Sarvavajrodayā Maṇḍalopāyikā, by Ānandagarbha: Digital Critical Edition based on the Codex Unicus Sarvavajrodayā Maṇḍalopāyikā

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<title type="editorial">Sarvavajrodayā Maṇḍalopāyikā, by Ānandagarbha: Digital Critical Edition based on the Codex Unicus</title>

<title type="original" xml:lang="san-Latn">Sarvavajrodayā Maṇḍalopāyikā</title>

<author>Ānadagarbha</author>

</titleStmt>

<authority>DHARMA</authority>

<pubPlace>Lyon, Tokyo, Jakarta</pubPlace>

<idno type="filename">DHARMA_CritEdSarvavajrodaya.xml</idno>

<p>This work is licenced under the Creative Commons Attribution 4.0 Unported Licence. To view a copy of the licence, visit https://creativecommons.org/licenses/by/4.0/ or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, USA.</p>

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<settlement>Kathmandu</settlement>

<institution>National Archives</institution>

<idno type="altIdentifier">vi.bauddhatantra/84</idno>

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<author>Ānandagarbha</author>

<title>Sarvavajrodayā Maṇḍalopāyikā</title>

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<p>Palm-leaf manuscript. ... leaves in Bhujimol script. Apparently written in the 14th century CE.</p>

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<p>main hand of the manuscript, black ink, ... script</p>

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</physDesc>

</history>

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</witness>

The underlying text of various Tibetan blockprint (as published in Pedurma)

</witness>

</abbr>

<bibl>

</bibl>

</witness>

</abbr>

<bibl>

</bibl>

<bibl>

</bibl>

</witness>

<bibl>

</bibl>

</witness>

</abbr>

<bibl>

</bibl>

</witness>

The Sanskrit text of the Sarvadurgatipariśodhanatantra as edited by Skorupski

<bibl>

</bibl>

</witness>

The Sanskrit text of the Sarvatathāgatatattvasaṅgraha as edited by Yamada, by Horiuchi and checked by us against the codex unicus.

</witness>

<bibl>

</bibl>

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<p>This project has received funding from the European Research Council (ERC) under the European Union’s Horizon 2020 research and innovation programme (grant agreement no 809994).</p>

</projectDesc>

<p>

Arlo2025-01-21: We have to decide whether we will keep using code of the type <note corresp="#abc"/> to mark cases where an emendation follows source abc, and if so probably apply it with more consistency. Interaction with parallels and possible use of <seg type="highlight"/> is also to be made more consistent.

</p>

</correction>

<p/>

</normalization>

<p>We implement western punctuation in prose passages, while retaining single and double daṇḍas in verses. See the model of Isaacson’s edition of Ratnākaraśānti’s Muktāvalī.</p>

</punctuation>

<p>We implement hyphenation of Sanskrit compounds to help the reader graps their interpretation.</p>

</interpretation>

</editorialDecl>

<p/>

</samplingDecl>

</encodingDesc>

<change who="part:argr" when="2024-12">finished first round of cleaning the xml code</change>

</revisionDesc>

</teiHeader>

<body>

<head type="editorial">Maṅgala</head>

</div>

<head type="editorial">Trisamādhi (Pūrvasevā)</head>

<head type="editorial">Ādiyoga</head>

<app>

<lem type="emn" rend="hyphenright">cintanīyetyādi</lem>

<rdg wit="#cod">cintanīyatyādi-</rdg>

</app>yogo nāma samādhiḥ.</lem>

<note><ptr target="#MSK"/> omits these first words preserved in the manuscript, forming the end of chapter 2 of the text.</note>

</app>

</p>

</div>

<head type="editorial">Maṇḍalarājāgrī</head>

<head type="editorial">Emanation of the Sixteen Bodhisattvas</head>

<head type="editorial">Vajrasattva</head>

<p>tadanu

<app>

<lem wit="#MSK" type="emn" sameAs="#KSP" corresp="#SVUTib">vajradhātvīśvaryā</lem>

<rdg wit="#cod">vajradhātvīśvaryādi</rdg>

</app> caturṣu sthāneṣv ātmānam adhiṣṭhāya bodhyagrīṁ baddhvā

<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">hr̥dgata-vajrasattvaṁ</lem>

<rdg wit="#cod">hr̥dgatāvajrasatvañ</rdg>

<note>Or emend <foreign xml:lang="san-Latn">hr̥dgataṁ vajrasattvaṁ</foreign>?

</note>

</app> codayed vajrasattveti.</p>

<app>

<note>KSP 117:

<foreign>tadanu vajradhātvīśvaryā catuḥsthāneṣv ātmānaṁ adhiṣṭhāya bodhyagrīmudrāṁ baddhvā hr̥dgatavajrasattvaṁ codayed vajrasattveti</foreign>.

</note>

</app>

<!--

<INTRO>

From this passage onwards, the KSP has parallels. Most probably the KSP borrows them from the SVU.

Inui’s edition tends to follow the spelling of the mss. We normalize the spelling in our quotations.

</INTRO>

Inui (1994: 110) reads <foreign>-vajrasatvaṁ</foreign> for <foreign>-vajrasattvaṁ</foreign>.

-->

</listApp>

<head type="editorial">Vajrarāja</head>

<p>tataḥ sarvatathāgata-hr̥dayebhyaḥ candra-maṇḍalāni bhūtvā viniḥsr̥tya yāvat-sarvalokadhātuṣu sarvasattvānāṁ nairātmya-prativedhaṁ kārayitvā candra<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">-maṇḍalākāraṁ cittaikāgratāṁ</lem>

<rdg wit="#cod" cause="syntactic">-maṇḍalākārāṁ cittaikāgratāṁ</rdg>

</app>

niṣpādyāgatya sarva-devatā-sthāneṣu candra-maṇḍalāny <app>

</app> bhūtvāvasthitaṁ cintayet.</p>

<app>

<note>KSP 117:

<foreign>tataḥ sarvatathāgatahr̥dayebhyaś candramaṇḍalāni bhūtvā viniḥsr̥tya yāvatsarvalokadhātuṣu sarvasattvānāṁ nairātmyaprativedhaṁ kārayitvā candramaṇḍalākāraṁ cittaikāgratāṁ niṣpādyāgatya sarvadevatāsthāneṣu candramaṇḍalāny eva bhūtvāvasthitaṁ cintayet</foreign>.

</note>

</app>

</listApp>

<p>tatas tebhyo <app rend="hide">

<lem wit="#MSK">jñāna-raśmayo</lem>

<rdg wit="#cod" cause="orthographical">jñānarasmayo</rdg>

</app>

viniḥsr̥tya svahr̥dgata-vajre praviśya tena

<app>

<lem type="emn" sameAs="#KSP">sahaikībhūya</lem>

<rdg wit="#cod #MSK">sahaikībhūyaḥ</rdg>

</app>,

sarvatathāgatādhiṣṭhānena mahān sarvākāśa-samavasaraṇa-pramāṇa-pañcasūcika-vajra-vigraho bhūtvā,

<app>

<lem type="emn">punaḥ pūrvavad dhr̥dgata-</lem>

<rdg wit="#cod">punaḫ pūrvvahr̥dgata-</rdg>

<rdg wit="#MSK">punaḥ pūrvahr̥dgata-</rdg>

<note>The present segment contains the only case of <foreign>upadhmānīya</foreign> in the manuscript.</note>

</app>vajra-pramāṇam eva bhūtvā

<app>

<lem wit="#MSK" rend="hyphenright">tasmād</lem>

<rdg wit="#cod">tasmā</rdg>

</app> viniḥsr̥tya svahasta-sthitaṁ cintayet.

tasmāc <app>

</app>

<app><lem wit="#MSK">punar</lem><witDetail wit="#MSK" type="silemn"/><rdg wit="#cod">punaḥ</rdg></app>

<lem wit="#MSK">vajrākāra-raśmayo</lem>

<rdg wit="#cod" cause="orthographical">vajrākārarasmayo</rdg>

</app> ’neka-varṇāneka-saṁsthānā viniḥsr̥tya sarvākāśa-dhātuṁ vyāpya,

tebhyaḥ <app>

<lem wit="#MSK">punar</lem>

</app> vajrasattvādi-rūpeṇa

sarva-sattvadhātuṁ yāvat sarvatathāgata-samatājñānābhi<app rend="hide">

<lem wit="#MSK" rend="hyphenleft">saṁbodhyādau</lem>

<rdg wit="#cod" cause="orthographical">-samvoddhyādau</rdg>

</app>

niyojya,

punaḥ saṁhāra-yogenaikasattva-kāyo bhūtvā svahr̥dgata-<pb n="21v" edRef="#cod" break="no"/>vajre praviśya,

tatrāva<app><lem wit="#MSK" rend="hyphenleft">sthitenodānam</lem>

<rdg wit="#cod">-sthitetodānam</rdg>

</app>

<app>

<lem type="emn">udānayamānaṁ</lem>

<rdg wit="#cod">udāyaṁtāṁ</rdg>

<rdg wit="#MSK">udānayantaṁ</rdg>

<note>The same wording is found in <seg rend="check">2.3 Karmarājāgrī</seg>.</note>

</app> cintayet.</p>

<app>

<foreign>tatas tebhyo jñānaraśmayo viniḥsr̥tya hr̥dgatavajre praviśya tena sahaikībhūya sarvatathāgatādhiṣṭhānena mahat sarvākāśadhātusamavasaraṇapramāṇaṁ pañcasūcikavajravigraho bhūtvā

*oṁ vajrātmako ’ham ity uccārayet</foreign> (em.; <foreign>ity uccārayet oṁ vajrātmako ’ham</foreign> ed. Inui) <foreign>punar api hr̥dgatavajrapramāṇam eva bhūtvā tasmād viniḥsr̥tya svahaste sthitaṁ cintayet. tasmāc ca punar vajrākāraraśmayo anekavarṇā anekasaṁsthānā viniḥsr̥tya yāvatsarvākāśadhātuṁ vyāpya tebhyaḥ punar vajrasattvādirūpeṇa sarvasattvadhātuṁ sarvatathāgatāṁś ca samatājñānābhisaṁbodyādau niyojya, punaḥ saṁhārayogenaikasattvakāyo bhūtvā svahr̥dgatavajre praviśya tatrāvasthitenodānam udānayām āsa</foreign>.</note>

</app>

</listApp>

<l n="a">aho samantabhadro ’haṁ</l>

<l n="b">dr̥ḍhasattvaḥ svayaṁbhuvām |</l>

<l n="c">yad dr̥ḍhatvād akāyo ’pi</l>

<l n="d">sattvakāyatvam āgata iti ||</l>

</lg>

<app>

</app>

</listApp>

<lem wit="#MSK">hr̥dayād</lem>

<rdg wit="#cod">hr̥dayod</rdg>

</app> avatīryākṣobhyasyāgrato

<app>

<lem wit="#MSK">sthitvājñāṁ</lem>

<rdg wit="#cod">sthitvājñā</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">mārgayamānaṁ</lem>

<rdg wit="#cod">mārgayamānā</rdg>

</app> cintayet.

<app>

<rdg wit="#cod">tabho</rdg>

</app>

sarvatathāgata-kula-cakravartitve <app>

<lem type="emn">pañcabuddha-</lem>

<rdg wit="#cod">pañcavuddham</rdg>

</app><app>

<lem wit="#cod">makuṭa-</lem>

<rdg wit="#MSK">mukuṭa-</rdg>

</app>paṭṭābhi<app>

<lem type="emn" rend="hyphenleft">ṣekenābhiṣicyānuttara-</lem>

<rdg wit="#cod">-ṣekenanābhiṣiñcyānuttara-</rdg>

<rdg wit="#MSK">-ṣekena cābhiṣicyānuttara-</rdg>

<lem wit="#cod #MSK">śīlādikaṁ</lem>

<note>KSP reads <foreign>-śīlādikayā</foreign>, which is supported by SVU Tib (<seg rend="check">reading of Tib.!</seg>).

</note>

</app>

yāvat sarvatathāgata-samatājñānābhi<app><lem wit="#cod #MSK" rend="hyphenleft">saṁbodhi-niṣpādakam</lem>

<note>KSP reads <foreign>-saṁbodhiṁ niṣpādyaikam</foreign>.

</note>

</app>

ādya-vajram

ādya-<app><lem type="emn">vajrāṅkita-</lem>

<rdg wit="#cod #MSK">-vajrāṅkitaṁ</rdg>

</app><app>

<lem type="emn" rend="hyphenleft">ghaṇṭā-sahitam aśeṣānavaśeṣa-</lem>

<rdg wit="#cod">-ghaṇṭasahita aśeṣānavaśeṣā-</rdg>

<rdg wit="#MSK">-ghaṇṭāsahitam aśeṣānavaśeṣa-</rdg>

</app>sattvadhātūnāṁ niṣpādanāya samantabhadrāya dadyāt.

tato <app><lem wit="#cod">nāmābhiṣekādi</lem>

<rdg wit="#MSK">nāmābhiṣekādiṁ</rdg>

</app> dadyāt.</p>

<app>

<foreign>tato hr̥dayād avatīrya ... pañcabuddhaṁ makuṭapaṭṭābhiṣekena cābhiṣicyānuttaraśīlādikayā ... -bhisaṁbodhiṁ niṣpādyaikam ādyavajraṁ vajrāṇkitaṁ ghaṇṭāsahitam ...</foreign></note>

</app>

</listApp>

<p>tadanu <app>

<lem wit="#MSK">vajrapāṇyahaṁkāreṇa</lem>

<rdg wit="#cod">vajrapāṇyāhaṅkāreṇa</rdg>

</app> udānam udānayet.</p>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">siddhi-vajram anuttaram |</l>

<l n="c">ahaṁ mama kare dattaṁ</l>

<l n="d">vajre vajraṁ pratiṣṭhitam iti ||</l>

</lg>

<app>

<note sameAs="#STTS:43">STTS 43

</note>

</app>

</listApp>

</div>

<head type="editorial">The Other Fifteen Bodhisattvas</head>

<p>

<rdg wit="#cod">evaṁmut-</rdg></app>patti-spharaṇa-saṁhāra-<app>

<lem wit="#MSK">nilaya-</lem>

<rdg wit="#cod">ṇilaya-</rdg>

</app>dr̥ḍhī<app>

<lem wit="#cod" rend="hyphenleft">bhāva-</lem>

<rdg wit="#MSK">-bhava-</rdg>

</app>vairocana-hr̥dgata-vajra-<app>

<lem type="emn">madhyāvasthitenodānam udānayamānam</lem>

<rdg wit="#cod">madhyovasthitonodānam udānaṁ</rdg>

<rdg wit="#MSK">madhyovasthitodānam udānayad</rdg>

</app> abhiṣekānantarodānaṁ ca <app>

<lem wit="#MSK">vajramuṣṭi-</lem>

<rdg wit="#cod">vajramuṣṭhi-</rdg>

</app>paryantena draṣṭavyam iti.</p>

<app>

<note>KSP 117 <seg rend="check">(ed. Inui 1994: 109,16–17)</seg>: <foreign>evam utpatti-spharaṇa-saṁhāra-yogena vairocana-hr̥dgata-madhyāvasthitenodānam udānayanto ’bhiṣekānantare vajrasattvād ārabhya yāvad vajramuṣṭi-paryantaṁ sva-sva-cihnāni pūrvavat spharaṇa-saṁhāra-yogenodānam udānayanti</foreign>.</note>

</app>

</listApp>

<p>vajra<app>

<lem wit="#MSK" rend="hyphenleft">rājādīnām udānāni</lem>

<rdg wit="#cod">-rājādīnāṁ uddānāni</rdg>

</app>

<app>

<lem wit="#cod">bhavanti</lem>

<note><ptr target="#MSK"/> reads <foreign>bhavati</foreign> which it emends to <foreign>bhavanti</foreign>.</note>

</app>.</p>

<head type="editorial">Vajrarāja</head>

<l n="a">aho hy amogha<app>

<rdg wit="#MSK" corresp="#KSP #STTS">-rājāhaṁ</rdg></app></l>

<l n="b"><app><lem wit="#MSK">vajrasaṁbhava-m-aṅkuśaḥ</lem>

<rdg wit="#cod">vajrāsambhavamaṅkuśa</rdg></app> |</l>

<l n="c">yat sarva-vyāpino <app><lem wit="#MSK">buddhāḥ</lem>

<rdg wit="#cod">v<unclear>uddha</unclear>ḥ</rdg></app></l>

<l n="d">samākr̥ṣyanti <pb n="22r" edRef="#cod"/> siddhaye ||</l>

</lg>

<app>

<note corresp="STTS:46">STTS 46: Horiuchi as well as Yamada misreads <foreign>amogharājāhaṁ</foreign> for <foreign>amogharājo ’haṁ</foreign> in the manuscript.</note>

</app>

</listApp>

<l n="a"><app><lem wit="#MSK">idaṁ tat sarva-buddhānāṁ</lem>

<rdg wit="#cod">idanta savavuddhānā</rdg>

</app>

</l>

<l n="b"><app><lem wit="#MSK">vajra-jñānam</lem>

<rdg wit="#cod">vajrānam</rdg></app> anuttaram |</l>

<l n="c"><app><lem wit="#cod">yat</lem><rdg wit="#MSK"><gap reason="omitted"/></rdg><note><ptr target="#MSK"/> removes the word, presumably in order to resolve the metrical problem in this <foreign>pāda</foreign>, but the presence of <foreign>yat</foreign> is supported by STTS as well as KSP.</note></app> sarva-buddhārtha-<app><lem wit="#MSK" type="emn" sameAs="#STTS">siddhy-arthaṁ</lem>

<rdg wit="#cod">siddhārtha</rdg>

</app>

</l>

<l n="d">samākarṣaṇam uttamam iti ||</l>

</lg>

<app>

<note>STTS 49

</note>

</app>

</listApp>

<head type="editorial">Vajrarāga</head>

<l n="a">aho svabhāva-śuddho ’ham</l>

<l n="b">anurāgaḥ <app><lem wit="#MSK">svayambhuvām</lem>

<rdg wit="#cod">svayabhuvam</rdg> </app> |</l>

<lem wit="#MSK" sameAs="#STTS">yac chuddhy-arthaṁ</lem>

</app> viraktānāṁ</l>

<l n="d"><app><lem wit="#MSK">rāgeṇa</lem>

<rdg wit="#cod">sagaṇa</rdg>

</app> vinayanti hi ||</l>

</lg>

<app>

<note sameAs="STTS:52">STTS 52: <foreign>aho svabhāvaśuddho ’ham anurāgaḥ svayaṁbhuvām |

yac chuddhyarthaṁ viraktānāṁ rāgeṇa vinayanti hi ||</foreign></note>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">rāga-jñānam anāvilam |</l>

<l n="c">hatvā <app><lem wit="#MSK">virāgaṁ</lem>

<rdg wit="#cod">virāga</rdg>

</app> rāgeṇa</l>

<l n="d"><app><lem wit="#MSK">sarva-</lem>

<rdg wit="#cod">tsarva-</rdg>

</app>saukhyaṁ dadanti hīti ||</l>

</lg><listApp type="parallels">

<app>

</app>

</listApp>

<head type="editorial">Vajrasādhu</head>

<l n="a">aho hi sādhu-kāro ’haṁ</l>

<l n="b">sarvaḥ sarva-vidāṁ varaḥ |</l>

<l n="c">yad vikalpa<app>

<lem wit="#MSK" type="emn">-prahīṇānāṁ</lem>

<rdg wit="#cod">-prahīṇyano</rdg>

<note><ptr target="#MSK"/> reads <foreign>-prahīṇyanāṁ</foreign>.</note>

</app></l>

<l n="d">tuṣṭiṁ janayate dhruvam ||</l>

</lg>

<app>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">sādhukāra-pravartakam |</l>

<l n="c">sarva-tuṣṭikaraṁ vajraṁ</l>

<l n="d">divyaṁ prāmodya-vardhanam iti ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Vajraratna</head>

<l n="a">aho hi sv-abhiṣeko <app>

</app></l>

<l n="b">vajraratnam anuttaram |</l>

<l n="c">yan niḥsaṅgā api jinās</l>

<l n="d">tridhātu-patayaḥ smr̥tāḥ ||</l>

</lg>

<app>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">sattvadhātv-abhiṣecanam |</l>

<l n="c">ahaṁ mama kare dattaṁ</l>

<l n="d"><app><lem wit="#MSK">ratnaṁ ratne</lem>

<rdg wit="#cod">ratna ratne</rdg>

<note>STTS ed. Horiuchi reads <foreign>ratne ratnaṁ</foreign>, while ed. Yamada reads <foreign>ratne ratnan</foreign>. The latter reading agrees precisely with the manuscript.</note>

</app>

<app>

<lem wit="#MSK">niyojitam</lem>

<rdg wit="#cod">tiyojitam</rdg>

</app> iti ||</l>

</lg>

<app>

<note corresp="STTS:69">STTS 69: <foreign>idaṁ tat sarvabuddhānāṁ sattvadhātvabhiṣecanam | ahaṁ mama kare dattaṁ ratne ratnaṁ niyojitam iti ||</foreign>

</note>

</app>

</listApp>

<head type="editorial">Vajrateja</head>

<l n="a">aho ’nupama-tejo ’haṁ</l>

<lem type="emn" sameAs="#STTS #SVUTib">sattva-</lem>

<rdg wit="#cod #MSK">sarva-</rdg>

</app>dhātv-avabhāsanam |</l>

<lem wit="#cod">chodhayati</lem>

<rdg wit="#MSK">chodayati</rdg>

</app>

<app>

<lem wit="#MSK">śuddhānāṁ</lem>

<rdg wit="#cod">suddhānāṁ</rdg>

</app></l>

<l n="d">buddhānām api <app>

<lem wit="#MSK">tāyinām</lem>

<rdg wit="#cod">tāyinam</rdg>

</app> ||</l>

</lg>

<app>

<note corresp="STTS:72">STTS 72: <foreign xml:lang="san-Latn">aho hy <seg type="highlight">anupaman tejaḥ sattva</seg>dhātvavabhāsanam |

yac chodhayati śuddhānāṁ buddhānām api tāyinām ||</foreign>.</note>

<!-- The MS and ed. Yamada read the first half as follows:

<foreign xml:lang="san-Latn">aho hy anupaman tejaḥ satvadhātvavabhāsanaṁ</foreign>. Horiuchi normalizes this as follows:

<foreign xml:lang="san-Latn">aho hy anupamaṁ tejaḥ sattvadhātvavabhāsanam</foreign>. -->

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānām</l>

<l n="b">ajñāna-<app>

<lem wit="#MSK" sameAs="#STTS">dhvānta-</lem>

<rdg wit="#cod">-dhvanta-</rdg>

</app>nāśanam |</l>

<l n="c">paramāṇu-rajaḥ-<app>

<lem wit="#cod #MSK">saṁkhyā</lem>

<note>STTS reads <foreign>-saṁkhya-</foreign>.</note>

</app></l>

<l n="d">sūryā<app>

<lem wit="#MSK" rend="hyphenleft">dhikatara-</lem>

<rdg wit="#cod">-dhikata-</rdg></app>prabham ||</l>

</lg>

<app>

<note corresp="STTS:74">STTS 74: <foreign>idaṁ tat sarvabuddhānām ajñāna<seg type="highlight">dhvānta</seg>nāśanam |

paramāṇurajaḥ<seg type="highlight">saṁkhya</seg>sūryādhikataraprabham iti ||</foreign></note>

</app>

</listApp>

<head type="editorial">Vajraketu</head>

<lem wit="#MSK" sameAs="#STTS">hy asadr̥śaḥ</lem>

<rdg wit="#cod">hy isadr̥śaḥ</rdg>

</app> ketuḥ</l>

<l n="b">ahaṁ sarvārtha-siddhinām |</l>

<l n="c">yat sarvāśā<app>

<lem wit="#MSK">-prapūrṇānāṁ</lem>

<rdg wit="#cod">-prapūṇṇānāṁ</rdg>

<note>STTS reads <foreign>-paripūrṇānāṁ</foreign> (hypermetrical).</note>

</app></l>

<l n="d">sarvārtha<app>

<lem wit="#MSK">-paripūraṇam</lem>

<rdg wit="#cod">-paripūrṇṇām</rdg>

<note>STTS reads <foreign>-pratipūraṇam</foreign>.</note>

</app> iti ||</l>

</lg>

<app>

<note corresp="STTS:77">STTS 77: <foreign>aho hy <seg type="highlight">asadr̥śaḥ</seg> ketur ahaṁ sarvārthasiddhinām | yat sarvāśā<seg type="highlight">paripūrṇānāṁ</seg> sarvārtha<seg type="highlight">pratipūraṇam</seg> ||</foreign>

</note>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b"><pb edRef="#cod" n="22v"/>sarvāśā-paripūraṇam |</l>

<l n="c">cintāmaṇi-dhvajaṁ nāma</l>

<l n="d">dāna-pāramitā-nayam ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Vajrahāsa</head>

<!-- <INTRO>discussion of various editions of STTS. We follow Horiuchi’s numbering.

No reference to specific editions is made unless there is a difference.</INTRO>-->

</app>hāsa-m-ahaṁ</l>

<l n="b">sarvāgryāṇāṁ mahādbhutam |</l>

<l n="c">yat <app><lem wit="#cod #MSK">prayujyanti</lem>

<note>The MS of STTS reads <foreign>prayuṁja<del>ya</del>ntiprayuñjanti</foreign>, which editors have interpreted as meaning <foreign>prayuñjanti</foreign>.</note>

</app> buddhārthe</l>

<l n="d">sadaiva <app>

<lem wit="#cod">susamāhitāḥ</lem>

<rdg wit="#MSK">susamāhitaḥ</rdg></app> ||</l>

</lg>

<app>

<note corresp="STTS:83">STTS 83: <foreign>aho mahāhāsa-m-ahaṁ sarvāgryāṇāṁ mahādbhutam | yat <seg type="highlight">prayuñjanti</seg> buddhārthe sadaiva susamāhitāḥ ||</foreign>. Horiuchi reads <foreign>buddhārthaṁ</foreign>.</note>

</app>

</listApp>

<l n="a">idaṁ tat sarva<app rend="hide">

<lem wit="#MSK">-buddhānām</lem>

<rdg wit="#cod">-vuddhānāṁm</rdg>

</app></l>

<l n="b"><app><lem wit="#MSK" type="emn">adbhutotpāda-darśakam</lem>

<rdg wit="#cod">adbhut·pādadarśakam</rdg>

</app> |</l>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">mahā-harṣakaraṁ</lem>

<rdg wit="#cod">mahākarṣakaraṁ</rdg>

</app> jñānam</l>

<l n="d">ajñātaṁ

<app>

<lem type="emn" sameAs="#STTS">para-śāsibhir</lem>

<rdg wit="#cod">paraparaśāsibhir</rdg>

<rdg wit="#MSK">paraśāstribhiḥ</rdg>

<note>For the STTS parallel, the ms. shows <foreign>para<del>ma</del>sāsibhir</foreign>. Horiuchi reads <foreign>parasāmitir</foreign>, but mentions (§86, note 1) the possibility to emend to <foreign>paraśāstribhir</foreign> on the basis of Tib. (<foreign>gtsug lag gzhan gyis</foreign>). Yamada edits <foreign>paraśāsibhir</foreign>. The near-agreement between the manuscripts of SVU and STTS suggest that Yamada’s reading, with <foreign>paraśāsibhir</foreign> as equivalent to <foreign>paraśāstribhir</foreign>, is to be accepted.</note>

</app> iti ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Vajradharma</head>

<l n="a">aho hi paramārtho ’ham</l>

<l n="b">ādi-śuddhaḥ <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">svayambhuvām</lem><witDetail wit="#MSK" type="silemn"/>

<rdg wit="#cod">svayadbhuvam</rdg>

</app>

</l>

<lem wit="#MSK" type="emn" sameAs="#STTS">kolopama-dharmāṇāṁ</lem>

<rdg wit="#cod">lokopamadharmmā<unclear>ṁ</unclear></rdg>

</app></l>

<lem wit="#MSK" type="emn" sameAs="#STTS">viśuddhir</lem>

<rdg wit="#cod">viśuddhim</rdg>

</app> upalabhyate ||</l>

</lg>

<app>

<note sameAs="STTS:91">STTS 91. Yamada misreads <foreign>svayambhuvān</foreign>.</note>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">rāga-tattvāvabodhanam |</l>

<l n="c">ahaṁ mama kare dattaṁ</l>

<l n="d"><app><lem wit="#MSK" type="emn" sameAs="#STTS">dharmaṁ</lem>

<rdg wit="#cod">dharmma</rdg>

</app> dharme pratiṣṭhitam ||</l>

</lg>

<app>

<note sameAs="STTS:94">STTS 94. Yamada correctly edits <foreign>dharmaṁ dharme pratiṣṭhitam</foreign>, but Horiuchi misreads <foreign>dharmaṁ dharmapratiṣṭhitam</foreign>.</note>

</app>

</listApp>

<head type="editorial">Vajratīkṣṇa</head>

<l n="a">aho hi sarva-buddhānāṁ</l>

<l n="b">mañjughoṣa-m-ahaṁ smr̥taḥ |</l>

</app>

<app><lem type="emn" sameAs="#STTS">prajñāyā arūpiṇyā</lem>

<rdg wit="#cod">prajñayārūpināḥ</rdg>

<rdg wit="#MSK">prajñayārūpiṇyā</rdg>

</app></l>

<l n="d">ghoṣatvam upalabhyate ||</l>

</lg>

<app>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">prajñāpāramitā-nayam |</l>

