmā twice.

n.1940This Maheśvara is Śiva, while the one mentioned after Īśvara is one of the Brahmās.

n.1941Unidentified.

n.1942Michelia champaka.

n.1943Unidentified.

n.1944Unidentified.

n.1945Unidentified.

n.1946Unidentified.

n.1947Reading (provisionally) ˚rova˚ as ˚roca.˚ This is probably the same as rocaka, the name of a celestial flower. This name is translated into the Tib. as “one with beautiful color.”

n.1948The Tib. reflects the reading sumanyaka.

n.1949Unidentified.

n.1950Unidentified.

n.1951Unidentified.

n.1952Unidentified.

n.1953Gandha can be the name of several plants.

n.1954Priya can be the name of several plants.

n.1955Unidentified.

n.1956Butea frondosa.

n.1957Keśara/kesara can be the name of several species of plants.

n.1958Unidentified. This name is transliterated into the Tib. as marandaka.

n.1959Unidentified.

n.1960Vimala and vipula seem to be listed twice.

n.1961Tejovatī can be the name of several plants, including the toothache tree (Zanthoxylum alatum).

n.1962Unidentified.

n.1963Unidentified.

n.1964Sumanas and yūthika are species of jasmine.

n.1965Unidentified.

n.1966The Tib. reads, “Homage to family samaya, the secret of all the tathāgatas.”

n.1967This sentence is repeated in the Sanskrit text twice.

n.1968The Tib. understood samyaggata (“gone auspiciously”) as “perfectly realized,” and samyagpratyutpanna (“auspiciously arisen”) as “well established.”

n.1969In place of “master of generosity,” the Tib. reads “of great intelligence.”

n.1970The Tib. reads, “Homage to those great sages and those sublime hosts of noble ones.”

n.1971This phrase is somewhat ambiguous; maṇḍala here could refer to a particular cycle or group of vidyās, e.g., the amogha vidyās, or the totality of vidyās. This sentence is missing from the Tib.

n.1972In place of ciri ciri, the Tib. reads (in transliteration) viri viri. The letters ca and va are easily confused in manuscripts.

n.1973Vara has a number of meanings in Sanskrit. Here the phrase vara vara is alliterative with the following vararaśmi (“lovely rays”); it has been, however, transliterated into the Tib. as bhara bhara.

n.1974“O Lord ” is omitted in the Tib.

n.1975“Protect me and all beings” (rakṣa māṃ sarva­sattvāṃś ca) has been supplied from the Tib., supplanting the Sanskrit manuscript reading “protect those who guard their treasure trove of morality” (rakṣa śīlākara­guptasya). The Tibetan reading is corroborated by the other two occurrences of this mantra in the text (mantras no. 1 and no. 167).

n.1976King’s villains or thieves (rājacora) could be a reference to tax collectors or other oppressors in service of the king.

n.1977In place of sama sama masa masa, the Tib. reads śama śama sama sama.

n.1978Skt. oṁ cara cara ciri ciri curu curu mahā­kāruṇika | ciri ciri piri piri ciri ciri mahā­kāruṇika | siri siri ciri ciri piri piri ciri ciri mahā­padma­hasta | kala kala kili kili kulu kulu mahā­śuddha­sattva | ehy ehi budhya budhya dhāva dhāva | kala kala kili kili kulu kulu parama­śuddha­sattva | kara kara kiri kiri kuru kuru mahā­sthāma­prāpta | cala cala sacala vicala | eṭaṭa · eṭaṭata | bhara bhara bhiri bhiri bhuru bhuru | ehy ehi mahā­kāruṇika | mahā­paśupati­veṣa­dhara dhara dhara | sara sara cara cara hara hara | hā hā hā hā | hī hī hī hī | hūṁ hūṁ hūṁ hūṁ | oṁ­kāra­brahma­veṣa­dhara dhara dhara dhiri dhiri dhuru dhuru | tara tara sara sara para para cara cara vara vara vara­raśmi­śata­sahasra­suprati­maṇḍita­śarīrāya | jvala jvala tapa tapa bhagavan somāditya­yama­varuṇa­kubera­brahmendra·ṛṣi­deva­gaṇābhyarcita­caraṇa | muka muka cuka cuka puru puru muru muru | sanatkumāra­rudra­vāsava­viṣṇu­dhanada­deva·ṛṣi­nāyaka­vināyaka­bahu­vividha­veṣa­dhara dhara dhara dhiri dhiri dhuru dhuru | thara thara ghara ghara yara yara lara lara hara hara mara mara para para cara cara vara vara vara­dāyaka | samantāvalokita­vilokita­lokeśvara­maheśvara muku muku muru muru muya muya muñca muñca bhagavan āryāvalokiteśvara | rakṣa rakṣa māṃ sarva­sattvāṃś ca sarva­bhayebhyaḥ sarvopadravebhyaḥ sarvopasargebhyaḥ sarva­grahebhyaḥ sarva­vyādhibhyaḥ | vadha­bandhana­tāḍana­tarjana­rāja­cora­taskarāgnyudaka­viṣa­śastra­parimocaka kaṇa kaṇa kiṇi kiṇi kuṇu kuṇu cara cara | indriya­bala­bodhyaṅga­caturārya­satya­samprakāśaka tama tama dama dama sama sama masa masa | mahātamo’ndhakāra­vidhamana ṣat­pāramitā­paripūraka mili mili ṭaṭa ṭaṭa ṭhaṭha ṭhaṭha ṭiṭi ṭiṭi ṭuṭu ṭuṭu ṭhiṭhi ṭhiṭhi ṭhuṭhu ṭhuṭhu | aiṇeya­carma­kṛta­parikara ehy ehi | īśvara maheśvara mahābhūta­gaṇa­bhañjaka kuru kuru para para kaṭa kaṭa maṭa maṭa | viśuddha­viṣaya­nivāsina mahā­kāruṇika śveta­yajñopavīta ratna­makuṭa­mālā­dhara sarva­jña śirasi­kṛta­makuṭa mahādbhuta­kamala­kṛta­kara­tala dhyāna­samādhi­vimokṣāprakampya­vajra­sattva santati­paripācaka sarva­karmāvaraṇa­viśodhaka sarva­vyādhipramocaka sarvāśā­paripūraka sarva­sattva­samāśvāsaka namo ’stu te svāhā ||

n.1979Skt. oṁ brahmaveṣadhara dhara dhara dhiri dhiri dhuru dhuru samanta­jvālāmogha hūṁ ||

n.1980The “all-inclusive tathāgata family” probably refers to all tathāgata families at once, namely the tathāgata, lotus, vajra, and jewel families.

n.1981“In the ten directions” is omitted in the Tib.

n.1982In place of “carpets” (āstaraṇa), the Tib. reads “ornaments,” reflecting the reading ˚ābharaṇa˚.

n.1983“Vast reserve” is a somewhat free translation of the Skt. sthānapaṭala, a compound that could be interpreted in a variety of ways. The Tib. connects the term with the entire list, thus reading “the maṇḍala of liberation with sections pertaining to the secret mudrās, maṇḍalas, and vidyās of the family of all tathāgatas.”

n.1984Samaya (literally “meeting/convergence”) is possibly used here in its literal meaning, i.e., the syllable aḥ is where all the mudrās and maṇḍalas meet or converge. It can also be understood to convey the technical meaning of samaya, i.e., this single syllable is itself a samaya connection or involves one.

n.1985The meaning of “samaya” here is not completely clear. Possibly, it has the sense of “meeting” or “converging,” i.e., this single form is where all the buddhas converge.

n.1986“ Blessed Lord ” (bhagavān) is probably a reference to Amoghapāśa.

n.1987The part starting from this paragraph and ending with the last sentence of the next is versified. The verse is, however, difficult to reconstruct due to the corruptions in the Skt. text.

n.1988“Lokeśvara” must refer to Amoghapāśa.

n.1989“Four vessels” has been supplied from the Tib. The Skt. reads “four great kings,” which does not quite fit the context.

n.1990The “mantra of Amoghapāśa,” the “heart mantra,” and the “one-syllable mantra” are the mantras nos. 310, 311, and 312 respectively.

n.1991“Violently” has been supplied based on the Tib. “with great force.” The Skt. reading starts with mahā (“great”) but then becomes unintelligible.

n.1992“Other being” seems to refer to beings other than the vidyā holder who is reading this text, or perhaps other than those who are presently receiving this teaching from the Buddha Śākyamuni.

n.1993The text does not specify whether he brushes his body with the feather, or perhaps he brushes the maṇḍala.

n.1994The Tib. reads, “Using perfumed paint, he should draw a surrounding circle of lotuses with another lotus at the center supported by diamond stamens. He should draw Noble Avalokiteśvara, in the guise of Brahmā, on the stamens of the central lotus, surrounded by a diamond thread.”

n.1995“Amogharāja” here probably refers to mantra no. 310.

n.1996The list of ailments here follows the Skt. The list is not exactly the same in the Tib.; however, due to the vagueness of many terms, it would be difficult to point out all the differences.

n.1997Literally “throat seizures.”

n.1998“Gall bladder” is an approximate translation of grahaṇī, which is an imaginary internal organ that assists digestion. The Tib. renders this part of the list simply as “indigestion.”

n.1999The Tib. reads, “And all other worldly activities will be accomplished as well.”

n.2000“Their arrogance will completely disappear” is omitted in the Tib.

n.2001Reading kāryakriyā (“performance of tasks”) as kālakriyā (“death”). The Tib., however, supports the first reading, “he will perform his tasks easily and remember his [previous] seven births.”

n.2002The Tib. says that both the Amoghapāśa and heart mantra should be recited “one hundred times,” indicating that the Tibetan translators possibly read the Skt. dvāpañcāśat as 2 x 50.

n.2003The three mantras just mentioned are probably nos. 310, 311, and 312, respectively.

n.2004Prosopis spicigera or Mimosa suma.

n.2005Acacia sirissa.

n.2006Unidentified.

n.2007Asparagus racemosus.

n.2008Aegle marmelos.

n.2009Because of the vague grammar in both the Skt. and Tib., this translation is speculative.

n.2010The Skt. maṇi can mean both “jewel” and “amulet.” Here it seems to refer, metaphorically, to the precious power substance that can be worn as an amulet or offered to the deity.

n.2011“Tigers” is omitted in the Tib.

n.2012The Tib. adds “brown bears” after “leopards.”

n.2013Aconitum ferox.

n.2014Unidentified.

n.2015Unidentified. The Tib. transliterates this word as darada, suggesting red lead.

n.2016Halāhala is a mythical poison produced by the churning of the ocean; halāhala also seems to be the name of a snake or lizard species.

n.2017Śaya can be the name of a snake species, a lizard, or a chameleon.

n.2018The Tib. reads, “a person is burned by fire.”

n.2019Hail and rats are mentioned together throughout the text, as both cause damage to crops.

n.2020Jayā can be the name of several plants, including a species of Sesbania.

n.2021Vijayā can be the name of several plants.

n.2022Gandhanākulī can be the name of at least three different plants.

n.2023Unidentified.

n.2024Unidentified.

n.2025Gandha can be the name of several plants.

n.2026Prunus mahaleb.

n.2027Valeriana jatamansi.

n.2028Cakra and mahācakra are unidentified.

n.2029Viṣṇukrāntā can be the name of several plants.

n.2030Vernonia anthelmintica.

n.2031Aristolochia indica.

n.2032Unidentified.

n.2033Nalada can be the name of several plants and substances, including Indian spikenard (Nardostachys jatamansi).

n.2034Apart from yellow orpiment, haritāla can also be the name of Columba hurriyala.

n.2035Nāgapuṣpa can be the name of several plants with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.2036Michelia champaka.

n.2037Unidentified.

n.2038A species of Indian spikenard.

n.2039Unidentified.

n.2040Unidentified. Humaka is omitted in the Tib.

n.2041Andropogon muricatus.

n.2042Reading (conjecturing) snāpayaṃ as sthāpayaṃ, against the Tib. reading, which seems to reflect snāpayaṃ.

n.2043The three mantras just mentioned are probably nos. 310, 311, and 312, respectively.

n.2044The maṇi (“jewel”), which at this point should perhaps be understood in its meaning of “amulet,” refers to the substance in the copper bowl that blazes with light.

n.2045It seems that this maṇḍala, like the next one, has only one door.

n.2046As the subsequent context indicates, the Lokeśvara here is Avalokiteśvara in his form of Amoghapāśa.

n.2047It seems that this maṇḍala, like the previous one, has only one door.

n.2048The three mantras just mentioned are probably nos. 310, 311, and 312, respectively.

n.2049In place of “row of lamps,” the Tib. reads “lamps and bali,” probably reading dīpabali instead of dīpāvali.

n.2050This name, being a compound, could be interpreted in several different ways.

n.2051I.e., emits smoke instead of light, as described two paragraphs above.

n.2052Taking the word samaya in its nontechnical sense of “meeting” or “coming together,” this line could be read to say, “…maṇḍalas, which are the meeting place for all the tathāgata families.” In other words, the maṇḍalas are places where the practitioner comes into contact with the tathāgatas.

n.2053Dhūpapaṭala (“veil of incense”) probably refers to a cloud of incense smoke. This is similar to a compound with the same meaning attested in the Gaṇḍavyūha, dhūpa­paṭala­megha. See Peter Alan Roberts, trans., The Stem Array , Toh 44-45 (84000: Translating the Words of the Buddha, 2021), 6.17 and 37.18.

n.2054The recipe for making the incense comes later.

n.2055Literally, “throat seizures.” The Tib. reads instead “genital [ailments],” possibly reading gala (“neck/throat”) for gula (“glans penis/clitoris”).

n.2056Nalanda or nalada can be the name of several plants and substances, including Indian spikenard (Nardostachys jatamansi).

n.2057Mahiṣākṣa (“buffalo eye”) is a species of bdellium.

n.2058Sarjarasa could be the resin of the sal tree (Shorea robusta) or the Indian copal tree (Vateria indica).

n.2059Sallakī or śallakī (Boswellia serrata) is the tree that produces Indian frankincense; here the frankincense itself is probably meant.

n.2060Valeriana jatamansi.

n.2061A species of Indian spikenard.

n.2062Unidentified.