<lem wit="#MSK" type="emn">chettāraṁ</lem>

<rdg wit="#cod">cchetāraṁ</rdg>

</app>

sarva<app>

<lem wit="#MSK" type="norm">-śatrūṇāṁ</lem>

<rdg wit="#cod">-satrūṇāṁ</rdg>

</app></l>

<l n="d">sarva-pāpa-haraṁ param ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Vajrahetu</head>

<l n="a">aho vajramayaṁ cakram</l>

<l n="b">ahaṁ vajrāgra-dharmiṇām |</l>

<lem wit="#MSK" type="emn">cittotpāda-</lem>

<rdg wit="#cod">citotpāda-</rdg>

</app>mātreṇa</l>

<l n="d">dharma-cakraṁ pravartate ||</l>

</lg>

<app>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">sarva-dharma<app>

<lem wit="#MSK" type="norm">-viśodhanam</lem>

<rdg wit="#cod">-visodhanam</rdg>

<note>In STT, we read <foreign>-viśodhakaṁ</foreign>.</note>

</app> |</l>

<lem wit="#MSK">avaivartika-</lem>

<rdg wit="#cod">avaivarttika-</rdg>

</app>cakraṁ tu</l>

<l n="d">bodhi-maṇḍam iti smr̥tam ||</l>

</lg>

<app>

<note corresp="STTS:106">STTS 106: <foreign>idaṁ tat sarvabuddhānāṁ sarvadharmaviśodhakam |

avaivartikacakraṁ tu bodhimaṇḍam iti smr̥tam iti ||</foreign></note>

</app>

</listApp>

<head type="editorial">Vajrabhāṣa</head>

<lem wit="#MSK">svayambhuvāṁ</lem>

<rdg wit="#cod">svayaṁdbhuvāṁ</rdg>

</app> guhyaṁ</l>

<l n="b">saṁdhābhāṣa-m-ahaṁ smr̥taḥ |</l>

<l n="c">yad deśayanti <app>

<lem wit="#MSK" type="emn">sad-dharmaṁ</lem>

<rdg wit="#cod">sadharmma</rdg>

</app></l>

<lem wit="#MSK" type="emn">-prapañca-</lem>

<rdg wit="#cod">-prapañcā-</rdg>

</app>vivarjitam ||</l>

</lg>

<app>

<note sameAs="STTS:109">STTS 109.<!-- <foreign>aho svayaṁbhuvāṁ guhyaṁ saṁdhābhāṣa-m-ahaṁ smr̥taḥ |

yad deśayanti saddharmaṁ vākprapañcavivarjitam ||</foreign>.--></note>

</app>

</listApp>

<l n="a">idaṁ tat sarva<app rend="hide">

<lem wit="#MSK">-buddhānāṁ</lem>

<rdg wit="#cod">-vuddhānā<unclear>ṁ</unclear></rdg>

</app></l>

<l n="b">vajra-jāpam <app>

<lem wit="#cod #MSK">anantaram</lem>

<note>In STTS, we read <foreign>udāhr̥tam</foreign>.</note>

</app> |</l>

<l n="c">sarva-tathāgatānāṁ tu</l>

<l n="d">mantrāṇām <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">āśu sā<pb edRef="#cod" n="23r" break="no"/>dhanam</lem><witDetail wit="#MSK" type="silemn"/>

</app> iti ||</l>

</lg>

<app>

<note corresp="#STTS:112">STTS 112: <foreign>idaṁ tat sarvabuddhānāṁ vajrajāpam udāhr̥tam | sarvatathāgatānāṁ tu mantrāṇām āśu sādhanam iti ||</foreign></note>

</app>

</listApp>

<head type="editorial">Vajrakarma</head>

<lem type="emn" sameAs="#STTS">amoghaṁ</lem>

<rdg wit="#cod">amogha</rdg>

<rdg wit="#MSK">amogho</rdg>

</app> buddhānāṁ</l>

<lem type="emn" sameAs="#STTS">sarvakarma-m-ahaṁ bahu</lem>

<rdg wit="#cod">sarvakarmāvahaṁmahaṁ</rdg>

<rdg wit="#MSK">sarvakarmā ahaṁ bahuḥ</rdg>

</app> |</l>

<l n="c">yad anābhoga-buddhārthaṁ</l>

<l n="d">vajrakarma

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">pravartate</lem>

<rdg wit="#cod">pravartakaḥ</rdg>

</app> ||</l>

</lg>

<app>

<!-- SVUTib

ae ma’o sangs rgyas rnams kyis nges || phrin las mang po kun bdag yin ||

sangs rgyas don kun lhun grub phyir || rdo rje {18b3} las ni ’jug par ’gyur || 23-->

<!-- STTS Tib.:

ae ma’o sangs rgyas rnams kyi nges/ /’phrin las mang po kun bdag yin/ /

sangs rgyas don ni lhun grub phyir; ;rdo rje las ni ’jug par ’gyur/ /-->

<note corresp="#KSP:129">KSP 129: <foreign>aho hy amoghabuddhānāṁ sarvakarmāvaham ahaṁ | yad anābhogabuddhārthaṁ vajrakarmapravartakam ||</foreign>. Although the ms. of SVU transmits a reading of the stanza nearly identical to that transmitted in KSP, we do not believe the ms. faithfully transmits what Ānandagarbha wrote.</note>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">viśva-karmakaraṁ param |</l>

<l n="c">ahaṁ mama ka<supplied reason="lost">re</supplied> datta<supplied reason="lost">ṁ</supplied></l>

<lem wit="#MSK">viśve</lem>

<rdg wit="#cod">visva</rdg>

</app> viśvaṁ niyojitam ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Vajrarakṣa</head>

<l n="a">aho vīryamayo <app>

<lem wit="#cod #MSK">varma</lem>

<note>STTS reads <foreign>varmaḥ</foreign>.</note>

</app></l>

<l n="b">sudr̥ḍho ’haṁ dr̥ḍhātmanām |</l>

<app>

</app> dr̥ḍhatvād akāyānāṁ</l>

<lem wit="#MSK" rend="hyphenright">vajrakāya</lem>

<rdg wit="#cod">vajrākāya-</rdg>

</app>karaṁ param ||</l>

</lg>

<app>

<note corresp="STTS:122">STTS 122:

<foreign>aho vīryamayo <seg type="highlight">varmaḥ</seg> sudr̥ḍho ’haṁ dr̥ḍhātmanām |

yad dr̥ḍhatvād akāyānāṁ vajrakāyakaraṁ param iti ||</foreign>. The codex reads <foreign>varmaḥ</foreign>, which Horiuchi and Yamada accept in their editions.</note>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">maitrī-kavacam uttamam |</l>

<l n="c">dr̥ḍha-vīrya-mahā-rakṣaṁ</l>

<l n="d">mahā-mitram udāhr̥tam ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Vajrayakṣa</head>

<l n="a">aho mahopāya-m ahaṁ</l>

<l n="b">buddhānāṁ karuṇātmanām |</l>

<lem wit="#MSK" type="emn" sameAs="#STTS">sattvārthatayā</lem>

<rdg wit="#cod">sarvārthatayā</rdg>

</app> śāntā</l>

<l n="d">raudratvam api <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">kurvate</lem>

<rdg wit="#cod">kurvataḥ</rdg>

<rdg wit="#MSK">kuruvataḥ</rdg>

<note>The MSK reading is no doubt an simple typing error. The nominative plural form <foreign>kurvataḥ</foreign> seems to be an unsuccessful attempt to lend sense to the form kurvate which was not understood. Both STTS and KSP read <foreign>kurvate</foreign>.</note>

</app> ||</l>

</lg>

<app>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">sarva-<app>

<lem wit="#MSK" type="emn" sameAs="#KSP" rend="hyphenaround">duṣṭāgrya</lem>

<rdg wit="#cod">-<unclear>d</unclear>uṣṭāpya-</rdg>

<note>STTS reads <foreign>-duṣṭāgra-</foreign>. The cod. reading is misrepresented as <foreign>-draṣṭāpya</foreign> in MSK.</note>

</app>

<app><lem wit="#MSK" sameAs="#STTS" rend="hyphenleft">dāmakam</lem>

<rdg wit="#cod" corresp="#KSP">-dāyakaṁ</rdg>

</app> |</l>

<app>

<lem wit="#MSK" sameAs="#STTS #KSP">vajra-daṁṣṭrāyudhaṁ</lem>

<rdg wit="#cod">vajradraṣṭrāyudha</rdg>

</app> tīkṣṇam</l>

<l n="d">upāyaḥ <app><lem wit="#MSK">karuṇātmanām</lem><witDetail wit="#MSK" type="silemn"/><rdg wit="#cod">karuṇātmanā</rdg>

</app> ||</l>

</lg>

<app>

<note corresp="SVUTib">SVU Tib.: <foreign xml:lang="tib">’di ni sangs rgyas thams cad kyi || ma rungs thams cad <seg type="highlight">’dul ba’i</seg> mchog || kun gyi mchog ni ’dul byed pa || rdo rje mche ba’i mtshon rno ste || thabs dang snying rje’i bdag nyid do ||</foreign></note>

<note corresp="STTS:131">STTS 131: <foreign>idaṁ tat sarva-buddhānāṁ sarva<seg type="highlight">-duṣṭāgra-dāmakam</seg> | vajra-daṁṣṭrāyudhaṁ tīkṣṇam upāyaḥ karuṇātmanām iti ||</foreign>. <title>Tattvālokakarī</title> ad STTS 131: <foreign><seg type="highlight">ma rungs thams cad ’dul ba’i <lb n="84a5"/> mchog</seg> | ces bya ba ni | ma rungs pa yang yin la thams cad kyang yin pas na ma rungs pa thams cad de | lha’i bu’i bdud la sogs pa yin la | de rnams <seg type="highlight">’dul ba’i</seg> mchog yin pas na de skad ces bya’o ||</foreign>.</note>

<note corresp="KSP:131">KSP 131: <foreign>idan tat sarva-buddhānāṁ sarva<seg type="highlight">-duṣṭāgrya-dāyakam</seg> | vajra-daṁṣṭrāyudhaṁ tīkṣṇam upāyaḥ karuṇātmanām ||</foreign></note></app>

</listApp>

<head type="editorial">Vajramuṣṭi</head>

<l n="a">aho hi sudr̥ḍho bandhaḥ</l>

<l n="b">samayo ’haṁ <app>

<lem wit="#MSK" sameAs="#STTS #KSP">dr̥ḍhātmanām</lem>

<rdg wit="#cod">dr̥ḍhātmānāṁ</rdg>

</app> |</l>

<l n="c">yat sarvāśā-<app>

<lem wit="#MSK" type="emn" rend="hyphenleft">prasiddhy-arthaṁ</lem>

<rdg wit="#cod">-pratasiddhyarthaṁ</rdg>

</app></l>

<l n="d">muktānām api bandhanam ||</l>

</lg>

<app>

<note sameAs="STTS:134">STTS 134. The codex reads <foreign>sudr̥ḍho bandhaḥ</foreign> and this reading is adopted by Yamada. It is only in Horiuchi’s edition that we find the error <foreign>sudr̥ḍhabandhaḥ</foreign>.

</note>

</app>

</listApp>

<l n="a">idaṁ tat sarva-buddhānāṁ</l>

<l n="b">mudrā-bandhaṁ mahā-dr̥ḍham |</l>

<l n="c">sarva-<app>

<lem wit="#MSK" type="emn" rend="hyphenaround" sameAs="#STTS">buddhāśu</lem>

<rdg wit="#cod">-vuddhāstu-</rdg>

</app>-siddhyarthaṁ</l>

<l n="d">samayo duratikrama iti ||</l>

</lg>

<app>

<note corresp="STTS:137">STTS 137: <foreign>idaṁ tat sarvabuddhānāṁ muṣṭibandhaṁ mahādr̥ḍham |

<seg type="highlight">yat</seg> sarvabuddhās tu siddhyarthaṁ samayo duratikrama iti ||</foreign>. The cod. shows <foreign>buddhāśu</foreign> and this is accepted in Yamada’s edition, while Horiuchi’s gives <foreign>buddhās tu</foreign>. Both editions accept yat although it renders the stanza unmetrical and must obviously be removed.

</note>

</app>

</listApp>

</div>

<head type="editorial">Emanation of the Four Goddesses Surrounding Vairocana</head>

<p>

<app>

<lem wit="#MSK" type="silemn" rend="hyphenright">tato ’kṣobhyāhaṁ</lem>

<rdg wit="#cod">tata akṣobhyāhaṁ-</rdg>

</app>kāreṇa sattvavajrīṁ niṣpādayet |

ratnasambhavāhaṁkāreṇa ratnavajrīm |

amitābhāhaṁkāreṇa dharmavajrīm |

amogha<app>

<lem wit="#MSK" rend="hyphenleft" type="silemn">siddhy-ahaṁkāreṇa</lem>

<rdg wit="#cod">-siddhyāhaṅkāreṇa</rdg>

</app> karmavajrīm |

āsām <app>

<lem wit="#MSK" type="silemn">udānāni</lem>

<rdg wit="#cod">uddānāni</rdg>

</app> bhavanti ||

</p>

<head type="editorial">Sattvavajrī</head>

<l n="a">aho hi sarvabuddhānāṁ</l>

<l n="b">sattvavajra-m-ahaṁ <app>

<note>The special <foreign>anusvāra</foreign> (<foreign>ṁ*</foreign>) found here in the manuscript is easily explained as an error for the <foreign>visarga</foreign> observed in STTS 141.  Horiuchi admits in a note that he cannot justify why the text does not show <foreign>dr̥ḍham</foreign>. We believe that <foreign>satvavajram aham</foreign> is <foreign>metri causa</foreign> for <foreign>satvavajro ’ham</foreign> and thus that <foreign>dr̥ḍhaḥ</foreign> is correct. This explains the masculine adjective forms in the following hemistich.</note>

</app>

</l>

<lem wit="#MSK" type="silemn">yad dr̥ḍhatvād</lem><rdg wit="#cod">yadr̥ḍhatvād</rdg>

</app> akāyo ’pi</l>

<l n="d">vajra-kāyatvam āgataḥ ||</l>

</lg>

<app>

</note>

</app>

</listApp>

<head type="editorial">Ratnavajrī</head>

<l n="a">aho hi sarva-buddhānāṁ</l>

<lem wit="#MSK" sameAs="#STTS #cod #Hed">ratnavajra-m-</lem>

<note>

<seg rend="check">CHECK YAMADA!!</seg>

</note>

<rdg wit="#cod">ratnavajrām</rdg>

</app>ahaṁ <app>

<note><seg rend="check">YAMADA!!</seg></note>

</app> |

</l>

<l n="c">yan mudrāṇāṁ hi <app>

<lem wit="#MSK" sameAs="#STTS #cod #Hed">sarvāsām</lem>

<note>

<seg rend="check">CHECK YAMADA!!</seg>

</note>

<rdg wit="#cod">sarvāśām</rdg>

</app></l>

<lem wit="#MSK" type="emn" sameAs="#STTS #cod #Hed">abhiṣekanayaṁ</lem>

<rdg wit="#cod">abhi<unclear>ṣ</unclear>ekataḥyaṁ</rdg>

<note><seg rend="check">CHECK YAMADA!!</seg></note>

</app>

<app>

<rdg wit="#cod">dr̥ḍhaṁḥ</rdg>

<note><ptr target="#MSK"/> reads <foreign>dr̥ḍhaḥ</foreign>. <seg rend="check">CHECK YAMADA!!</seg></note>

</app>||

</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Dharmavajrī</head>

<l n="a">aho hi sarva-buddhānāṁ</l>

<l n="b">dharmavajra-m-ahaṁ śuciḥ |</l>

<l n="c">yat svabhāva-viśuddhyā vai</l>

<note>

<seg rend="check">CHECK YAMADA!!</seg>

</note>

<rdg wit="#cod">rāṇyepi</rdg>

</app> hi <app>

<lem wit="#MSK" type="emn" sameAs="#STTS #cod #Hed">sunirmalaḥ</lem>

<note>

<seg rend="check">CHECK YAMADA!!</seg>

</note>

<rdg wit="#cod">sunirmmalaṁ</rdg>

</app> ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Karmavajrī</head>

<l n="a">aho hi sarva-buddhānāṁ</l>

<l n="b">karmavajra-m-ahaṁ <app>

<lem wit="#cod #MSK">bahuḥ</lem>

<note>

<seg rend="check">CHECK YAMADA!!</seg>

</note>

</app> |</l>

<l n="c">yad ekaḥ sann aśeṣasya</l>

<lem wit="#MSK" type="emn" sameAs="#STTS #cod #Hed">sattva-dhātoḥ</lem>

<seg rend="check">CHECK YAMADA!!</seg>

<rdg wit="#cod">satvadhāto</rdg>

</app> sukarma-kr̥d iti ||</l>

</lg><listApp type="parallels">

<app>

</app>

</listApp>

</div>

<head type="editorial">The Four Goddesses of Worship in the Inner Circle</head>

<p>punaḥ vairocanāhaṁkāreṇa lāsyādi<app>

<lem wit="#MSK" type="emn">catuṣṭayam</lem>

<rdg wit="#cod">-catuṣṭhayam</rdg>

</app> | <app>

<lem wit="#MSK" type="emn">udānānyāsām</lem>

<rdg wit="#cod">uddānayāmāsām</rdg>

<note>

reads <foreign>udānayāmāsām</foreign> and emends <foreign>udānāny āsām</foreign>; we accept the emendation. %The corruption is influenced by STTS §154 <foreign>udānayām āsa</foreign>.

</note>

</app>

||</p>

<head type="editorial">Vajralāsyā</head>

</app> me ’sti</l>

<l n="b">pūjā hy

<app>

<rdg wit="#cod">at<unclear>ya</unclear>ḥ

</rdg>

</app> svayaṁbhuvām |</l>

<l n="c">yat kāma-rati-pūjābhiḥ</l>

<l n="d">sarva-pūjā pravartate ||</l>

</lg>

<app>

<note sameAs="txt:STTS0154">STTS 154

</note>

</app>

</listApp>

<head type="editorial">Vajramālā</head>

<l n="a">aho hy asadr̥śāhaṁ vai</l>

<l n="b">ratna-pūjeti kīrtitā |</l>

<l n="c">yat traidhātuka<app>

<lem wit="#MSK" type="emn" rend="hyphenleft" sameAs="#STTS">rājyāgryaṁ</lem>

<rdg wit="#cod">-rājāgryaṁ</rdg>

</app></l>

<l n="d">śāsayanti <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">prapūjitāḥ</lem>

<rdg wit="#cod">prapūjitā</rdg>

</app> ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Vajragītā</head>

<l n="a">aho hi saṁgītimayī</l>

<l n="b">pūjāhaṁ <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">sarva-darśinām</lem>

<rdg wit="#cod">sarvadarsinam</rdg>

<note>

reads <foreign>sarvadarśinam</foreign>

</note>

</app> |</l>

<lem wit="#MSK" type="emn" sameAs="#STTS">toṣayanti</lem>

<rdg wit="#cod">tośayanti</rdg>

</app> pūjābhiḥ</l>

<lem wit="#MSK" type="emn" sameAs="#STTS">pratiśrutkopameṣv</lem>

<rdg wit="#cod">pratiśrutakopameṣv</rdg>

</app> api ||</l>

</lg>

<app>

</app>

</listApp>

<head type="editorial">Vajranr̥tyā</head>

<l n="a">aho hy udār-apūjāhaṁ</l>

<l n="b">sarva-pūjārthakāriṇām |</l>

<l n="c">yad vajra<app>

<note>

<seg rend="check">CHECK MS AND YAMADA!!</seg>

</note>

</app>vidhinā</l>

<lem wit="#MSK" type="emn" sameAs="#STTS">buddha-pūjā</lem>

<rdg wit="#cod">buddhapūjāḥ</rdg>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">prakalpyata iti</lem>

<seg rend="check">prakalpyateti</seg>

</rdg>

<note>

as usual separates the <foreign>iti</foreign> and edits <foreign>prakalpyate || iti</foreign>

</note>

</app> ||

</l>

</lg>

<app>

<lem>aho ... prakalpyata iti</lem>

<note>STTS 163

</note>

</app>

</listApp>

</div>

<head type="editorial">The Four Goddesses of Worship at the Corners</head>

<p>punarakṣobhyādyahaṁkāreṇa vajradhūpādicatuṣṭayam | <app>

<lem type="emn">udānamāsām</lem>

<rdg wit="#MSK">udānānyāsām</rdg>

<rdg wit="#cod">uddānayāmāsām</rdg>

</app>

||</p>

<head type="editorial">Vajradhūpā</head>

<l n="a">aho hyahaṁ mahāpūjā</l>

<l n="b">prahlādanavatī śubhā |</l>

yat <app>

<lem wit="#MSK">sattvāveśayogād</lem>

<rdg wit="#cod">-satvāveśayogod</rdg>

</app> dhi</l>

<l n="d">kṣipraṁ bodhiravāpyate ||

</l>

</lg>

<app>

<note>STTS 167

</note>

</app>

</listApp>

<head type="editorial">Vajrapuṣpā</head>

<l n="a">aho hi puṣpapūjāhaṁ</l>

<lem wit="#MSK">sarvālaṁkāra-</lem>

<rdg wit="#cod">sarvālāṅkāra-</rdg>

</app>kārikā |</l>

<l n="c">yat

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">tathāgata-</lem><witDetail wit="#MSK" type="silemn"/>

<rdg wit="#cod">sarvatathāgata-</rdg>

</app>ratnatvaṁ</l>

<lem wit="#MSK">pūjya</lem>

</app> kṣipramavāpyate ||</l>

</lg>

<app>

<lem>aho ... avāpyate</lem>

<note>STTS 170

</note>

</app>

</listApp>

<head type="editorial">Vajradīpā</head>

<l n="ab">aho hya<supplied reason="lost">haṁ</supplied> mahodārā pūjā dīpamayī śubhā |</l>

<l n="cd">yadālokavatī kṣipraṁ sarvabuddha<app>

</app> labhet<listApp type="parallels">

<app>

<lem>aho ... labhet</lem>

<note>STTS 173.

It seems that<foreign>ālokavatī</foreign> should be understood as or emended to <foreign>ālokavatīḥ</foreign>.

</note>

</app>

</listApp> ||

</l>

</lg>

<head type="editorial">Vajragandhā</head>

<l n="a">aho gandhamayī pūjā</l>

<l n="b"> divyāhaṁ hi manoramā |</l>

<l n="c">yat tathāgata<app>

<lem wit="#MSK">-gandhaṁ</lem>

<rdg wit="#cod">-gandho</rdg>

</app> vai</l>

<lem type="emn">sarvakāye</lem>

<rdg wit="#cod">sarvakāma</rdg>

<note>

reads <foreign>sarvakāme</foreign> and emend <foreign>sarvakāye</foreign>

</note>

</app>

<app>

</app> hīti ||

</l>

</lg>

<app>

<lem>aho ... dadāti hīti</lem>

<note>STTS 176

</note>

</app>

</listApp>

</div>

<head type="editorial">The Four Gate-keepers</head>

<p>

<app>

</app> vairocanāhaṁkāreṇa vajrāṅkuśādicatuṣṭayam | <app>

<lem wit="#MSK">udānam</lem>

<rdg wit="#cod">uddānam</rdg>

</app> eṣām ||

</p>

<head type="editorial">Vajrāṅkuśa</head>

<l n="ab">aho hi sarvabuddhānāṁ samākarṣamahaṁ <app>

</app>/

</l>

<l n="cd">yanmayā hi <app>

<lem wit="#MSK">samākr̥ṣṭā</lem>

<rdg wit="#cod">samākr̥ṣṭhā</rdg>

</app> bhajante sarvamaṇḍalam<listApp type="parallels">

<app>

<lem>aho ... sarvamaṇḍalam</lem>

<note>STTS 180

</note>

</app>

</listApp> ||

</l>

</lg>

<head type="editorial">Vajrapāśa</head>

<l n="ab">aho hi sarvabuddhānāṁ vajrapāśamahaṁ <app>

</app> |

</l>

<lem wit="#cod #MSK">tsarvatra</lem>

<rdg wit="#STTS #Hed">sarvāṇu-</rdg>

<note>

<seg rend="check">CHECK MS AND YAMADA!!</seg>

</note>

</app>

<app>

<lem wit="#MSK">praviṣṭāpi</lem>

<rdg wit="#cod">praviṣṭhāpi</rdg>

</app> praveśyante mayā punaḥ<listApp type="parallels">

<app>

<lem>aho ... punaḥ</lem>

<note>STTS 183

</note>

</app>

</listApp> ||

</l>

</lg>

<head type="editorial">Vajrasphoṭa</head>

<l n="ab">aho hi sarvabuddhānāṁ vajrasphoṭamahaṁ <app>

</app>

</l>

<l n="cd">yatsa<supplied reason="lost">rva</supplied>

<app>

<lem wit="#MSK" type="emn">bandhamuktānāṁ</lem>

<rdg wit="#cod">-vandhanamuktānāṁ</rdg>

</app>

<app>

<lem wit="#MSK">sattvārthādbandha</lem>

<rdg wit="#cod">satvārthān vandha</rdg>

</app> iṣyate<listApp type="parallels">

<app>

<lem>aho ... iṣyate</lem>

<note>STTS 186

</note>

</app>

</listApp> ||

</l>

</lg>

<head type="editorial">Vajrāveśa</head>

<l n="ab">aho hi sarvabuddhānāṁ vajrāveśamahaṁ <app>

</app> |

</l>

<lem wit="#MSK" type="emn">tsarvapatayo</lem>

<rdg wit="#cod">sarvāpatayo</rdg>

</app> bhūtvā ceṭā api bhavanti hīti<listApp type="parallels">

<app>

<lem>aho ... bhavanti hīti</lem>

<note>STTS 189

</note>

</app>

</listApp> ||

</l>

</lg>

<ab>// iyatā maṇḍalarājāgrī nāma samādhiḥ ||</ab>

</div>

<head type="editorial">Karmarājāgrī</head>

<p>

<app>

<lem/>

<note>$\rightarrow$ KSP (\Ied\ sections 157–159)</note>

</app>

tato vairocanena sahābhinnamātmānaṁ vicintya samājaṁ kuryāt | tata<app>

<lem wit="#MSK" type="emn">stānsamājagatānsarvatathāgatā</lem>

<note type="altLem"> tān samājagatān sarvatathāgatān</note>

<rdg wit="#cod">tāṁ samājāgatāṁ sarvatathāgatāṁ</rdg>

<note>KSP: <foreign xml:lang="san-Latn">tān samājagatān sarvabuddha-</foreign>.

</note>

</app>

nsabodhisattvaparṣa<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">nmaṇḍalān</lem>

<rdg wit="#cod">-maṇḍalam</rdg>

<note>sabodhisattva<pb edRef="#cod" n="24v"/>

parṣanmaṇḍalān</note>

</app> oṁ <app>

<lem wit="#MSK" type="emn" sameAs="#KSP">sarva</lem>

</app> tathāgatapāda<app>

<lem wit="#MSK" type="emn">vandana<seg rend="check">ṁ</seg>

</lem>

<note>

reports as their reading <foreign>-vandhanaṁ</foreign>, with an <foreign>anusuvāra</foreign> that is not actually written; STTS read -vandanāṁ, KSP -vandanāṅ.

<seg rend="check">CHECK MS AND YAMADA!!</seg>

</note>

</app> karomītyudīrya |</p>

<app>

</app>

</listApp>

<l n="ab">aho samantabhadrasya bodhisattvasya satkriyā |</l>

<l n="cd">yattathāgatacakrasya madhye bhāti tathāgataḥ<listApp type="parallels">

<app>

<lem>aho ... tathāgataḥ</lem>

<note>STTS 193

</note>

</app>

</listApp> ||

</l>

</lg>

<ab>

ityudānamudānayamānāṁścintayet ||</ab>

<lem wit="#MSK">vairocanahr̥daye</lem>

<rdg wit="#cod">vairocanahr̥daya</rdg>

<note>KSP reads vairocanasya hr̥daye.</note>

</app> praviśya niṣkramya sattvavajrādibhirekībhūya punarapyudāna<app>

<lem wit="#MSK" type="emn">mudānayamānān</lem>

<rdg wit="#cod">udānayām<supplied reason="lost">ā</supplied>nām</rdg>

<note>KSP reads udānayamānaḥ.</note>

</app>

|

</l>

</lg>

<l n="ab">aho hi sarvabuddhānāṁ mahaudāryamanādijam |</l>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">yatsarvāṇuprasaṁkhyā</lem>

<rdg wit="#cod">sarvāṇuprasaṁkhyā</rdg>

<note>KSP reads sarvānuprasaṁkhyā.</note>

</app> vai buddhā hyekatvamāgatā iti ||</l>

</lg>

<app>

<note>STTS 195. quoted in KSP (\Ied\ section 158)

</note>

</app>

</listApp>

<p>

tataḥ śrīvajrasattvasthānastho yogī sarvatathāgatebhyo

<app>

<lem wit="#MSK" type="emn">mālābhiṣekādika</lem>

<rdg wit="#cod">mālābhikākādikam</rdg>

<note>KSP: mālābhiṣekādim.</note>

</app>mādāya <app>

<lem wit="#MSK" type="emn">vajrāṅkuśādibhi</lem>

<rdg wit="#cod">vajrāṅkuśādir</rdg>

</app>

<app>

</app> praveśya baddhvā vaśīkr̥tya caturmudrā<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">mudritān vairocanādīn</lem>

<rdg wit="#cod">-mudritāṁ vairocanādī</rdg>

</app> kr̥tvā sarvabuddhaika<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">saṁgrahe</lem>

<rdg wit="#cod">-saṁgrahai</rdg>

</app> sarvakulāmudraṇe | bodhicittotpādane | sarvatathāgatākarṣaṇe | <app>

<lem wit="#MSK">anurāge</lem>

<rdg wit="#cod">anurāgai</rdg>

<note>KSP: anurāgaṇe.</note>

</app> | toṣaṇe | abhiṣeke | <app>

<lem type="emn" sameAs="#KSP">prabhāsā</lem>

<rdg wit="#cod #MSK">prabhayā-</rdg>

</app> vabhāsane | dānapāramitāniyojane | smitādbhuta<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">pratiṣṭhāpane</lem>

<rdg wit="#cod">-pratiṣṭhāpaṇe</rdg>

</app> | suviśuddhisamādhiniṣpādane | <app>

<lem wit="#MSK" type="emn" sameAs="#KSP">kleśopa</lem>

<rdg wit="#cod">klesopa-</rdg>

</app> kleśacchedane | mahāmaṇḍalapraveśane | niṣprapañcadharmatāniyojane | aśeṣānavaśeṣa<app>

<lem>pūjayā sarvatathāgatapūjane</lem>

<note>-pūjayā <pb edRef="#cod" n="25r"/>

sarvatathāgatapūjane</note>

</app> | anyayānaspr̥hā<app>

<lem wit="#MSK">cittā</lem>

<rdg wit="#cod #KSP #Ied">-cittā</rdg>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">tkleśopa</lem>

<rdg wit="#cod">klesopa</rdg>

</app> kleśādibhayebhya<app>

<lem wit="#cod #MSK" sameAs="#KSP">ścārakṣaṇe</lem>

<rdg wit="#MSK">ca rakṣaṇe</rdg>

emendation is unnecessary.</note>

</app> |<app>

<lem wit="#cod #MSK #KSP #Ied">sarvarakṣāparipālane</lem>

<note>

needlessly emends <foreign>sarvarakṣāt paripālane</foreign>

</note>

</app> | kāyavākcittaikīkaraṇabandha<app>

<lem type="emn" sameAs="$STTS 132, KSP">tathāgata</lem>

<rdg wit="#cod #MSK">-tathatā-</rdg>

</app>

<app>

<lem wit="#MSK">muṣṭyā</lem>

<rdg wit="#cod">-muṣṭhyā <unclear>|</unclear>

</rdg>

</app>

<app>

<lem wit="#cod">sarvabuddhatvaniṣpādane</lem>

<note>

misreads <foreign>-buddhaddha-</foreign> and emends <foreign>sarvabuddhaniṣpādane</foreign>;

n.e.\ KSP (\Ied)</note>

</app>

|<app>

<lem sameAs="#KSP">dānaśīlakṣāntivīryaprajñādhyānapraṇidhyupāyaniṣpādane</lem>

<note type="altLem">dāna... niṣpādane</note>

<note>why only 8 pāramitās, and not 10? KSP too mentions only the same 8.</note>

</app> | bodhicittāṅkuśena mahāmokṣapure sarvasattvākarṣaṇe | daśapāramitācaryayā praveśane | anyayānapr̥hācittasphoṭane | prakr̥tiprabhāsvarānutpādāveśe | saddharmanagarapālane ca niyojayediti ||

</p>

<ab>// karmarājāgrī nāma samādhiḥ ||</ab>

</div>

<head type="editorial">Supplement

<seg rend="check">Reconsider the section title!</seg>

</head>

<p>

tato vajrayakṣaparijapta<app>

<lem wit="#MSK" type="emn">gandhodakena</lem>

<rdg wit="#cod">-gandhodake</rdg>

</app> sarvapūjāṅgāni prokṣya | <app>

<lem type="emn" wit="#cod">vajrānalamudreṇa</lem>

<note>

<foreign>vajrānalena</foreign> or <foreign>vajrānalena mantreṇa</foreign>?<ptr target="#MSK"/>

emends <foreign>vajrānalamudrayā</foreign>.

<seg rend="check">Probably <ptr target="#MSK"/>

’s ememdation is based on Tib.: <foreign>rdo rje me’i phyag rgya dang bcas pas</foreign>

</seg>

<seg rend="check">Mañjuśriyamūlakalpa, Hevajratantra</seg>

</note>

</app> parijapya | <app>

</app>

<app>

<lem wit="#MSK" type="emn">vajrapuṣpe</lem>

<rdg wit="#cod">vajrapuṣpa</rdg>

</app>

<app>

<rdg wit="#cod">hū;ṁmiti</rdg>

</app> puṣpamudrayā <app>

<lem wit="#cod">puṣpāṇi</lem>

<rdg wit="#MSK">puṣpāni</rdg>

</app> | oṁ vajragandhe <app>

</app> iti gandhamudrayā <app>

<lem wit="#MSK" type="emn">gandham</lem>

<rdg wit="#cod">gandhat</rdg>

</app> | oṁ vajradhūpe <app>

</app> dhūpamudrayā dhūpam | <app>

</app> akāro mukhaṁ sarvadharmāṇāmādyanutpannatvāditi<listApp type="parallels">

<app>

<lem>oṁ ... -anutpannatvād</lem>

<note>

<foreign>Pañcaviṁśatisāhasrikā Prajñāpāramitā</foreign> I-2: 85

</note>

</app>

</listApp> khaḍgamudrayā balim | vajrabandhena <app>

<lem type="emn">khaḍgākarṣābhinayā</lem>

<rdg wit="#cod">khaḍgātkarṣābhinayā</rdg>

<note>

accepts the text as it is</note>

</app> khaḍgamudrā | <app>

<lem type="emn">oṁ vajrāloke hūm̐</lem>

<rdg wit="#cod #MSK">hūṁ vajrāloke</rdg>

</app> iti dīpamudrayā dīpam/ oṁ vajrasattva <app>

<rdg wit="#cod">hūṁmiti</rdg>

</app> | tilayavakuśalājāsitasugandhikusumacandanoda<pb edRef="#cod" n="25v"/>

kāni śaṅkhabhājanādau prakṣipya sphuṭitavajrāñjalilakṣaṇayārghamudrayā triḥ parijapya saptavāra<app>

<lem wit="#MSK">mekaviśati</lem>

<rdg wit="#cod">ekaviśaṁti-</rdg>

</app> vāraṁ vā parijapya sthāpayet |

tato yathāva<app>

<lem wit="#MSK">ddvārodghāṭanaṁ</lem>

<rdg wit="#cod">dvārodghaṭānaṁ</rdg>

</app> kr̥tvā <app>

<lem wit="#MSK" type="emn">śrīvajrasattvamahāmudrāṁ</lem>

<rdg wit="#cod">śrīvajrasatvāmahāmudrām</rdg>

</app> baddhvā/ oṁ vajrasattva <app>

<rdg wit="#cod">hū;ṁmiti</rdg>

</app> parijapya/ </p>

<l n="ab">bāhubhyāṁ <app>

<lem type="emn">vajrabandhena</lem>

<rdg wit="#cod #MSK">vajrabandhe</rdg>

<rdg wit="#cod">vajrena</rdg>

</app> vajrācchaṭāvimokṣaṇaiḥ |</l>

<l n="cd">śrīvajrasattvayogātmā <app>

<lem wit="#MSK" type="emn">sarvabuddhān</lem>

<rdg wit="#cod">sarvavuddhāṁ</rdg>

</app> samājayet ||</l>

<l n="c">vāmācchaṭakatālena <app>

<seg rend="check">savyatāleti</seg>

</lem>

<!--<note corresp="#SVUTib">

</note>-->

<rdg wit="#cod #MSK">samyaktāleti</rdg>

</app> siddhyati |</l>

<l n="d">dakṣiṇena tu tāloktā saṁnipātāvubhā<app>

<lem wit="#cod">vapīti</lem>

<note>

note indicates that they read <foreign>ayīti</foreign>

</note>

</app>

<app>

<lem>bāhubhyāṁ</lem>

<note>

<foreign>Samāyoga</foreign> 9.320, 322:

<foreign>bāhubhyāṁ vajrabandhena vajrācchaṭāvimokṣaṇaiḥ |

śrīvajrasattvayogātmā sarvabuddhān samājayet</foreign> || 9.320 || (= <foreign>Samāyoga</foreign> 5.49)

<foreign>vāmācchaṭakatālena śamyatāleti sidhyati |

dakṣiṇena tu tāloktā saṁnipātāv ubhāv api</foreign> || 9.322 ||;

SDPT:

<foreign>bāhubhyāṁ vajrabandhena vajra<seg rend="check">chaṭa</seg>kavimokṣaṇe |

śrīśākyarājayogātmā sarvabuddhān samājayet ||

vāme chaṭakatālena samatālena siddhyati |

dakṣiṇena tu tāloktaṁ saṁnipātāv ubhāv api ||</foreign> (p.172)

(CHECK THE READING OF THE EDITION);

<seg rend="check">Possibly quoted from the Paramādya. CHECK!!</seg>;

Ānandagarbha’s <foreign>Sarvadurgatipariśodhanamaṇḍalavidhi</foreign>:

<foreign>lag ngar gnyis ni rdo rje bcings ||

rdo rje se gol bcas pa yis ||

shā kya’i rgyal po sbyor bdag nyid ||

sangs rgyas thams cad bsdu bar bya ||

g-yon pa’i se gol brdabs pa dang ||

g-yas pa yis ni ’grub par ’gyur ||

g-yas pa thal mo zhes bya ste ||

’dus pa yang ni gnyis ka yin ||</foreign> (D f.193v6–7);

<foreign>Abhidhānottara</foreign> (Tib.):

rdo rje sems dpa’ %@286a *| |

bdag sbyor bas || lag gnyis rdo rjer bcings pa yi ||

rdo rje se gol brdabs pa yis || sangs rgyas thams cad bsdu bar bya ||

g-yon pa’i se gol brdabs pa dang || thal mo <hi rend="bold">dal bus</hi> brdabs pas ’grub ||

g-yas ba’i thal mo yin par gsungs || gnyis ka kun tu sdud pa yin ||

(Lhasa 285b-286a <seg rend="check">D P Skt!!</seg>;

<foreign>Abhidhānottara</foreign> (Tib.)

<foreign>rdo rje sems dpa’i sbyor ba yis || dpung pa gnyis ni rdo rjer bcings ||

rdo rje se gol brdabs pa yis || sangs rgyas thams cad bsdu mdzad na ||</foreign>

(Lhasa 255a)

</note>

</app>

</listApp> ||

</l>

</lg>

<p>

samājamudrālakṣaṇam | oṁ vajrasamāja <app>

<lem>

</lem>

<note>Emend <foreign>jaḥ</foreign> with <ptr target="#MSK"/>

(silently)?</note>

</app>

hūm̐ vam̐ hoḥ iti samāja<app>

<lem wit="#MSK" type="emn">mudrāhr̥dayam</lem>

<rdg wit="#cod">-mudrāhr̥dayat</rdg>

</app> |

</p>

<l n="ab">asyājñāmātracakitāḥ <app>

<lem wit="#MSK" type="emn">saparṣaccakra</lem>

<rdg wit="#cod">saparṣacakra-</rdg>

</app> saṁcayāḥ |</l>

<l n="cd">sarvabuddhāḥ samāyānti kā kathānyeṣu vartate ||<listApp type="parallels">

<app>

<lem>asyā... vartate</lem>

<note>

<foreign>Samāyoga</foreign> 9.321=5.50:

<foreign>asyājñāmātracakitāḥ saparṣaccakrasaṁcayāḥ |

sarvabuddhāḥ samāyānti kā kathānyeṣu vartate ||</foreign>;

SDPT p.172:

<foreign>asyā ājñāyā mātreṇa saparṣaccakrasaṁcayaḥ |

sarvabuddhāḥ samāyānti kā kathānyeṣu varttate ||</foreign>;

Ānandagarbha’s <foreign>Sarvadurgatipariśodhanamaṇḍalavidhi</foreign>:

<foreign>’di’i bka’ tsam gyis bsgrags pas ||

’khor lo’i tshogs ni ’khor bcas pa’i ||

sangs rgyas thams cad gshegs ’gyur na ||

gzhan lta smos kyang ci zhig dgos ||</foreign> (D ff.193v7–194r1);

<foreign>Abhidhānottara</foreign> (Tib.)

<foreign>de yi bka’ tsam gyis skrag nas ||

’khor dang ’khor lo’i tshogs bcings pa ||

sangs rgyas thams cad gshegs ’gyur na ||

gzhan lta smos kyang ci zhig dgos ||</foreign>

(Lhasa f.255a <seg rend="check">D P!! SKT!!</seg>);

<foreign>de yi bka’ tsam gyis skrag nas ||

’khor gyi dkyil ’khor dang bcas pa’i ||

sangs rgyas kun kyang ’du ’gyur na ||

gzhan lta smos kyang ci zhig smos ||</foreign>

(Lhasa 286a <seg rend="check">D P!! SKT!!</seg>)

</note>

</app>

</listApp>

</l>

</lg>

<l n="a">tataḥ <app>

<lem wit="#MSK">śīghraṁ</lem>

<rdg wit="#cod">śrīghra</rdg>

</app> mahāmudrāṁ</l>

<l n="b">vajrasattvasya <app>

<lem wit="#MSK" type="emn">sevayan</lem>

<rdg wit="#cod">sevayaṁ</rdg>

</app> |

</l>

<app>

<lem type="emn">uccārayet</lem>

<rdg wit="#cod">uccāraye</rdg>

</app> sakr̥dvāraṁ</l>

<app>

<lem wit="#MSK" type="emn">nāmāṣṭaśata</lem>

<rdg wit="#cod">nāmāṣṭhagatam</rdg>

<note>

’s note reports the misreading <foreign>nāmāṣṭāśatam</foreign>.

</note>

</app>muttamam<listApp type="parallels">

<app>

<lem>tataḥ ... uttamam</lem>

<note>To be traced.</note>

</app>

</listApp>

||

</l>

<l n="c">vajrasattva <app>

<lem wit="#MSK">mahāsattvetyādi</lem>

<rdg wit="#cod">mahāsattvetyādi</rdg>

<rdg wit="#cod">mahāsatvetyidi</rdg>

</app>

<app>

<lem>The <foreign>nāmāṣṭaśata</foreign> beginning with <foreign>vajrasattva</foreign>

</lem>

</app>

</listApp> |

</l>

</lg>

<l n="ab">tato dvāreṣu sarveṣu <app>

<lem wit="#MSK">karma</lem>

<rdg wit="#cod">karmmaṁ</rdg>

</app> kr̥tvāṅkuśādibhiḥ |</l>

<app>

<lem wit="#MSK" type="emn">mahākarmāgyramudrābhiḥ</lem>

<rdg wit="#cod">mahākarmmābhramudrābhiḥ</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">samayāṁstu</lem>

<rdg wit="#cod">samayās</rdg>

<note>

’s note reports the misreading <foreign>samayas</foreign>.

</note>

</app>

niveśayet ||</l>

<l n="c">mudrābhiḥ <app>

<lem wit="#MSK" type="emn">samayāgryābhiḥ</lem>

<rdg wit="#cod">samāgryābhiḥ</rdg>

</app> sattvavajrādibhistathā |</l>

<app>

<lem wit="#MSK" type="emn">sādhayeta mahāsattvān</lem>

<rdg wit="#cod">sādhayet mahāsatvāṁ</rdg>

</app>

<app>

</lem>

</app> hūm̐ vam̐ hoḥ pravartayet<listApp type="parallels">

<app>

<lem>tato ... pravartayet</lem>

<note>STTS §209.22–23. STTS (\Hed) reads <foreign>pravartayan</foreign> for <foreign>pravartayet</foreign>.

</note>

</app>

</listApp> ||

</l>

</lg>

<p>

etaduktaṁ <app>

<lem wit="#MSK" type="emn">bhavati</lem>

<rdg wit="#cod">bhavanti</rdg>

</app> | vajrayakṣeṇa <pb edRef="#cod" n="26r"/>

vighnotsāraṇaṁ <app>

<seg rend="check">rakṣāṁśca</seg>

</lem>

<rdg wit="#cod #MSK">rakṣāṁś</rdg>

<note>Cf. SVU §140 <foreign>... tathaiva vajrāṅkuśādibhiḥ ākr̥ṣya praveśya baddhvā vaśīkr̥tya vajrayakṣeṇa vighṇotsāraṇaṁ prākāraṁ pañjaraṁ kr̥tvā samayavajramuṣṭinā maṇḍaladvārāṇi baddhvā dvayakṣarakavacena sarvarakṣāḥ saṁrakṣyārghadānapūrvikābhiḥ svasamayamudrābhir dr̥śyaṁ kr̥tvā</foreign>; Bhūtaḍāmara manual: <foreign>... śāntikaṁ homaṁ kr̥tvā duṣṭotsāraṇamantreṇa duṣṭān utsārya pūrvavad digbandhādibhiḥ sthānarakṣāṁ kr̥tvā ...</foreign>

</note>

</app>

kr̥tvā | <app>

<lem wit="#MSK">vajramuṣṭinā</lem>

<rdg wit="#cod">vajramuṣṭhinā</rdg>

</app> dvārabandham | vajrasattvenārghaṁ dattvā vajradhātvādisamayamudrāṁ baddhvā | vajradhātu dr̥śyetyādinā <app>

<lem wit="#MSK" type="emn">sarvān dr̥śyā</lem>

<note>

’s reports the reading as <foreign>sarva x x x</foreign>.

</note>

</app>nkr̥tvā jaḥ hūm̐ vam̐ hoḥ samayastvam | samayastvamaham | svahr̥dayāni <app>

<lem type="emn">mantrāṁśca</lem>

<rdg wit="#cod">mantrāś</rdg>

<rdg wit="#MSK">mantrāñ</rdg>

</app> śrīvairocanādīnāṁ triruccārya | dharmakarmamahāmudrābhi<app>

<lem type="emn" corresp="#SVUTib">ścainānāmudryābhi</lem>

<rdg wit="#cod #MSK">ca nānāmudrābhi</rdg>

<note>

<foreign>chos dang las dang phyag rgya chen po rnams kyis kyang | de rnams la rgyas btab ste | dbang bskur

ba’i phyag rgya rnams kyis</foreign> Tib.</note>

</app>

ṣeka<app>

<lem wit="#MSK" type="emn">mudrābhi</lem>

<rdg wit="#cod">-mudrābhi</rdg>

</app> rbuddhādī<app>

<lem type="emn">nabhiṣicyārghaṁ</lem>

<rdg wit="#cod">abhiśiścārghaṁ</rdg>

<rdg wit="#MSK">abhiṣiñcārghaṁ</rdg>

</app> dattvā |

oṁ sarvatathāgatapuṣpapūjāmeghasamudraspharaṇa<app>

<lem wit="#MSK" type="emn">samaye</lem>

<rdg wit="#cod">-samaya</rdg>

</app> hūm̐ iti <app>

<lem wit="#MSK">puṣpaiḥ</lem>

<rdg wit="#cod">puṣaiḥ</rdg>

</app> |

oṁ sarvatathāgatagandhapūjāmeghasamudraspharaṇasamaye hūm̐ iti gandhaiḥ |

oṁ sarvatathāgatadhūpapūjāmeghasamudraspharaṇasamaye <app>

</app> dhūpaiḥ |

<app>

</lem>

</app>

akāro mukhaṁ sarvadharmānāmityādinā balipūjayā |

oṁ sarvatathāgata<app>

<lem wit="#MSK" type="emn">dīpapūjā</lem>

<rdg wit="#cod">-dīpaṁpūjā-</rdg>

</app> meghasamudraspharaṇasamaye <app>

</app> dīpaiḥ |

lāsyādyaṣṭavidhapūjayā ca saṁpūjya |

</p>

<head type="editorial">Vajrasattva</head>

<l n="ab">oṁ sarvatathāgatasarvātmaniryātana<app>

<lem wit="#MSK" type="emn">pūjāspharaṇakarmavajrī</lem>

<rdg wit="#cod">-pūjāmeghasamudraspharaṇakarmmavajra</rdg>

</app> āḥ |

</l>

</lg>

<head type="editorial">Vajrarāja</head>

<l n="ab">oṁ sarvatathāgatasarvātmaniryātanapūjāspharaṇakarmāgri <app>

</lem>

<note>

<foreign>jaḥ</foreign> or <foreign>jjaḥ</foreign>.

</note>

</app>

</l>

</lg>

<head type="editorial">Vajrarāga</head>

<l n="ab">oṁ sarvatathāgatasarvātmaniryātanānurāgaṇa<app>

<lem wit="#MSK">pūjāspharaṇakarmabāṇe</lem>

<rdg wit="#cod">-pūspharaṇakarmmavāṇe</rdg>

spharaṇakarmmavāṇe</note>

</app> hūm̐ hoḥ |</l>

</lg>

<head type="editorial">Vajrasādhu</head>

<l n="ab">oṁ sarvatathāgatasarvātmaniryātanasādhukārapūjāspharaṇakarmatuṣṭi āḥ |</l>

</lg>

<head type="editorial">Vajraratna</head>

<l n="ab">oṁ namaḥ sarvatathāgatakāyābhiṣekaratnebhyo vajramaṇi oṁ |</l>

</lg>

<head type="editorial">Vajrateja</head>

<app>

<lem wit="#MSK" type="emn">oṁ namaḥ sarvatathāgatasūryebhyo</lem>

<rdg wit="#cod">oṁ sarvatathāgatasūryebhyo</rdg>

</app> vajratejini jvala hrīḥ |</l>

</lg>

<head type="editorial">Vajraketu</head>

<l n="ab">oṁ namaḥ sarvatathāgatāśāparipūraṇacintāmaṇidhvajāgrebhyo <app>

<lem>vajradhvajāgri</lem>

<note>STTS read <foreign>vajradhvajāgre</foreign>.

</note>

</app>

<app>

<note>

emends <foreign>trāṁ</foreign>, but STTS read <foreign>tram</foreign>.

</note>

</app>

</l>

</lg>

<head type="editorial">Vajrahāsa</head>

<l n="ab">oṁ namaḥ sarvatathāgatamahāprītiprāmodyakarebhyo vajrahāse haḥ |</l>

</lg>

<head type="editorial">Vajradharma</head>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">oṁ sarva</lem>

<rdg wit="#cod">oṁ namaḥ sarva-</rdg>

</app>tathāgatavajra<app>

<lem>dharmasamatā</lem>

<note>\emn\ <foreign>-vajradharmatā-</foreign>, with STTS?</note>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">samādhibhiḥ stunomi</lem>

<rdg wit="#cod">samādhibhi stutomi</rdg>

<note>

keeps <foreign>stutomi</foreign>

</note>

</app> mahādharmāgri hrīḥ |</l>

</lg>

<head type="editorial">Vajratīkṣṇa</head>

<l n="ab">oṁ sarvatathāgataprajñāpāramitā<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">nirhāraiḥ stunomi</lem>

<rdg wit="#cod">-nirhārai stutomi</rdg>

<note>

keeps <foreign>stutomi</foreign>

</note>

</app> mahāghoṣā<app>

<rdg wit="#cod">-nurodham</rdg>

</app>

</l>

</lg>

<head type="editorial">Vajrahetu</head>

<l n="ab">oṁ sarvatathāgatacakrākṣaraparivartādisarvasūtrāntanayaiḥ <app>

<lem type="emn" sameAs="#STTS">stunomi</lem>

<rdg wit="#cod">stutopi</rdg>

<rdg wit="#MSK">stutomi</rdg>

<note>

reads <foreign>stunoyi</foreign>.

</note>

</app> sarvamaṇḍale hūm̐ |</l>

</lg>

<head type="editorial">Vajrabhāṣa</head>

<l n="ab">oṁ sarvatathāgatasaṁdhābhāṣabuddhasaṅgītibhir <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">gāyan stunomi</lem>

<rdg wit="#cod">gāya stutopi</rdg>

<note>

emends <foreign>gāyan stutomi</foreign>

</note>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">vajravāce</lem>

<rdg wit="#cod">vajrāvāce</rdg>

</app> vam̐ |</l>

</lg>

<head type="editorial">Vajrakarma</head>

<l n="ab">oṁ sarvatathāgatadhūpameghaspharaṇapūjākarme kara kara |</l>

</lg>

<head type="editorial">Vajrarakṣa</head>

<l n="ab">oṁ sarvatathāgatapuṣpaprasaraspharaṇapūjākarme kiri kiri |</l>

</lg>

<head type="editorial">Vajrayakṣa</head>

<l n="ab">oṁ sarvatathāgatāloka<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">jvālāspharaṇapūjākarme bhara bhara</lem>

<rdg wit="#cod">-jvālospharaṇapūjākarmme | kara kara</rdg>

<note>

reads <foreign>-jvālā</foreign>- (sil. em.) but keeps <foreign>kara kara</foreign>.

</note>

</app>

</l>

</lg>

<head type="editorial">Vajrasaṁdhi</head>

<l n="ab">oṁ sarvatathāgatagandhasamudraspharaṇapūjākarme kuru kuru | <listApp type="parallels">

<app>

<note>STTS §§506–507, 509–510, 512–513, 515–516:

<foreign>oṁ sarvatathāgatasarvātmaniryātanapūjāspharaṇakarmavajri āḥ.

oṁ sarvatathāgatasarvātmaniryātanapūjāspharaṇakarmāgri jjaḥ.

oṁ sarvatathāgatasarvātmaniryātanānurāgaṇapūjāspharaṇakarmavāṇe hūṁ hoḥ.

oṁ sarvatathāgatasarvātmaniryātanasādhukārapūjāspharaṇakarmatuṣṭi aḥ.

...

oṁ namaḥ sarvatathāgatakāyābhiṣekaratnebhyo vajramaṇi oṁ.

oṁ namaḥ sarvatathāgatasūryebhyo vajratejini jvala hrīḥ.

oṁ namaḥ sarvatathāgatāśāparipūraṇacintāmaṇidhvajāgrebhyo vajradhvajāgre traṁ.

oṁ namaḥ sarvatathāgatamahāprītiprāmodyakarebhyo vajrahāse haḥ.

...

oṁ sarvatathāgatavajradharmatāsamādhibhiḥ stunomi mahādharmāgri hrīḥ.

oṁ sarvatathāgataprajñāpāramitānirhāraiḥ stunomi mahāghoṣānuge dhaṁ.

oṁ sarvatathāgatacakrākṣaraparivartādisarvasūtrāntanayaiḥ stunomi sarvamaṇḍale hūṁ.

oṁ sarvatathāgatasaṁdhābhāṣabuddhasaṁgītibhir gāyan stunomi vajravāce vaṁ.

...

oṁ sarvatathāgatadhūpameghaspharaṇapūjākarme kara kara.

oṁ sarvatathāgatapuṣpaprasaraspharaṇapūjākarme kiri kiri.

oṁ sarvatathāgatālokajvālāspharaṇapūjākarme bhara bhara.

oṁ sarvatathāgatagandhasamudraspharaṇapūjākarme kurr kuru.</foreign>

</note>

</app>

</listApp>

</l>

</lg>

<p>

ityābhirvidyābhiḥ

<app>

<lem wit="#MSK">ṣoḍaśa</lem>

<rdg wit="#cod">ṣoḍaṣa-</rdg>

<note>vidyābhiḥ <pb edRef="#cod" n="27r"/>

ṣoḍaśa-</note>

</app>

sattvasadr̥śībhiḥ karmamudrāyuktābhiḥ <app>

<lem wit="#MSK" type="emn">pūjāṁ kuryāt</lem>

<rdg wit="#cod">pūjā kuryāt</rdg>

</app> ||

tatremā mudrā bhavanti | kāyasthaṁ vajrabandhaṁ saṁpīḍya dvidhīkr̥tya muṣṭidvayena

</p>

<app>

<seg rend="check">sagarvotkarṣaṇād</seg> dvābhyā</lem>

<rdg wit="#cod">sagarvvotkarṣa<unclear>ṇādvā</unclear>bhyām</rdg>

<note>The relevant <foreign>akṣara</foreign> is damaged in the ms., but our impression is that the scribe wrote <foreign>-ṇādvā-</foreign> rather than <foreign>-ṇāddvā-</foreign>.

</note>

</app>

maṅkuśagrahasaṁsthitā |</l>

<app>

<note>

reads and retains <foreign>vāna-</foreign>.