n.2063Gandhapattra (“fragrant leaves”) can be the name of at least three plant species.

n.2064Acacia sirissa.

n.2065Prunus mahaleb.

n.2066Andropogon muricatus.

n.2067Unidentified. This ingredient is omitted in the Tib.

n.2068Vyāghranakha (“tiger’s claw”) can be the name of a number of plants, including Unguis odoratus.

n.2069Vālaka is a species of Andropogon grass. It is not clear if the amount of five palas applies only to vālaka or also to the ingredients mentioned next.

n.2070Strangely, the amount is not specified for the last three ingredients; saffron seems to be listed for the second time. In the Tib., the amount is likewise not specified.

n.2071Madhura is here translated into the Tib. as “honey,” but it can also be the name of several other sweet substances.

n.2072It is not clear how to interpret “inside” (madhya).

n.2073The “mass of clouds” is probably meant to represent a cloud of incense smoke.

n.2074This could refer to the “inner rows of … lotuses,” described in the previous paragraph.

n.2075The three mantras just mentioned are probably nos. 310, 311, and 312, respectively.

n.2076“Image” (rūpa) is omitted in the Tib.

n.2077The instruction on offering flowers, the argha, and the incense seems to be repeated here for the second time, but it is also possible that this is a different variant of the same rite, where the vidyā holder recites the one syllable instead of the Amogharāja.

n.2078In the Tib., this figure refers to the number of the tathāgatas, which, possibly, also reflects the original Skt. syntax.

n.2079The last clause is repeated in the Sanskrit text twice. The Sanskrit phrase amoghasiddhi (“amogha accomplishment”) could also be understood in the worldly sense of “unfailing success.”

n.2080“Worldly” (laukika) seems to be used here in the sense of “obtained in this life,” in contradistinction to the benefits of the same practice (described in the section starting from the next paragraph) that pertain to the next life (lokottara).

n.2081The part from “venom or poison” up to “the middle of a battle” is repeated in the Sanskrit text twice.

n.2082The group, i.e., the usual eight.

n.2083“Strong and powerful” has been supplied from the Tib., as the Skt. is illegible.

n.2084Butea frondosa; it has bright orange blossoms.

n.2085Possibly the last four rites described in the last four paragraphs.

n.2086“The Amogharāja” possibly refers to the three mantras‍—310, 311, and 312‍—recited in succession as one.

n.2087Reading, on the authority of the Tib., hṛdaye ekākṣareṇa as hṛdayena ekākṣareṇa. The “one-syllable heart mantra” is mantra no. 312.

n.2088In the Tib. this sentence reads “In all [these rites] the mantra of Amogharāja should be recited seven times, while the one-syllable heart mantra should be recited seven times at [the deity’s] head.”

n.2089The meaning here is not clear, as the text does not specify what will “flow up,” “float up,” or “swim up.” The context suggests it is “water” that “flows up,” as the text soon mentions that the vidyā holder should drink “this water.”

n.2090The Skt. is corrupt here. The Tib. reads, “if he censes the panels with the locks to the doors of their caves and fissures, they will open and crack apart.” The Tibetan translators may have dhūpa (“incense”) instead of yūpa (“post/pillar”), but given the obscure Skt., the Tibetan reading may be correct.

n.2091The phrase “the rites of the incense maṇḍala” (dhūpa­maṇḍala­vidhi) appears to refer to the cycle of rites introduced above as “the procedure called veil of incense.” The section starts with the incense recipe and maṇḍala procedure common to all the rites whose description concludes here.

n.2092“Delight kings” has been supplied from the Tib., as the Skt. reading could not be determined.

n.2093Valeriana jatamansi.

n.2094Costus speciosus.

n.2095Vālaka is a species of Andropogon grass.

n.2096A species of Indian spikenard.

n.2097Unidentified.

n.2098Nalada can be the name of several plant and substances, including Indian spikenard (Nardostachys jatamansi).

n.2099A species of cyperus.

n.2100Callicarpa macrophylla.

n.2101The three are black pepper, long pepper, and dry ginger.

n.2102Acacia sirissa.

n.2103“Awakening” (bodhana) is a technical term used in alchemy, where it refers to a particular stage in the processing of mercury. It could have a similar meaning here.

n.2104The term suparikarma­kṛta is not completely clear. It probably means that the balls should be sealed inside the surrounding layer of musk and camphor.

n.2105I.e., the maṇḍala that is described in the next paragraph.

n.2106In place of “eightfold,” the Tib. reads “complete.”

n.2107The “Lord of the World” is the Avalokiteśvara in the center of the maṇḍala.

n.2108In place of “light,” both the Skt. and the Tib. read, strangely, “sacrifice of light” (raśmihotra).

n.2109In the Tib., “various colors” describes not the interior of the maṇḍala but the measuring thread.

n.2110It is not clear how Noble Avalokiteśvara should be “placed” there, whether as a physical image or as a painting. Padmasyopari, in this context, probably means “on top of the lotus,” which would suggest placing a physical image.

n.2111I.e., the vidyā holder draws the hands displaying the mudrās.

n.2112“Supreme remedy” is omitted in the Tib.

n.2113I.e., the gods from the realm of Thirty-Three.

n.2114“Prosperity” (samṛddhi) is omitted in the Tib.

n.2115Reading, on the authority of the Tib., ekaikavelā (“hour after hour”) as ekaikagola (“one pill at a time”). Either reading is plausible for the context.

n.2116In an instance of likely dittography, this clause is followed in the Sanskrit text by “If he performs the procedure for seven days.”

n.2117The Tib. adds “and complexion.”

n.2118The text here could also be interpreted as “he will become an emperor of vidyādhara s who possess amogha accomplishments.

n.2119It seems that “vices/faults” (kilbiṣa) are personified here as a class of spirits.

n.2120“Will not rise again” is omitted in the Tib.

n.2121The phrase duṣṭakaviṣa is repeated in the Sanskrit text twice.

n.2122Galagraha, literally “throat seizure,” suggests asthma attacks; it is, however, rendered into the Tib. with the term typically used for “goiter” (Tib. lba ba; Skt. galagaṇḍha).

n.2123Grahaṇī is a term used for a hypothetical internal organ that aided digestion.

n.2124The Tib. adds here “pain in discharging urine.”

n.2125Literally, “pain of the heart.”

n.2126The Tib. reads “fever” in place of “diarrhea” (atīsāra).

n.2127The Tib. reads “cats” (byi ba za ba), or more literally “rat eaters.”

n.2128The Lokeśvara here is Noble Avalokiteśvara.

n.2129“The Protector” is Noble Avalokiteśvara.

n.2130Reading (conjecturally) buddheṣu as buddhakṣetreṣu.

n.2131“The Four Great Kings, with their troops” is repeated twice in the Sanskrit text.

n.2132“Mudrā” has been supplied from the Tib., as the corresponding Skt. reading (muktāvaisaṃha) is incomprehensible.

n.2133“Magical poisoning” translates the term yoga, which in this context possibly stands for the stock phrase cūrṇayoga, a standard feature of the list of poisons, and suggests some form of magic involving toxic powder.

n.2134In place of “secret,” the Tib. reads “purity.”

n.2135Acacia sirissa.

n.2136Achyrantes aspera.

n.2137Unidentified.

n.2138Nalanda or nalada can be the name of several plants and substances, including Indian spikenard (Nardostachys jatamansi).

n.2139Unidentified.

n.2140Unidentified.

n.2141Unidentified.

n.2142The root of Tabernaemontana coronaria.

n.2143Sūkarī can be the name of several plants.

n.2144Markaṭī can be the name of several plants.

n.2145Jayā can be the name of several plants, including a species of Sesbania.

n.2146Vijayā can be the name of several plants.

n.2147Cyperus rotundus.

n.2148Rasa can mean quicksilver, resin, and many other substances.

n.2149Unidentified.

n.2150Unidentified.

n.2151Valeriana jatamansi.

n.2152Unidentified.

n.2153Unidentified.

n.2154Costus speciosus.

n.2155Vyāghranakha (“tiger’s claw”) can be the name of several plants, including Unguis odoratus.

n.2156Unidentified.

n.2157Kaṭambharā can be the name of several plants, including Bignonia indica.

n.2158Callicarpa macrophylla.

n.2159Nāgapuṣpa can be the name of several plant species with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.2160Nardostachys jatamansi.

n.2161Sumanas can be the name of several plants, including the great flowering jasmine.

n.2162Asparagus racemosus.

n.2163Śatapuṣpa (“one hundred flowers”) can be the name of several plants, including Anethum sowa.

n.2164Unidentified. The Tib. reads “honey.”

n.2165Michelia champaka.

n.2166“Awakening” (bodhana) is a technical term used in alchemy, where it refers to a particular stage in the processing of mercury. This phrase is absent in the Tib.

n.2167It is not clear whether it is the pill that should be ground into fine powder, as suggested by the Tib., or that the sandalwood is to be used to infuse the water.

n.2168In the Tib., the consecration with the Krodharāja mantra and with the mudrā are two separate consecrations. The previous contexts, however, suggest that they are one and the same. The Skt. (in this particular instance) is ambiguous and could be interpreted either way.

n.2169The translation here departs from the Skt. and Tib. text to make it conform to the parallel passages where the mustard seeds with water are used in the consecration rite. The text, on the other hand, seems to be saying, probably due to corruption, that it is the mustard seeds and water that should be placed in the maṇḍala.

n.2170Maṇirāja (“king of jewels”) could also be translated as “king of amulets.”

n.2171“Four-sided maṇḍala” is omitted in the Tib.

n.2172The text is unclear. Drawing hands in the maṇḍala is common, but drawing eyes is not. “Eye-hand” could be a hand with an eye in its palm.

n.2173The last sentence is repeated twice in the Sanskrit text.

n.2174The “vajra of activity” (karmavajra) probably refers to the “double vajra” symbol consisting of two vajras crossed at the hub.

n.2175Vedikā can variously mean a railing, a narrow veranda, or a narrow veranda with a railing at the edge of the square platform of the maṇḍala.

n.2176The part about “placing” the Lokeśvara in the center of the maṇḍala is not clear.

n.2177The Tib. reads “the mudrās, maṇḍalas, and samayas,” which is also a plausible interpretation of the Skt.

n.2178The Tib. reads “seventy-two hundred thousand,” or 7.2 million.

n.2179The meaning of the last sentence, which reads the same in the Skt. and the Tib., is not clear.

n.2180This means he will obtain all the benefits as described in the first few paragraphs of the section of the “golden pill” (starting at 2.­1503) but not the ones described in the immediately preceding paragraph.

n.2181Here and elsewhere in the text the stock phrase laukika­lokottara can mean both “worldly and supramundane” and “[those that will be experienced] in this life and the next.”

n.2182In place of “path of the sugatas” (sugatamārga˚), the Tib. reads “happy destinies,” reflecting the reading sugati˚.

n.2183It is not clear what the difference is between the two types of gold hiraṇya and suvarṇa.

n.2184Again, there is some ambiguity here, as maṇḍala could refer to a set of instructions or the maṇḍala that is constructed as part of the rite of preparing the precious pill.

n.2185The Sanskrit term and its Tibetan translation could also be translated as “will teach.”

n.2186Reading khaṇḍaśikkhyā˚ as khaṇḍaśikṣā˚.

n.2187Reading nā mamātrāparadhena as na mamātrāparadhena. This line is absent in the Tib.

n.2188Michelia champaka.

n.2189Sumanas can be the name of several plants, including the great flowering jasmine.

n.2190The Skt. mukhakṣālana (“mouth rinse”) could also be translated as “face wash.”

n.2191The Tib. reads “brāhmī oil and the oil of flame-of-the-forest (Butea frondosa).” Brāhmī oil is an infusion of the two brāhmī plants‍—water hyssop (Bacopa monnieri) and Asian pennywort (Centella asiatica)‍—in oil, usually sesame or coconut oil.

n.2192Sumanas can be the name of several plants, including the great flowering jasmine.

n.2193The Skt. does not specify how many times he should recite the Krodharāja mantra, but it normally is twenty-one times. The Tib. reads “one hundred and eight times.”

n.2194The more detailed description of the maṇḍala starts two paragraphs below.

n.2195“Jars in the four” has been supplied from the Tib.

n.2196The Skt. dakṣiṇā, translated here as “money,” is an offering to a master that traditionally consisted of a cow or cows, but in this context it seems to imply a donation of money.

n.2197The Tib. interprets the phrase cihnā mudrā as “signs and mudrās.” However, as the following list does not mention any mudrā gestures but only various emblematic implements, the phrase should be interpreted as “mudrā signs/emblems.”

n.2198“At the four corners” probably means at the four corners outside of the maṇḍala, as the positions “in the four corners” (see the beginning of the paragraph) are occupied by Indra, Brahmā, Viṣṇu, and Maheśvara.

n.2199It is not clear how the “supreme medicine” relates to the five preparations described above.

n.2200The Tib. here switches back to prose.

n.2201The order is confusing; it is not clear if the “sandal-scented water” is the same as the water just mentioned.

n.2202Reading, on the authority of the Tib., makṣayaṃ as mrakṣayan.

n.2203The text does not specify what substance he is sprinkling.

n.2204It is not clear if it is the same oil that was described above as the “cooked oil.”

n.2205The procedure described in this paragraph is very unclear. The translation is partly a guess.

n.2206“Lord of the World” (lokanātha) here refers to Avalokiteśvara.

n.2207The text could also be interpreted as “whatever image the viewers have in mind.”

n.2208The Skt. phrase “this powder” indicates that this powder was described before, but it is not clear which powder it is.

n.2209“Steers” (paṇḍu) is omitted in the Tib.

n.2210“And remain within the powder maṇḍala” is omitted in the Tib.

n.2211“For as long as [the vidyā holder] wishes” has been supplied from the Tib.

n.2212It is not clear what kind of oil is referred to with “fragrant oil” (gandhataila).

n.2213Perhaps this refers to the image of Avalokiteśvara in the center of the maṇḍala described above.

n.2214The text does not specify what pills.

n.2215Butea frondosa.

n.2216“Merchandise that is displayed” has been supplied from the Tib., as the Skt. reading (āstārika˚? āgārika?) is unclear.