</note>

</app>

<app>

<lem wit="#MSK">ghaṭṭana</lem>

<rdg wit="#cod">-ghattana-</rdg>

</app>yogā ca sādhukārā hr̥di sthitā ||</l>

<l n="c">abhiṣeke dvivajraṁ tu hr̥di sūrya<app>

<lem wit="#MSK" type="emn">pradarśanam</lem>

<rdg wit="#cod">-padarśanam</rdg>

</app> |

</l>

<l n="d">vāmasthabāhudaṇḍā ca tathāsye <app>

<lem wit="#MSK" type="emn">parivartitā</lem>

<rdg wit="#cod">parivartitā</rdg>

</app> ||

</l>

<l n="e">savyāpasavyavikacā hr̥dvāmakhaḍga<seg rend="check">māraṇī</seg> |

</l>

<l n="f">alātacakrabhramitā vajradvayamukhotthitā ||</l>

<l n="g">vajranr̥tya<app>

<lem wit="#MSK" type="emn">bhra<seg rend="check">monmukta</seg>

</lem>

<rdg wit="#cod">-bhramomukta-</rdg>

</app>

<app>

<seg rend="check">kapolo</seg>ṣṇīṣa</lem>

<rdg wit="#cod">-kapoloṣṇiṁṣa-</rdg>

<note>

reports as reading <foreign>-kapoloṣṇiṣa-</foreign>

</note>

</app>saṁsthitā |</l>

<l n="h">kavacā kaniṣṭha<app>

<lem wit="#MSK" type="emn">daṁṣṭrāgrā</lem>

<rdg wit="#cod">-draṁṣṭrāgrā</rdg>

</app>

<app>

<lem wit="#MSK">muṣṭi</lem>

<rdg wit="#cod">-muṣṭhi-</rdg>

</app> dvayanipīḍiteti<listApp type="parallels">

<app>

<lem>sagarvo-\ ... -nipīḍiteti</lem>

<note>STTS §287–288:

<foreign>sagarvotkarṣaṇaṁ dvābhyām aṅkuśagrahasaṁsthitā |

vāṇaghaṭṭanayogāc ca sādhukārā hr̥di sthitā ||

abhiṣeke dvivajraṁ tu hr̥di sūryapradarśanam |

vāmasthabāhudaṇḍā ca tathāsye parivartitā ||

savyāpasavyavikacā hr̥dvāmā khaḍgadhāraṇā |

alātacakrabhramitā vajradvayamukhotthitā ||

vajranr̥tyabhramonmuktakapoloṣṇīṣasaṁsthitā |

kavacā kaniṣṭhadaṁṣṭrā(gryā) muṣṭidvayanipīḍitā ||</foreign>

</note>

</app>

</listApp> ||

</l>

</lg>

<p>

tataḥ catuḥpraṇāmaṁ kr̥tvā śrīvajrasattvamahāmudrā<app>

<lem wit="#MSK" type="emn">vyavasthitaḥ</lem>

<rdg wit="#cod">-vyavasthitāḥ</rdg>

</app> sarvatathāgatakāya<app>

</app> kcittavajramātmānaṁ bhāvayedanena | oṁ vajrātmako’hamiti | tataḥ svabhāvaśuddhaṁ | oṁ svabhāvaśuddho’hamiti | nairātmyasamatayā ca | vairocanādisarvadevatāsvabhāvam | oṁ sarvasamo’hamiti ||

tataḥ śrīvajrasattva<app>

<lem wit="#MSK" type="emn">śatākṣaraṁ</lem>

<rdg wit="#cod">-ṣaḍākṣaraṁ</rdg>

</app> vajravācodīrayan <app>

<lem wit="#MSK" type="emn">manasā vā</lem>

<rdg wit="#cod">manavā</rdg>

</app> sarvamevāhamiti bhāvayet | sarvadevatāmukhebhyaśca mantradhvanirabhiraṇatītyadhyavasāyaḥ kāryaḥ | evaṁ <app>

<lem wit="#cod">sarve</lem>

<rdg wit="#MSK">sarvair</rdg>

</app> japtā bhavanti | tāvabhāvaye<pb edRef="#cod" n="27v"/>

d <app>

<lem type="emn">dyāvatkhedo</lem>

<rdg wit="#cod">yāvad khedo</rdg>

; the <foreign>sandhi</foreign> is impossible.)</note>

</app> na jāyate |

khede sati <app>

</app> rnāmāṣṭaśata<app>

<lem wit="#MSK">stuti</lem>

<rdg wit="#cod">stutiṁm</rdg>

</app> marghaṁ dattvā pūjāṁ catuḥpraṇāmaṁ ca kr̥tvā yatoyataḥ samutpannā mudrāstāstatratatraiva muñcet | sattvavajrādimudrāmokṣam |

<app>

<lem type="emn" sameAs="#STTS">vajra</lem>

<rdg wit="#cod">vajrasatva</rdg>

<note>

emends <foreign>vajrasattva</foreign>.

</note>

</app> muriti<listApp type="parallels">

<app>

<lem>vajra mur iti</lem>

<note>STTS §309: <foreign>atha sarvamudrāṇāṁ sāmānyo mokṣavidhivistaro bhavati. tatrādita eva yato yataḥ samutpannā mudrā tāṁ tatra tatraiva muñced anena hr̥dayena, vajra muḥ</foreign>.

</note>

</app>

</listApp> |

śrīvajrasattvādīnāṁ sthānaniyama uktaḥ | akṣobhyādīnāṁ vajrasattvavajraratnavajradharmavajrakarmasthānameva<app>

<lem wit="#MSK" type="emn">sthānam</lem>

<rdg wit="#cod">sthānām</rdg>

</app> |<app>

<lem>vairocanasyoṣṇīṣaḥ</lem>

<rdg wit="#MSK">vairocanasyoṣṇīṣa-</rdg>

<rdg wit="#cod">vairocanasyoṣṇīṁṣa-</rdg>

</app> sthānam ||}

</p>

<p>

tato vajraratnasamayamudrayā hr̥dayotthitayā svābhiṣekasthānasthitayā sarvamudrābhiṣekaṁ kuryāt/ oṁ vajraratnābhiṣiñceti/ tadanu <app>

<lem wit="#MSK" type="emn">pūrvava</lem>

<rdg wit="#cod">pūrvat</rdg>

</app>tkavacabandhaṁ kuryāttarjanībhyām | <app>

</rdg>

</app> sarvamudrāṁ me dr̥ḍhīkuru varakavacena <app>

<lem wit="#MSK" type="emn">vamiti</lem>

</app>

<app>

<note>STTS 310: <foreign>tato hr̥dayotthitayā ratnavajrimudrayā svābhiṣekasthānasthitayābhiṣcyāgrāṅgulibhyāṁ mālāṁ veṣṭayan baddhvā, tathaiva kavacaṁ bandhayed anena hr̥dayena, oṁ ratnavajrābhiṣiñca sarvamudrāṁ me dr̥ḍhīkuru varakavacena vaṁ</foreign>.

</note>

</app>

</listApp>/ ante samatālayā toṣayet <app>

<lem wit="#MSK" type="emn">pūrvavat</lem>

<rdg wit="#cod">pūrvat</rdg>

</app> |<app>

<lem type="emn">vajrasattvaśatākṣaraṁ</lem>

<rdg wit="#cod">vajrasatvaṁ śatākṣaraṁ</rdg>

<rdg wit="#MSK">vajrasattvaṁ śatākṣaraṁ</rdg>

</app>

<app>

<lem type="emn">coccāryābhi</lem>

<rdg wit="#cod">coccāpyābhi-</rdg>

<note>

emends ca <foreign>japyābhi-</foreign>.

</note>

</app>

pretasiddhaye kuśalaṁ <app>

<lem type="emn">pariṇāmayya</lem>

<rdg wit="#MSK">pariṇamayya</rdg>

<rdg wit="#cod">parinamayya</rdg>

</app> yanmayā <app>

<lem wit="#MSK">vidhinyūnaṁ</lem>

<rdg wit="#cod">viddhinyūnaṁ</rdg>

</app> kr̥taṁ tat <app>

<lem wit="#MSK">kṣāntumarhatheti</lem>

<rdg wit="#cod">kṣaṁtum arhartheti</rdg>

</app>

<app>

<lem wit="#MSK">vijñāpyārghaṁ</lem>

<rdg wit="#cod">vijñānyārghañ</rdg>

</app> ca dattvā gamanāya saṁcodayet sarvabuddhabodhi<app>

<lem wit="#MSK" type="emn">sattvān</lem>

<rdg wit="#cod">-satvat</rdg>

</app> |

</p>

<l n="ab">oṁ kr̥to vaḥ sarvasattvārthaḥ siddhiṁ dattvā yathānugā |</l>

<l n="cd">gacchadhvaṁ buddhaviṣayaṁ punarāgamanāya tviti<listApp type="parallels">

<app>

<lem>oṁ ... punarāgamanāya tv</lem>

<note>STTS 317:

<foreign>oṁ kr̥to vaḥ sarvasattvārthaḥ siddhir dattā yathānugā |

gacchadhvaṁ buddhaviṣayaṁ punar āgamanāya tu ||</foreign>

</note>

</app>

</listApp> ||

</l>

</lg>

<p>

sattvavajrīṁ <app>

<lem wit="#MSK">cordhvato</lem>

<rdg wit="#cod">corddhato</rdg>

</app> muñcedanena <app>

<lem wit="#MSK" type="emn">hr̥dayena</lem>

<rdg wit="#cod">hr̥dayedanena</rdg>

</app> | vajrasattva muḥ<listApp type="parallels">

<app>

<lem>vajrasattva muḥ</lem>

<note>STTS 317: <foreign>vajrasattva muḥ</foreign>.

</note>

</app>

</listApp>

iti | evaṁ sarve visarjitā <pb edRef="#cod" n="28r"/>

bhavanti ||</p>

<p>yathā nirmitaṁ ca <app>

<lem wit="#MSK">saparṣaccakra</lem>

<rdg wit="#cod">saparṣacakra-</rdg>

</app> saṁcayaṁ tathaiva manasā sādhuyogena svakāye praveśya vajrarakṣayakṣasaṁdhikarmamudrābhirātmānaṁ <app>

<lem wit="#MSK" type="emn">saṁrakṣyotthāya</lem>

<rdg wit="#cod">saṁrakṣotthāya</rdg>

</app>

<app>

<lem type="emn">maṇḍalakarma pustakavācikādi</lem>

<rdg wit="#cod">maṇḍalakapustakavācikādīṁ</rdg>

<rdg wit="#MSK">maṇḍalakarmapustakavācikādīṁ</rdg>

<foreign>maṇḍalakoṇa-</foreign> !!

</seg>

</note>

</app>

kuryāt | evaṁ pratyahaṁ <app>

<lem type="emn">catuḥsaṁdhyaṁ</lem>

<rdg wit="#cod">catusadhyaṁ</rdg>

<note><ptr target="#MSK"/> emends <foreign>catuṣṭayaṁ</foreign>

</note>

</app>

<app>

<lem type="emn">kuryānmāsaṁ</lem>

<rdg wit="#cod">kuryātmāsaṁ</rdg>

<rdg wit="#MSK">kuryād māsaṁ</rdg>

</app>

ṣaḍmāsaṁ <app>

<lem wit="#MSK" type="emn">saṁvatsaraṁ</lem>

<rdg wit="#cod">saṁvaccharaṁ</rdg>

</app> yāvatā vā kālena devatābhiranujñāto bhavati | athavā <app>

<lem type="emn">pūrvava</lem>

<rdg wit="#cod">pūrvan</rdg>

<note>

silently emends <foreign>pūrvavat</foreign>

</note>

</app>nmahāyogaṁ kr̥tvā pūjādikaṁ ca | </p>

<app>

<lem wit="#MSK" type="emn">vajraṁ tattvena</lem>

<rdg wit="#cod">vajra tatvena</rdg>

</app> saṁgr̥hya <app>

<lem wit="#MSK">ghaṇṭāṁ</lem>

<rdg wit="#cod">ghaṭāṁ</rdg>

</app> dharmeṇa vādya ca|</l>

<l n="cd">samayena mahāmudrāmadhiṣṭhāya hr̥dayaṁ <app>

<lem wit="#MSK" type="emn">japet</lem>

<rdg wit="#cod">jopet</rdg>

</app>

<app>

<lem>vajraṁ ... japet</lem>

<note>

<foreign>Vajrāvalī</foreign> mentions the source of the verse: <foreign>tad uktaṁ paramādyatantre \\ vajraṁ tattvana saṁgrāhya ghaṇṭāṁ dharmeṇa vādya ca | samayena mahāmudrāṁ adhiṣṭhāya hr̥d ājapet ||</foreign> (Mori’s edition 29.3).

Paramādyamantrakalpakhaṇḍa (Ota.\ No.\ 120, Toh.\ 488):

<foreign>de nyid kyis ni rdo rje gzung || chos kyi dril bu dkrol bar bya ||

dam tshig gis ni phyag rgya cher || byin gyis brlabs nas snying po bzlas ||</foreign>

(P vol.5 156.1.5–6 <seg rend="check">folio number!! D LOCATION!!</seg> ;

<seg rend="check">Taisho No.244, vol.8, 812c TEXT!!</seg>

See note 29.3 *2 (Mori’s edition, vol.2, pp.607–608)

<seg rend="check">mention Hevajrasekaprakriyā</seg>

<seg rend="check">CROSS REFERENCE</seg>!!

The same verse is quoted again below. See p.\pageref{paramadyaverse1-2}.

</note>

</app>

</listApp>//

</l>

</lg>

<p>

tato vajrātmakādi<app>

<lem wit="#MSK">caturmudrā</lem>

<rdg wit="#cod">catumudrā-</rdg>

</app>

<app>

<lem wit="#cod">maṇḍaloktahr̥daya</lem>

<rdg wit="#MSK">-maṇḍale rakṣahr̥daya-</rdg>

</app> pañcakena vajradhātumahāmaṇḍalaṁ nirmāya <app>

<lem wit="#MSK" type="emn">pūrvoktai</lem>

</app>rhr̥dayaiḥ śrīvairocanādīn yathāsthāne niveśyākāśasamatāyoge<seg rend="check">ṇa</seg> praviśya <app>

<note>

accepts wrong <foreign>sandhi</foreign> without note</note>

</app> vajrātmakādimantrairekībhūya vajradhāturahaṁ svayamiti vajradhātumahāmaṇḍalamātmānaṁ vicintya sarvamevāhamiti <app>

<lem wit="#MSK">bhāvayan</lem>

<rdg wit="#cod">bhāvayam</rdg>

</app> śrīvajrasattva<app>

<rdg wit="#cod">-hr̥dayaṁ mantraṁ</rdg>

</app> japet | sarvadevatāmukhebhyaśca mantradhvanirabhiraṇatītyatrāpi cintanīyam | <app>

<lem type="emn">evamāśveva</lem>

<rdg wit="#cod">evam āśceva</rdg>

<note>

reads <foreign>evam ādyeva</foreign> and emends <foreign>evamādinaiva</foreign>.

</note>

</app> sarve vairocanādayaḥ siddhā bhavanti | <app>

<lem>śrāntaḥśrānta<pb edRef="#cod" n="28v"/>ś ca</lem>

<note><title>Manusmr̥ti</title>: <foreign>ārabhetaiva karmāṇi <hi rend="bold">śrāntaḥ śrāntaḥ</hi> punaḥ punaḥ |

karmāṇy ārabhamāṇaṁ hi puruṣaṁ śrīr niṣevate</foreign> || 9.300 ||</note>

</app>

<app>

<lem wit="#MSK" type="emn">nāmāṣṭaśatastutiṁ</lem>

<rdg wit="#cod">nāmāṣṭaśatutim</rdg>

</app> pūjāṁ catuḥpraṇāmaṁ ca kuryāt | <app>

<lem wit="#MSK">catuḥsaṁdhyāvasāne</lem>

<rdg wit="#cod">catursaṁdhyāvasāne</rdg>

</app> ca nāmāṣṭaśatastutipūrvakaṁ vidhiṁ kr̥tvā visarjayediti ||</p>

<p>

<app>

<lem type="emn">sarvalaukikalokottarāśca</lem>

<rdg wit="#cod">sarvalokikalokotarāś</rdg>

<note>

silently emends <foreign>sarvalokikalokottarāś</foreign>

</note>

</app> mantrā mahā<app>

<lem wit="#MSK">yogena</lem>

<rdg wit="#cod">-yogeṇa</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">sādhyāḥ</lem>

<rdg wit="#cod">sādhyā</rdg>

</app> | yastu maṇḍalaṁ bhāvayitu<app>

<lem wit="#MSK" type="emn">maśaktaḥ</lem>

<rdg wit="#cod">aśakta</rdg>

</app> sa mahāyogaṁ kr̥tvā pratyekaṁ sarvamantrāṇāṁ lakṣajāpaṁ kuryāt | vajrottiṣṭheti lakṣajāpaṁ kr̥tvā <app>

<lem wit="#MSK">vajrottiṣṭhamu</lem>

<rdg wit="#cod">vajrotiṣṭhamu-</rdg>

</app> drāṁ baddhvā <app>

<lem wit="#MSK" type="emn">sakalāṁ rātriṁ</lem>

<rdg wit="#cod">sakalotrāttriñ</rdg>

</app> japet | siddho bhavati ||</p>

<p>

tataḥprabhr̥ti tayā kalaśādikamākāśe <app>

<lem wit="#MSK" type="emn">sthāpayet</lem>

<rdg wit="#cod">sthāpayeti</rdg>

</app> |

</p>

<app>

<lem type="emn" sameAs="#STTS">dvivajrāgryāṅgulī</lem>

<rdg wit="#cod #MSK">dvivajrāṅgulī</rdg>

</app>

samya<app>

<lem wit="#MSK" type="emn">ksaṁdhāyottānato</lem>

<rdg wit="#cod">sandhāyottanato</rdg>

<note>but STTS reads differently.</note>

</app> dr̥ḍham |</l>

<l n="cd">utthāpayen mr̥taṁ <app>

<lem wit="#MSK" type="emn">sarvaṁ</lem>

<rdg wit="#cod">sarva</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">vajrottiṣṭheti</lem>

<rdg wit="#cod">vajrotiṣṭheti</rdg>

</app> saṁjñiteti<listApp type="parallels">

<app>

<lem>dvivajrāṅgulī ... saṁjñiteti</lem>

<note>STTS 963:

<foreign>dvivajrāgryāṅgulī samyak saṁdhāya susamāhitaḥ |

utthāpayen mr̥taṁ sarvaṁ vajrottiṣṭheti saṁjñitā ||</foreign>

</note>

</app>

</listApp> ||

</l>

</lg>

<p>

vajrāveśa {\ah"/>iti ca lakṣaṁ parijapya <app>

<lem wit="#MSK" type="emn">vajraghaṇṭāṁ</lem>

<rdg wit="#cod">vajraghaṇṭā</rdg>

</app> ghr̥tasaṁpātāhutisahasreṇābhi<app>

<lem>saṁskr̥tya</lem>

<rdg wit="#cod">-saṁskr̥ta</rdg>

<rdg wit="#MSK">-saṁskr̥tāṁ</rdg>

</app> vajrāveśasamaya<app>

<lem wit="#MSK">mudrayāvaṣṭabhya</lem>

<rdg wit="#cod">mudrayāvaṣṭhabhya</rdg>

</app> sakalāṁ rātriṁ japet | tayā siddhayā hastasthayā sarvamāveśayatīti || ||</p>

</div>

<head type="editorial">Maṇḍala rituals</head>

<head type="editorial">Bhūmisaṁśodhanaparigrahavidhiḥ</head>

<p>

<app>

<lem>Section 3.1</lem>

<note>parallel to Tattvālokakarī (P LOCATION!!, D f.108v1–109r1)

</note>

</app>

evaṁ kr̥tvā <app>

<lem type="norm" wit="#MSK">pūrvasevāṁ</lem>

<rdg wit="#cod">pūrvasevā</rdg>

</app> maṇḍalamālikhedvihārārāma<app>

<lem type="norm" wit="#MSK">grāma</lem>

<rdg wit="#cod">-grāmā-</rdg>

</app> nagarāṇāṁ pūrvottaradigbhāge |

<app>

<lem wit="#MSK" type="emn">yatra</lem>

<rdg wit="#cod">yattra</rdg>

<rdg wit="#MSK">yantra</rdg>

</app> vā <app>

<lem wit="#MSK" type="emn">manaso</lem>

<rdg wit="#cod">maneso</rdg>

<rdg wit="#MSK">manaiso</rdg>

</app> ’nukūlaṁ bhavati tatra | susamasnigdhasuplava<app>

<lem type="emn" wit="#cod #MSK">supramāṇānūṣare</lem>

<note>

Padmaśrīmitra’s <foreign>Maṇḍalopāyikā</foreign> 2.17 (CHECK!!):

supramāṇe same snigdhe

’nūṣare doṣavarjite |

pūrvottaraplave ramye

bhūbhāge śodhayet punaḥ ||

</note>

</app> bhūbhāge |

rājño hastaśataṁ pañcāśaddhastaṁ vā |

sāmantamahāsāmantānāṁ

pañcāśa<app>

<lem wit="#MSK" type="emn">tpañcaviṁśatihastaṁ</lem>

<rdg wit="#cod">pañcaviṁśatirhastam</rdg>

</app> vā |

<app>

<lem>śreṣṭhinaḥ</lem>

śreṣṭhinaḥ</note>

</app>

sārthavāhasya vā <app>

<lem wit="#MSK">pañcaviṁśatiṁ</lem>

<rdg wit="#cod">pañcaviṁsatis</rdg>

</app> tadardhaṁ vā |

sādhakānāṁ dvādaśahastaṁ<app>

<lem wit="#MSK">ṣaḍḍhastaṁ</lem>

<rdg wit="#cod">śaḍḍhastam</rdg>

</app> vā |

tatrādau tāvadabhimatamaṇḍalabhūmimadhye

mānuṣāsthi<app>

<lem type="emn">cūrṇahome<supplied reason="lost">na</supplied></lem>

<rdg wit="#cod #MSK">-cūrṇah<unclear>ome</unclear>+

</rdg>

</app>

<supplied reason="lost">rakta</supplied>

<app>

<supplied reason="lost">vi</supplied>ṣasahitena</lem>

<rdg wit="#cod">+ṣasahitena</rdg>

<note>According is Harunaga Isaacson, Alexis Sanderson’s restoration is <foreign>asr̥gviṣasahitena</foreign>.%

</note>

</app>

maṇḍala<app>

<lem type="emn">vighnān</lem>

<rdg wit="#cod #MSK">-vighnaṁ</rdg>

</app>

<app>

<lem type="norm">nivāryā</lem>

<rdg wit="#cod">nivāyā</rdg>

</app> tmaśiṣyabhūpālādiśāntikahomaṁ kuryāt ||

</p>

<p>

tato <app>

<lem wit="#MSK" type="norm">bhūmiṁ</lem>

<rdg wit="#cod">bhūmi</rdg>

</app>

<app>

<lem type="emn">śodhayet</lem>

<rdg wit="#cod">soḥdhāpayet</rdg>

<rdg wit="#MSK">śodhāpayet</rdg>

</app> |

<app>

<lem wit="#MSK" type="emn">vyāmamātraṁ</lem>

<rdg wit="#cod">vyāmamantraṁ</rdg>

</app> kaṇṭhanābhi<app>

</app> mātraṁ vādhaḥ khanitvā

<app>

<lem wit="#cod">sugandhābhyakta</lem>

<rdg wit="#MSK">sugandhātyakta-</rdg>

</app>

<app>

<lem type="norm" wit="#MSK">mr̥dāpūrya</lem>

<rdg wit="#cod">-mr̥dāpūya</rdg>

</app>

<app>

<lem wit="#cod">vajraśikharā</lem>

<rdg wit="#MSK">vajraśikhara-</rdg>

</app> parijaptagandhodaken<app>

<lem type="emn">āsicyā</lem>

<rdg wit="#cod #MSK">-āsicyāsicyā-</rdg>

<note>This emendation is supported by the Bhūtaḍāmara initiation manual and <foreign>Vajrāvalī</foreign>.

</note>

</app>koṭayet |

<app>

<lem wit="#cod">susamāṁ</lem>

<rdg wit="#MSK">susamaṁ</rdg>

</app>

<app>

<lem wit="#cod">kūṭāgāramantargatāṁ</lem>

<rdg wit="#MSK">kūṭāgārāntargataṁ</rdg>

<note>

<seg rend="check">(Tib supports the emendation. NOTE)</seg>

</note>

</app>

<app>

<lem type="norm">catustoraṇaśobhitāṁ</lem>

<rdg wit="#MSK">catustoraṇaśobhitaṁ</rdg>

<rdg wit="#cod">catustoraṇasobhitām</rdg>

</app>

<app>

<lem type="emn">caturdvārākṣavāṭaparivr̥taparyantāṁ</lem>

<rdg wit="#cod">caturdvārātkavāṭaparivr̥taṁ paryante</rdg>

<rdg wit="#MSK">caturdvārākṣavāṭaparivr̥taṁ paryanta-</rdg>

</app>

<app>

<lem type="emn">sucitrita</lem>

<rdg wit="#cod">sucittritam</rdg>

<rdg wit="#MSK">sucitritam</rdg>

</app>saghaṇṭāvasaktasatketu<app>

<lem type="emn">vitānavitatottamāṁ</lem>

<rdg wit="#cod #MSK">vitānavitanottamam</rdg>

</app>

<app>

<lem>sucitrita... vitatottamāṁ</lem>

<note>Cf. <foreign>Samāyoga</foreign> 6.3cd:

<foreign>ghaṇṭāvasaktasatketuvitānavitatottame</foreign>

</note>

</app>

</listApp>

buddharatnādi<app>

<lem type="norm">paṭapratimābhirupaśobhitāṁ</lem>

<rdg wit="#cod">-paṭapratimābhirūpasobhitām</rdg>

<rdg wit="#MSK">-paṭṭapratimābhir upaśobhitam</rdg>

</app>

<app>

<lem type="emn">catuṣkoṇāva</lem>

<rdg wit="#cod">catukoṇāva-</rdg>

</app> sthitadhūpa<app>

<lem wit="#cod">ghaṭikāṁ</lem>

<rdg wit="#MSK">-ghaṭikaṁ</rdg>

<rdg wit="#MSK">-ghaṭṭikām</rdg>

</app>

puṣpadīpavastrādibhi<app>

<lem wit="#MSK" type="emn">ścopaśobhya</lem>

<rdg wit="#cod">cascopasobhya</rdg>

<rdg wit="#MSK">casvopaśobhya</rdg>

</app> gandhenopalipya <app>

<lem wit="#MSK" type="emn">vajrayakṣa</lem>

<rdg wit="#cod">vajrayarakṣa-</rdg>

</app> parijaptagandhodakena prokṣya bhūmau hastaṁ dattvā

vajrasattvaṁ śatākṣaraṁ ca saptaśa āvartayediti//

</p>

<ab>

// bhūmisaṁśodhanaparigrahavidhiḥ ||

</ab>

</div>

<head type="editorial">Adhivāsanahomavidhiḥ</head>

<p>

<app>

<lem>tataḥ</lem>

<note>Parallel to <foreign>Tattvālokakarī</foreign> (P LOCATION!!, D f.109r1–109v1)</note>

</app>

</p>

<app>

<lem type="norm" wit="#MSK">svayaṁ</lem>

<rdg wit="#cod">svaya</rdg>

</app>

<app>

<lem type="emn">prātaḥ</lem>

<rdg wit="#cod #MSK">snātaḥ</rdg>

</app> sugandhāṅgo

<app>

<lem>yathāptyābharaṇāmbaraḥ</lem>

<note>RT proposes \emn\ yathāptā-.</note>

</app> |

</l>

<l n="cd">suraktavastra<app>

<lem wit="#MSK" type="emn">saṁvītaḥ</lem>

<rdg wit="#cod">-sampītaḥ</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">sragvī</lem>

<rdg wit="#cod">śragdhī</rdg>

<note>-saṁvītaḥ <pb edRef="#cod" n="29v"/>

sragvī</note>

</app> surabhitānanaḥ ||<listApp type="parallels">

<app>

<lem>svayaṁ ... surabhitānanaḥ</lem>

<note>

<foreign>Paramādya</foreign> (P LOCATION!!, D. f.189r);

Tibetan translation of <foreign>Paramādya</foreign> suggest that the reading of the opening is not <foreign>snātaḥ</foreign> but <foreign>prātaḥ</foreign> (in the morning).

See also <foreign>Samāyoga</foreign> 6.20:

<foreign>tataḥ snātaḥ sugandhāṅgo vicitrābharaṇāvr̥taḥ |

vicitravastrasaṁvītaḥ sragvī surabhitānanaḥ ||</foreign>

</note>

</app>

</listApp>

</l>

</lg>

<p>śuklāṣṭamīm ārabhya daśamīṁ trayodaśīṁ caturdaśīṁ vārabhya pañcadaśīṁ yāvanmaṇḍalakarma <app>

<lem wit="#MSK">kuryāt</lem>

<rdg wit="#cod">kuyāt</rdg>

</app> |

<app>

<lem type="emn">prakr̥tisthabhūbhāgaṁ</lem>

<rdg wit="#cod #MSK">prakr̥tisthabhūbhāge</rdg>

</app> tu <app>

<lem type="emn">saṁmārjyopalepanaṁ</lem>

<rdg wit="#cod">sanmārjyepalepana</rdg>

<rdg wit="#MSK">saṁmārjya lepanaṁ</rdg>

</app> kr̥tvā tathaiva <app>

<lem wit="#MSK">hastenālabhya</lem>

<rdg wit="#cod">hastenolabhya</rdg>

</app> vajrasattvamāvartayet |

tataḥ sarvaṁ vidhiṁ <app>

<lem wit="#MSK">kuryāt</lem>

<rdg wit="#cod">kuyāt</rdg>

</app> |

paurṇamāsyāṁ vā <app>

<lem type="norm" wit="#MSK">pūrvāhnamārabhya</lem>

<rdg wit="#cod">pūrvvāhṇam</rdg>

<note>Or to be emended to <foreign>ārambhaṁ</foreign>?