n.2217I.e., the Yogācāra branch of Mahāyāna.

n.2218Ḍākinī seems to be here a term of contempt, perhaps used with reference to women who practice witchcraft.

n.2219“Himself” has been supplied from the Tib.

n.2220This translation is a conjecture, as the Skt. reading is unclear. The Tib. reads “for one day.”

n.2221It is not clear from the Skt. and Tib. if the descriptions “lokeśvara” and “teacher” refer to all three names, or just Padmanābha and Padmeśvara respectively. The Skt. also includes the phrase caiva cintyā, the meaning of which is unclear.

n.2222The Tib. reads, “they will appear in a variety of marvelous forms.”

n.2223It is not clear what the “five types of splendor” (pañcaśrī) are.

n.2224The Tib. reads “Vāmana and ṛṣi forms.”

n.2225“Elephants and bulls among monks” means “the best among monks.” In place of “elephants and bulls,” the Tib. reads “tigers and lions,” thus expressing the same idea.

n.2226The Skt. utsra, derived from ut + √sṛ, suggests a fountain. The Degé version of the Tib. renders it as “riverbank,” while other recensions have “well/spring.”

n.2227The “rumbling of the nāgas” refers to thunder.

n.2228Apart from “realization of truth,” the Skt. tattvasiddhi could also be interpreted as “true accomplishment.”

n.2229I.e., to ferry across the ocean of suffering.

n.2230The Sanskrit says, strangely, “leftover and not leftover.”

n.2231“Secret” is omitted in the Tib.

n.2232Unidentified.

n.2233Nāgapuṣpa can be the name of several plant species with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.2234Valeriana jatamansi.

n.2235Tejovatī can be the name of several plants, including the toothache tree (Zanthoxylum alatum).

n.2236The Tib. inserts here “in front of Avalokiteśvara.”

n.2237In place of tilakaṃ (“bindi”), the Tib. reflects the reading tilaṃ (“sesame oil”). The context corroborates the first reading.

n.2238“The powder, an elixir of immortality” is omitted in the Tib.

n.2239In the Tib., this paragraph reads “The vidyā holder should blend a lotus powder with a powder of muruka and incant it. He should recite the Krodharāja five thousand times.” The term muruka is uncertain; it could be a misreading of the Skt. uruka and in this way refer to “powder made of an owl”; or it could be a misspelling of maruka and then be “powder made of a peacock.” These readings are not entirely implausible, as ingredients taken from both birds are mentioned below.

n.2240Again, the Tib. either reflects the reading tilaṃ (“sesame oil”) in place of the extant tilakaṃ (“bindi”) or mistranslates tilakaṃ as “sesame oil.”

n.2241In place of “half that number,” the Tib. reads “four thousand times.”

n.2242The Tib. reads “peacock’s teardrops and owl’s eyes and brain.”

n.2243Unidentified.

n.2244Before “eight palas of castor oil,” the Skt. adds “twenty palas of castor oil.”

n.2245The Tib. reads “he should mix these oils together with water.”

n.2246It is not clear whether gandhakāṣṭha means any “fragrant wood” or wood of the gandha plant (there are a number of species of this name, such as the black aloe).

n.2247The text is unclear at this point. The Tib. adds “bamboo vessel” as the third possibility in addition to copper and silver, and the Skt. reads, strangely, “divine bamboo vine.” In the Tib., the term “divine” describes the silver vessel.

n.2248Perhaps the Amogharāja.

n.2249There is an ambiguity regarding the number of the Krodharāja recitations, as aṣṭasahasram could be interpreted as either “eight thousand” or “one thousand and eight.”

n.2250The Tib. here seems to reflect a different reading. Where the Skt. reads pṛthagjana (“ordinary person”), the Tib., which is in verse here, contains only the equivalent of pṛthak, which falls in the last line of verse and thus construes with the previous line about mantra recitation, stating that they “should be recited separately.” The next set of instructions begins as follows in the Tib.: “He should then place [the preparation] in the completed maṇḍala by first performing the maṇḍala rite according to procedure, and then placing it there and performing the duties of a karmācārya.”

n.2251One is supposed to bow at each of the four doors.

n.2252It is not clear whether it is the master or the disciple who displays the mudrā.

n.2253In the Tib., the list of activities is as follows. It is not clear if these acts are to be performed by the vidyā holder alone or for others: “[He should] properly complete the maṇḍala, enter, [perform the rites for] the samaya, mudrā, and initiation, make offerings, circumambulate the maṇḍala, bow, bind the topknot, display the mudrā, perform the protection rite, besprinkle, put on clothes, and invest with the sacred cord.”

n.2254It is not clear what the vidyā holder now places in the center of the maṇḍala.

n.2255The Tib. reads, “Then, he should place [the substance] in the very center of the maṇḍala, perform the purification rite…”

n.2256Probably the Amogharāja mantra.

n.2257It is not clear if tridhābhiṣeka should be interpreted as “consecration [performed] three times” or “threefold consecration.”

n.2258This time, the Tib. interprets aṣṭasahasram as “eight thousand.”

n.2259In place of “one thousand and eight” (aṣṭottara­sahasram), the Tib. reads “one hundred and eight.” After this number, the Skt. adds “eight thousand” (aṣṭasahasrāṇi), possibly saying that the ingredients should be incanted for the second time after they are added to the same container.

n.2260The Tib. reads “one hundred thousand times.”

n.2261In place of “He should keep [the name of] his guru secret and never reveal it to anyone,” the Tibetan text reads “He should clean it very well and not give it to anyone.”

n.2262The Tib. seems to read “samaya of delusion” (mohasamaya) in place of “amogha samaya.”

n.2263The “great oil” must be the “powder cooked in a small quantity of oil,” i.e., item no. 5 in the above list of the five preparations of the “medicinal powder” (at 2.­1556).

n.2264Item no. 4 in the list of five above (at 2.­1556).

n.2265Item no. 1 in the list of five above (at 2.­1561).

n.2266Item no. 2 in the list of five above (at 2.­1556).

n.2267Item no. 3 in the list of five above (at 2.­1556).

n.2268This translation follows the Tib., which reads gos ngur smrig (Skt. kāṣāyavastu). The Sanskrit manuscript seems corrupt here, ambiguously reading kāṣāvastu.

n.2269The clause “although belonging to thousands of different schools or different congregations” is omitted in the Tib.

n.2270The list of twenty-eight is a variant of the list of the thirty-two marks.

n.2271I.e., the illusion of seeing him as Lord Avalokita.

n.2272Item no. 3 in the list of five above (at 2.­1556).

n.2273Item no. 5 in the list of five above (at 2.­1556).

n.2274Item no. 2 in the list of five above (at 2.­1556).

n.2275Item no. 4 in the list of five above (at 2.­1556).

n.2276Item no. 1 in the list of five above (at 2.­1561).

n.2277This clause is repeated twice in the Sanskrit manuscript.

n.2278The Tib. inserts “diamonds” here.

n.2279Costus speciosus.

n.2280It is not clear which of the oil preparations is the “oil-jewel” or, alternatively, what the “precious oil” refers to. Most likely the “oil-jewel” is one of the five preparations from the original list of five (at 2.­1561) and is the same as the “oil” and the “king of oils” mentioned below, in the following paragraph.

n.2281The “powder” is probably one of the original five preparations (at 2.­1556).

n.2282Butea frondosa.

n.2283It is not clear what kind of lotus is nara lotus.

n.2284Presumably, a bindi made with the substance just described.

n.2285The word used for “skin,” kavaca, possibly suggests that this is a discarded skin of a snake.

n.2286The Sanskrit vṛddhānta (“next to the seniors”) suggests the place where the senior monks would sit.

n.2287The Skt. reads, “seeds that have not been daubed.”

n.2288The last sentence of this paragraph is not very clear, and the translation is uncertain.

n.2289The phrase kṛṣṇasarpa (“black snake”) can also mean a cobra, which would also be supported by the phrase mahāsarpa used elsewhere in this section, which can refer to any hooded snake.

n.2290“Holding bowls in their mouths” is absent from the Tib.

n.2291As the text does not specify what it is that is cast, these are probably the mustard seeds spoken of in the preceding paragraph.

n.2292As the text does not specify what it is that is cast, these are probably the mustard seeds. However, to follow the overall pattern, one would expect it to be mustard seeds mixed with the blood of a jackal, as the soldiers are turned into jackals.

n.2293It is not clear if this is any oil, or “the oil,” i.e., the oil preparation described earlier on (at 2.­1561).

n.2294The Tib. reads, “If [the vidyā holder] does not apply a counteragent, the items will sell for exactly what they are worth.”

n.2295The reading “powder,” despite being corroborated by the Tib., could be corrupt. The pattern found in other rites that involve the “five preparations” suggests that this line could have referred to the king of oils.

n.2296It is not clear how he “binds” it.

n.2297It is not clear how the great powder differs from the powder mentioned earlier in the same sentence. They are different, as later in this paragraph they are again mentioned separately.

n.2298Reading mṛtapiṇḍa as mṛtpiṇḍa.

n.2299To this list the Tib. adds “and a five-part alloy of iron, [copper, brass, tin, and lead].”

n.2300The “lotus powder” must be the great powder.

n.2301The phrase mahāsarpa (“great snake”), apart from meaning “large snake,” could also refer to any hooded snake.

n.2302In place of “magical creation” (nirmita), the Tib. reads “the snakes.” This is likely a scribal error, replicated across different versions, of sbrul (“snake”) for sprul (“magical emanation”).

n.2303The text does not specify the substance that the vidyā holder smears the Buddha’s feet with, so it is probably “the powder,” but it could also be the king of oils.

n.2304“And sprinkle it with the powder” is omitted in the Tib.

n.2305It is not clear what maṇḍala is meant, probably the one described in the previous paragraph.

n.2306“The three points [of the trident]” has been supplied from the Tib., as the Skt. is not clear.

n.2307The Tib. reads “great powder made from lotuses.”

n.2308“Place it in the maṇḍala” is absent from the Tib.

n.2309“And mark it with the bindi” has been supplied from the Tib. It is omitted in the Skt.

n.2310The Tib. reads “maṇḍala and mantra.”

n.2311The text does not specify what it is that is consecrated, but it is probably the maṇḍala, i.e., the main object of the rite.

n.2312The Tib. reads, “All maṇḍalas should be treated as armor-like, as in all contexts they will make signs (Degé: “qualities”) manifest. When [the rite] is completed, all activities will be accomplished.”

n.2313“With a jewel in his right hand and a lotus” has been supplied from the Tib. It is omitted in the Skt.

n.2314The Skt. inserts here, strangely, “or a gandharva,” possibly meaning a gandharva lake.

n.2315Euphorbia neriifolia.

n.2316It is not clear how he keeps it in his mouth and scatters it at the same time. Perhaps some he keeps in his mouth and some he scatters.

n.2317The Tib. reads, “A blazing fire will issue from his mouth.”

n.2318The reading cakrī (“sickle senna”) could be corrupt. The Tib. is challenging but appears to read “[The vidyā holder] should then make a concentrate by mixing [the above-mentioned mustard seeds] with oil.”

n.2319“Make a wick for a lamp” is omitted in the Tib. Instead, the Tib. states that the oil, which is “the king of oils,” should be poured into a lamp, as reported in the translation of the Skt.

n.2320The text does not specify what substance is used for sprinkling. Perhaps the preparation of sickle senna with the oil mentioned in the previous paragraph.

n.2321Again, the text does not specify what substance is used for smearing.

n.2322The Tib. reads “into his right hand” and adds “or holds it with his big toe.”

n.2323Again, the text does not specify what substance is used for sprinkling.

n.2324Again, the text does not specify what substance is used for sprinkling.

n.2325Again, the text does not specify what substance it is.

n.2326“While displaying the mudrā of Amogharāja” is omitted in the Tib.

n.2327“Bhūtas” is omitted in the Tib.

n.2328It is not clear if “great oil” (mahātaila) is the same as the king of oils or is a different oil.

n.2329Unidentified; it is transliterated in the Tib. as pha gu.

n.2330In place of “house lizard,” the Tib. reads “fish.”

n.2331Nāgapuṣpa is the name of several plants with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.2332It is difficult to determine with certainty which powder is referred to here. Possibly it is the “great powder made from lotuses.”

n.2333The Tib. reads, “His body will emit a pleasant, satisfying fragrance that will have mastery over all disease; victory will be his.”

n.2334“Secretly” is omitted in the Tib.

n.2335The text does not specify what oil.

n.2336The “rumble of Rāvaṇa ” is a rumble of thunder.

n.2337In place of “inside it” (’bhyantarito), the Tib. reads “on top of it.”

n.2338This paragraph is rather obscure but seems to be about using the king of oils to make rocks soft. The “impression” in question is probably a handprint or a footprint left in the rock that will serve later as a remembrance (abhijñāna).

n.2339“Mountaintops that no human can traverse” has been supplied from the Tib. The Skt. offers a different variant, which, however, is difficult to understand.

n.2340“Fragrant wood” could refer to a particular species of sandalwood, or any fragrant wood, such as aloe.

n.2341This is the list of the five preparations that were described earlier (at 2.­1556).

n.2342Though the text does not specify what it is that he ties; grammar and context would suggest that it is also the amulet.

n.2343The word avalokita in the Sanskrit text could stand for Avalokiteśvara or, perhaps, connote the impersonal principle of compassionate gaze.

n.2344Amogha­pāśa Sūtra is an alternative title of the AP.

n.2345Shorea robusta.

n.2346Tamāla could be the name of several species of tree, including Garcinia xanthochymus.

n.2347Michelia champaka.

n.2348Jonesia asoka.

n.2349Atimuktaka (“whiter than pearl”) can be the name of several species of plants.

n.2350Unidentified.

n.2351Nīla can be the name of several species of trees and plants.

n.2352Bignonia suaveolens.

n.2353Butea frondosa.

n.2354Ficus glomerata.

n.2355Pterospermum acerifolium.

n.2356Unidentified. It is transliterated into the Tib. as ku pa pya ka.

n.2357“And made pleasant with the sounds of their chirping” is omitted in the Tib.

n.2358“Flocks of various birds” is omitted in the Tib.