</note>

</app> kuryāditi |

maṇḍalapraveśadivase <app>

<lem wit="#MSK">tvanāhāreṇā</lem>

<rdg wit="#cod">anahāreṇā-</rdg>

</app>cāryeṇa śiṣyasahitena bhavitavyam ||</p>

<p>tatra tāvan <app>

<lem wit="#MSK" type="emn" corresp="#SVUTib">maṇḍalabhūmimadhye</lem>

<rdg wit="#cod">mahālabhūmimadhye</rdg>

<rdg wit="#cod">malabhūmimadhye</rdg>

</app>

sthitvātmarakṣāṁ vighnaghātādikaṁ ca kuryāt |

tato <app>

<lem>vajracakrayā</lem>

<note>

wrongly reads this as <foreign>vajracakrayo</foreign>,

and needlessly emends to <foreign>vajracakreṇa</foreign>. Understand <foreign>vajracakrayā <supplied reason="subaudible">mudrayā</supplied>

</foreign>.

</note>

</app> maṇḍalaṁ nirmāya

<app>

<lem type="emn">praṇāmādi</lem>

<rdg wit="#cod #MSK">praṇāmādika-</rdg>

</app>pūrvakaṁ saṁvaragrahaṇaṁ <app>

<lem wit="#MSK" type="emn">mahāyogaṁ</lem>

<rdg wit="#cod">mayogaṁ</rdg>

<rdg wit="#MSK">mahāyogaṁ</rdg>

<note>corrupt. We don’t accept MSK/Tib. <foreign>mahāyogaṁ</foreign>; need a verb/absolutive here.</note>

</app>

<app>

<lem wit="#MSK" type="emn">kūṭāgāram</lem>

<rdg wit="#cod">kuṭāram</rdg>

</app>

āsanāni ca niṣpādya

<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">sattvaparyaṅkaniṣaṇṇa</lem>

<rdg wit="#cod">satvaparyaṅkaniṣarṇṇa</rdg>

</app>

ātmānaṁ <app>

<lem type="emn" sameAs="#KSP">harṣayet</lem>

<rdg wit="#cod #MSK">karṣayet</rdg>

</app> ||

</p>

<!-- tataḥ sattvaparyaṇkaniṣaṇṇa ātmānaṁ harṣayet.

adya me saphalaṁ janma saphalaṁ jīvitaṁ ca me |

samaḥ samayabuddhānāṁ bhavitāhaṁ na saṁśayaḥ || -->

<lem wit="#MSK" type="emn" sameAs="#KSP">saphalaṁ janma</lem>

<rdg wit="#cod" cause="eye-skip">satvamahāsamudrayā vyavasthitaphala janmā</rdg>

<note>The contamination is due to the eyeskip of the scribe from <foreign>sa</foreign> of <foreign>saphalaṁ</foreign> to <foreign>sa</foreign> of <foreign>śrīvajrasattva-</foreign>.

</note>

</app>

</l>

<l n="b">saphalaṁ jīvitaṁ ca me |</l>

<l n="c">samaḥ samayabuddhānāṁ</l>

<app>

<lem wit="#cod" sameAs="#KSP">bhavitāhaṁ</lem>

<rdg wit="#MSK">bhavitāhe</rdg>

<note>Reading supported by testimonia, no need to emend.</note>

</app>

na saṁśayaḥ ||</l>

</lg>

<app>

<note>This set of three stanzas is also found in the following texts: BhḌ (ed. Natori 2020: 64); Viṁśatividhi 6.3; KSP 6.8.8.1.3.3 (Tanemura 2004: 176). Only the first and third stanza are found in Padmaśrīmitra’s <foreign>Maṇḍalopāyikā</foreign>.

</note>

</app>

</listApp>

<!--

<app><lem>adya\ ... nimantraṇāt</lem>

<note>This set of three stanzas are found in the following texts.

Gottingen Bhūtaḍāmara manual (f.\ 1v–2r):

adya me saphalaṁ janma saphalaṁ ca jīvitaṁ ca me |

samayasamayadevānāṁ bhavitāhaṁ na saṁśayaḥ |

avaivarttyo bhaviṣyāmi bodhisattvaikacetanaḥ |

mahāvajrakulotpattir mamādya syān na saṁśayaḥ |

agro me divaso hy adya yajño me ’dya niruttaraḥ |

saṁnipāto ’dya me hy agraḥ sarvabuddhanimantraṇāt |</foreign>;

<foreign>Viṁśatividhi</foreign> 6.3–5:

<foreign>adya me saphalaṁ janma saphalaṁ jīvitaṁ ca me |

samaḥ samayabuddhanāṁ bhavitāhaṁ na saṁśayaḥ ||

avaivarttī bhaviṣyāmi bodhisattvaikacetanaḥ |

tathāgatakulotpattir mamādyaiva na saṁśayaḥ ||

agro me divaso hy adya yajño me ’dya niruttaraḥ |

sannipāto ’dya me hy agraḥ sarvabuddhanimantraṇād iti ||</foreign>;

KSP ch.6 (<foreign>pratiṣṭhā</foreign>):

<foreign>adya me saphalaṁ janma saphalaṁ jīvitaṁ ca me |

samaḥ samayabuddhanāṁ bhavito ’haṁ na saṁśayaḥ ||

avaivartyo bhaviṣyāmi bodhicittaikacetanaḥ |

tathāgatakulotpattir mamādyaiva na saṁśayaḥ ||

agro me divaso hy adya yajño me ’dya niruttaraḥ |

sannipāto ’dya me hy agraḥ sarvabuddhanimantraṇāt ||</foreign>

(Tanemura 2004: 176).

Only the first and third stanza are found in Padmaśrīmitra’s <foreign>Maṇḍalopāyikā</foreign>:

<foreign>adya me saphalaṁ janma saphalaṁ jīvitaṁ ca me |

samaḥ samayadevānāṁ bhavitāhaṁ na saṁśayaḥ ||

agro me divaso hy *adya</foreign> (\corr\ <ptr target="#cod"/>: <foreign xml:lang="san-Latn">adyaḥ</foreign> )<foreign>yajño me (’)dya niruttaraḥ |

ājñāṁ karomy ahaṁ nātha sarvabuddhānukaṁpayā ||</foreign>

(<foreign>pāda</foreign>s c and d are different) (f.\ 7v1)

</note></app>

-->

<l n="a">avaivartyo bhaviṣyāmi</l>

<l n="b">bodhisattvaikacetanaḥ |</l>

<l n="c">tathāgatakulotpattir</l>

<app>

<lem wit="#MSK" type="emn">mamādya</lem>

<rdg wit="#cod">mmagādya</rdg>

</app> syān na saṁśayaḥ ||</l>

</lg>

<l n="a">agro me divaso hy adya</l>

<l n="b">yajño me ’dya niruttaraḥ |</l>

<l n="c">saṁnipāto ’dya me hy agraḥ</l>

<l n="d">sarvabuddhanimantraṇād iti ||</l>

</lg>

<app>

<note>The parallel in Padmaśrīmitra’s <foreign>Maṇḍalopāyikā</foreign> has some variant readings:

<foreign>agro me divaso hy adya<surplus>ḥ</surplus> yajño me <supplied reason="subaudible">’</supplied>dya niruttaraḥ | ājñāṁ karomy ahaṁ nātha sarvabuddhānukaṁpayā ||</foreign>

</note>

</app>

</listApp>

<p>tataḥ <app>

<lem type="norm" wit="#MSK">sarvāṅgena</lem>

<rdg wit="#cod">savāṅgena</rdg>

</app>

praṇamya dhūpa<app>

<lem type="emn" rend="hyphenaround">ghaṭikā</lem>

<rdg wit="#cod">-vattikā-</rdg>

<rdg wit="#MSK">-bhaṇḍikā-</rdg>

</app>hastaḥ

<app>

<lem wit="#MSK" corresp="#SVUTib">sarva<supplied reason="lost">buddhān nimantra</supplied>

yet</lem>

<note>The reconstruction was initially proposed by MSK following Tib.:

<foreign>sang rgyas thams cad spyan drang bar bya’o</foreign>. It is now confirmed by two Sanskrit parallels.</note>

</app> |

</p>

<app>

<note>BhḌ: <foreign>tato dhūpavartikāhastaḥ sarvāṅgaiḥ sarvabuddhān praṇamya nimantrayet</foreign>

</note>

<note>KSP: <foreign>sarvāṇgena praṇamya hūṁ jaḥ vajrajihvaḥ sarvabuddhān nimantrayet</foreign>

</note>

</app>

</listApp>

<l n="ab">samanvāharantu māṁ buddhā <app>

<lem type="norm">aśeṣadikṣu</lem>

<rdg wit="#cod">aśeṣādikṣu</rdg>

</app> saṁsthitāḥ |</l>

<l n="cd">amuko nāmāhaṁ vajrī maṇḍalaṁ kalpayāmyaham |</l>

<l n="c">āyāntu sarvabuddhādyāḥ siddhimenāṁ pradāsyatheti ||</l>

</lg>

<app>

<lem>uktvā</lem>

<note>restoration by <ptr target="#MSK"/>

</note>

<rdg wit="#cod">pradāsya[tyetyuktvā</rdg>

<note>The restoration of <ptr target="#MSK"/>

seems metrically unacceptable.</note>

</app>

|

</l>

<l n="cd">ādiyogaṁ maṇḍalarājāgrīṁ karmarājāgrīṁ ca vibhāvya

<app>

<lem type="norm">punardvārodghāṭana</lem>

<rdg wit="#cod">punadvārodghāṭana</rdg>

<rdg wit="#MSK">punar dvārodghāṭana</rdg>

</app> pūrvakaṁ vajrasattvasthāne

śrīvajrasattvamahāmudrayā

<app>

<lem type="norm" wit="#MSK">vyavasthitastanmantrodīraṇa</lem>

<rdg wit="#cod">tamantrodīraṇa</rdg>

</app> tatparo yogī sarvottarasādhakaistathāgatāhaṁkāra<app>

<lem type="norm" wit="#MSK">yuktairnāmāṣṭaśatena</lem>

<rdg wit="#cod">-yuktai</rdg>

</app> mahāmaṇḍalālikhanāyādhyeṣaṇīyaḥ ||</l>

</lg>

<p>

<app>

<lem/>

<note>parallel to <foreign>Tattvālokakarī</foreign> (P LOCATION!!, D f.109v2–4)</note>

</app>

tata utthāya <app>

<lem>sarvatathāgatairgagaṇa<app>

<lem wit="#MSK" type="emn">māpūrayamāṇaṁ</lem>

<rdg wit="#cod">āpūrayad</rdg>

</app>

<app>

</app>

sarvatathāgatapāda<app>

<lem wit="#cod">vandanāṁ</lem>

<rdg wit="#MSK">-vandanaṁ</rdg>

<note>(probably a typo)</note>

</app>

kr̥tvā</lem>

<note type="altLem">sarvatathāgatair gagaṇa... kr̥tvā</note>

<note>In \cod, <foreign>sarvatathāgatapādavandanāṁ kr̥tvā</foreign> precedes <foreign>sarvatathāgatair gagaṇam āpūrayamāṇaṁ dr̥ṣṭvā</foreign>, but it is implausible that the officiant makes reverence to the feet of the <foreign>tathāgata</foreign>s before drawing down them. Probably the metaphasis is caused by the face that the both parts begin with <foreign>sarvatathāgata-</foreign>. Our emendation is supported by Tib.</note>

</app>

</p>

<app>

<lem>

<l n="ab">ahameva svayaṁ vajrī vajrasattva ahaṁ svayam |</l>

<l n="cd">ahaṁ buddho mahārājā ahaṁ vajrī mahābalaḥ ||</l>

</lem>

<note type="altLem">aham ... mahābalaḥ</note>

</app>

<l n="ab">ahaṁ yogīśvaro rājā vajrapāṇirahaṁ dr̥ḍhaḥ |</l>

<l n="cd">ahaṁ svāmī mahāvajra <app>

<lem type="emn">adhiṣṭhānaṁ</lem>

<rdg wit="#cod #MSK">adhiṣṭhānā</rdg>

</app> na riñcati ||<listApp type="parallels">

<app>

<lem>ahaṁ ... riñcati</lem>

<note>

<seg rend="check">These two verses and the preceding prose:

Bhūtaḍāmara manual.</seg>

</note>

</app>

</listApp>

</l>

</lg>

<p>tato vajradr̥ṣṭi maḍ iti cakṣuṣor vinyasya |

aḥkāreṇa pādatalayor viśvavajraṁ nirmāya

svasamayamudrāṁ <app>

<lem wit="#MSK" type="emn">baddhvoparyākāśe</lem>

<rdg wit="#cod">vadho<g type="dandaGap">§</g>

paryākāse</rdg>

</app> tan maṇḍalam utthāpya

<app>

<lem type="emn">vajrottiṣṭheti</lem>

<rdg wit="#cod">vajrasatva vajrotiṣṭheti</rdg>

<rdg wit="#MSK">vajrasattva uttiṣṭha iti</rdg>

<note>Should we follow <ptr target="#MSK"/>

, or stay closer to the ms. and emend <foreign>vajrasattva vajrottiṣṭheti</foreign>?

The mantra <hi rend="mantra">vajrottiṣṭha</hi> is found in the context of raising a corpse in STTS §704 and §963.</note>

</app> |

<!--

atha vajrapāṇir mahākrodharājo maheśvaraṁ muktvā ’nyadevān āśvāsyotthāpanārtham idaṁ vajrottiṣṭhaṁ nāma sarvatathāgatahr̥dayam abhāṣat ||:(STT 1,342,704)

vajrottiṣṭha ||(STT 1,342,704)

dvivajrāgryāṅgulī samyak saṁdhāya susamāhitaḥ |(STT 1,414,963)

utthāpayen mr̥taṁ sarvaṁ vajrottiṣṭheti saṁjñitā ||(STT 1,414,963) -->

tatas tayā svasamayamudrayātmānaṁ

<app>

</app> adhiṣṭhāya

<app>

<lem wit="#MSK" type="emn">punar</lem>

</app>

mahāmudrāṁ baddhvā |</p>

<app>

<note>Parallel to <title>Tattvālokakarī</title> (P LOCATION!!, D f.109v5–6)</note>

</app>

</listApp>

<l n="a">tathaivotthāya mudrāsthaḥ</l>

sarvato vyavalokayan |</l>

<lem type="emn" rend="hyphenleft">kramet sagarveṇa</lem>

<rdg wit="#cod #MSK">-krameta sagarvveṇa</rdg>

</app>

</l>

<app>

<lem wit="#cod">vajrasattvam</lem>

<rdg wit="#MSK">vajrasattvety</rdg>

<note>The STTS parallels shows that the MSK emendation is unwarranted.</note>

</app> udāharan ||</l>

</lg>

<app>

<note>STTS §203: <foreign>tathaivotthāya mudrāsthaḥ sarvato vyavalokayan |

pari<app>

<lem rend="hyphenaround" type="emn">kramet sa</lem>

<rdg wit="#cod #edya">-krameta-</rdg>

<rdg wit="#edho">-kramena</rdg>

</app>garveṇa vajrasattvam udāharan ||</foreign>.

We believe the reading <foreign>-krameta garveṇa</foreign> in the STTS codex unicus is in need of correction because <foreign>sagarva</foreign> is a common expression in the language of this text while the med. opt. form <foreign>parikrameta</foreign> is unattested.<!--

Dānapāla’s (Sego) translation of STTS: 以高擧相次第行　金剛薩埵應念誦　　　　應取新線堅妙合　稱其分量而善用

CHECK Bhūtaḍāmara manual has -kramet svagarveṇa:

tathaivotthāya mudrāsthaḥ sarvato vyavalokayan | parikramet svagarveṇa svamantraṁ samudāharan || --></note>

</app>

</listApp>

<p>

<app>

<lem wit="#MSK" type="emn">vajradr̥ṣṭyā</lem>

<rdg wit="#cod">vajradr̥ṣṭvā</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">diksīmāmaṇḍalabandha</lem>

<rdg wit="#cod">diksīmāmaṇḍalavadhva-</rdg>

</app>prākārapañjaraṁ

pādatalaparigraheṇa <app>

<lem type="emn">ca rasātala</lem>

<rdg wit="#cod">cārasātalam</rdg>

<rdg wit="#MSK">bhūmitalam</rdg>

<note>

<foreign>-grahe(ṇ)a</foreign>: the scribe has accidentally added a diagonal stroke to <foreign>ṇa</foreign>. Perhaps he meant to cross out the <foreign>akṣara</foreign>.

<foreign xml:lang="san-Latn">pādatalaparigraheṇa bhūmitalam</foreign>.

This emendation is unwarranted.

cf. Ratnākaraśānti <foreign>Bhramaharasādhana</foreign> for term <foreign>sīmābandha</foreign> and <foreign>ārasātala</foreign>.

</note>

</app>mupādāya sumeru<app>

<lem type="norm">pr̥ṣṭhaṁ</lem>

</app> yāvadvajramayaṁ <app>

<lem wit="#MSK" type="emn">kurva</lem>

<rdg wit="#cod">kurvvam</rdg>

</app> npunarvighnaghātādikaṁ kr̥tvā guhyarūpaṁ maṇḍalamākarṣayedanena mudrāyuktena

oṁ vajramaṇḍala hūm̐ jaḥ iti<listApp type="parallels">

<app>

<lem>vajradr̥ṣṭyā ... hūṁ jaḥ iti</lem>

<note>parallel to <foreign>Tattvālokakarī</foreign> (P LOCATION!!, D f.109v7–110r3)</note>

</app>

</listApp>

//

</p>

<p>

<app>

<lem type="emn">vajramuṣṭidvayena</lem>

<rdg wit="#cod #MSK">vajramuṣṭidvaye</rdg>

</app>

<app>

<lem type="norm">tarjanyāṅguṣṭhacakrā</lem>

<rdg wit="#cod">tarjanyāṁguṣṭavajra-</rdg>

<rdg wit="#MSK">tarjanyāṅguṣṭhavajrā</rdg>

</app> sarvamaṇḍalākarṣaṇī <app>

<lem>vajracakrā nāma mudrā</lem>

<note>For <foreign>vajracakrā</foreign>, see STTS §275.</note>

</app>

<app>

<lem>vajramuṣṭidvayena ... mudrā</lem>

<note>KSP (CHECK!!)

</note>

</app>

</listApp>/

</p>

oṁ <app>

<lem wit="#cod">mahāvajrācakre’dhitiṣṭha</lem>

<rdg wit="#MSK">vajracakrādhitiṣṭha</rdg>

</app> sidhya hūm̐ |</l>

</lg>

<l n="ab">ityanayā maṇḍalaṁ punaradhitiṣṭhet |</l>

<l n="cd">vajrahetukarmamudraivāsyā mudrā ||</l>

</lg>

<p>

tataḥ khadiravajrakīlakā <app>

<lem type="norm">maṇḍalakoṇacatuṣṭaye</lem>

<rdg wit="#cod #MSK">maṇḍalakoṇe catuṣṭaye</rdg>

</app> vajreṇākoṭyāḥ |</p>

<l n="ab">oṁ vajrakīla <app>

<lem type="norm" wit="#MSK">kīlaya</lem>

<rdg wit="#cod">kīleya</rdg>

</app>

<app>

<lem type="emn">sarvavighnān</lem>

<rdg wit="#cod">sarvavighnām</rdg>

<rdg wit="#MSK">sarvavighnaṁ</rdg>

</app> bandha hūm̐ phaṭ |</l>

<l n="cd">ityanena <app>

<lem type="emn">hr̥dayenāṣṭottaraśataśataparijaptāḥ</lem>

<rdg wit="#cod">hr̥dayecāṣṭottaraśataparijaptā °i</rdg>

<rdg wit="#MSK">hr̥dayenāṣṭottaraśataṁ parijapya</rdg>

<note>We do not follow <ptr target="#MSK"/>

in emending a an adverbial form in <foreign>-m/ṁ</foreign>, because other examples of <foreign>aṣṭottaraśata(pari)japta</foreign> are apparently attested in the text; their emendation of an absolutive form (<foreign>parijapya</foreign>) also seems unnecessary. The error <foreign>°i</foreign> for ḥ could be explained by assuming a graphic error <foreign>°i</foreign> for <foreign>ḥ</foreign> in an ancestor manuscript of our codex.</note>

</app> |

</l>

<app>

<lem type="norm" wit="#MSK">vāmavajramuṣṭyā</lem>

<rdg wit="#cod">vāmavajramuṣṭhyā</rdg>

</app> vā pañcasūcikaṁ vajraṁ ādāya tena hūm̐kāra<app>

<lem wit="#MSK" type="norm">mudīraya</lem>

<rdg wit="#cod">udīrayaṁ</rdg>

</app>

<app>

<lem type="emn">nmaṇḍalakoṇacatuṣṭaye</lem>

<rdg wit="#cod">maṇḍalaṁ koṇe catuṣṭayaṁ</rdg>

<rdg wit="#MSK">maṇḍalakoṇe catuṣṭaye</rdg>

</app> maṇḍalanābhau ca kīlakapañcakaṁ niṣpādya

dakṣiṇakareṇa trisūcikavajrīkr̥tenākoṭaye<app>

<lem wit="#MSK" type="emn">dimamudīrayan</lem>

<rdg wit="#cod">iyam udīyan</rdg>

</app>

</l>

</lg>

</app>

ghātaya ghātaya <app>

<lem wit="#MSK" type="emn">sarvaduṣṭān</lem>

<rdg wit="#cod">sarvaduṣṭā</rdg>

</app> phaṭ,

kīlaya kīlaya <app>

<lem wit="#MSK" type="emn">sarvapāpān</lem>

<rdg wit="#cod">sarvapāpā</rdg>

</app> phaṭ,

vajrakīla <app>

<lem wit="#MSK" type="emn">vajradhara ājñāpayati</lem>

<rdg wit="#cod">vajradharo jñāpayati</rdg>

<note>the same reading is found in the inscription edited in Griffiths (2014: 169). Nevertheless, perhaps we should emend -<foreign>dhara ājñā-</foreign> with \MSK.</note>

</app> svāheti ||</l>

</lg>

<p>

<app>

<note>svāheti || <pb edRef="#cod" n="31r"/>

tato</note>

</app>

vajrayakṣaparijaptaprokṣaṇakalaśaṁ maṇḍalagr̥hadvāre nyasya <app>

<lem wit="#MSK" type="emn">vajramuṣṭikarmamudrayā</lem>

<rdg wit="#cod">vajramuṣṭikarmmamudrāyā</rdg>

</app> sarvarakṣāṁ dr̥ḍhīkr̥tya <app>

<lem type="emn">vajrakavacena</lem>

<rdg wit="#cod">ca vajravajrakava[jra]na</rdg>

<rdg wit="#MSK">ca vajrakavacena</rdg>

<note>emend <foreign>ca vajrakavacena</foreign>, or even <foreign>vajrakavacena</foreign> without <foreign>ca</foreign>. The <foreign>ca</foreign> might be a dittographical error.</note>

</app> kavacayet |

tathā cāha

</p>

<l n="ab">bandhayogavidhānaṁ ca <app>

<lem wit="#MSK" type="emn">vajramuṣṭiṁ</lem>

<rdg wit="#cod">vajramuṣṭi</rdg>

<rdg wit="#MSK">vajramuṣṭiṁ</rdg>

<note>emend <foreign>vajramuṣṭiṁ</foreign>, or keep Ārṣa/Aiśa form.</note>

</app> prakalpayet |</l>

<l n="cd">kavacaye<app>

<lem>dvajrakavaca</lem>

<note>emend <foreign>vajrakavacaṁ</foreign>, or keep Ārṣa/Aiśa form.</note>

</app>

rakṣāṁ <app>

<lem type="emn">sarvāṁ</lem>

<rdg wit="#cod">sarvan</rdg>

<rdg wit="#MSK">sarvaṁ</rdg>

</app>

<app>

<lem>tu maṇḍala iti ||</lem>

<note type="altLem">bandha... maṇḍala iti</note>

<note>Source? Scripture?

Pāda c: hypermetrical</note>

</app>

</l>

</lg>

<p>

punarmaṇḍalamadhye niṣadya manasā sarvamaṇḍalaṁ parikalpya sarvamaṇḍalasthānaṁ gandhenopalipya

pañcatathāgatasthāneṣu <app>

<lem type="emn">caturasrāṇi</lem>

<rdg wit="#cod">caturagrāṇi</rdg>

<rdg wit="#MSK">caturaśrāṇi</rdg>

<note>The exemplar of our ms. presumably had <foreign>caturaśrāṇi</foreign>, and tgis is what \MSK read.</note>

</app> candana<app>

<lem wit="#MSK" type="emn">kuṁkumādibhi</lem>

<rdg wit="#cod">kuṁkumādibhi</rdg>

</app> rmaṇḍalakāni <app>

<lem wit="#MSK" type="emn">kuryāt</lem>

<rdg wit="#cod">kuyāt</rdg>

</app> |

<app>

<lem>śeṣeṣu</lem>

<note>corr. or read <foreign>śeṣeṣu</foreign>, as \MSK reads. It may be that there were two types of <foreign>ś</foreign> in tguis ms., one (as here) archaic, close in shape to <foreign>g</foreign> and especially <foreign>s</foreign>, the other somewhat resembling <foreign>ṇ</foreign>.

</note>

</app>

<app>

<lem wit="#MSK" type="emn">vartulāni</lem>

<rdg wit="#cod">vaṁtulāni</rdg>

</app> |

<app>

<lem type="emn" corresp="#SVUTib">svasvamantraiśca</lem>

<rdg wit="#cod">svamantrais ca</rdg>

<rdg wit="#MSK" type="norm">svamantraiś ca</rdg>

<note><ptr target="#cod"/>:<foreign xml:lang="san-Latn">svamantrais ca</foreign>.

correct or read <foreign>svamantraiś ca</foreign>. See note on preceding sentence.</note>

</app> saptavāra<app>

<lem wit="#MSK">parijaptāni</lem>

<rdg wit="#cod">-parijāptāni</rdg>

</app> ||

</p>

<p>

tato vajrāṅkuśādibhi<app>

</app> praveśya baddhvā vaśīkr̥tyākāśadeśātteṣu <app>

<lem type="emn">tathāgatādīn</lem>

<rdg wit="#cod">tathāgatodiṁ</rdg>

<rdg wit="#MSK">tathāgatādiṁ</rdg>

</app>

<app>

<lem type="emn">svahr̥dayai</lem>

<rdg wit="#cod">svahr̥dayai</rdg>

<rdg wit="#MSK">svahr̥daye</rdg>

</app> rniveśya pañcabhiru<app>

<lem wit="#MSK">pacāraiḥ</lem>

<rdg wit="#cod">upācāraiḥ</rdg>

</app>

<app>

<lem wit="#MSK">saṁpūjya/</lem>

<rdg wit="#cod">saṁpūjyā abhiṣekāya</rdg>

</app>

</p>

<app>

<lem>abhiṣekāya kalaśaṁ sarvavrīhyādisaṁyutam</lem>

<note> na vipulā</note>

</app> |

</l>

<l n="cd">stokaṁ toyasya prakṣipya vajrasattvābhimantritam ||</l>

<l n="c">adhivāsaye<app>

<lem wit="#MSK" type="emn">dvidhivaddattvārghaṁ</lem>

<rdg wit="#cod">vidhiva datvārghaṅ</rdg>

</app> gandhavāriṇā |</l>

<l n="d">kusumāni ca prakṣipya <app>

<lem wit="#MSK" type="emn">dhūpenaivādhi</lem>

<rdg wit="#cod">dhūpanaivādhi-</rdg>

</app> vāsayet ||</l>

<app>

<lem wit="#MSK" type="emn">anyasmintvahani</lem>

<rdg wit="#cod">°anyasmi tv ahani</rdg>

</app>

<seg rend="check">trisaṁdhyantaṁ</seg> samyakparijapet |</l>

<l n="f">tenābhiṣekaṁ kurvīta <app>

</app> rjaptena maṇḍale |</l>

<l n="g">lakṣaṇaṁ <app>

<lem wit="#MSK" type="emn">vakṣyamāṇaṁ</lem>

<rdg wit="#cod">vakṣamānañ</rdg>

</app> ca tasya jñeyaṁ mahātmabhiḥ

<app>

<note type="altLem">abhiṣekāya ... mahātmabhiḥ</note>

<note>Durgatipariśodhana (CHECK!!)</note>

</app>

</listApp>//

</l>

</lg>

<ab>

śrīvajrasattvasya purataś cāyaṁ sthāpyaḥ ||</ab>

<p>

tato vajra<pb edRef="#cod" n="31v"/>

yakṣa-vajrasattvabuddhalocanābhiḥ pratyekaṁ ghr̥tādikamaṣṭottaraśataṁ <app>

<lem wit="#MSK" type="emn">juhuyāditi</lem>

<rdg wit="#cod">juhuyān</rdg>

</app> ||

</p>

<ab>// adhivāsanahomavidhiḥ ||</ab>

</div>

<head type="editorial">Adhivāsanavidhiḥ</head>

<p>

tato bāhyabaliṁ dattvopaspr̥śya nāmāṣṭaśatena saṁstutya <app>

<lem wit="#MSK" type="emn">puṣpādibhirlāsyādibhiśca</lem>

<rdg wit="#cod">puṣpādibhi lāsyādibhis</rdg>

</app> sarvatathāgataṁ saṁpūjya praṇamya śiṣyānadhivāsayet |

</p>

<p>

tatrādau <app>

<lem wit="#MSK" type="emn">tāvat</lem>

</app>

<app>

<lem type="emn">susnāta</lem>

<rdg wit="#cod #MSK">susnāna-</rdg>

</app>śucivastraiḥ puṣpakarai<app>

<lem wit="#MSK" type="emn">ścācāryaṁ</lem>

<rdg wit="#cod">cācāyam</rdg>

</app> praṇamya śiṣyai<app>

<lem type="emn">revaṁ</lem>

</app>

<app>

<lem wit="#cod">vaktavyam</lem>

<rdg wit="#MSK">vaktavyaḥ</rdg>

</app> |

</p>

<l n="ab">tvaṁ me śāstā mahārata |</l>

<l n="cd">icchāmyahaṁ mahānātha bodhisattvanayaṁ dr̥ḍham |</l>

<l n="c">dehi me samayaṁ tattvaṁ bodhicittaṁ ca dehi me ||</l>

<l n="d">buddhaṁ dharmaṁ ca saṁghaṁ ca dehi me śaraṇaṁ trayam |</l>

<l n="e">praveśayasva māṁ nātha mahāmokṣapuraṁ varamiti ||<listApp type="parallels">

<app>

<lem>tvaṁ me ... varam iti</lem>

<note>Nāgabodhi’s <foreign>Viṁśatividhi</foreign> 7.3–4:

<foreign>tvaṁ me śāstā mahārata |

icchāmy ahaṁ mahānātha bodhisattvanayaṁ dr̥ḍhaṁ |

dehi me samayaṁ tattvaṁ bodhicittaṁ ca dehi me ||

buddhaṁ dharmaṁ ca saṅghaṁ ca dehi me śaraṇatrayaṁ |

praveśayasva māṁ nātha mahāmokṣapuraṁ varam iti ||</foreign>

<seg rend="check">CHECK TANAKA’S ED!!</seg>;

<foreign>Durgatipariśodhana</foreign>:

<foreign>tataḥ śiṣyān praveśayet.

tatra pañcaśikṣāpadaparigr̥hītena śrāmaṇerakabhikṣusaṁvaragr̥hītena vā ācāryābhiṣekārhe nācāryapādayoḥ praṇipatyaivaṁ vaktavyam.

tvaṁ me śāstā mahārataḥ |

icchāmy ahaṁ mahānātha mahābodhinayaṁ dr̥ḍham |

dehi me samayatattvaṁ saṁvaraṁ ca dadasva me || iti</foreign>.

(p.284)\

In later texts, the first <foreign>pāda</foreign> is embedded into a single stanza.

See, e.g., VA \S\ 20.4:

<foreign>mr̥tyujanmajarānakramakarādibhyānakāt |

bhavābdher eka uddhartā tvaṁ me śāstā mahārataḥ ||

icchāmy ahaṁ mahānātha mahābodhinayaṁ dr̥ḍham |

dehi me samayaṁ tattvaṁ bodhicittaṁ ca dehi me ||

buddhaṁ dharmaṁ ca saṅghaṁ ca dehi me śaraṇatrayam |

praveśayasva māṁ nātha mahāmokṣapuraṁ varam ||

iti pāṭhayan ...</foreign> (p.375)

</note>

</app>

</listApp>

}

</l>

</lg>

<p>

tataḥ pāpadeśanādikaṁ kārayet |

</p>

<app>

<lem/>

<note type="altLem">śr̥ṇu ... vidivehe</note>

<note>The stanzas are in <foreign>Āryā</foreign> except the 7th one <foreign>Gīti</foreign> and the 8th <foreign>Anuṣṭubh</foreign>.

</note>

</app>

śr̥ṇu <app>

<lem wit="#MSK" type="emn">bhadrāśayanibhr̥ta</lem>

<rdg wit="#cod">bhadrāśayanibhr̥taṁ</rdg>

</app> samyaksaṁhr̥tya kalpanāḥ sakalāḥ |</l>

<l n="cd">visr̥tamatirno sugatairadhiṣṭhyate vajrasattvādyaiḥ ||</l>

</lg>

<l n="ab">kr̥tamanumoditamakuśalamavaśena kāritaṁ yacca |</l>

<l n="cd">tatsarvamagrabodheḥ purataḥ pratideśayāmyadhunā ||</l>

</lg>

<l n="ab">saṁbhāradvaya<app>

<lem wit="#MSK" type="emn">maniśaṁ</lem>

<rdg wit="#cod">aniśa</rdg>

</app> sugatasutānāma<app>

<lem type="norm">gāḍha</lem>

<rdg wit="#cod">agādha</rdg>

<rdg wit="#MSK">agādhaṁ</rdg>

</app> gambhīram |</l>

<l n="cd">sakalajagadarthasādhakamanumode ’haṁ tato ’nyadapi ||</l>

</lg>

<l n="ab">kr̥payā parīttamānasa<app>

<lem>managhamatiṁ</lem>

<rdg wit="#cod #MSK">ānaghamatiṁ</rdg>

</app> sakalakāyahatamoham |</l>

<l n="cd">sugataṁ prayāmi <pb edRef="#cod" n="32r"/>

śaraṇaṁ sakala<app>

<lem wit="#MSK" type="norm">kulāmbhoja</lem>

<rdg wit="#cod">-kulāmbhojā-</rdg>

</app> madhyagatam ||<listApp type="parallels">

<app>

<lem>kr̥payā ... -madhyagatam</lem>

<note>Quoted in <foreign>Vajrajvālodayā</foreign>

<seg rend="check">(LOCATION!!)</seg>

</note>

</app>

</listApp>

</l>

</lg>

<l n="ab">pravaradhiyāmārāmaṁ hīnabhayaṁkaratayā ca jetr̥vanam |</l>

<l n="cd">dharmaṁ gato ’smi śaraṇaṁ bhayavibhavavibhāvanācaturam ||</l>

</lg>

<app>

<lem wit="#MSK" type="emn" corresp="#SVUTib">rāgādyuraga</lem>

<note>Tib’dod chags la sogs sbrul</note>

<rdg wit="#cod">rā[gādyu]+ga-</rdg>

</app> viṣāpahamurukaruṇāmānasaṁ vibuddhadhiyam |</l>

<app>

<lem wit="#cod">vītabhavavandita</lem>

<rdg wit="#MSK">vītabhavaṁ vanditam</rdg>

</app> mahaṁ prayāmi śaraṇaṁ yatīśagaṇam ||</l>

</lg>

<app>

<lem wit="#cod">hetusamanantarādhipa</lem>

<rdg wit="#cod">hetusamantantarādhipa</rdg>

</app>

<app>

<lem type="norm" wit="#MSK">viṣayātma</lem>

<rdg wit="#cod">viśayātma</rdg>

</app> phalaprabhāvajitaśatrum |</l>

<app>

<lem wit="#MSK" type="emn">pratividhya</lem>

<rdg wit="#cod">pratividdhya</rdg>

<note>This should be emended to <foreign>pratividdhakr̥pāmūlaṁ</foreign>

in a single compound?</note>

</app>

kr̥pāmūlaṁ bodhau saṁvedanaṁ bibharmyasamam ||</l>

</lg>

sattvānāṁ paripākāya <app>

<lem type="norm" wit="#MSK">paritrāṇāya</lem>

<rdg wit="#cod">parittrāṇāya</rdg>

</app> vā <app>

<lem type="norm" wit="#MSK">punaḥ</lem>

<rdg wit="#cod">yunaḥ</rdg>

</app> |

</l>

<l n="cd">svacetaḥśuddhaye caitatsarvaṁ <app>

<lem type="emn">dadyāṁ</lem>

<rdg wit="#cod #MSK">dadyāt</rdg>

<note>

<seg rend="check">(CHECK!!)</seg>

</note>

</app>

<app>

<lem wit="#MSK" type="emn">tr̥ṇādivat</lem>

<rdg wit="#cod">taṇādivat</rdg>

</app> ||

</l>

</lg>

<l n="ab">evaṁ śīlaṁ <app>

<lem wit="#MSK" type="emn">kṣamāṁ</lem>

<rdg wit="#cod">kṣamā</rdg>

</app> vīryaṁ <app>

<lem wit="#MSK" type="emn">dhyānaṁ</lem>

<rdg wit="#cod">dhyāna</rdg>

</app> prajñāmanuttarām |</l>

<l n="cd">bhāvayeyaṁ viśuddhyarthī <app>

<lem wit="#MSK" type="emn">svapareṣāṁ</lem>

<rdg wit="#cod">svareṣāṁ</rdg>

</app> pratikṣaṇam ||</l>

</lg>

saugatamantraviviktaṁ satatamanābhogavāhi <app>

<lem wit="#cod">sāmājyam</lem>

<rdg wit="#MSK">samājam</rdg>

<note>Perhaps no need to be emended.

This is Buddhist counterpart of Śaiva <foreign>sāyujya</foreign>, etc.</note>

</app> |

</l>

<l n="cd">prāpayituma<app>

<lem type="emn">śeṣajagat</lem>

<rdg wit="#MSK">eteṣāṁ jagatāṁ</rdg>

<rdg wit="#cod">eśajatāṁ</rdg>

</app> sthito ’hama<app>

<lem type="emn">dhunāpi</lem>

<rdg wit="#cod #MSK">adhunāvi</rdg>

</app> diveha ||</l>

</lg>

<app>

<lem>This section</lem>

<note>Cf. <foreign>Aṣṭasāharikā Prajñāpāramitā</foreign>

</note>

</app>

anena caivaṁ <app>

<lem wit="#MSK" type="emn">samudānītena</lem>

<rdg wit="#cod">samudānitena</rdg>

</app> kuśalamūlena sarvasvaparityāginā mayā bhavitavyam |</l>

<l n="cd">sarvasattvānām antike samacittatā <app>

<lem wit="#MSK" type="emn">ma<pb edRef="#cod" n="32v"/>yotpādayitavyā</lem>

<rdg wit="#cod">māyotpādayitavyā</rdg>

</app> |</l>

<l n="c">sarvasattvā mayā sarvayānaiḥ <app>

<lem type="emn" wit="#MSK #cod">sarvopāyavisarai</lem>

<rdg wit="#cod">sarvopāyavisarai</rdg>

<note>Perhaps this should be emended further to

<foreign>sarvopāyavistarair</foreign>

</note>

</app>

rvinīyā apratiṣṭhite nirvāṇadhātau pratiṣṭhāpayitavyāḥ |</l>

<l n="d">sarvasattvānapi ca parinirvāpya na kaścitsattvaḥ parinirvāpito bhavatītyevaṁ mayā cittamutpādayitavyam |</l>

<app>

<lem wit="#MSK" type="emn">anutpādatā</lem>

<rdg wit="#cod">anutpādato</rdg>

</app> mayā <app>

<lem wit="#MSK" type="emn">sarvadharmāṇāma</lem>

<rdg wit="#cod">sarvadharmmaṇām\lem</rdg>

</app> vaboddhavyā |</l>

<l n="f">avyavakīrṇena ca <app>

<lem wit="#MSK" type="emn">sarvajñatājñānacittena</lem>

<rdg wit="#cod">sarvajñātājñānacittena</rdg>

</app> ṣaṭsu pāramitāsu mayā śikṣitavyam |</l>

<l n="g">ekayānanayanirhāro mayāvaboddhavyaḥ |</l>

<l n="h">saptatriṁśadbodhipakṣyadharma<app>

<lem wit="#MSK" type="emn">nirhāra</lem>

<rdg wit="#cod">nihārra</rdg>

</app> pratibodhāya mayā <app>

<lem wit="#cod">śikṣitavyam</lem>

<rdg wit="#cod">śikṣitavyaḥ</rdg>

<note>No need to emend as is done by \MSK</note>

</app>

|

</l>

<l n="i">daśabalavaiśāradyapratisaṁvidāveṇikabuddhadharmapratibodhāya mayābhiyogaḥ kartavyaḥ |</l>

<l n="j">evaṁ yāvadaparimitasakalabuddhadharma<app>

<lem wit="#MSK">nirhārāya</lem>

<rdg wit="#cod">nihārāya</rdg>

</app> mayā pratipattavyam ||</l>

</lg>

<p>

ayam asau bodhisattvānāṁ vajropamo mahābodhicittotpādaḥ sarvatathāgatapitā

sarvatathāgatājñākāraḥ sarvatathāgata<app>

<lem type="emn">jyeṣṭhaputraḥ</lem>

<rdg wit="#cod">jyeṣṭaputtraḥ</rdg>

<rdg wit="#MSK">jyeṣṭaputro</rdg>

</app> |

ayam asau <app>

<lem>bhagavānsamantabhadraḥ</lem>

<note>bhagavā<pb edRef="#cod" n="33r"/>

n samantabhadraḥ</note>

</app> |

tadyathāsaṁpāditakuśalamūla<app>

<lem type="emn">balena</lem>

<rdg wit="#cod #MSK">-valinā</rdg>

</app>

<app>

<lem type="emn">mayātra</lem>

<note>The emendation is supported by Tib.</note>

</app> cittotpāde vyavasthitenānantamukhanirhārasya <app>

<lem wit="#cod">samantabhadracaryābhidhānasyāparya</lem>

<rdg wit="#MSK">samantabhadracayābhidhānasyāpi</rdg>

</app>

<app>

<lem type="conj">vasthitaprāntasya niṣpādane</lem>

<rdg wit="#cod">vasthita[prānta] + niṣpādane</rdg>

<rdg wit="#MSK">vyavasthite prāntaniṣpādane</rdg>

</app>

<app>

<lem type="emn">nikhilavineyajanarāśi</lem>

<rdg wit="#cod">nikhilavineyajanarāśi</rdg>

<rdg wit="#MSK">nikhilavineyajanarāśiṁ</rdg>

</app> rbahumukhaiścaryā<app>

<lem wit="#MSK" type="emn">prabheda</lem>

</app>saṁdarśanairāvarjya saṁpraharṣya <app>

<lem wit="#MSK" type="emn">samuttejya</lem>

<rdg wit="#cod">samutejya</rdg>

</app> niyojanīya iti ||

</p>

<p>

tataḥ śiṣyahr̥daye samaya {\ah"/>iti paṭhaṁś <app>

<lem wit="#MSK" type="emn">candramaṇḍalaṁ</lem>

<rdg wit="#cod">candramaṇḍala</rdg>

</app> nirmāya tasyopari pañcasūcikaṁ

</p>

<l n="ab">vajramasya <app>

<lem wit="#cod">pratiṣṭhāpyaṁ</lem>

<rdg wit="#MSK">pratiṣṭhāpya</rdg>

</app> hr̥daye hr̥dayena tu |</l>

<l n="cd">surate samayastvaṁ hoḥ vajra <app>

<lem wit="#MSK">siddhya</lem>

<rdg wit="#cod">sidhya</rdg>

</app> yathāsukhamiti ||

<app>

<note type="altLem">vajram ... yathāsukham</note>

<note>

<foreign>Durgatipariśodhana</foreign>.

identified by RT in SDPT, ed. Skorupski p. 288 (and Paramādya, but only in Chinese [but transcribed] and Tibetan)

CHECK article by Shigetoshi Otsuka!</note>

</app>

</l>

</lg>

<l n="ab">śirasi ca gandhodakapariplutaṁ <app>

<lem wit="#MSK" type="norm">karaṁ</lem>

</app> nyasya vajrasattvamā<app>

<lem wit="#MSK" type="emn">vartayanvajraṁ</lem>

<rdg wit="#cod">āvarttayaṁ vajra</rdg>

</app> cintayet |</l>

<app>

<lem wit="#MSK" type="emn">lalāṭe</lem>

<rdg wit="#cod">lalaṭo</rdg>

</app> candrasyopari trāṁkāreṇa vajraratnam |</l>

<app>

<lem wit="#MSK" type="emn">kaṇṭhe</lem>

<rdg wit="#cod">kaṇṭho</rdg>

</app> hrīḥkāreṇa vajrapadmam |</l>

<l n="d">mūrdhni kaṁkāreṇa viśvavajram | vajrasattva vajraratna vajradharma vajrakarmeti

<app>

<lem>uccārayet</lem>

<note>PDS suggests that this should be <foreign>uccārayan</foreign>.

</note>

</app> |

</l>

<app>

<lem>svahr̥dayādi</lem>

<note>Emend <foreign>svasvahr̥dayādiṣv</foreign>?

</note>

</app>

ṣvadhitiṣṭhet ||</l>

</lg>

<app>

<lem>tato vajragandhayā</lem>

vajragandhayā</note>

</app>

teṣāṁ <app>

<lem wit="#MSK" type="norm">kareṣu</lem>

<rdg wit="#cod">kāreṣu</rdg>

</app> gandhaṁ dadyāt |</l>

<app>

<lem wit="#MSK" type="norm">puṣpayā</lem>

<rdg wit="#cod">puṣpayāḥ</rdg>

</app> puṣpāṇi |</l>

<l n="c">dhūpayā tāndhūpayet |</l>

<l n="d">dīpayā dīpenābhāsayet |</l>

</lg>

<p>vajrahāsa<app>

<lem wit="#MSK" type="norm">parijaptaṁ</lem>

<rdg wit="#cod">-jāptam</rdg>

</app> dvādaśāṅgulapramāṇam <app>

<lem type="emn">udumbaramayam aśvatthamayaṁ vā</lem>

<rdg wit="#cod #MSK">udumvaram aśvatthamayam vā</rdg>

<note>(dittographical error).

Or this should be emended to <foreign>udumvaram aśvattham vā</foreign>.

</note>

</app> gandhadigdhamagre kusumanibaddhaṁ <app>

<lem wit="#MSK" type="emn">dantadhāvanaṁ</lem>

<rdg wit="#cod">dantadhāvana</rdg>

</app> dadyāt | taiś ca prāṅmukhairu<app>

<lem type="emn">daṅmukhai</lem>

<rdg wit="#cod">udrammukhair</rdg>

<rdg wit="#MSK">uttaramukhair</rdg>

<note>

emendation <foreign>uttaramukhair</foreign> seems less likely to be correct.

Cf. <foreign>Vajrāvalī</foreign>, ed. Sakura just after verse 20.</note>

<note>

<foreign>drammu</foreign> of <foreign>udrammukhair</foreign>:

the scribe corrected the <foreign>akṣara</foreign>s.</note>

</app>rvāgreṇaiva khādanīyam ||</p>

<p>

<app>

<lem>vajratīkṣṇa</lem>

<note>It seems the scribe started to write a long <foreign>-ī</foreign> which would have made <foreign>tīkṣṇī</foreign>, then added a diagonal cancellation stroke for the unwanted <foreign>-ī</foreign> sign.</note>

</app>

parijaptā<app>

<lem wit="#MSK" type="emn">npratyagrānkuśāndattvaivaṁ</lem>

<rdg wit="#cod">pratyagroṅkuśān damvaivam</rdg>

</app> vadet |</p>

<lg>

<l>

<app>

<rdg wit="#cod">debhir</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">rāstāraṁ</lem>

<rdg wit="#cod">āstāra</rdg>

</app>

<app>

<lem>kr̥tvaikaṁ</lem>

<note>

<foreign>tvai</foreign> of <foreign>kr̥tvaikaṁ</foreign> is slightly different from other <foreign>akṣara tva</foreign>.

</note>

</app>

śirasi dattvā śayyā <app>

<lem type="emn">kalpanīyeti</lem>

<rdg wit="#MSK">kalpanīya iti</rdg>

<rdg wit="#cod">kalpanīye kalpanīyeti</rdg>

<note>(dittographical error?)</note>

</app>

||

</l>

</lg>

<p>vajrarakṣābhijaptaṁ</p>

<l n="ab">tataḥ samya<app>

<lem wit="#MSK" type="emn">ṅnirbadhnīyā</lem>

<rdg wit="#cod">nirdhadhnīyād</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">dvāmapāṇau</lem>

<rdg wit="#cod">vāmapāṇai</rdg>

</app> tu sūtrakam |</l>

<l n="cd">granthibhiḥ samupetaṁ vai <app>

<rdg wit="#MSK">tribhiḥ</rdg>

</app> svayameva tu ||<app>

<note type="altLem">tataḥ ... svayam eva tu</note>

<note>Not traced.

Probably Ānandagarbha uses a scriptural source or a predecessor’s work silently as seen elsewhere in SVU.</note>

</app>

</l>

</lg>

tato <app>

<lem wit="#MSK" type="emn">yathāśaktyā</lem>

<rdg wit="#cod">yathāśakyā</rdg>

</app> gambhīrodāradharmadeśanayā <app>

<lem wit="#MSK" type="norm">sarvā</lem>

<rdg wit="#cod">sarvāṁ</rdg>

</app> nsamuttejya saṁpraharṣya vadet |

</l>

<app>

<lem wit="#MSK" type="emn">uttiṣṭhata</lem>

<rdg wit="#cod">utiṣṭhata</rdg>

</app> bhadramukhāḥ <app>

</app> mahāmaṇḍalaṁ drakṣyatheti ||</l>

</lg>

<ab>// adhivāsanavidhiḥ ||</ab>

</div>

<head type="editorial">Sūtraṇavidhiḥ</head>

<p>tataḥ <app>

<lem wit="#MSK">sūryodayakāle</lem>

<rdg wit="#cod">sūyodayakāle</rdg>

</app> tathaiva tanmaṇḍala<app>

<lem wit="#MSK" type="emn">muparyākāśe</lem>

<rdg wit="#cod">upayākāśe</rdg>

</app> nyasya sūtrayet |</p>

<app>

<note>

<foreign>tataḥ sūryodayakāle ... aiśānīṁ diśam ārabhya sūtrayet</foreign>just before the quotation from the STTS etc.</note>

<note>parallel to <foreign>Tattvālokakarī</foreign> (P LOCATION!!, D f.111r3–112r4)

</note>

</app>

</listApp>

<p> tatrādau tāvan nīlapītarakta<app>

<lem>haritasita</lem>

</app>sugandhavarṇakaiḥ <app>

<lem>pr̥thak pr̥thak sūtrāṇi</lem>

<note>First the scribe wrote different <foreign>akṣara</foreign>s and then corrected them.</note>

</app>

<app>

<lem wit="#MSK" type="emn">rañjitānya</lem>

<rdg wit="#cod">rañjatāny</rdg>

</app> nayaiva <app>

<lem>paripāṭyāvasthāpya</lem>

<note>any connection with §50 <foreign>avaṣṭabhya</foreign>?

</note>

</app>

hūm̐ <app>

<note>There is an unusual blotch to the left of the <foreign>akṣara</foreign>,

but it cannot be read as <foreign>-ā</foreign>. In §68 we seem to have the same mantra.

Emend <foreign>trāḥ</foreign>?

</note>

</app> hrīḥ {\ah"/>āḥ

ityebhiḥ svabījairakṣobhyādīn sūtreṣu nyasya

<app>

<lem wit="#MSK" type="emn">dīptadr̥ṣṭyāṅkuśi</lem>

<rdg wit="#cod">dīptadr̥ṣṭhāṁkuśi</rdg>

</app>

<app>

</app>

iti <app>

<lem wit="#MSK" type="emn">cakṣurdvaye</lem>

<rdg wit="#cod">cakṣudvaye</rdg>

</app> nyasya

pradruta<app>

<lem type="emn">pracara</lem>

<rdg wit="#cod #MSK">-prajvalac-</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">ccakṣuḥpakṣmākarṣaṇalocanādr̥ṣṭyākṣobhyādī</lem>

<note type="altLem">pradruta... kṣobhyādīn</note>

<rdg wit="#cod">pradrutaprajvalaccakṣuḥpadmākarṣaṇalocayādr̥ṣṭhyākṣobhyādī</rdg>

<note>Cf. STTS ed. Hor. §367: see Tanemura 2004: 141-2, 240-241.</note>

</app>nsaṁcodayedida<app>

<lem wit="#MSK" type="emn">muccārayan</lem>

<rdg wit="#cod">uccārayam</rdg>

</app>

</p>

<l n="ab">vajrasūtraṁ me <app>

<lem type="emn">bhagavān</lem>

<rdg wit="#cod">bhagavāṁta</rdg>

<rdg wit="#MSK">bhagavan</rdg>

<note>Or emend <foreign>bhagavan</foreign>?

</note>

</app>

<app>

<lem>prayacchatu</lem>

<note>emend <foreign>prayaccha</foreign>?

</note>

</app>

mahāmaṇḍalasūtraṇāyeti |</l>

</lg>

<l n="ab">tataḥ <app>

<lem wit="#MSK">svabījaraśmisūtraira</lem>

<rdg wit="#cod">svavījārasmisūtrair</rdg>

</app> kṣobhyādi<app>

<lem wit="#MSK" type="emn">saṁpreṣitai</lem>

<rdg wit="#cod">sampreṣitai</rdg>

</app> rdīptāṅkuśākr̥ṣṭasvahastasaṁsthitaiḥ tāni sūtrāṇi saṁpūrya |</l>

</lg>

<p>anyonyānugatāḥ sarvadharmāḥ

<app>

<lem wit="#MSK" type="emn" rend="hyphenright">parasparānu</lem>

<rdg wit="#cod">parasparanu-</rdg>

</app>

<app>

<lem wit="#MSK" type="emn" rend="hyphenleft">praviṣṭāḥ</lem>

<rdg wit="#cod">-praviṣṭhāḥ</rdg>

</app>

sarvadharmā atyantānu<app>

<lem wit="#MSK" type="emn" rend="hyphenleft">praviṣṭāḥ</lem>

<rdg wit="#cod">-praviṣṭhāḥ</rdg>

</app>

oṁ vajrasattva hūm̐ iti ||</p>

<app>

<lem>anyonyānugatāḥ ... atyantānupraviṣṭāḥ sarvadharmā</lem>

<note>Cf. the <foreign>Sūtrapātanam</foreign> section of KSP (3.5.4), ed. Tanemura 2004.</note>

</app>

</listApp>

<app>

<lem wit="#MSK" type="emn">codāharan</lem>

<rdg wit="#MSK">codāharam</rdg>

</app>

<app>

<lem>

<seg rend="check">valaye saṁvartya</seg>

</lem>

<note>perhaps correct <foreign>valayet</foreign>, as seen in KSP?

And then delete <foreign>saṁvartya</foreign>?

Or emend <foreign>valayitvā</foreign>, after <foreign>Padminī</foreign>.

Or emend <foreign>valayya</foreign>?

Tib. reads <foreign>bsgril bar bya’o// bsgril nas</foreign> (<foreign>*valayet | saṁvartya</foreign>).

</note>

</app>

<app>

<lem wit="#MSK">maṭakārābhyāṁ</lem>

<rdg wit="#cod">maṭkārābhyāṁ</rdg>

</app> dakṣiṇetaracakṣuṣoḥ <app>

<lem wit="#MSK">saurya</lem>

<rdg wit="#cod">sauyā-</rdg>

</app> candramasau niṣpādya |</l>

<l n="cd">vajradr̥ṣṭi <app>

<lem wit="#MSK" type="emn">maḍiti</lem>

</app> sthirīkr̥tya gandhopaliptahemabhājanādau tatsūtraṁ saṁsthāpya gandhapuṣpadhūpaiḥ saṁpūjya |</l>

<l n="c">oṁ vajrasamayasūtraṁ mātikrama <app>

</app> |

</l>

<app>

<lem wit="#cod">vajrabandhenāvaṣṭabhyāṣṭottara</lem>

<rdg wit="#MSK">vajrabandhena viṣṭabhyāṣṭottara</rdg>

</app> śataṁ ca <app>

<lem wit="#MSK" type="emn">parijapet</lem>

<rdg wit="#cod">parijāptet</rdg>

<note>

reads <foreign>parijaptet</foreign>

</note>

</app> ||

</l>

</lg>

<l n="ab">tataḥ ṣoḍaśasattvaiḥ puna<app>

<lem wit="#MSK" type="emn">rmaṇḍalabhūmiṁ gandhenopalipya</lem>

<rdg wit="#cod">mmaṇḍalabhūmīnnandenopalipya</rdg>

<note>maṇḍalabhūmiṁ <pb edRef="#cod" n="34v"/>

gandhenopalipya</note>

</app> bahiḥ samantataḥ <app>

<lem wit="#MSK" type="norm">puṣpeṇopaśobhyāntarikṣāvasthita</lem>

<rdg wit="#cod">puṣpeṇopasobhyāntarikṣāvasthita-</rdg>

<note><ptr target="#MSK"/> (silently emending <foreign>s</foreign> to <foreign>ś</foreign>, but wrongly keeping <foreign>ṇ</foreign>);</note>

</app> sarvakulebhyo’rghaṁ dattvā puṣpādibhi<app>

<lem wit="#MSK">rlāsyādibhi</lem>

<rdg wit="#cod">lāsyādis</rdg>

</app> śca sarvāṇi saṁpūjya praṇamya jaḥkārābhyāṁ vāmetaracakṣuṣo<app>

<lem wit="#MSK">ścandrasūryau</lem>

<rdg wit="#cod">candrasūyau</rdg>

</app> pītābhau niṣpādya <app>

<lem wit="#MSK">gītaśabdopahāraiḥ</lem>

<rdg wit="#cod">gīteśavdopahāraiḥ</rdg>

</app> saha maṇḍalaṁ kalpayet ||</l>

</lg>

<l n="ab">tatra tāva<app>

<lem wit="#cod">tpūrvābhimantritavarṇakena</lem>

<rdg wit="#MSK">pūrvābhimantritaṁ varṇakena</rdg>

<note>We suspect it is better to keep the sequence as a single compound.</note>

</app>

sugandhaśuklena sūtraṁ <app>

<lem wit="#MSK" type="emn">tīmayet</lem>

<rdg wit="#cod">temayet</rdg>

</app> |

</l>

<l n="cd">tato manasaiva vajradhātviti <app>

<lem wit="#MSK" type="emn">vajravācoccārayan</lem>

<rdg wit="#cod">vajravāccocārayaṁ</rdg>

</app> vairocanībhūya svahr̥dayādvajrakarmetyudāharan vajrakarmarūpamuttarasādhakaṁ nirmāya |</l>

<lem type="emn">vajrasattvamudāhara</lem>

<rdg wit="#cod">vajrasatvam udāharan</rdg>

<rdg wit="#MSK">vajrasattvodāharan</rdg>

<note>(emendation not clearly indicated)</note>

</app>nvajrasattvamātmānaṁ <app>

<lem>

<seg rend="check">niścintya</seg>

</lem>

<note>Emend <foreign>niścitya</foreign>?