n.2359In the Tib., this sentence begins the next passage.

n.2360It is not clear if the garland of flames surrounds each lotus individually or all of them, forming a circle concentric with the circle of lotuses.

n.2361In both Skt. and Tib. this implement is called an “activity vajra.”

n.2362It is not clear if the Skt. reading is candra (“moon”), as supported by the Tib., or cattra (“spindle”). Possibly the latter is correct, as otherwise “moon” is listed twice in this list.

n.2363Reading dhvayaṃ as dhvajaṃ. The Tib. combines “sun” and “banner” together, reading “sun banner.”

n.2364In place of “forehead,” the Tib. reads “staff.”

n.2365The “threatening gesture” is the extended index finger.

n.2366The parasol is listed twice both in the Skt. and the Tib.

n.2367Reading (on the authority of the Tib.) paṭakaṃ as kaṭakaṃ.

n.2368“Stack [of wood]” (citi) is omitted in the Tib.

n.2369A typical maṇḍala in this text (and in the Kriyātantras in general) would be a low platform on the ground built of clay and cow dung.

n.2370In place of “old age,” the Tib. reads “birth.”

n.2371At this point the Tib. switches back to prose.

n.2372The Lokeśvara Lord is Noble Avalokiteśvara.

n.2373As the surrounding veranda (vedikā) normally has a railing; the row of tridents possibly serves as such.

n.2374The Degé recension reads “mudrā” in place of “hand.”

n.2375In place of “black mustard seeds” the Tib. reads “white mustard seeds.”

n.2376These doors, which seem to be in the outer zone of the maṇḍala, are aligned with the doors that are in the sides of the square maṇḍala in the center.

n.2377Sallakī or śallakī (Boswellia serrata) is the tree that produces Indian frankincense; here probably the frankincense itself is meant.

n.2378Sarjarasa could be the resin of the sal tree (Shorea robusta) or the Indian copal tree (Vateria indica).

n.2379Nameru is the name of more than one plant.

n.2380It is not clear if he bows to each mudrā in turn, or all of them at once.

n.2381“Beings” is omitted in the Tib. It is not clear what beings are meant.

n.2382Reading, on the authority of the Tib., kiṃkaraika­bibarai as kaṃkaraiḥ bimbaraiḥ.

n.2383“Kinnaras” is omitted in the Tib.

n.2384The section of verse in the Tib. ends here.

n.2385It is not clear where the fifth area is.

n.2386In the Tib., the jars are filled with dūrvā grass, but this is less likely, as dūrvā is normally used as a soft bed to place items on. The Tib. adds at this point, “In the middle there is the root vase,” without mentioning the “spears” (possibly reflecting the reading mūla instead of śūla).

n.2387“Spears” is omitted in the Tib. The translation of the last three sentences is uncertain.

n.2388The set of doors in the outer zone is aligned with the doors of the inner part.

n.2389The five threads are usually in five different colors.

n.2390“Various scents” could be interpreted as referring to the lamps or as an independent item. The Tib. opts for the latter.

n.2391Dūrvā grass is not mentioned in the Tib.

n.2392Prosopis spicigera or Mimosa suma.

n.2393The text is unclear here, possibly corrupt. It actually reads, “Having performed these rites, he should commence the homa rite.”

n.2394“Grant boons” has been supplied from the Tib. It is omitted in the Skt.

n.2395The Tib. interprets aṣṭaśatam as “eight hundred.”

n.2396A homa rite normally consists in the officiant casting a homa preparation into the fire many times. A “single homa” is just one such casting.

n.2397In the Sanskrit manuscript, this clause is followed by the phrase “the sameness of the families,” which seems to be an unnecessary repetition.

n.2398Again, the Tib. interprets aṣṭaśatam as “eight hundred.”

n.2399In place of “white,” the Skt. reads jāla, which suggests water, perhaps suggesting mustard seeds mixed with water.

n.2400The Tib. interprets aṣṭasahasram as “eight thousand.”

n.2401Here, the Skt. has an additional sentence, “He should offer a one-thousand-leagues-homa,” which appears to be a corruption.

n.2402Kaṭukā can be the name of several plants.

n.2403“Daubed in kaṭukā oil” is omitted in the Tib., which instead reads “together with mustard seeds and ghee.”

n.2404“Bathe thoroughly, and maintain ritual purity” has been supplied from the Tib. It is omitted in the Skt.

n.2405Śatapuṣpa (“one hundred flowers”) can be the name of several plants, including Anethum sowa.

n.2406Sumanas can be the name of several plants, including the great flowering jasmine.

n.2407Again, the Tib. interprets aṣṭasahasram as “eight thousand.”

n.2408The “three spices” are black and long pepper and dry ginger.

n.2409The Tib. reads “eight thousand.”

n.2410The Tib. reads, “Half of the fire deity’s body will emerge from the fire.”

n.2411Agnimukha (“having fire for the face”) is the fire personified as a deity.

n.2412The Tib. inserts here “and breathes in.”

n.2413The Tib. interprets bījaka not as “citron” but as “seed.” Bījaka can be translated as either.

n.2414“With a single performance” is omitted in the Tib.

n.2415“Noble Avalokiteśvara” here seems to refer to Amogharāja.

n.2416The Tib. reads, “The third line consists of a garland of precious jewels and various beautiful gems.”

n.2417“Extending one fathom in all directions” is omitted in the Tib.

n.2418Figures that are “behind” are drawn above the figures that they are behind.

n.2419“Precious great jewel” (mahāmaṇiratna) seems to be a stock phrase describing some special type of jewels, some of which are given proper names such as āgneya (“fiery”) and udakaprasādaka (“pacifier of water”). The word “great” is omitted in the Tib.

n.2420Reading, on the authority of the Tib., śivā dūtī as śivadūtī .

n.2421“On the same canvas of fine cotton” is omitted in the Tib.

n.2422“Hands” is omitted in the Tib.

n.2423In the Tib., the last two sentences read “He should draw eight nāgas, all surrounded by flames,” reflecting the reading aṣṭapannagāḥ in place of the extant aṣṭapañcāśa.

n.2424“The Lokeśvara in his amogha form” is a reference to Amoghapāśa.

n.2425“Calves” is the translation required by the context. The text however reads “limbs” (aṅga).

n.2426The “Victorious One” refers to Amitābha.

n.2427The Tib. reads, “He is seated on a lotus together with Tārā and Śvetā and a halo of light that extends for a fathom.” The Tib. syntax leaves it a bit ambiguous as to whether the two goddess or all three figures are haloed with light.

n.2428It is not clear how the maṇḍala is prepared, whether it is traced with sandalwood powder or actually fashioned out of sandalwood.

n.2429The Lokeśvara is here Amoghapāśa.

n.2430“For the assistants” is omitted in the Tib.

n.2431It appears that the vidyā holder here consecrates himself rather than the sandalwood figure, and it is “his own” (svaiva) body that becomes Noble Avalokiteśvara’s. However, after minor emendments of the corrupt endings, it is also possible to obtain the meaning that he is consecrating the figure, after which the figure becomes Noble Avalokiteśvara’s “own” body.

n.2432The phrase “If, out of animosity, he resolves to draw blood from the tathāgatas and buddhas of the three times” has been supplied from the Tib., as it is missing from the Skt.

n.2433“Wisdom” has been supplied from the Tib.

n.2434It is not clear what “the three sādhana methods” refers to. Possibly to the three variants of the sculpted figure of Avalokiteśvara-Amoghapāśa.

n.2435“Or any other rite” has been supplied from the Tib.

n.2436“And observe their vows” has been supplied from the Tib.

n.2437“Letters” (akṣara) suggests writings or written materials.

n.2438“This vidyā ritual” could also be translated “this vidyā manual,” referring to the text of the AP.

n.2439“To give protection” has been supplied from the Tib. The Skt. reads bhrāmayitum, which suggests distracting them from their bad habits.

n.2440In place of “covers” (prāvaraṇa), the Tib. reads “upper garments.”

n.2441The sense is probably that by worshiping the master one is worshiping Noble Avalokiteśvara himself.

n.2442In the Tib., the last clause reads, “just as a drop of oil spreads [itself] in the water, the accomplishments will come everywhere.”

n.2443In place of the last sentence, the Tib. reads, “Just like the ocean tides, [the accomplishments] will come at all times.”

n.2444It is not completely clear whether this figure should be fashioned as a statue or drawn in a painting. The Skt. phrase gandhamaya (“composed of fragrant substances”) suggests the former. However, the deities surrounding the figure and the image of the vidyā holder kneeling at the figure’s feet are probably meant to be depicted as part of a painting. This rite is perhaps similar to the previous one, where the statue of the main deity was placed in the center of a painting.

n.2445The crescent moon is usually to Amitābha’s right.

n.2446“A lotus” has been supplied from the Tib.

n.2447In the Tib. it is the vidyā holder who is “adorned with golden ornaments.”

n.2448Valeriana jatamansi.

n.2449Nāgapuṣpa can be the name of several plant species with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.2450Unidentified.

n.2451A species of Indian spikenard.

n.2452Nalada can be the name of several plants and substances, including Indian spikenard (Nardostachys jatamansi).

n.2453Unidentified.

n.2454Gandha can be the name of several plants.

n.2455Callicarpa macrophylla.

n.2456Sarkara is unidentified, but in some contexts it can refer to granulated sugar.

n.2457Although the text uses the word “powder” (cūrṇa), this is probably more like a paste, as it serves as a material for fashioning a figure.

n.2458“Avalokita” here stands for “Avalokiteśvara” and refers to his Amoghapāśa aspect.

n.2459“Peaceful in appearance” has been supplied from the Tib.

n.2460The Tib. reads “eight thousand times.”

n.2461The mantra implied here is probably the Amogharāja.

n.2462The Tib. interprets aṣṭasahasraṃ as “eight thousand.”

n.2463The blazing arm is a bit of a mystery. The context would normally require, at this point in the rite, that the figure, or Avalokiteśvara in person, extend his right hand and place it on the vidyā holder’s head before applauding him.

n.2464The Amogharāja mantra is probably implied.

n.2465The Tib. interprets aṣṭaśatam as “eight hundred.”

n.2466The Tib. reads, “If he burns the ashes as incense, all the bhūtas who live in cremation grounds will approach him along with their armies.”

n.2467In the Skt. text, “they will remain in his thrall” is repeated twice.

n.2468The Tib. reads, “It will not be possible.”

n.2469“Again and again” is omitted in the Tib.

n.2470“Mantra” has been supplied from the Tib. The Skt. reads “friend” (˚mitreṇa), which is possibly a corruption of ˚mantreṇa.

n.2471The “fragrant form” must be his figure, as described above, made from the fragrant substances.

n.2472“Lord of the World” (lokanātha) is a frequent epithet of Avalokiteśvara and his emanations.

n.2473The Tib. reads, “Merely by seeing this protector, it is understood that to see the fragrant image of the Lokeśvara is the same as directly seeing the form of the guide of the world.”

n.2474The clause “if he wants to attain the level of not turning back” is repeated twice in the Skt.

n.2475“Among miraculous displays” is omitted in the Tib.

n.2476The meaning of the last clause is not very clear. The reading nimnonnata, which more literally means “depressed and elevated,” has been translated here as “figure.”

n.2477From the perspective of the painter who is facing the maṇḍala, the southern section would be on the left.

n.2478This is probably the Tathāgata Vairocana, here drawn in the maṇḍala of the tathāgata family.

n.2479The part from “the jewel family” up to this point is repeated twice in the Skt. text.

n.2480“ Dūtīs ” has been supplied from the Tib. The Skt. reads “kṛtīs.”

n.2481The seven “śaṅkalīs” are perhaps the replicas of Vajraśaṅkalī rather than members of a hypothetical class of beings.

n.2482Again, the seven “bhṛkuṭīs” are perhaps the replicas of Queen Bhṛkuṭī rather than members of a hypothetical class of beings.

n.2483The “golden figure” must be referring to the golden figure of Noble Avalokiteśvara mentioned six paragraphs above (2.­1680). “The teacher, and the protector of the world,” then, must be Noble Avalokiteśvara.

n.2484The maṇḍala of the lotus family is the one in the center of the main maṇḍala.

n.2485This long sentence is confusing and difficult to reliably translate.

n.2486This seems to be a rare situation where the term maṇḍala of liberation (vimokṣamaṇḍala) is conflated with the “maṇḍala” that denotes a physical maṇḍala, in this case the maṇḍala described in the preceding paragraphs.

n.2487The Skt. reads kalpa (“rites”) in place of “flowers” (puṣpa).

n.2488Nameru is the name of more than one plant.

n.2489Sarjarasa could be the resin of the sal tree (Shorea robusta) or the Indian copal tree (Vateria indica).

n.2490Sarkara is unidentified, but in some contexts it can refer to granulated sugar.

n.2491The last sentence is very obscure. “Royal ministers” has been supplied from the Tib., which reflects the reading ˚mantriṇaḥ in place of the extant ˚mātrā. The Skt. reading suggests that the vidyā holder explains the secret samaya and so forth “only” to the persons just mentioned (without the royal ministers).

n.2492The Tib. adds here “silently.”

n.2493The Skt. inserts here “immediately after the consecration.”

n.2494The last part, starting from “then Tārā,” has been supplied from the Tib., which continues with the list of deities to be worshiped. In the Skt., the paragraph ends with “The hosts of stars become accomplished,” which follows directly after “the supreme king of vidyās.”

n.2495At this point the translation follows only the Skt. witness, which contains material not found in the Tib. and which replaces a large portion of text that exists in Tibetan only. The correspondence between the Sanskrit and the Tibetan texts will resume at folio A.137.a.6 in the Sanskrit manuscript, corresponding to Degé folio 6.a.2, in volume 93 (tsa) (at 2.­1713).

n.2496“Transferring riches” (artha­saṃkrāmaṇa) is a magical ability to acquire riches by transferring them from another location.

n.2497Unidentified.

n.2498A species of Indian spikenard.

n.2499The name of several plants, including Indian spikenard (Nardostachys jatamansi) (reading nadaladaṃ as naladaṃ).

n.2500Costus speciosus.

n.2501A species of cyperus.

n.2502Asparagus racemosus.