</note>

</app>

<app>

<lem>tatsūtraṁ</lem>

<note>

<foreign xml:lang="san-Latn">tatsūtraṁ</foreign>

This should be separate words.</note>

</app>

vāmavajramuṣṭyādāya <app>

<lem wit="#MSK">jaḥkāreṇa</lem>

<rdg wit="#cod">jaḥkāreṇā</rdg>

<note>correct <foreign>jjaḥ-</foreign> as in STTS and KSP?

but see spelling <foreign>jaḥ-</foreign> e.g. in Javanese inscriptions.</note>

</app>

<app>

<lem type="emn">taṁ vajrakarmarūpa</lem>

<rdg wit="#cod #MSK">tadvajrakarmarūpam</rdg>

</app> muttarasādhakaṁ sūtrahastaṁ <app>

<lem wit="#MSK" type="emn">saṁpreṣya</lem>

<rdg wit="#cod">sampraveṣya</rdg>

</app> |

</l>

<l n="d">sarvadiksamatāṁ <app>

<lem type="conj">vāhayan</lem>

<rdg wit="#cod">bhāvayat</rdg>

<rdg wit="#MSK">bhāvayan</rdg>

</app> pūrvābhimukho <app>

<lem wit="#cod">brahmasūtraṁ</lem>

<rdg wit="#MSK">vajrasūtraṁ</rdg><note>(\emn\ following Tib.)</note>

</app>

<app>

<lem wit="#cod">pātayet</lem>

<rdg wit="#MSK">pāṭayet</rdg>

</app> |

</l>

<app>

</app>

<app>

<lem wit="#MSK" type="emn">ryāmyāyāṁ</lem>

<rdg wit="#cod">yāmyāṁ</rdg>

</app> sthita <app>

<lem wit="#MSK">ācārya</lem>

<rdg wit="#cod">ācāya</rdg>

</app> uttarābhimukho dvitīyam |</l>

<app>

<rdg wit="#cod">tataḥ</rdg>

</app>

āgneyadigbhāge sthitvottarābhimukho <app>

<lem wit="#MSK" type="emn">bāhyamaṇḍalapūrvasūtram</lem>

<rdg wit="#cod">vāhyamaṇḍapūrvvasūtraṁ</rdg>

</app> |

</l>

<l n="g">vāyavye sthito dakṣiṇābhimukhaḥ <app>

<lem wit="#MSK" type="emn">paścimasūtram</lem>

<rdg wit="#cod">paścimasūtraṁḥ</rdg>

</app> |

</l>

<l n="h">tatraiva <app>

<lem wit="#MSK">sthita</lem>

<rdg wit="#cod">sthitaṁ</rdg>

</app> uttarasūtram |</l>

<l n="i">punarāgneyabhāge sthito dakṣiṇapārśvasūtram | <app>

</app>

<app>

<lem wit="#cod">vedikāsūtraṇaṁ</lem>

<rdg wit="#MSK">vedikāsūtraṁ</rdg>

</app> ca |</l>

<app>

<lem>punarā</lem>

punar</note>

</app>

gneyakoṇe sthito vāyavyakoṇaṁ yāvat |</l>

<app>

<lem wit="#MSK" type="emn">nairr̥te</lem>

<rdg wit="#cod">nairite</rdg>

</app> sthita aiśānakoṇaṁ yāva<app>

<lem wit="#cod">tpātayet</lem>

<rdg wit="#MSK">pāṭayet</rdg>

</app> |

</l>

<l n="l">pradakṣiṇayogena <app>

<lem wit="#MSK">cācāryottarasādhakayo</lem>

<rdg wit="#cod">cācāryottarasādhakayor</rdg>

</app> rgamanam |</l>

<app>

<lem wit="#MSK">tatrāyaṁ sūtraṇa</lem>

<rdg wit="#cod">tatrāyatsūtreṇa-</rdg>

</app> mantraḥ |</l>

</lg>

<lem type="emn">vajrasamayasūtraṁ</lem>

<rdg wit="#cod">vajrasamayasūtra</rdg>

<rdg wit="#MSK">vajrasamaya sūtraṁ</rdg>

</app>

mātikrama hūm̐ iti ||</l>

</lg>

<p>

jaḥ jaḥ jaḥ

iti <app>

<lem wit="#MSK">tribhi</lem>

</app> rjaḥkārairuttarasādhakena sūtrākarṣaṇaṁ <app>

<lem wit="#MSK" type="emn">kāryam |</lem>

<rdg wit="#cod">kāyāṁ</rdg>

</app>

</p>

<l n="ab">dvārāṇi cāṣṭamabhāgikāni |</l>

<l n="cd">dvārapramāṇā <app>

<lem wit="#MSK">dvāraniryūhāḥ</lem>

<rdg wit="#cod">dvāraniryūhāḥ</rdg>

</app> |

</l>

</lg>

<app>

<lem wit="#MSK">sarvābhayantarā sarvabāhyā ca</lem>

<rdg wit="#cod">sarvābhayantaraḥ sarvavāhyaś ca</rdg>

<note>emend <foreign>sarvābhayantarāḥ sarvavāhyāś ca</foreign> |?

(silently) emends <foreign>sarvābhayantarā sarvabāhyā ca</foreign>.

The latter seems to be supported by <foreign>sabāhyābhyantaravedikāyāṁ</foreign> towards end of §54.</note>

</app>

<app>

<lem wit="#MSK" type="emn">dvārārdhapramāṇā</lem>

<rdg wit="#cod">dvārarddhapramāṇā</rdg>

</app>

vedikā |</l>

<l n="b">vedikārdhapramāṇā pañcaraṅgikarajobhūmiḥ |</l>

<l n="c">toraṇaṁ <app>

<lem wit="#MSK">dvāratriguṇaṁ kāryam</lem>

<rdg wit="#cod">dvāratr̥guṇaṁ kāyam</rdg>

</app> |

</l>

<l n="d">bāhyamaṇḍalārdhenābhyantaramaṇḍalaṁ</l>

</lg>

<l n="ab">caturasraṁ <app>

<lem wit="#cod">caturdvāraṁ vedikāparivāritam</lem>

<note>(<foreign>caturasrañ caturdvāraṁ</foreign>);

</note>

<rdg wit="#MSK">caturdvāravedikāparivārtam</rdg>

<note>

silently emends <foreign>caturdvāravedikā-</foreign>,

but such a compound is not expected here.</note>

<note>taken from some scriptural (?) source.</note>

</app>

</l>

</lg>

<l n="ab">aṣṭastambhayuktaṁ ca saṁsūtrya maṇḍalanābhau <app>

<lem type="emn">khādira</lem>

<rdg wit="#cod #MSK">khadiram</rdg>

</app>

<app>

<lem type="emn">madhaekasūcikavajrākāra</lem>

<rdg wit="#cod">adhaekasūcikavajrākārem</rdg>

<rdg wit="#MSK">adha ekasūcikavajrākāram</rdg>

</app>

<app>

<lem>muparipañcasūcikavajrākāraṁ</lem>

<note>

reads <foreign>upari pañcasūcikavajrākāraṁ</foreign>,

but this should be a compound.</note>

</app>

kīlakaṁ<listApp type="parallels">

<app>

<lem>maṇḍalanābhau ... kīlakaṁ</lem>

<note>

VA \S\ 12.2.7:

<foreign>maṇḍalanābhau khādiram *adhaekasūcikam</foreign> (\emn; <foreign>adha ekasūcikam</foreign> ed.) <foreign>*uparipañcasūcikavajrākāraṁ</foreign> (\emn; <foreign>upari pañcasūcikavajrākāraṁ</foreign> ed.) <foreign>kīlakaṁ</foreign> ...

</note>

</app>

</listApp> pūrvavadvajrakīlamantreṇa parijapya

<app>

<lem wit="#MSK" type="emn">vajreṇākoṭya</lem>

<rdg wit="#cod">vajreṇākoṭyā</rdg>

</app>

<app>

<lem wit="#MSK">tadavasakta</lem>

<rdg wit="#cod">tadavaśakta-</rdg>

</app> sūtreṇābhyantaramaṇḍalabāhyato <app>

<lem wit="#MSK" type="emn">vajramālāṁ</lem>

<rdg wit="#cod">vajramalām</rdg>

</app>

<app>

<lem type="emn">pradakṣiṇakrameṇaiśānīṁ</lem>

<rdg wit="#cod">prakṣi<space/>

ṇakrameṇaiśānīn</rdg>

<rdg wit="#MSK">pradakṣiṇakrameṇaiṣānīṁ</rdg>

<note>silently and needlessly emend to <foreign>krameṇaiṣānīṁ</foreign>

</note>

</app>

<app>

<rdg wit="#cod">diśim</rdg>

</app> mārabhya sūtrayet |</l>

<l n="cd">maṇḍalapramāṇena ca dviguṇaṁ <app>

<lem wit="#MSK" type="emn">ṣaḍḍhaste</lem>

</app>

<app>

<lem type="emn">parimāṇḍalyena</lem>

<rdg wit="#cod">pārimaṇḍalyena</rdg>

<rdg wit="#MSK">pārimāṇḍalyena</rdg>

</app>

<app>

<lem wit="#cod">kanīyasī</lem>

<rdg wit="#MSK">kanīyasā</rdg>

</app> pramāṇaṁ sūtraṁ <app>

<lem wit="#MSK">kārya</lem>

<rdg wit="#cod">kāyam</rdg>

ryam</note>

</app>

<app>

<lem wit="#MSK">manyatrānurūpam</lem>

<rdg wit="#cod">anyatrānurūpa</rdg>

</app>

<app>

<lem>parimāṇḍalyena ... anyatrānurūpam</lem>

<note>

VA \S\ 12.1.3:

<foreign>pārimaṇḍalyena ṣaḍḍhastamaṇḍale kanīyasīpramāṇaṁ sūtraṁ kāryam anyatrānurūpata ity ānandagarbha-ādayaḥ</foreign> (ed. Mori, <seg rend="check">p.143</seg>).

</note>

</app>

</listApp> ||

</l>

</lg>

idānīmārṣoktyā<app>

<lem type="emn">sūtraṇa</lem>

<rdg wit="#cod">sūtreṇam</rdg>

<rdg wit="#MSK">sūtralakṣaṇam</rdg>

<note>

’s emendation is based on Tib.</note>

</app>mucyate |</l>

</lg>

<l n="ab">navena suniyuktena supramāṇena cāruṇā |</l>

<l n="cd">sūtreṇa sūtrayetprājño yathāśaktyā <app>

<lem wit="#MSK" type="emn">sumaṇḍalam</lem>

<note>following STTS;</note>

<rdg wit="#cod #MSK">nu maṇḍalam</rdg>

<note>

<foreign>nu</foreign>: emend <foreign>tu</foreign>, with \MSK?

Or keep <foreign>anumaṇḍalam</foreign>?

Or read with STTS <foreign>sumaṇḍalam</foreign>?%

</note>

</app> ||

</l>

<app>

<lem wit="#MSK">caturasraṁ</lem>

<rdg wit="#cod">caturaśraṁ</rdg>

</app> caturdvāraṁ catustoraṇa<app>

<lem wit="#MSK">śobhitam</lem>

<rdg wit="#cod">-sobhitam</rdg>

</app>

catuḥsūtrasamāyuktaṁ paṭṭa<app>

<lem wit="#MSK">sragdāma</lem>

<rdg wit="#cod">-śragdāma-</rdg>

</app> bhūṣitam ||</l>

<l n="d">koṇabhāgeṣu sarveṣu dvāra<app>

<lem wit="#MSK" type="emn">niryūha</lem>

<rdg wit="#cod">-niyūha-</rdg>

</app> saṁdhiṣu |</l>

<l n="e">khacitaṁ vajraratnaistu <app>

<lem wit="#MSK" type="emn">sūtraye</lem>

<rdg wit="#cod">sūtraye</rdg>

</app> dbāhyamaṇḍalam ||</l>

<l n="f">tasya cakrapratīkāśaṁ praviśyābhyantaraṁ puram |</l>

<l n="g">vajrasūtra<app>

<lem wit="#MSK" type="emn">parikṣipta</lem>

<rdg wit="#cod">-kṣipta</rdg>

</app> maṣṭastambhopa<app>

<lem wit="#MSK">śobhitam</lem>

<rdg wit="#cod">-sobhitam</rdg>

</app> ||

</l>

<l n="h">maṇḍalaṁ <app>

<lem wit="#MSK" type="emn">sūtraye</lem>

<rdg wit="#cod">sūtrayet</rdg>

</app> tprājñaḥ sarvadiksamatāṁ <app>

<lem wit="#MSK" type="emn">vahan</lem>

<rdg wit="#cod">vaham</rdg>

</app> |

</l>

<l n="i">prākpratīcyuttarāvāgdikcatuḥsūtrāṣṭamaṇḍalamiti<listApp type="parallels">

<app>

<lem>navena ... -maṇḍalam iti</lem>

<note>The first four stanzas = STTS \S\S\ 203(4), 204(5), 204(6), and 204(7).

The final stanza = <foreign>Samāyoga</foreign> 7.14

<foreign>maṇḍalaṁ sūtrayet prājñaḥ sarvadiksamatāṁ vahan |

prākpratīcyuttarāvāgdik catuḥsūtrāṣṭamaṇḍalam ||</foreign> =

<foreign>Paramādya</foreign> D 264a, <foreign>Vajramaṇḍālaṁkāra</foreign> D80b CHECK!!</seg>

</note>

</app>

</listApp> ||

</l>

</lg>

<l n="ab">sabāhyābhyantaravedikāyāṁ ca hārārdhahāra<app>

<lem type="emn">cāmara</lem>

<rdg wit="#cod #MSK">-camara-</rdg>

</app> candra<app>

<lem wit="#MSK" type="emn">sūrya</lem>

</app> maṇḍalāni lekhyāni |</l>

</lg>

<l n="ab">sarvamaṇḍalakoṇeṣu mārutoddhūta<app>

<lem wit="#MSK" type="emn">ghaṇṭā</lem>

<rdg wit="#cod">-ghaṇṭhā-</rdg>

reads <foreign>-ghaṇṭā-</foreign>?

</note>

</app>

vasaktacitrāgrapatākāḥ |</l>

<l n="cd">teṣu dvāra<app>

<lem wit="#MSK" type="emn">niryūha</lem>

<rdg wit="#cod">-niyūha-</rdg>

</app> saṁdhiṣu cārdhacandra<app>

<lem type="emn">pratiṣṭhāne vajraratnaṁ karojjvalaṁ</lem>

<rdg wit="#cod">-pratiṣṭhāne vajraratnakarojvāl\{ā\}aṁ</rdg>

<rdg wit="#MSK">-pratiṣṭhānavajraratnakarajvālā</rdg>

<note>

<foreign>-pratiṣṭhāne vajra-</foreign>: \MSK silently emend <foreign>-pratiṣṭhānavajra-</foreign>.

Emend <foreign>-pratiṣṭhāneṣu</foreign> or <foreign>pratiṣṭhānaṁ</foreign>?

<foreign>-karojvāl\{ā\}aṁ</foreign>: \MSK emends <foreign>-karajvālā</foreign>.

We propose <foreign>-karojjvalam</foreign>.

</note>

</app>

<app>

<lem wit="#cod">lekhyami</lem>

<rdg wit="#MSK">lekhyāḥ</rdg>

</app> ti ||</l>

</lg>

</div>

<head type="editorial">Vighnanivāraṇavidhiḥ</head>

<head type="editorial">Vighnanivāraṇa</head>

<l n="ab">sacedvighnanivāraṇaṁ kartukāmo bhavati |</l>

<l n="cd">lakṣajaptena kīlamantreṇāṣṭottaraśatābhimantritairmaṇḍalanābhistha<app>

<lem wit="#MSK">nirdiṣṭa</lem>

<rdg wit="#cod">-nirddiṣṭha-</rdg>

</app> kīlakasadr̥śaiḥ kīlakaiḥ <app>

<lem wit="#MSK">sarvavighnā</lem>

<rdg wit="#cod">sarvavighnām̐ |</rdg>

<note>

<foreign>sarvavighnām̐ |</foreign>: understand <foreign>-ghnān</foreign> (without punctuation);

reads this, but wrongly reports the reading as <foreign>-ghnāḥ</foreign>

</note>

</app>kīla<pb edRef="#cod" n="36r"/>

yed<app>

<lem>danayānupūrvyā</lem>

<note>

inserts punctuation after this, but it seems unnecessary to us</note>

</app> |

</l>

<l n="c">yathoktamaṇḍalanābhisthakīlakāvasakta<app>

<lem>sūtreṇa</lem>

<note>the <foreign>tra</foreign> is written somewhat low and detaches from preceding and following <foreign>akṣara</foreign>s.

Possibly a secondary insertion into a space previously left blank?</note>

</app>

pradakṣiṇato bāhyamaṇḍalasya vartulaṁ prabhāmaṇḍalaṁ saṁsūtrya tasya <app>

<rdg wit="#cod">vahis</rdg>

</app> ścakravāḍaṁ tathaiva vartulaṁ saṁsūtrayet |</l>

<l n="d">tatra prabhāmaṇḍale valmīkamr̥ttikayā devādivighnapratikr̥tiṁ kr̥tvā <app>

<lem wit="#MSK" type="norm">śakrapratikr̥tau</lem>

<rdg wit="#cod">sakrapratikr̥tau</rdg>

</app> svadi<app>

<lem type="emn">ksthitāyāṁ</lem>

<rdg wit="#cod #MSK">sthityāṁ</rdg>

<note>

<seg rend="check">CHECK</seg>

</note>

</app>

<app>

<lem wit="#cod">mīkāreṇa</lem>

<rdg wit="#MSK">ikāreṇa</rdg>

</app>

<app>

<lem wit="#MSK" type="norm">śakraṁ</lem>

<rdg wit="#cod">sakraṁ</rdg>

</app> pītam |</l>

<l n="e">evamagnyādiprakr̥tau <app>

<lem wit="#MSK" type="emn">raṁkāreṇa</lem>

<rdg wit="#cod">ruṅkāreṇa</rdg>

</app> raktamagnim |</l>

<l n="f">ahamiti yamaṁ kr̥ṣṇam |</l>

<l n="g">kramiti rākṣasaṁ kr̥ṣṇam |</l>

<l n="h">vamiti varuṇaṁ śuklam |</l>

<l n="i">yamiti vāyuṁ dhūmram |</l>

<l n="j">phaḍiti kuberaṁ pītam |</l>

<l n="k">sumbhetīśānaṁ śuklaṁ niṣpādya vajrāṅkuśādibhirākr̥ṣya praveśya baddhvā vaśīkr̥tya kīlayet ||</l>

</lg>

</div>

<head type="editorial">Atyantavighnanivāraṇa</head>

<l n="ab">atyantanirvighnaṁ kartukāmena mr̥ttikayā pracchādanīyāḥ |</l>

<l n="cd">evamapi yadi vighnaṁ kurvanti |</l>

<l n="c">vajrahūṁkārayogaṁ kr̥tvā ṭakkirājenākr̥ṣya

<app>

<lem type="emn">vajrāṅkuśādibhirvākarṣaṇādi</lem>

<rdg wit="#cod">vajraṁku*śādibhignākarṣaṇādi</rdg>

<rdg wit="#MSK">vajrāṅkuśādibhirapyākarṣaṇādiṁ</rdg>

</app> kr̥tvā

vajrahūṁkāraṁ baddhvā

vāmapādena vighnapratikr̥timākramya

hūm̐ vam̐ hūm̐ ityādi<app>

<lem wit="#cod">vidarbhaṇa</lem>

<rdg wit="#MSK">-vivardhana-</rdg>

<note>(after Tib.);</note>

<note>

<foreign>vidarbhaṇa</foreign> here means that the seed-syllable of Varuṇa is

preceded and followed by the syllables <foreign>hūṁ</foreign>.

</note>

</app>yogātpratyālīḍhapādāvasthito’ntarāntarā ca meghādyabhimukhīṁ tāṁ mudrāṁ <app>

<lem type="emn">kṣipan</lem>

<rdg wit="#cod #MSK">kṣipet</rdg>

</app>

<app>

<lem wit="#cod">ṇodara</lem>

<rdg wit="#MSK">gagaṇodāra-</rdg>

</app>spharaṇadīptajvālākula<app>

<lem type="norm">prabhena</lem>

<rdg wit="#cod #MSK">prabheṇa</rdg>

<note>-prabhena <pb edRef="#cod" n="36v"/>

vajrahūṁkāreṇa</note>

</app> vajrahūṁkāreṇa pādaprahārābhighātena meghādikaṁ <app>

<lem type="emn">bhasmīkriyamāṇaṁ</lem>

<rdg wit="#cod #MSK">bhasmīkr̥yamāṇaṁ</rdg>

</app> cintayet|</l>

<app>

<rdg wit="#cod">aivaṁ</rdg>

</app> ghātitā bhavanti |</l>

</lg>

</div>

<head type="editorial"> Vāyuvighnanivāraṇa</head>

<p>

<app>

<lem>atha vāyuvighna...</lem>

<note>Parallel to <foreign>Saṁpuṭatilaka</foreign>,

Hodgson f.115r, Wellcome f.168r, Derge 503b-504a

<seg rend="check">CHECK!!</seg>

</note>

</app>

</listApp>

<app>

<lem type="conj">atha <hi rend="bold">vāyuvighnanivāraṇaṁ bhavati</hi>|</lem>

<rdg wit="#cod #MSK">athavā</rdg>

<note>

<seg rend="check">New command for "no-gap supplied"!</seg>

</note>

</app>

<app>

<lem>śūnyatāsamādhi</lem>

<note>

<foreign>śū</foreign> written in archaic form;

the same shape also in <foreign>śūlāni</foreign> in line 6 on this same folio.</note>

</app>

māmukhīkr̥tyānantaramakāreṇa <app>

<lem>vairocanībhūya</lem>

<note>Emend <foreign>vairocanābhisaṁbodhi-</foreign>?

Since the system of this ritual might not be that of STTS, but <foreign>Vairocanābhisaṁbodhi</foreign>.

</note>

</app>

<app>

<lem wit="#MSK" type="emn">tantrokta</lem>

<rdg wit="#cod">tatrokta-</rdg>

</app> vairocanarūpaṁ <seg rend="check">niścintya</seg> hāṁkāre<app>

<lem type="conj">ṇāryācalaṁ</lem>

<rdg wit="#cod">-āyācalaṁ</rdg>

</app> manasā <app>

<lem type="emn">svahr̥dayān</lem>

<rdg wit="#cod">svahr̥yān</rdg>

<rdg wit="#MSK">svahr̥dayād</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">niścārya</lem>

<rdg wit="#cod">niścāya</rdg>

</app>

vajra <app>

</app> bandha

iti manasodīrayan bāhyamaṇḍalasya bāhyato vāyavye koṇe gandhena <app>

<lem wit="#MSK">bindusaptakaṁ</lem>

<rdg wit="#cod">vindusaptaka</rdg>

</app> kr̥tvaikaikaṁ <app>

<lem wit="#MSK" type="emn">binduṁ</lem>

<rdg wit="#cod">vindu</rdg>

</app>

<app>

<lem wit="#cod">yakāreṇā</lem>

<rdg wit="#MSK">yaṁāreṇā-</rdg>

</app> bhyantarīkr̥tya madhye ca saptamaṁ yaṁkāraṁ binduyuktam |

ete ca sapta bindavaḥ sapta vāyavo <app>

<lem wit="#cod">mr̥gārūḍhāḥ</lem>

<rdg wit="#MSK">mr̥gārāḍhāḥ</rdg>

<note>(misprint)</note>

</app> kr̥ṣṇavarṇā āryācalena <app>

<lem type="emn">pāśenānīya</lem>

<rdg wit="#cod #MSK">pāśenānīyā</rdg>

<note>note archaic form of <foreign>ś</foreign>.

</note>

</app>

<app>

<lem type="emn">baddhā</lem>

<rdg wit="#cod">vadhvāś</rdg>

<rdg wit="#MSK">bandhyāś</rdg>

</app>ścintanīyāḥ |

madhye <app>

<lem wit="#MSK" type="norm">caiṣā</lem>

<rdg wit="#cod">caiṣāṁm</rdg>

<note>

ignores presence of <foreign>anusvāra</foreign>

</note>

</app>meko nāyakaḥ śeṣāḥ ṣaḍbindavaḥ taṁ <app>

<lem wit="#MSK">parivārya</lem>

<rdg wit="#cod">parivāya</rdg>

</app> samantato ’vasthitā iti |

tataḥ śarāvamākāreṇa meruṁ <app>

<lem wit="#MSK" type="emn">vicintya</lem>

<rdg wit="#cod">vicitya</rdg>

</app> tasyopari <app>

<lem wit="#cod">māhendra</lem>

<rdg wit="#MSK">mahendra-</rdg>

</app> maṇḍala<app>

<lem wit="#MSK" type="emn">mākāreṇaiva</lem>

<rdg wit="#cod">ākāreṇaivaḥ</rdg>

</app> sarvatra vajrasaṁcchannam |

madhye ca pañcasūcikaṁ vajraṁ <app>

<lem>hūṁkārabījitam</lem>

<note>it seems that <foreign>bījita</foreign> is not common in Bauddha tantra, but we find occurrences in <foreign>Tantrasadbhāva</foreign>,<foreign>Brahmayāmala</foreign>,<foreign>Svacchandatantra</foreign>, etc.

</note>

</app> |

koṇeṣu śūlāni ca vicintya

tathaiva <app>

<lem wit="#MSK" type="emn">vajra hāṁ</lem>

<rdg wit="#cod">vajrāhaṁ</rdg>

</app> bandhetyudrīrayaṁstena śarāveṇa tadyathoktaṁ <app>

<lem type="emn">bindusaptakaṁ</lem>

<rdg wit="#cod #MSK">binduṁ saptakaṁ</rdg>

</app>

<app>

<seg rend="check">pīḍayet</seg>

</lem>

<rdg wit="#cod #MSK">pithayet</rdg>

</app> |

tataḥ śarāvamerūpa<app>

<lem type="emn">ryakāreṇa</lem>

<rdg wit="#cod #MSK">aṁkāreṇa</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">bhagavantaṁ</lem>

<rdg wit="#cod">bhagavanta</rdg>

</app> pūrvoktaṁ vairocanaṁ <app>

<lem wit="#MSK" type="emn">vicintyāryācalaṁ</lem>

<rdg wit="#cod">vicintyāyācalañ</rdg>

</app> cālīḍhapādena parvatamavaṣṭabhya <app>

<lem wit="#cod">bhagavataḥ</lem>

<rdg wit="#MSK">bhagavantaḥ</rdg>

<note>bhagava<pb edRef="#cod" n="37r"/>

ntaḥ

</note>

</app> purataḥ khaḍga<app>

</app> hastaṁ <app>

<rdg wit="#cod #MSK">vāyuṁ</rdg>

</app> ntarjamānaṁ cintayet |

evaṁ sarvavāyubandhaḥ kr̥to bhavati ||

</p>

</div>

<head type="editorial"> Udakādivighnanivāraṇa</head>

<l n="ab">athodakādivighna<app>

<lem type="emn">nivāraṇaṁ</lem>

<rdg wit="#cod #MSK">-nivāraṁ</rdg>

</app> bhavati |</l>

<l n="cd">hāṁkāreṇa vāyavyāgneyamaṇḍalastha<app>

<lem wit="#MSK">māryācala</lem>

<rdg wit="#cod">āyācalam</rdg>

</app> mātmānaṁ niṣpādya |</l>

<l n="c">valmīkamr̥ttikayāpatitagomayena vā vighnapratikr̥tiṁ kr̥tvā |</l>

<l n="d">khaḍgaṁ khaṁkāreṇa <app>

<lem wit="#cod">rephāgnigarbhaṁ</lem>

<rdg wit="#MSK">rephenāgnigarbhaṁ</rdg>

<note>The emendation does not seem called for.</note>

</app>

<app>

<lem wit="#MSK">nirvartya</lem>

<rdg wit="#cod">nirvattya</rdg>

</app> |

</l>

<seg rend="check">kṣmī</seg>kāreṇa ca \dag<app>

<lem wit="#cod">pāśaṁ kuśamayaṁ</lem>

<rdg wit="#MSK">pāśam aṅkuśamayaṁ</rdg>

</app> \dag\ niṣpādya vāmahastenādāya dakṣiṇena khaḍgaṁ pāśenākr̥ṣya vighnaṁ prakr̥tau niveśya |</l>

<l n="f">ālīḍhapādena sthitvā mūrdhni <app>

<lem wit="#MSK">vāmapādena</lem>

<rdg wit="#cod">cāmapādena</rdg>

</app> pīḍayedida<app>

<lem type="emn">mudīrayan</lem>

<rdg wit="#cod">udīrayam</rdg>

<rdg wit="#MSK">udīrayaṁ</rdg>

</app>

namaḥ samantavajrāṇāṁ caṇḍamahāroṣaṇa sphoṭaya hūṁ <app>

</app> hāṁ māmiti tatpratikr̥tiṁ khaḍgena vā vidārayet |</l>

<l n="g">viṣāktābhirvā <app>

<lem wit="#MSK" type="emn">rājikābhiḥ</lem>

<rdg wit="#cod">rājikābhi</rdg>

</app> pratikr̥tiṁ vilipyāgninā tāpayet |</l>

</lg>

<l n="ab">āpitastvagninā so hi lepitaśca na saṁśayaḥ |</l>

<lem wit="#MSK" type="emn">brahmāpi</lem>

<rdg wit="#cod">vrāhmāpi</rdg>

</app> śakro vā kṣipraṁ dahyati tatkṣaṇamiti ||</l>

<l n="c">āha bhagavānvairocanaḥ ||<listApp type="parallels">

<app>

<lem>tāpitas ... vairocanaḥ</lem>

<note>

Not traced.