n.2503Aegle marmelos.

n.2504Śatapuṣpa (“one hundred flowers”) can be the name of several plants, including Anethum sowa.

n.2505Gandha can be the name of several plants.

n.2506Callicarpa macrophylla.

n.2507Valeriana jatamansi.

n.2508Unidentified.

n.2509Because of corruptions in the Sanskrit, the details of this recipe are likely to be inaccurate.

n.2510Again, the details and the sequence of this procedure are far from clear.

n.2511As the preparation is subsequently referred to as “oil,” it is probably this oil that is saved and used for magical purposes.

n.2512The Skt. reads maṇḍalakāla, but it is impossible to tell from the context what it means. It has therefore been emended to maṇḍalakārya, a phrase that also occurs in the next paragraph.

n.2513It is difficult to speculate what the jewel of Indra could be. Perhaps it is a reference to the jewels in Indra’s net, each of which reflects every other jewel in the net.

n.2514The meaning is not clear. After “daubing,” the Skt. text has ekaṃ vā, which does not fit the context.

n.2515Nīla (“blue”) can be the name of several blue substances, including indigo and antimony.

n.2516Although a “red snake” features prominently in Indic mythology, it is not clear what species is meant.

n.2517The “great goat” could be of a particular goat that features in Indic mythology.

n.2518One celestial year equals roughly three hundred and sixty human years.

n.2519Padma is the white or pink lotus.

n.2520The “great garuḍa” must be a reference to the bird mount of Viṣṇu.

n.2521Literally “throat seizures” (galagraha).

n.2522Should drink it himself or administer it to the patient.

n.2523This clause is repeated twice in the Sanskrit manuscript.

n.2524The Skt. uses the term graha , which can refer to spirits that cause epilepsy or otherwise take possession of another being’s body.

n.2525It is not clear what species of snake a “goat swallower” ( ajagara ) is. The Monier-Williams dictionary calls it a “boa constrictor,” but a poisonous species is intended here.

n.2526It is not clear whether halāhala is a snake or a lizard.

n.2527It is not clear what mineral or substance aja is.

n.2528The meaning of this sentence is not clear, and the translation speculative.

n.2529The meaning of this sentence is not clear, and the translation speculative.

n.2530The correspondence with the Tibetan text (which was interrupted at 2.­1693 above) resumes from the beginning of this paragraph, aligning with Degé folio 6.a.2 in rgyud vol. 93 (tsa).

n.2531The Skt. and Tib. texts repeat “all diseases” at this point.

n.2532This sentence is partly guessed, as there are two illegible words in the Sanskrit manuscript. This line does not appear in the Tib. translation, which instead links the word tattva (“in truth”; Tib. de kho na nyid) with the phrase about teaching on the image: “I will now teach on the unexcelled painted image that is Krodhāṅkuśa in truth.”

n.2533“Tightly woven” has been supplied from the Tib. The meaning of the Skt. subuda is unclear.

n.2534This sentence has been supplied from the Tib. It is omitted in the Skt.

n.2535At this point, the Skt. text adds “carefully measured, with four sides,” clearly an interpolation.

n.2536The description seems to be reverting now to the main figure, that of Krodhāṅkuśa, even though his name is not mentioned.

n.2537The Tib. interprets the compound aṅkuśatriśūla as a copulative compound (dvandva): “a goad and a trident.” It is unlikely that a deity would hold two implements in the same hand, but it is possible that the hand that is holding the noose is the same that displays the mudrā of giving comfort, which would make it possible for the goad and the trident to be held in different hands.

n.2538After the word “left” (vāmataḥ), both the Skt. and the Tib. include a sentence, describing the left face of Krodhāṅkuśa, that seems to be interpolated from the previous paragraph (“His left [face] is very wrathful and fierce and is laughing loudly”).

n.2539It is not quite clear how the implements are distributed between the hands. The Skt. could also be interpreted to say that he holds the lotus and the trident-goad, respectively, in the right and left hands of the first pair, and the noose and the mudrā gesture, respectively, in the left and right hands of the second pair.

n.2540The Skt. tiṣṭhato [sic] actually suggests that he is standing, but the name of the posture, paryaṅka, implies that he is sitting. It is possible that he is standing in a dancing posture called ardhaparyaṅka , where the left leg is slightly bent, and the right foot is raised up to the left knee.

n.2541The position of Mahāśvetā and of the next goddess, Ekajaṭī, is not specified. Possibly all three‍—Tārā, Mahāśvetā, and Ekajaṭī‍—are to the right of Krodhāṅkuśa. This arrangement, however, would be asymmetrical, as only the “lord of the yakṣas” would be to his left.

n.2542The title “lord of the yakṣas” could refer to either Kubera or Vajrapāṇi; the description that follows indicates that it is the latter.

n.2543The “lord of wrath” ( krodharāja ) seems to be here an epithet of Krodhāṅkuśa.

n.2544In the Tib. interpretation, he “recites the Krodhāṅkuśa [mantra] in front of the [picture].” However, further on in this paragraph the mantra of Krodharāja is mentioned. It is not clear whether he recites two different mantras or the mantras of Krodhāṅkuśa and Krodharāja are one and the same.

n.2545“Wealth” (dhana) is not reflected in the Tib., which reads, “This practice procedure of the painted image accomplishes other elaborate procedures as well.”

n.2546It is not clear what maṇḍala is meant; perhaps a maṇḍala to house the painting.

n.2547The masculine pronouns used here reflects the usage of the Sanskrit text.

n.2548The “secret maṇḍala of liberation” and this entire sentence seem to refer to the AP as a whole.

n.2549There is an inconsistency of names here, as the rite is introduced as the “maṇḍala of Krodhāṅkuśa.” Most likely, Krodhapāśa is an alternative name of Krodhāṅkuśa‍—since the deity holds in his hands both the noose (pāśa) and the goad (aṅkuśa), either name can be applied to him.

n.2550Presumably because the lower part of his body is obscured by the lotus. In the Tib., only half his body appears, because it is wrapped in with the noose.

n.2551It is not clear whether he holds in his hands the implements mentioned next.

n.2552The Skt. here reads tṛśūlākhāṃ [sic] (triśūlākhyaṃ = “that which is called a trident”?). The Tib. reads, “He brandishes a trident in the air,” meaning that his arm that holds the trident is upraised.

n.2553The text does not specify whether this is the face of the main deity or if the description refers to each face in the four corners.

n.2554This part is not clear, but possibly this line of tridents and the next two lines are concentric rows of emblems that surround the maṇḍala. This first line is “inner” in relation to the remaining two.

n.2555This could possibly indicate that the three spikes of the trident are shaped like hooks. The Tib. reads “shackles and tridents.”

n.2556After “hooked tridents,” the Skt. inserts “face(s)” (mukha). This reading, although supported by the Tib., is likely to be a corruption of rekha. If so, the text is saying that the vidyā holder draws just a line of “hooked tridents” rather than tridents interspersed with faces.

n.2557The part from “The face should be fierce” in the preceding paragraph to “their filaments blazing with light” is repeated twice in the Sanskrit manuscript.

n.2558The Tib. seems to connect the Skt. dvaya (“pair”) with the next item, “spear,” translating it as “two-headed lance.”

n.2559This item, bala or vala, could not be identified. The Tib. reads tsa ba la.

n.2560Tirya could not be identified. It is transliterated in the Tib. as tirya.

n.2561Tricchulya is translated into the Tib. as “trident,” possibly because the Skt. word resembles triśūla (“trident”). If the Tib. translation is correct, it means that “trident” occurs in the list three times.

n.2562The Tib. omits “-rāja” and pluralizes krodha .

n.2563The Tib. omits “-rāja.”

n.2564The Tib. omits “-rāja.”

n.2565The Tib. omits “-rājas.”

n.2566It seems probable that this refers to four iconographic replicas of Mount Sumeru, rather than a single mountain on which they all stand together.

n.2567The “partial cross-legged posture” ( ardhaparyaṅka ) suggests that one foot is drawn to the perineum, while the other is outstretched.

n.2568The phrase “near the tridents” (triśūle) is unclear. Possibly this refers to the line of tridents, drawn outside the maṇḍala, that was described in the previous paragraph.

n.2569The list is slightly longer in both the Skt. and the Tib., but some of the items could not be identified. All the terms refer to cakes or sweetmeats of various kinds.

n.2570The last two items seem unlikely ingredients for incense, but the reading is supported by the Tib.

n.2571The Skt. could be interpreted as saying either that the vidyā enters and looks at the maṇḍala himself, or that he causes the initiands to enter and look. The Tib. supports the first interpretation, adopted here; however, the next sentence seems to suggest the second interpretation. Possibly, the disciples and the vidyā holder enter together.

n.2572The text is a little vague here, but the four colors probably represent the four colors marking the four sections of the maṇḍala, each presided over by one of the four families with its respective “Victorious One.”

n.2573“Filled with the utmost devotion for him” is omitted in the Tib.

n.2574In the Tib., Indra’s epithets “thunderbolt-wielding” and “with thunderbolt-like nature” are taken to refer to separate deities. The context, however, indicates that these are both epithets of Indra, who is listed here alongside Brahmā and Viṣṇu with no other names intervening.

n.2575“Transcendental” (lokottara), i.e., those who never physically incarnate in saṃsāra.

n.2576Reading bhāsyamāṇāyā [sic] (“shining”) as bhāṣyamāṇayā (“pronouncing”). The Tib., however, reflects the corrupt Skt. reading, “shining.”

n.2577The Tib. reads, “I have a great maṇḍala, the king of vidyās, and the mudrās and deities that are the heart essence of Amoghapāśa. It is called the stainless lotus, the lotus noose-goad (emending zhabs to zhags).”

n.2578The Tib. seems to read vālavyañjana (“a yak-tail whisk”) as bālavyañjana (“the guise of a child”).

n.2579Again, the Tib. interprets the syntax of this sentence differently: “Please pronounce, O great being, the great maṇḍala, the king of vidyās, and the mudrās and deities that are the heart essence of Amoghapāśa. It is called the essence of the lotus noose, stainless like the unfailing lotus.”

n.2580Mudrās are mentioned twice in this passage, and it is not clear how they differ. The translation presented here, which offers only one of the possible interpretations, agrees with the Tibetan translation.

n.2581The Skt. adds here “to those established,” which does not fit the context.

n.2582There appears to be an inconsistency here, as the deity whose formula this is has not two but four hands, judging by the number of implements held in its hands.

n.2583There is an alliterative play on words in the Skt. text, as the Skt. word for “axe” (paraśu) begins with para.

n.2584The “wish-fulfilling jewel noose” is one of the versions of the unfailing noose.

n.2585Addressing a female deity, the “lotus lady” (padminī), makes sense inasmuch as the deity addressed in this mantra, or in this part of the mantra, although male, is described in the next paragraph as having a female form. There is, however, some inconsistency here, as the implements held in the hands of this form and the form described later are not in agreement.

n.2586This onomatopoeic clause is difficult to interpret; the form bhūraṇi, which again seems to be addressing a female deity (see n.­2585), could be related to bhūri (“intelligence”) and have the meaning of one who grants or increases intelligence.

n.2587The exact meaning of the phrase padmapuṭa is not clear.

n.2588Skt. oṁ vimale vimala­garbhe vimalāmbuja­padme sūrya­varcase sahasra­raśmi­kiraṇe mahā­raśmi­jvālāvabhāsite | cara cara | cara cara sañcara | padmottari­padma­garbhe padma­bhuje sunirmalāmbuja­vimale maṇi­kanaka­vajra­vaiḍūryendra­nīla­marakata­padma­rāga­vividha­mahā­maṇi­ratnālaṅkṛta­śarīre | dhara dhara mahā­padma­dhara | para para para­śupāśa­dhara | sara sara samanta­vairocana | sarva­tathāgata­guhyādhiṣṭhite kula­samaya­paripūraṇi | vara vara | vajra­jvālā­mālā­garbhe vajre vajre vajrādhiṣṭhita­padme hūṁ hūṁ | maṇi maṇi mahā­maṇi cintā­maṇi­pāśa­dhara | kuru kuru padma padma­gaure padma­pāṇi varade · amogha­padme | oṁ padmini padma­maṇi­vajra­dhare sarva­tathāgata­kula­sāmānya­samayādhiṣṭhite mahā­vipula­bhuje | bhara bhara sambhara | bhuru bhuru bhūraṇi | bhiri bhiri samantāvalokita­vidyā­rāje | prasara prasara samanta­vimale sarva­vidyā­maṇḍala­devatā­namas­kṛte | tara tara | tāraya tāraya | samantā­paripūraṇi sarva­bodhisattvābhiṣecani sarva­tathāgatāmoghābhiṣikte · abhiṣiñcaya mām | sarva­vidyā­maṇḍala­kula­samayābhiṣikte sarva­tathāgata­pāṇi­varade padma­gaure padma­prabhe padma­vikacāmbuja­garbhe hūṁ hūṁ | vajre vajre | vajra­padme tathāgata­kulādhiṣṭhite · amogha­varade sarvāśā­paripūraṇi sarva­pāpa­duḥkha­praśamani · amogha­hṛdaya­siddhiṃ sādhaya | vimale hūṁ phaṭ | oṁ varade padma­bhuje namo ’stu te | padma­puṭe svāhā ||

n.2589In place of “noose-goad,” the Tib. just has “goad.”

n.2590As will become clear in the next paragraph, the king of vidyās has assumed, on this occasion, a female form.

n.2591The face is singular in the text, making it difficult to tell if it is the main face that is smiling, or all three faces.

n.2592The Tib. has “queen” in place of “king.” This is not impossible, as the lax rules of Buddhist Hybrid Sanskrit grammar would allow interpreting the ending of vidyārājā as feminine (this usage has been attested in some contexts).

n.2593The Tib. has “queen” in place of “king.” This is not impossible, as the lax rules of Buddhist Hybrid Sanskrit grammar would allow interpreting the ending of vidyārājā as feminine (this usage has been attested in some contexts).

n.2594The Skt. vyākṛta can mean both “taught/explained” and “prophesied.”

n.2595The Sanskrit syntax of this sentence is ambiguous. The Tib. interprets “seal of the secret samaya maṇḍala” as “secret seal and the samaya maṇḍala.”

n.2596In the Tib., the epithets used in the last two sentences (“lokeśvara,” “master of vidyās,” etc.) are treated as proper names.

n.2597This sentence is unclear. Between “mantra recitation” and “homa offerings” there is a two-syllable word, huhva, that could not be identified.

n.2598The Skt. sarva­mantra­vaśavartinī can be interpreted in both the active and passive sense; she can be controlled or enthralled by mantras herself, and she can exercise control over others through the enthralling power of mantras.

n.2599The Tib. reads, “You are the king of vidyās in female form, the supreme agent of liberation.”

n.2600The Tib. reads “queen” in place of “king.”

n.2601The reading “perfect priest” (nirhotṛ) is very dubious. It seems to have been translated literally by the Tibetans with nges par sbyin pa.

n.2602If this reading is correct, “these names” probably refers to all the previously mentioned names and epithets, starting with “Tuṇḍā” at 2.­1749 and ending with “performer of all activities” just above.

n.2603The last part could also be interpreted as “the samaya of the equality/sameness of [all] the families.”

n.2604As the context indicates, the “vajra” and the “lotus” here refer to the vajra and lotus families.

n.2605The clause about the “great families of the maṇḍala(s)” is unclear. It is preceded in the text by the word “accomplished” ( siddha ) repeated twice.

n.2606It is not clear to what extent the three entities just mentioned are proper names referring to deity emanations of Vajrapāṇi. This could certainly be said about the first two, as there are deities of the name Vajraśikhara/-śekhara (Vajra Peak) and Vajrapātāla (Vajra Underground), who are emanations of Vajrapāṇi.

n.2607In the Tib., the “vajra lord” (vajrendra), Vajradhara, the “great lord” ( maheśvara ), and Vajrapāṇi are taken to be the names of four different deities. It is possible that Maheśvara (i.e., Śiva) is meant here as a separate deity, listed along with Vajrapāṇi.

n.2608The “supreme name” probably refers to the king of vidyās, Unfailing Lotus Noose-Goad as Pure as a Lotus.

n.2609Unidentified.

n.2610Unidentified.

n.2611Unidentified.

n.2612Punnāga can be the name of more than one plant species.

n.2613Unidentified.

n.2614Unidentified.

n.2615Butea frondosa.

n.2616Unidentified.

n.2617Michelia champaka.

n.2618Saugandhika (“fragrant”) can be the name of several species of plant.

n.2619Unidentified.

n.2620Nāgapuṣpa can be the name of several plant species with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.2621Sumanas can be the name of several plant species, including great flowering jasmine.

n.2622Unidentified.

n.2623Jasminum sambac.

n.2624Unidentified.

n.2625Maruvaka can be the name of several plant species, including Vangueria spinosa.

n.2626A species of tree.

n.2627Tamāla can be the name of several tree species, including Garcinia xanthochymus.

n.2628In the Tib. the phrase “in the canopy of the sky” is part of this line, rather than the next, giving the reading “musical instruments, unstruck, played from the canopy of the sky.”

n.2629“Divine” is omitted in the Tib.

n.2630“Vidyā,” as magical power, means the power of the mantra in particular; in this context it is the “king of vidyās,” the dhāraṇī formula recited earlier by Noble Avalokiteśvara.

n.2631The English pronoun is unsuitable for translating the Sanskrit, as it cannot convey the dual identity of the “king of vidyās,” who is at the same time a mantra (it) and a female deity (she). The proper names of this deity all have feminine endings.

n.2632“Twenty-two” is omitted in the Tib.

n.2633The Skt. word for entry, anupraveśa, is synonymous with gaining full understanding. Here, however, it was translated as “entry” because it is repeated in the sense of “entry” in the next sentence.

n.2634In place of “vidyā maṇḍalas,” the Tib. has “maṇḍala of all the families.”

n.2635The Tib. reads, “He will obtain the magical displays of the bodhisattvas, the heart essence of the vidyā, samādhi, the magical domain, the mental ornaments of bodhisattvas, and the six perfections.”

n.2636“Sovereign rituals” may refer to individual rites or to written manuals of such rites, such as The Sovereign Ritual of Amoghapāśa.

n.2637In place of “ten directions,” the Tib. reads “cardinal and intermediate directions.”

n.2638In place of “seizures” (grahaṇa), the Tib. has “stomach pain.”

n.2639Literally “throat seizures” (galagraha).

n.2640The reading “as soon as they are scrubbed,” supported by the Tib., is uncertain. The Skt. seems to be aumāñjita­mātreṇa, which would translate “as soon as they are smeared with flax oil.”

n.2641“Boon givers” is omitted in the Tib.

n.2642“This king of vidyā rites” seems to be referring loosely to the text of the AP.

n.2643The Tib. reads, “In the presence of these tathāgatas, [the vidyā holder] will receive all the maṇḍalas of the samayas of family, the mudrās, the sets of mantras, the heart [mantras], and the secret rites.”

n.2644As a deity, this is the same king of vidyās, but as a mantra the king of vidyās that follows is not the same. The name differs from the one given previously, the unfailing lotus noose-goad as pure as a lotus , by dropping the word “goad.” It is possible that the variant in the name is intentional and indicates that this is a slightly different variant of the same deity.

n.2645Skt. oṁ amogha­cintā­maṇi varada­padme jvala jvalana­bhuje hūṁ.

n.2646The Tib. syntax here is confused and should be emended to rig sngags kyi rgyal po’i spyi bo nas dbang bskur ro / bcom ldan ’das kyis rig sngags kyi rgyal po ’di dbang bskur ma thag tu.

n.2647The Tib., somewhat confusingly, reads, “Those tathāgatas established throughout the three times extended their golden hands and, using the king of vidyās, anointed them on their heads.” It is not clear who “them” refers to if not the tathāgatas themselves.

n.2648Skt. oṁ amogha­vairocana­mahā­mudrā­maṇi­padme jvala pravartaya hūṁ.

n.2649The sense seems to be that the Blessed One, by giving the next consecration, fulfilled the unexpressed wish of the king of vidyās to receive that consecration.

n.2650Skt. oṁ amogha­maṇḍala­padmābhiṣeke maṇi­vajre sarva­tathāgatābhiṣeke hūṁ.

n.2651The Tib. reads “As soon as the king of vidyās gave the consecration by consecrating the maṇḍala.”

n.2652Skt. oṁ amogha­pūjā­maṇi­padma­vajra­tathāgata­vilokite samanta­prasara hūṁ.

n.2653“Not” is omitted in the Tib.

n.2654The “pure amogha-lotus” seems to be referring to the king of vidyās.

n.2655In place of “one thousand and eight,” the Tib. reads “one hundred thousand.”

n.2656It is not clear how the adverbial “the first time,” “the second time,” etc. should be interpreted. They seem to refer to the consecutive signs received during the practice.

n.2657The text is unclear here and possibly corrupt. It does not specify what the vidyā holder will see. The Tib. reflects the extant Skt. reading yati (“go/move”), which has been emended here to paśyati (“see”) and interpreted as “vision.”

n.2658It is not clear if samayaṃ gṛhṇāti should be interpreted here as “he will grasp/gain the knowledge of samaya” or as “he will seize the opportunity.” The Tib. reflects the former.

n.2659The Tib. reads, “receive the mudrā, maṇḍala, mantra, and individual consecration, as well as the vidyā together with its accomplishment.”

n.2660This Skt. reading, samaya­mudrāṃ dadāti, seems not to fit the context. The Tib. reads, oddly, “He should usher Vajradhara into it and display the samaya mudrā.”

n.2661Both the Skt. and Tib. seem to suggest that the vidyā holder will bestow a consecration, which seems contextually implausible.

n.2662In the Tib., the last two sentences read, “I, all the weariness and agitations, by mere recitation will be forced to speak truthfully and disappear.”

n.2663It is not clear whether the mantra should be recited this number of times for each of the knots or for all the knots together.

n.2664Again, it is not clear whether the mantra should be recited this number of times for each of the knots, or for all the knots together.

n.2665It isn’t clear what it is that is rubbed, but the grammar suggests that it is the thread, which would be rubbed against the patient’s body.

n.2666The phrase “homa of meditative concentration” could suggest a visualized homa offering; however, it is not clear how this sentence fits into the context. The Tib. reads, “He will also be freed by meditative concentration and homa.”

n.2667The text does not specify what he rubs his face with, but most likely this is the incanted thread.

n.2668Unidentified.

n.2669Unidentified. The Tib. connects sapta˚ with the previous word āntara and reflects the attested Skt. reading of bīka instead of bīja.

n.2670Unidentified.

n.2671Also called “bel fruit” (Aegle marmelos).

n.2672Śatapuṣpa (“one hundred flowers”) can be the name of several plants, including Anethum sowa.

n.2673Asparagus racemosus.

n.2674The translation of this sentence and the remainder of the paragraph is provisional. The Tib. interprets the phrase eka­sthānam olokya (“gazing at the same place”) as a continuation of the list of ingredients from the previous sentence and transliterates it as two items, e ka sthāna and mo lo kya. Our translation of this passage presumes that it is about making a likeness of a diseased body-part from dough, cutting it up, and scattering it.

n.2675The Skt. piṇḍa means a “lump” that usually consists of flour or rice. In this context, however, it could be made of the aforementioned ingredients.

n.2676The Skt. terms used could imply the magic or spirits that cause the indigestion or food poisoning. The meaning is not very clear.

n.2677Butea frondosa.

n.2678In place of “water with flowers from a garland discarded after an offering,” the Tib. reads “pure water.”

n.2679Śatapuṣpa (“one hundred flowers”) can be the name of several plants, including Anethum sowa.

n.2680Sumana can be the name of several plant species, including thorn apple.

n.2681Śatapuṣpa (“one hundred flowers”) can be the name of several plants, including Anethum sowa.

n.2682Masura is a species of lentil or pulse.

n.2683In place of “sauvarcala salt,” the Tib. reads “individual nāḍīs/channels” (so so rtsa lam), which makes little sense in this context and so likely reflects an entrenched scribal error. The Tibetan term for “salt” (lan tshwa) and “nāḍī/channel” (rtsa lam) are orthographically similar.

n.2684Ajājī can be the name of at least three different plant species, including Cuminum cyminum.

n.2685“Incant mustard seeds” is repeated twice in the Skt. text.

n.2686These are passages (bila) leading to the subterranean paradises (pātāla) of asuras and nāgas.

n.2687The number is uncertain, as both the Skt. and the Tib. include both “thousand” and “hundred” in the phrase. So, the number could be 1008, 108, or 1000 x 108.

n.2688What is possibly implied here is that he will be able to visit other realms, in the event the enthralled lady is a spirit or a deity.

n.2689Reading prabhāva as prabhāte. The Tib., however, supports the reading prabhāva (“power”), saying, “Whichever [woman whose] name he calls will be summoned, brought to [him] at night. Through [his] power, [she] will be sent away later.”

n.2690Jāti and sumanas are two different species of jasmine.

n.2691In the tantras, kumārī usually means a girl, not older than sixteen, who has not started menstruating.

n.2692Again, it is not clear how he administers it.

n.2693Unidentified.

n.2694The Skt. uses two different terms for lotus in the same compound, amogha­padmāmbuja, as both padma and ambuja (“water born”) refer to a lotus. This compound seems to be a shortened version of the previously mentioned unfailing lotus-noose pure as a white lotus ( amogha­padma­vimalāmbuja­pāśa), which is the king of vidyās.

n.2695“Amogha” probably stands for unfailing lotus-noose pure as a white lotus, the king of vidyās.

n.2696The verb √paṭh can mean both “to read” and “to recite.” However, as the verb used for a mantra or a dhāraṇī recitation tends to be √jap, the intended meaning here is probably “reads.”

n.2697The syntax of this sentence is not completely clear. The Tib. reads, “He will see all the wish-fulfilling mudrās, dhāraṇīs, and celestial palaces present in the maṇḍala in all their perfection.”

n.2698At this point, the Skt. text repeats “the mudrā of the wish-fulfilling jewel.”

n.2699The last clause, from “will obtain,” is repeated twice in the Skt. text.

n.2700In the Tib., the last part of the sentence reads “consecrate him with the mudrā, the maṇḍala, and the consecration.”

n.2701The syntax of the phrase “the great-seal maṇḍala, the all-secret maṇḍala of liberation” can be interpreted in more than one way. The Tib. interprets the same phrase as a copulative (dvandva) compound: “the great seal, the maṇḍala, the complete secret, and the maṇḍala of liberation.”

n.2702It is not clear what name he is supposed to remember: the name of Vairocana, the dhāraṇī, or the tathāgatas.

n.2703The Tib. reads “[the vidyā holder] should repeat [the dhāraṇī] in front of them three times using the secret melody of praise.”

n.2704“Mustard seeds” has been supplied from the Tib., as the Skt. seems corrupt.

n.2705The syntax also allows for the alternative interpretation that the victim is “affected by a mudrā sealing their fontanelle.”

n.2706Valeriana jatamansi.

n.2707Costus speciosus.

n.2708It is not clear whether the number two refers to different varieties of the plant or to the amount.

n.2709The exact composition of rasāñjana, which is a type of collyrium, is uncertain.

n.2710Being “seized by a graha” refers to epileptic seizures and most types of spirit possession.

n.2711It is not clear what kind of mudrās are meant.

n.2712“As soon as the vidyā holder reads the dhāraṇī” is omitted in the Tib.

n.2713It is not clear what the “wish-fulfilling jewel lotus” looks like. Possibly the wish-fulfilling jewel is enclosed within the lotus.

n.2714The Skt. has an unidentified word at this point, nibustān, which is not accounted for in the Tib.

n.2715“Three” is omitted in the Tib.

n.2716It is not clear what the “three great maṇḍalas” are. The grammar suggests that this is a paraphrase of the “three times.”

n.2717Reading (conjecturing) tathāgatasya as vidyādharasya, even though the Tib. supports the first reading.

n.2718Probably due to corruption, the grammar of both the Skt. and the Tib. indicates that it is the tathāgatas and the bodhisattvas who are consecrated, not the vidyā holder.

n.2719In the Tib., the last sentence reads, “Thus, this vast celestial palace will appear as an act of worship and veneration.”

n.2720The Tib. reads, “Bhūtas, yakṣas, rākṣasas, pretas, and piśācas will flee far away at the mere sight of him, and they will attend to him as long as he lives.”

n.2721The name precious amogha clouds of offerings is an expansion of the standard name precious amogha offerings used throughout this section. This is actually the name of a dhāraṇī referred to throughout as the “heart dhāraṇī of precious amogha offerings,” which was given earlier on in the text (no. 165, 2.­355).

n.2722I.e., the “heart dhāraṇī of precious amogha offerings,” also referred to by the name of its deity, Amoghāṅkuśa.

n.2723Vimāna, translated into the Tib. as “palace,” can also mean, in the context of the AP, any magically created object or landscape. The preceding adjective (vistīrṇa = “sprawling”) suggests an estate or the grounds, rather than the palatial building itself.

n.2724These must be the same as rocaka and great rocaka mentioned earlier.

n.2725Shorea robusta.

n.2726Tamāla can be the name of several tree species, including Garcinia xanthochymus.

n.2727Michelia champaka.

n.2728Jonesia asoka.

n.2729Atimuktaka (“whiter than pearl”) can be the name of several species of plants.

n.2730Unidentified.

n.2731Both nīla (“blue”) and “great nīla” can be names of several species of plant.

n.2732Unidentified.

n.2733Pterospermum acerifolium.

n.2734Unidentified.

n.2735Vārṣika, sumanas, jāti, yūthikā, and navamallikā are different species of jasmine.

n.2736Unidentified.

n.2737A species of tree.

n.2738Maruvaka can be the name of several plant species, including Vangueria spinosa.

n.2739Strangely, the Skt. text uses the past tense here (pravarṣayanti sma).

n.2740“Nakṣatra necklaces” are pearl necklaces with twenty-seven beads, as there are twenty-seven nakṣatras.

n.2741This item is listed twice in the Skt. text.

n.2742The last four items could not be identified.

n.2743Unidentified.

n.2744This sentence is repeated twice in the Skt. text.

n.2745In place of “strong as a lion” (siṃhorjaka), the Tib. has “lion birth.”

n.2746It is not clear if this paragraph is actually about the silken fabrics listed in the previous paragraph. The Tib. takes it to be a continuation of the list of offered articles. Because of the overwhelming technical detail and uncertainty of the readings, not all the differences between the Skt. and the Tib. are reported.

n.2747It is not clear what phalaka means in this context; possibly tree bark (as a material for cloth) whose inner side is smooth and glistening.

n.2748Michelia champaka.

n.2749Kośātakī can mean moonlight and is also the name of several plant species.

n.2750In place of “yak’s tail,” the Tib. reads “long bracelet.”

n.2751The context suggests that the Skt. nandyāvartaka here is a species of jasmine (crepe jasmine), just like the following jāti and sumanas. The Tib., however, interprets it as the “auspicious symbol,” the svastika.

n.2752Jāti and sumanas are different species of jasmine. They are omitted in the Tib.

n.2753Unidentified.

n.2754Unidentified.

n.2755Unidentified.

n.2756In place of “cīnāsavartaka, the face of a bhūta,” the Tib. reads “kanyicanā with the color of earth or a circle.”

n.2757The meaning of buda is unknown. The Tib. translates this word as “color” (“the color of gold, the color of jewel”).

n.2758Unidentified.

n.2759“Bright and shining” is the uncertain translation of vairo­canakaṃ vaibhaṣṭakaṃ. Following the Tib., these terms are taken to describe the “beautiful curly hairs.”

n.2760Reading sāṭakaṃ as śāṭakaṃ (“strip of cloth”) and interpreting it, on the authority of the Tib., as “headband.”

n.2761The vidyā, i.e., the king of vidyās.

n.2762In this passage, the Tib. translates the recurrent word vimāna not as magically created “articles,” which is attested in other parts of this text, but as “beyond measure,” which appears to be an etymologically literal translation of this word (vi = “without,” and māna = “measure”).

n.2763Tamāla can be the name of several tree species, including Garcinia xanthochymus.

n.2764Padmaka can be the name of several plant species.

n.2765Surabhi (“fragrant”) can be the name of various plant species and fragrant substances, including champak and Mimosa suma.

n.2766The Tib. translates vāsa˚ as “clothes.”

n.2767Unidentified.

n.2768Valeriana jatamansi.

n.2769Sarjarasa could be the resin of the sal tree (Shorea robusta) or the Indian copal tree (Vateria indica).

n.2770Nameru is the name of more than one plant.

n.2771It is not clear how sarala earlier in this list differs from śrīveṣṭaka. Each can be the name of Pinus longifolia.

n.2772Sallakī or śallakī (Boswellia serrata) is the tree that produces Indian frankincense; frankincense itself is likely meant here.

n.2773Unidentified.

n.2774The last two items could not be identified.

n.2775Michelia champaka.

n.2776Sumanas and vārṣika are species of jasmine.

n.2777Unidentified.

n.2778Unidentified.

n.2779Butea frondosa.

n.2780Vālā could be a species of jasmine.

n.2781Withania somnifera.

n.2782“Five notes” could refer to the five notes of the rāga melodic framework.

n.2783I.e., the “heart dhāraṇī of precious amogha offerings.”

n.2784Reading vanan as dhanaṃ, as supported by the Tib.

n.2785In the list of the six perfections here the order has been altered, as discipline comes before generosity.

n.2786It is not clear in what sense “samaya” is used here. The context of “knowing” the samaya suggests that it means here the “right occasion.” In other words, knowing the samaya would be synonymous with knowing the right place and time for any activity.

n.2787The precise meaning of vimukha (“one who turns or faces away from something”) is not clear here. Possibly, in the context of the previous sentence, the statement implies that even the members of other religions, although their religious focus is elsewhere, can still attain the realization of a buddha.

n.2788In place of “supreme bliss” (paramasukha), the Tib. reads “supreme boon.”

n.2789It is not clear if the reading is duṣṭa (“wronged”) or bhraṣṭa (“deprived of”). The Tib. translates this word as “conquered.”

n.2790The Skt. reading is difficult to make out, reading abuddha­daśāvimo as abuddha­darśāvino (abuddha­darśāvinaḥ = “not seeing” [pl.] the buddhas).

n.2791In place of “celestial saṅgha of the śrāvakas” (divya­śrāvaka­saṅgha ), the Tib. reads “saṅgha of the śrāvakas and the devas.”

n.2792The name of the dhāraṇī, amoghamaṇipūjā (“amogha-jewel-offerings”), could be translated in more than one way; maṇi can mean “precious” or “jewel,” and pūjā can mean “offerings” or “worship.” The term maṇi in the title is sometimes expanded into cintāmaṇi (“wish-fulfilling jewel”), which necessitates it be translated as “jewel” in those instances.

n.2793In the Tib., “with saffron” belongs to the next sentence: “The vidyā holder should draw various mudrā symbols there with saffron.”

n.2794It is not clear if amoghapāśa should be interpreted here as the deity Amoghapāśa or as the “unfailing noose.” The fact that this maṇḍala consists mainly of mudrā symbols makes the latter option plausible.

n.2795It is not clear what mantra is here referred to as “the king of vidyās” and whether it is different from the “heart dhāraṇī” mentioned next.

n.2796Nāgapuṣpa can be the name of several plant species with fragrant blossoms or flowers, including Mesua roxburghii and Michelia champaca.

n.2797Nalada can be the name of several plants and substances including Indian spikenard (Nardostachys jatamansi).

n.2798Valeriana jatamansi.

n.2799The reading “a thousand cisterns” is uncertain. The Skt. phrase avitā yā or avatā yā possibly includes the word for “cistern,” avata, with its gender changed to feminine (avatā) because of its being in apposition to dhārā. The reading also presented a problem to the Tibetan translators, who merely transliterated it as a bi rA ya.

n.2800The Tib. reads “three” in place of “two.”

n.2801The Tib. reads “seven” in place of “three.”

n.2802It is not clear if vidyārāja is meant as a proper name‍—the specific name of the Avalokiteśvara emanation described here‍—or literally, as a “king of vidyās.” The description that follows indicates that this is one of the Amoghapāśa emanations of Avalokiteśvara.

n.2803The text does not specify who they are.

n.2804The translation of mūrdhaśaraṇe as “at the top of the house” was informed by the Tib.

n.2805The Tib. reads, “This weather will not occur in the mountains or jungle tracts.”

n.2806In place of “sweetmeat,” the Tib. reads “water,” possibly misreading modakaṃ (“sweetmeat”) as m-udakaṃ (“water”).

n.2807“The Amoghapāśa heart dhāraṇī of precious offerings” is a paraphrase of “the heart dhāraṇī of precious amogha offerings.”

n.2808In the Skt. text this sentence is repeated twice.

n.2809The syntax of this part is interpreted differently in the Tib., where “the painting and vidyā holder” begins the next sentence.

n.2810The Tib. reads “seven” in place of “eight.”

n.2811“It is very rare, O vidyā holder, to meet you” is omitted in the Tib.

n.2812Unidentified. In the Tib. transliteration it appears as tremabuka and is further qualified as “fly.”

n.2813The Tib. reads, “enter the palace of a nāga king.”

n.2814“Deity” is omitted in the Tib.

n.2815The “obtainment of dhāraṇī” is a technical term in the sūtras and tantras. The dhāraṇī, once “obtained,” remains with the vidyā holder throughout his successive births.

n.2816This ointment, when applied to the eyes, renders the wearer invisible.

n.2817The passages (literally “openings”) lead to the subterranean paradises (pātāla) of the nāgas and the asuras. This clause is repeated twice in the Skt. text.

n.2818“Raising a vetāla” means causing a dead body, possessed by a vetāla, to rise up.

n.2819“Infinite wealth” is repeated twice in the Skt. text. Both the Skt. and the Tib. could also be interpreted as “you can accomplish all the infinite purposes.”

n.2820Vicitrāṇi (“brilliant/multicolored”) is repeated twice in the Skt. text.

n.2821Again, to “obtain” a samādhi is a technical term in the sūtras and tantras. Once “obtained,” a samādhi can always be entered at will.

n.2822“The luminous samādhi” ( vairocana­samādhi) could also be translated as “the samādhi of Vairocana.”

n.2823The Skt. phrase akṣaraviśuddha (“pure syllable”) could also be interpreted as “imperishable and pure.”

n.2824The Tib. reads, “In short, by merely reading or reciting these samādhis, he will obtain the siddhis of worldly accomplishment. By merely reciting one of them, he will obtain worldly samādhis, secret mantras, and magical emanations.”

n.2825The top of a buddha’s head, specifically his uṣṇīṣa, is believed to be invisible to ordinary beings.

n.2826“Visible on the head” could be a reference to the uṣṇīṣa at the top of the head of a buddha. It could also imply being able to see the uṣṇīṣa, which is normally invisible.

n.2827In the Tib., this line is included in the next passage. It reads, “This dhāraṇī of the king of vidyās, this heart essence, has great qualities, is of great benefit, is magical, and has great magical power.”

n.2828The dhāraṇī is probably the same as mantra no. 165. Apart from precious amogha offerings, it is also referred to by the name of its deity, Amoghāṅkuśa.

n.2829Siddhi can mean both “magical powers” and “accomplishments.”

n.2830It is not clear if the text means a single session of reciting or reading aloud the dhāraṇī, or a single repetition of the dhāraṇī.

n.2831It is not clear what the phrase vistīrṇakāśa (“vast ambit/broad scope”) refers to.

n.2832The Tib. reads, “Then, the vidyā holder should fast. Through the accomplishment of a single recitation or reading, he will obtain a similar achievement that is both vast and clear.”

n.2833The “natural body” (svabhāvakāya or svabhāvikakāya) is a buddha body that combines the three bodies: dharmakāya, sambhogakāya, and nirmāṇakāya.

n.2834This sentence is repeated twice in the Skt.

n.2835The Skt. compound mahāśiragarbha (“great-head-nature”), translated into the Tib. literally as mgo’i snying po chen po, is ambiguous.

n.2836“Being stranded away from home” (gṛhabhraṃśa) is omitted in the Tib., where gṛha is understood to be compounded with the preceding prapāta and translated as “collapsing houses.”

n.2837We have omitted in our translation the repetition of “from wild animals” at the end of this list.

n.2838“Deadly floods” (Tib. chus dus byed pa) seems to be the Tib. interpretation of the phrase udakakāla.

n.2839The translation of the last part of this paragraph, starting from “the same prophecy,” is uncertain. The Tib. reads, “You will obtain a prophecy from all the tathāgatas in all buddha fields directly and unanimously, and you will certainly reach liberation. Until you reach the awakening of buddhahood, until your physical form passes into parinirvāṇa, transcendent benefit and miracles [will manifest] by reciting the dhāraṇī.”

n.2840It is not quite clear how the syntax of this sentence should be interpreted.

n.2841The Skt. ā + √kram can mean both “trample” and “assault.”

n.2842At this point the Skt. text repeats that his “body will have the color of a white lotus.”

n.2843This color is described in Skt. as “resembling a [black] bee” (bhramarasadṛśa).

n.2844The Tib. takes caraṇa here to mean not “foot/feet” but “gait.”

n.2845The Skt. clause sa vacanānuloma­pratikūlo bhaviṣyati translated here is unclear and possibly corrupt. The Tib. reads, “Even disagreeable words will be agreeable.”

n.2846This paragraph and the next are full of repetitions, possibly dittographies, and are slightly shortened in the translation here. The Tib. seems to be as confused as the Skt.

n.2847I.e., the recitation consisting of 100,000 repetitions of the dhāraṇī.

n.2848By using the pronoun “he,” the translation here and in the subsequent paragraphs reflects the Sanskrit text, where “vidyā holder” is grammatically masculine despite referring to persons of both genders.

n.2849The translation of the phrase between the dashes, informed by the Tib., is very uncertain.

n.2850The part “filled with the seven types of precious jewels and golden and silver flowers” is repeated twice in the Skt. text.

n.2851Again, by “the recitation” the text refers to the recitation that consists of 100,000 repetitions of the dhāraṇī.

n.2852The Skt. specifies that this man is eighty-four thousand leagues tall, which, however, could simply be a dittography of the number mentioned in the previous sentence.

n.2853“Amogha-maṇipadma-pāśa” seems to be another variation on the dhāraṇī’s name, here referring to the deity Amoghapāśa. When amogha and pāśa are separated by maṇipadma, the phrase evokes the image of Avalokiteśvara holding a jeweled rosary and a lotus. His mantra is oṁ maṇi­padme hūṁ. The context seems to indicate that the “Amogha-maṇipadma-pāśa” dhāraṇī is the same as the “heart dhāraṇī of precious amogha offerings,” as this is a continuation of the description of merit acquired by writing this dhāraṇī down. However, later on in the text, there is an explicit statement that the “Amogha-maṇipadma-pāśa” dhāraṇī and the “heart dhāraṇī of precious amogha offerings” are distinct. This discrepancy, which possibly arose due to confusion during redaction, presents a puzzle that is not resolved.

n.2854It is not clear if this sentence refers to the occasion of drawing the maṇḍala or writing down the rite. It may also refer to drawing a Dharma seat in the maṇḍala.

n.2855The Tib. reads, “Cultivating deep joy, he should offer a golden earring along with his devotional gift and engage in the act of writing tirelessly ( amogha ), without giving up.”

n.2856“The jewel family” has been supplied from the Tib.

n.2857The preceding passage seems to indicate the same dhāraṇī that can be referred to in different ways. A few paragraphs below, however, we find a statement that clearly distinguishes between the “heart dhāraṇī of precious amogha offerings” and the “heart dhāraṇī of Amogha­maṇi­padma­pāśa.”

n.2858In the Tib. interpretation, these are three different dhāraṇīs.

n.2859The reading “dhāraṇī” is not supported by the Degé version of the Tib. translation, which instead reads “speech.” The Zhol and Narthang versions do, however, read “dhāraṇī.” The Degé reading is therefore likely to be a scribal error, as “speech” (gsung) and “dhāraṇī” (gzung) are orthographically similar.

n.2860In place of “in weakness and in strength,” the Tib. reads “with strength.”

n.2861In this and the next few paragraphs the text differentiates between the “heart dhāraṇī of precious amogha offerings” and the “heart dhāraṇī Amogha­maṇi­padma­pāśa.” This is different than in the preceding sections where these two names seem to refer to one and the same dhāraṇī.

n.2862It is not completely clear if the description contained in the remainder of this paragraph refers to either of the two dhāraṇīs or just the second one. The first option appears more probable.

n.2863“King of vidyās” is in the singular in both the Skt. and the Tib., suggesting that the two dhāraṇīs are one and the same after all, unless this appellation refers to the text of the AP as a whole.

n.2864“This sovereign ritual” refers to the text of the AP as a whole.

n.2865“Joy” has been supplied from the Tib., as the Skt. is unclear.

n.2866“Joy” has been supplied from the Tib., as the Skt. is unclear.

n.2867“ Blessed Lord ” probably refers to Amoghapāśa-Avalokiteśvara.

n.2868In place of “mudrās,” the Tib. reads “ocean,” apparently reading samudra (“ocean”) instead of samudrā (“with its mudrās”).

n.2869“Sections” has been supplied from the Tib.

n.2870The way the Skt. term padma˚ (“lotus”) is reflected in the Tib. suggests that the main lotus in the center is surrounded by thousands of smaller lotuses.

n.2871The last sentence is equally unclear in both the Skt. and the Tib. It is not clear what the lattice (jālā­garbha­śarīra) is, and how the hands and lotus rings are arrayed.

n.2872Michelia champaka.

n.2873A type of celestial flower, sometimes translated as “coral tree blossoms.”

n.2874Atimukta can be the name of several plant species.

n.2875A species of jasmine.

n.2876Michelia champaka.

n.2877A species of jasmine.

n.2878A species of jasmine.

n.2879Unidentified.

n.2880It is not clear whether the “great maṇḍala” is the physical maṇḍala built by the vidyā holder or if it is the visualized maṇḍalas with offerings piled upon them. The physical maṇḍala seems to be instrumental in the production of the “clouds of offerings.”

n.2881The trope “will remain at the top of their banner” probably means that their minds will remain predominantly in a state of samādhi.

n.2882“Offering” probably stands here for precious amogha offerings.

n.2883It seems that as the ritual unfolds, the painter is gradually conflated with the vidyā holder.

n.2884A sitting posture where one foot is drawn in and the other placed slightly forward.

n.2885As the items in the list are in a single, long compound, it is impossible to tell if padmapāśa is a single item (lotus noose), or two items (a lotus and a noose). If these were two items, then the last two items in this list, “a great jewel and a jeweled victory banner,” should be interpreted as a single item, “a great, precious, jeweled victory banner.”

n.2886The translation of this sentence is uncertain, as the Skt. grammar is very confused. It literally reads “And in the left hand, in the right, Vajradhara, fanning the Blessed One with a yak-tail whisk, on the right side.” The Tib. reads, “With his left and right hands, Vajradhara serves fresh food to the Blessed One.”

n.2887Krodha­rāja­vajra­dhara could be taken as a proper name (Vajradhara-Krodharāja) referring to the wrathful Vajradhara (i.e., Vajrapāṇi) or be translated as “Krodharāja holding a vajra.”

n.2888The Skt. gaṇetṛ, which means a counting device, is interpreted in the Tib. as “rosary beads.”

n.2889“Facing the painting” is omitted in the Tib.

n.2890“A male or female lay practitioner” is listed twice in both the Skt. and the Tib.

n.2891The Sanskrit manuscript includes an instance of dittography in this passage that has not been replicated in the English translation.

n.2892The Tib. reads “clean and unspoiled.”

n.2893It is not clear if the maṇḍala is painted in this color, or if the greenish color of beryl is the natural color of cow dung.

n.2894These lines are probably in the area between the borders of the inner maṇḍala and the original maṇḍala, as the space within the inner maṇḍala is reserved for the deity.

n.2895Puṇḍarīka is a variety of white lotus.

n.2896“Petals” is omitted in the Tib.

n.2897The Tib. interprets “sixteen” as the age of the deities: “The males and females have the form of a sixteen-year-old.” The Skt. grammar, however, suggests that sixteen is the number of individuals in each of the two groups. This is made more plausible by the total number of deities, thirty-two, corresponding to the number of lotus petals where they are placed.

n.2898The text does not specify the location where these deities should be drawn, but as their number is four, they probably belong at the four doors or in the four corners.

n.2899The Tib. reflects the feminine gender of Vikaṭānana (gtsigs zhal ma), which is unlikely, as the other three yakṣas in this list are male. Vikaṭānana is probably the same as Vikaṭāsya mentioned in the Samādhi­rāja­sūtra (Toh 127; see Roberts 2018, 10.52 and 10.149).

n.2900Translating ghaṇṭā as “bells” on the authority of the Tib. Ghaṇṭā can also mean a kind of vegetable dish, which could be part of the bali offering. The latter interpretation, however, seems less likely.

n.2901The Tib. reads “vases” in place of “rice pudding.”

n.2902“Fruits” is listed twice in both the Skt. and the Tib.

n.2903“Fragrances” has been supplied from the Tib. The Skt. reads gandharva ˚, which could be a corruption of gandha˚ (“fragrance”).

n.2904It is not clear what the great protection is.

n.2905It is not clear how these deities differ from the deities referred to at the beginning of the paragraph. Although the deities are not mentioned explicitly, the bali offered to them and their subsequent dismissal are.

n.2906The Skt. word for painting, duṣya, suggests that this is a cloth painting. It may refer to the cloth painting described earlier, or it possibly suggests that the maṇḍala surface where the maṇḍala images were executed had been covered with cloth.

n.2907The Tib. reads, “When the mantras and the dhāraṇī of the great rite [used for] entry [are recited], the painting located on the flat patch of ground will blaze instantly and send forth light.”

n.2908The “great rite of Amoghāṅkuśa” possibly refers to the entire text of the AP.

n.2909The Tib. seems to interpret the phrase that describes the deity not as one and the same deity (Amoghapāśa in his form of the king of vidyās, Krodhāṅkuśa), but as three different figures: Amoghapāśa, Krodhāṅkuśa, and the king of vidyās.

n.2910The Tib. reads, “It makes all bhūtas panic, makes all yakṣas and rākṣasas flee, and terrifies all vighnas. It burns all inhabitants of the desire realm, makes wicked nāgas tremble, and causes the earth to shake.”

n.2911The Tib. reads, “It is that by which all the samayas of the eight sages are maintained.”

n.2912“Embryo” (kalala) is omitted in the Tib.

n.2913Instead of “into the terrible prison of existence,” the Tib. reads, “and has the capacity to demonstrate how unbearable existence is.”

n.2914“Forbearance, beauty” (kṣānti­saurabhya) is omitted in the Tib. It seems likely that the text reported in the previous note is a variant reading of kṣānti­saurabhya in the Tib.

n.2915In place of “nature” (garbha), the Tib. reads “mudrā.”

n.2916It is not clear what the “inverse position” is. Probably the hands are placed back-to-back. With the palms pointing outward, the two pairs of bent fingers would also point outward, forming a double hook.

n.2917Jyeṣṭhā is translated as “thumb” on the authority of the Tib. This is probably correct, as the AP uses madhyamā for the middle finger.

n.2918The Tib. reads, “This mudrā is a boon-granting, wish-fulfilling jewel, the unfailing essence of the lokeśvara Lord .”

n.2919The Tib. reads, “It unfailingly accomplishes all the most secret rites and is the most exalted [asset] of the tathāgatas of the three times.”

n.2920Reading (on the authority of the Tib.) varjayaṃ as tarjayaṃ. The first reading would also make sense, meaning that the vidyā holder bends the thumb but not the index finger.

n.2921The text does not specify whether this is in the Three Jewels or any safe haven.

n.2922This clause is omitted in the Tib.

n.2923Presumably, the fingernails of the opposite fingers are touching each other.

n.2924“Lord of the World” here probably refers to Avalokiteśvara.

n.2925The Tib. reads, “the middle finger, which touches the tip of the ring finger, should be folded.”

n.2926This sentence is rather unclear in Skt. The Tib. reads, “[The mudrā] should be moved a bit at his heart.”

n.2927These could be the mantras given a few paragraphs below.

n.2928Reading, on the authority of the Tib., sam eva ca as śamam eva ca. The phrase sam eva ca is clearly corrupt, so the Tib. possibly reflects the correct reading.

n.2929In this and the following sentences, the word amogha perhaps has a double meaning of “unfailing” and of “pertaining to Amoghapāśa.”

n.2930The “Lokeśvara” here vaguely refers to Avalokiteśvara and all his lokeśvara emanations, such as Amoghapāśa.

n.2931Skt. oṁ amoghāṅkuśa jvālaṁ [sic] hūṁ. Based on the Tib., and to make it correspond with the spelling in the third mantra, jvālāṁ has been emended to jvālaṁ.

n.2932Skt. oṁ amogha­krodha­daṃṣṭre hūṁ.

n.2933Skt. oṁ vidyā­rāja­padme jvālaṁ [sic] hūṁ.

n.2934Skt. oṁ amoghavividha amoghacintāmaṇi pravartaya hūṁ.

n.2935Skt. oṁ amogha sarvatra sādhaya hūṁ.

n.2936The Skt. sthāna can mean both a physical location and a state or condition. It is not clear which one is meant here, possibly both.

n.2937Skt. oṁ amogha­maṇḍale hūṁ.

n.2938Skt. oṁ samanta­śubhe pṛthivī sahā hūṁ.

n.2939Skt. oṁ amogha­pariśodhani hūṁ.

n.2940Clay and cow dung mixed together are the materials for building the maṇḍala platform.

n.2941Skt. oṁ amogha­pṛthi­vīsara­sthale hūṁ.

n.2942Skt. oṁ amogha­jala­sravaṇe hūṁ.

n.2943Skt. oṁ amogha·amṛta­vare svāhā.

n.2944Skt. oṁ amogha­vibhakta­bhavana­vare hūṁ.

n.2945Skt. oṁ nānā­ratna­vare jvala hūṁ.

n.2946Skt. oṁ jala­vimale amogha­śuddhe hūṁ.

n.2947Skt. oṁ siddhi­jale amogha­buddhi hūṁ.

n.2948Skt. oṁ amogha­vastre chāda hūṁ.

n.2949Skt. oṁ amogha­maṇi hūṁ.

n.2950Skt. oṁ amogha­rakṣaṇa­varada hūṁ.

n.2951Skt. oṁ sattva­rakṣaṇe amogha­daṃṣṭre hūṁ.

n.2952It is not specified who is caused to enter, the deities or the disciples.

n.2953Skt. oṁ amogha­praviśa bhavane hūṁ.

n.2954Skt. oṁ namo amogha­vati hūṁ.

n.2955Skt. oṁ amogha­cakre hūṁ.

n.2956Skt. oṁ samaya­siddhe amogha­vati hūṁ.

n.2957Skt. oṁ amogha­puṣpe pravara­gandhini jaya jaya svāhā.

n.2958Skt. oṁ amogha­rasa­sampūraṇi rasa­rasāgravati hūṁ.

n.2959Skt. oṁ amogha­tuṭi svāhā.

n.2960Skt. oṁ amogha­vati cara vicara sañcara svāhā.

n.2961It is not clear which mantra it is, as none of the above mantras seems to be specifically for dismissing the deities.

n.2962The Tib. interprets this clause as a list of four deities: the king of vidyās, Amoghāṅkuśa, Krodhāṅkuśa, and the “mantra of the single form of the deity.”

n.2963The text switches here to the singular number without specifying which vidyā is meant.

n.2964“Approached” (upasaṃkramya) is repeated twice in the Sanskrit text.

n.2965Skt. ye dharmā hetu­prabhavā hetuṃ teṣāṃ tathāgato hy avadat | teṣāṃ ca yo nirodha evaṃ­vādī mahā­śramaṇaḥ || This statement, customary at the end of written works, is missing from the Tib.

n.2966This last sentence was likely added by the scribe of the extant manuscript. It is not found in the Tib. translation.

n.2967“Books” are marked in the above translation with [B#].