The phrase "<foreign>ity āha bhagavān vairocanaḥ</foreign>"

is a part of quotation.

Quoted also in the <foreign>*Trailokyavijayodayā</foreign> (Toh.2519)

<seg rend="check">CHECK!!</seg>

</note>

</app>

</listApp>

</l>

</lg>

<app>

<lem type="emn">āryācalayogena</lem>

<rdg wit="#cod">ayācalayogena</rdg>

</app> cāsya mantra<pb edRef="#cod" n="37v"/>

syāyutasevāṁ kr̥tvā

<app>

<lem wit="#MSK">paścātkarma kuryādi</lem>

<rdg wit="#cod">paścāt karma kuryād</rdg>

</app> ti ||</l>

</lg>

<app>

</app> tyanena <app>

<seg rend="check">cā</seg>ryamañjuśrīyamāntakaṁ</lem>

<rdg wit="#cod">cāyamañjuśrīyamantakaṁ</rdg>

<note>\emn\ with \MSK????

Or <foreign>cāryamañjuśrīyam antakaṁ</foreign>????

</note>

</app>

kr̥ṣṇaṁ <app>

<lem wit="#MSK">ṣaṭcaraṇaṁ</lem>

<rdg wit="#cod">śaṭcaraṇaṁ</rdg>

</app> caturmukhaṁ <app>

<lem wit="#MSK">caturbhujaṁ</lem>

<rdg wit="#cod">caturbhurjāṁ</rdg>

</app> dakṣiṇabhujābhyāṁ khaḍgaparaśudharaṁ vāmabhujābhyāṁ <app>

<lem wit="#MSK">pāśamusala</lem>

<rdg wit="#cod">pāsamuśala-</rdg>

</app> dharaṁ dakṣiṇābhimukhaṁ krodhagaṇairgagaṇamāpūrayamāṇaṁ vicintya śūlamudrāṁ baddhvā meghādinivāraṇāya <app>

<lem wit="#MSK" type="emn">sākṣepaṁ</lem>

<rdg wit="#cod">sākṣepa</rdg>

</app> prayojayet |</l>

<l n="cd">talavajrabandhe tarjanīdvayasūcī śūlamudrā ||</l>

</lg>

</div>

<head type="editorial"> Optional Ritual</head>

<l n="ab">sacedevamapi <app>

<lem wit="#MSK" type="emn">vighnopaśāntirna bhavati</lem>

<rdg wit="#cod">vighnopaśānti bhavati</rdg>

</app> |

</l>

<l n="cd">āmaśarāvadvayamadhye rudhiracityaṅgāra<app>

</app> rājikonmattaka<app>

<lem wit="#MSK">pattra</lem>

<rdg wit="#cod">-patta-</rdg>

</app> rasairmantramālikhya siddhārthakā<app>

<lem wit="#MSK" type="emn">naṣṭaśataparijaptāṁstasminśarāvasaṁpuṭe</lem>

<rdg wit="#cod">aṣṭaśataparijaptām|s tasmi sarāvasampuṭe</rdg>

<note>

does not report <foreign>sarāva-</foreign>

</note>

</app>

<app>

<lem wit="#MSK" type="emn">nyasyānalavighnādiṁ</lem>

<rdg wit="#cod">nyasyanaravighnādiāṁ</rdg>

<note>

does not report <foreign>-diā</foreign>ṁ with double vocalization</note>

</app>

<app>

<lem wit="#cod #MSK" type="emn">dr̥ṣṭvāhutiśataṁ</lem>

<rdg wit="#cod">dr̥ṣṭvā āhutiśataṁ</rdg>

</app> saptakaṁ vā juhuyāt |</l>

<lem type="emn">ste naśyante mriyante</lem>

<rdg wit="#cod">tai nasyantai mr̥yate</rdg>

<rdg wit="#MSK">te naśyante mr̥yante</rdg>

<note>

does not report <foreign>-sy-</foreign>

</note>

</app>

<app>

<lem>vāmanuṣyai</lem>

<rdg wit="#cod">vā amanuṣyair</rdg>

<note>

reads <foreign>vāmamanuṣyair</foreign> and emends this to <foreign>vāmanuṣyair</foreign>.

But the text is correct as it stands.</note>

</app>

rvā gr̥hyante |</l>

<l n="d">vajrahūṁkārayogeṇa vā hūm̐kāraṁ lakṣajaptaṁ kr̥tvā mānuṣāsthimayacaturaṅgulapramāṇakīlakenāṣṭottaraśatajaptena tathaiva vajrāṅkuśā<pb edRef="#cod" n="38r"/>

dibhir ākr̥ṣya praveśya baddhvā <supplied reason="lost">vaśīkr̥tya ca</supplied> pratikr̥tim vajreṇa kīlayediti ||</l>

</lg>

</div>

<head type="editorial">Agnidāhaśamana</head>

<l n="ab">athāgnidāhaśamanamabhidhīyate |</l>

<l n="cd">agnerupari <app>

<lem wit="#MSK" type="emn">vaṁkāreṇa</lem>

<rdg wit="#cod">vakāreṇa</rdg>

</app>

<app>

<lem wit="#cod">vāruṇamaṇḍalaṁ</lem>

<rdg wit="#MSK">varuṇamaṇḍalaṁ</rdg>

</app> tasyoparipadmamadhyasthitaṁ cakraṁ tasyopari <app>

<lem wit="#MSK" type="emn">vaṁkāreṇaiva</lem>

<rdg wit="#cod">vakāreṇaiva</rdg>

</app> śaṅkhakundendudhavalaṁ vairocanamupaviṣṭaṁ <app>

<lem wit="#MSK" type="emn">catuḥsamudra</lem>

<rdg wit="#cod">catussamudra-</rdg>

</app>

<app>

<lem type="emn">caturnadya</lem>

<rdg wit="#cod">-catunardyā-</rdg>

<rdg wit="#MSK">-caturnadyā-</rdg>

</app>navataptasadr̥śanavavāridhārābhirāpūrayantaṁ daśadiśaścintayediti |</l>

<l n="c">vajranetryā <app>

<lem wit="#MSK">vajrajvālānalārkeṇa</lem>

<rdg wit="#cod">vajrājvālānalārkeṇa</rdg>

</app> ca <app>

<lem wit="#MSK">śarāvameruṁ kīlakaṁ ca</lem>

<rdg wit="#cod">śarāvamekaṁ§ kīlakaś ca</rdg>

<note>Emendation supported by Tib. and par. 57.</note>

</app> saṁrakṣya vajrayakṣavajrabhairavanetrābhyāṁ <app>

<lem wit="#MSK">teṣāmākāśabandhaṁ</lem>

<rdg wit="#cod">teṣāṁmm ākāśavandhaṁ</rdg>

<rdg wit="#cod">teṣāmm ākāśavandhaṁ</rdg>

</app> kr̥tvā vajrabandhena <app>

<lem>vajrapañjaraṁ</lem>

<note>

<seg rend="check">Emend vajrapañjare?</seg>

</note>

</app> dadyāt |</l>

<l n="d">abhicārahomena vā vighnanivāraṇaṁ <app>

<lem wit="#MSK" type="emn">kuryādi</lem>

<rdg wit="#cod">kuyād</rdg>

</app> ti ||</l>

</lg>

</div>

<head type="editorial">Removing the Pegs from the Ground</head>

<l n="ab">tato maṇḍalanābhisthitakīlakaṁ caturhūṁkāreṇotpāṭya vakṣyamāṇapañcavarṇakaiḥ kīlakagartāṁ <app>

<lem wit="#MSK">prapūrya</lem>

<rdg wit="#cod">prapūya</rdg>

</app>

<app>

<lem wit="#MSK">samīkuryāt</lem>

<rdg wit="#cod">samīkuyāt·</rdg>

</app> |

</l>

<l n="cd">tato hrīḥkāreṇa vāmetaracakṣuṣoścandrasūryau niṣpādya <app>

<lem wit="#MSK" type="emn">krodhadr̥ṣṭyā</lem>

<rdg wit="#cod">krodhadr̥ṣṭvā</rdg>

</app> parito nibhālya <app>

<lem wit="#MSK">dvārāṇi</lem>

<rdg wit="#cod">dvārāni</rdg>

</app>

<app>

<lem wit="#MSK">kuryāt ||</lem>

<rdg wit="#cod">kuyāt |</rdg>

<note>It seems the scribe first wrote <foreign>kuyāditi</foreign> because traces of <foreign>diti</foreign> are visible.</note>

</app>

<app>

<lem>tato ... kuyāt</lem>

<note>Parallel to <foreign>Tattvālokakarī</foreign> (P LOCATION, D f.112r4–6)</note>

</app>

</listApp>

</l>

</lg>

</div>

<head type="editorial">Rajaḥpātanavidhi</head>

<head type="editorial">Raṅgābhisaṁskāraḥ</head>

<lem wit="#MSK" type="emn">raṅgābhisaṁskāro</lem>

<rdg wit="#cod">raṅgābhisaskāro</rdg>

</app> bhavati |</l>

<l n="cd">oṁ vajracitrasamaya hūm̐ |</l>

ity anena mudrāyuktena <app>

<lem wit="#MSK" type="emn">sarvaraṅgā</lem>

<rdg wit="#cod">sarvaraṅgāṁ</rdg>

</app> nsaptavārānabhimantrayedvajramayā bhavantītyāha bhagavānmahāvajradharaḥ |</l>

<app>

<lem wit="#MSK" type="emn">tatreyaṁ</lem>

<rdg wit="#cod">tattreya</rdg>

<note>

reads <foreign>tantreyaṁ</foreign>

</note>

</app> mudrā |</l>

</lg>

<l n="ab">susaṁdhita<app>

<lem wit="#MSK">samāgryaṁ</lem>

<rdg wit="#cod">-samābhrantu</rdg>

</app>

tu vajramudrādvikasya tu |</l>

<app>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">sarvaraṅgāṇi</lem>

<rdg wit="#cod">sarvaraṅgāṇāṁ</rdg>

<note>

does not make this emendation</note>

</app>

<app>

<lem wit="#MSK" type="emn">dīptadr̥ṣṭyā</lem>

<rdg wit="#cod">dīptadr̥ṣṭvā</rdg>

</app> samāhvayet ||

</l>

</lg>

<l n="ab">hīḥkāreṇa cānte jvālayedvajra<app>

<lem wit="#MSK">sūrya</lem>

</app> krodhasamayamudrayā vāmavajra<app>

<lem wit="#MSK">muṣṭinā</lem>

<rdg wit="#cod">-muṣṭhinā</rdg>

</app> ca |</l>

<l n="cd">oṁ vajracitrasamaya hūm̐ |</l>

<l n="c">ityuccārayannaiśānīṁ diśamārabhya pradakṣiṇato <app>

<lem wit="#MSK">raṅgaṁ</lem>

<rdg wit="#cod">raṅga</rdg>

</app> pātayet |</l>

<l n="d">tataḥ paścādyathāsukhamanena krameṇa nīlaṁ pītaṁ raktaṁ śyāmaṁ śuklamiti |</l>

<l n="e">ṣaḍḍhaste <app>

<lem type="emn">kanīyasī</lem>

<rdg wit="#cod">kaniyasī</rdg>

<note>

incorrectly emends <foreign>kanīyasā</foreign>

</note>

</app>

<app>

<lem type="emn">pramāṇā</lem>

<rdg wit="#cod #MSK">parimāṇaṁ</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">raṅgaṁ</lem>

<rdg wit="#cod">raṅga</rdg></app>

<app>

<lem type="emn">raṅgarekhā | ataḥ paraṁ</lem>

<rdg wit="#cod">raṅgarekhā ata | paraṁ</rdg>

<rdg wit="#MSK">raṅgaṁ rekhāyeta | paraṁ</rdg>

<note>

incorrectly emends <foreign>raṅgaṁ rekhāyeta | paraṁ</foreign>

</note>

</app>

<app>

<lem wit="#MSK">hastavr̥ddhyā</lem>

<rdg wit="#cod">hastavr̥ddhā</rdg>

</app> pādavr̥ddhiḥ |</l>

</lg>

</div>

<head type="editorial">Colouring the Maṇḍala (Scriptural Souces)</head>

<l n="ab">tathā <app>

<lem wit="#MSK">coktaṁ</lem>

<rdg wit="#cod">cokta</rdg>

</app> vajraśekhare |</l>

</lg>

<l n="ab">nīlavajramayī <app>

<lem wit="#MSK" type="emn">sūciḥ</lem>

</app> sauvarṇālambanā parā |</l>

<l n="cd">padmarāgamayī sūcistathā mārakatī parā |</l>

<app>

<lem wit="#cod">śvetābhyantarato</lem>

<rdg wit="#cod">śvetābhyāntarato</rdg>

</app> jñeyā eṣa raṅgakramaḥ smr̥taḥ ||<listApp type="parallels">

<app>

<lem>nīlavajramayī ... smr̥taḥ</lem>

<note>

<title>Vajraśekhara</title> LOCATION!!</seg>.

This is incorporated into Dīpaṅkarabhadra’s <foreign>Guhyasamājamaṇḍalavidhi</foreign>, vv.246–247ab:

<foreign>śvetavajramayī sūcī sauvarṇālambanāparā |

padmarāgamayī sūcī tathā marakatāparā ||

kr̥ṣṇābhyantarato jñeyā eṣa raṅgakramo ’sya tu |.</foreign>

Dīpaṅkarabhadra rewrites <foreign>nīlavajramayī</foreign> to <foreign>śvetavajramayī</foreign>,

and <foreign>śvetābhyantarato</foreign> to <foreign>kr̥ṣṇābhyantarato</foreign>,

since Vairocana and Akṣobhya changes their positions in the Guhyasamāja system.

See also the notes below.

</note>

</app>

</listApp>

</l>

</lg>

<ab>ityāha bhagavānmahāvajradharaḥ ||</ab>

<app>

<lem>pūrveṇa mahānīlaṁ</lem>

<note>

emends <foreign>pūrveṇa tu mahānīlaṁ</foreign>, with ref. to Tib., but this does not actually support restitution of <foreign>tu</foreign>.

</note>

</app> dakṣiṇaṁ pītasaṁyutam |</l>

<l n="cd">lohitaṁ paścimabhā<pb edRef="#cod" n="39r"/>

gaṁ mañjiṣṭottarasaṁyutam ||</l>

</lg>

<l n="ab">madhyato bhūmighāgaṁ ca sphaṭikābhaṁ niruttaram |</l>

<l n="cd">vajraghaṇṭādharo nityaṁ saṁlikhetsusamāhitaḥ ||<listApp type="parallels">

<app>

<lem>pūrveṇa ... susamāhitaḥ</lem>

<note>These two verses are also found in the <foreign>Guhyasamājamaṇḍalavidhi</foreign> immediately after the six <foreign>pāda</foreign>s quoted above, i.e. Dīpaṅkarabhadra does not insert the phrase <foreign>ity āha bhagavān mahāvajradharaḥ</foreign>.

<foreign>Guhyasamājamaṇḍalavidhi</foreign> vv.247cd–249ab:

<foreign>pūrveṇa tu mahāśvetaṁ dakṣiṇe pītasaṁyutam ||

lohitaṁ paścimabhāgaṁ mañjiṣṭhottarasaṁyutam |

madhyato bhūmibhāgaṁ tu indranīlaprabhāsvaram ||

prajñopāyātmako nityaṁ saṁlikhet susamāhitaḥ |</foreign>

Dīpaṅkarabhadra rewrites <foreign>mahānīlaṁ</foreign> to <foreign>mahāśvetaṁ</foreign>,

and <foreign>sphaṭikābhaṁ niruttaram</foreign> to <foreign>indranīlaprabhāsvaram</foreign>

for the same reason stated above.

He also rewrites <foreign>vajraghaṇṭādharo</foreign> to <foreign>prajñopāyātmako</foreign>.

</note>

</app>

</listApp>

//

</l>

</lg>

<app>

<lem wit="#MSK" type="emn">vajrastambhāgra</lem>

<rdg wit="#cod">-vajrastambhogra-</rdg>

</app>

<app>

<lem type="emn" sameAs="#STTS">saṁsthendu</lem>

<rdg wit="#cod #MSK">saṁstheṣu</rdg>

</app>pañcamaṇḍalamaṇḍitam |</l>

<l n="cd">madhyamaṇḍalamadhye tu buddhabimvaṁ niveśayet ||</l>

</lg>

<l n="ab">buddhasya sarvapārśveṣu <app>

<lem wit="#MSK" type="emn">maṇḍalānāṁ tu</lem>

<rdg wit="#cod">maṇḍalānan tu</rdg>

</app> madhyataḥ |</l>

<app>

<lem>samayāgrya</lem>

<note>

emends <foreign>samayāgrīḥ</foreign>. No emendation is necessary.

STTS, ed. Horiuchi, §205.

</note>

</app>ścatasro hi saṁlikhedanupūrvaśaḥ ||</l>

</lg>

<app>

<lem>vajravegeṇa</lem>

<note>

STTS reads <foreign>vajravegena</foreign>.

</note>

</app> cākramya maṇḍalānāṁ catuṣṭaye |</l>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">akṣobhyādyāṁ</lem>

<rdg wit="#cod">akṣobhyādyās</rdg>

</app> stu caturaḥ <app>

<lem wit="#MSK" type="emn">sarvabuddhān</lem>

<rdg wit="#cod">sarvabuddhāṁ</rdg>

</app> niveśayet ||</l>

</lg>

<l n="ab">akṣobhyamaṇḍalaṁ ku<seg rend="check">ryā</seg>t samaṁ vajradharādibhiḥ |</l>

<l n="cd">vajragarbhādibhiḥ <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">pūrṇaṁ</lem>

<rdg wit="#cod">pūrṇṇā</rdg>

</app> ratnasaṁbhavamaṇḍalam ||</l>

</lg>

<l n="ab">vajranetrādibhiḥ śuddhaṁ maṇḍalaṁ tvamitāyuṣaḥ |</l>

<l n="cd">amoghasiddheḥ saṁlekhyaṁ vajraviśvādimaṇḍalamiti ||</l>

</lg>

<l n="ab">cakrasya koṇasaṁstheṣu <app>

<lem>vajradevyaḥ</lem>

<note>

emends <foreign>vajradevīḥ</foreign>. No emendation is necessary. STTS, ed. Horiuchi, §206</note>

</app>

samālikhet |</l>

<app>

<lem wit="#MSK">bāhyamaṇḍalakoṇeṣu</lem>

<rdg wit="#cod">vāhyamaṇḍalakoṇepu</rdg>

</app> buddhapūjāḥ samālikhet ||</l>

</lg>

<l n="ab">dvāramadhyeṣu sarveṣu dvārapāla<app>

<lem wit="#MSK">catuṣṭayam</lem>

<rdg wit="#cod">-catuṣṭhayam</rdg>

</app> |

</l>

<l n="cd">bāhyamaṇḍalasaṁstheṣu <app>

<lem wit="#MSK" type="emn">mahāsattvā</lem>

<rdg wit="#cod">mahāsatvā</rdg>

</app> nniveśayet ||

<app>

<lem>vajrastambhāgra... niveśayet</lem>

<note>STTS \S\S\ 204, 8–206:

<foreign>vajrastambhāgrasaṁsthendupañcamaṇḍalamaṇḍitam |

madhyamaṇḍalamadhye tu buddhabimbaṁ niveśayet ||

buddhasya sarvapārśveṣu maṇḍalānāṁ tu madhyataḥ |

samayāgryaś catasro hi saṁlikhed anupūrvaśaḥ ||

vajravegena cākramya maṇḍalānāṁ catuṣṭaye |

akṣobhyamaṇḍalaṁ kuryāt samaṁ vajradhārādibhiḥ |

vajragarbhādibhiḥ pūrṇaṁ ratnasaṁbhavamaṇḍalam ||

vajranetrādibhiḥ śuddhaṁ maṇḍalaṁ tv amitāyuṣaḥ |

amoghasiddheḥ saṁlekhyaṁ vajraviśvādimaṇḍalam iti ||

cakrasya koṇasaṁstheṣu vajradevyaḥ samālikhet |

bāhyamaṇḍalakoṇeṣu buddhapūjāḥ samālikhet ||

dvāramadhyeṣu sarveṣu dvārpālacatuṣṭayam |

bāhyamaṇḍalasaṁstheṣu mahāsattvān niveśayet ||</foreign>

</note>

</app>

</l>

</lg>

<l n="ab">tatredaṁ vajravegahr̥dayaṁ bhavati |</l>

<l n="cd">oṁ vajravegākrama <app>

</app> iti ||

<note>STTS §864:

<foreign>tatredaṁ vajravegahr̥dayaṁ bhavati

oṁ vajravegākrama hūṁ</foreign>.

</note>

</l>

</lg>

<l n="ab">athāsya <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">mudrā</lem>

<rdg wit="#cod">muttra</rdg>

</app> bhavati</l>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">manasotkṣipya</lem>

<rdg wit="#cod">manasokṣipya</rdg>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">rekhāṁ</lem>

<rdg wit="#cod">rekhan</rdg>

</app> tu <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">vajrasūtramathāpi</lem>

<rdg wit="#cod">vajrasūtrayathāpi</rdg>

<note>emends <foreign>vajrasūtraṁ yathāpi</foreign>

</note>

</app> vā |</l>

<app>

<lem wit="#MSK" type="emn">praviśan</lem>

<rdg wit="#cod">praviṣyanti</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">niṣkramanvāpi</lem>

<rdg wit="#cod">niṣkrāman</rdg>

<note>niṣkraman <pb edRef="#cod" n="39v"/>

vāpi</note>

</app>

<app>

<lem>bhraśyate</lem>

<note>STTS reads <foreign>trasyate</foreign>, which should be emended to <foreign>bhraśyate</foreign> following SVU.

</note>

</app> samāyānna sa iti ||

<note>STTS §866:

<foreign>athāsya mudrā bhavati

manasotkṣipya rekhāṁ tu vajrasūtram athāpi vā |

praviśan niṣkraman vāpi *bhraśyate (\emn\ following SVU; <foreign>trasyate</foreign> ed.) samayān na sa iti ||</foreign>

</note>

</l>

</lg>

</div>

<head type="editorial">Colouring: The Five Tathāgatas</head>

<p>

<lem type="norm" wit="#MSK">tatra</lem>

<rdg wit="#cod">tattra</rdg>

</app>

<lem type="norm" wit="#MSK">bhagavān</lem>

<rdg wit="#cod">bhagavāṁ</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">vairocanaḥ</lem>

<rdg wit="#cod">vairocana</rdg>

</app>

sitavarṇaḥ siṁhāsane vajraparyaṅka<app>

<lem wit="#MSK" rend="hyphenleft">niṣaṇṇo</lem>

<rdg wit="#cod">-niṣarṇṇo</rdg>

</app>

<app>

<lem type="emn">bodhyagrīmudrayā</lem>

<rdg wit="#cod #MSK">bodhyagrimudrayā</rdg>

</app>

pañcasūcikavajradhārī <app>

<lem type="emn">sūryaprabha<seg rend="check">maṇḍala</seg>ḥ

</lem>

<rdg wit="#cod #MSK">sūryaprabhaḥ</rdg></app>

paṭṭaśāṭikānivasanottarīyaś caturmukho ratnamakuṭapaṭṭābhiṣekī pradhānamukhena

<app>

<lem wit="#MSK" type="emn">pūrvānanaḥ</lem>

<rdg wit="#cod">pūrvvānana</rdg>

</app> |

evam akṣobhyādayo ’pi <app>

<lem type="emn">gajāsanādiṣu</lem>

<rdg wit="#cod">gajāsanāniṣu</rdg>

<rdg wit="#MSK">gajāsaneṣu</rdg>

</app>

vajraparyaṅka<app>

<lem wit="#MSK" type="emn" rend="hyphenleft">niṣaṇṇāḥ</lem>

<rdg wit="#cod">-niṣarṇṇaḥ</rdg>

</app>

sūryaprabhāmaṇḍalā vairocanābhimukhā ratna<app>

<lem wit="#MSK" type="emn" rend="hyphenleft">makuṭapaṭṭābhiṣekinaḥ</lem>

<rdg wit="#cod">-makuṭāpaṭṭābhiṣekiṇaḥ</rdg>

</app>

nīlapītaraktaśyāmāvarṇā yathākrameṇa |

ekamukhāḥ <app>

<lem type="emn" corresp="#SVUTib">pañcasūcikavajravajraratnavajrapadmaviśvavajradharāḥ</lem>

<rdg wit="#MSK">pañcasūcikavajravajraratnapadmacakraviśvavajradharāḥ</rdg>

<rdg wit="#cod">pañcasūcikavajraḥ <lb n="39v4"/>

vajraratnaḥ <del>padmaca</del>dmaḥ viśvavajaradharāḥ</rdg>

</app>

svamahāmudrābhiḥ | vajradhātv iti

pañcatathāgatahr̥dayam udīrayatā sthāpyā lekhyā <app>

<lem wit="#MSK">vāntarikṣāvasthitāś</lem>

<rdg wit="#cod">vā’ntarikhāvasthitāś</rdg>

</app>

ca <app>

<seg rend="check">tathaivāvatāryā ekīkāryāḥ</seg>

</lem>

<rdg wit="#cod">tathaivātāryaikīkāryāḥ</rdg>

<rdg wit="#MSK">tathāvatāryaikīkāryāḥ</rdg>

</app> |

</p>

<app>

<note>Ānandagarbha gives more detailed iconographical information about the deities of the Vajradhātumahāmaṇḍala (except the Bodhisattvas of the Bhadrakalpa) in his <foreign>Tattvālokakarī</foreign> (P LOCATION!!, D f.113r2–115r2 CHECK!!). See also Endo 2018: 177, note 26.

</note>

</app>

</listApp>

</div>

<head type="editorial">Colouring: The Four Goddesses Surrounding Vairocana</head>

<ab>

evaṁ sattvavajrīti<app>

<lem wit="#cod">sattvavajrī</lem>

<rdg wit="#cod">sattvavajriṁ</rdg>

<rdg wit="#MSK">sattvavajrīṁ</rdg>

</app> yāva<app>

<lem type="emn">dvajrāveśeti vajrāveśaḥ</lem>

<rdg wit="#cod">vajrāveśeti dvajrāveśaṁ</rdg>

<rdg wit="#MSK">vajrāveśa aḥ | iti vajrāveśam</rdg>

</app> |

bhagavato vairocanasyāgrataḥ pañcasūcikaṁ <app>

<lem wit="#MSK" type="emn">raktavajraṁ</lem>

<rdg wit="#cod">raktavajrāṁ</rdg>

</app> sattvavajrī | <app>

<lem wit="#cod">dakṣiṇapārśve</lem>

</app> pañcasūcikavajraśikhaṁ cintāmaṇiratnaṁ ratnavajrī |

<app>

<lem wit="#MSK" type="emn">pr̥ṣṭhataḥ</lem>

<rdg wit="#cod">pr̥ṣṭhata</rdg>

</app> |<app>

<lem type="emn">ṣoḍaśapatraṁ</lem>

<rdg wit="#cod">ṣoḍaṣapattram</rdg>

</app> padmaṁ sitaraktam aṣṭau patrāṇy <app>

<rdg wit="#cod">ardhye</rdg>

</app> vikasitāni | upari cā<pb edRef="#cod" n="40r"/>

ntargata-pañcasūcikavajrapattrāṇi mukulitāny <app>

<lem type="emn">aṣṭāv eva</lem>

<rdg wit="#cod">aṣṭā caiva</rdg>

<rdg wit="#MorMit">aṣṭa caiva</rdg>

</app>

<app>

<lem type="emn" wit="#MorMit">dharmavajrī</lem>

<rdg wit="#cod">dharmmavajrīm</rdg>

</app> | vāmato <app>

<lem type="emn">dvādaśasūcikaṁ pañcavarṇakaṁ viśvavajraṁ</lem>

<rdg wit="#cod">dvādaśasūcikaṁ pañcavarṇṇākaṁ viśvavajraṁ</rdg>

<rdg wit="#MorMit">dvādaśasūcikapañcavarṇakaviśvavajram</rdg>

<lem type="emn" wit="#MorMit">pr̥ṣṭhato</lem>

<rdg wit="#cod">pr̥ṣṭato</rdg>

</app> raktam | vāmato <app>

<lem type="emn">marakatavarṇam</lem>

<rdg wit="#cod">maragatavarṇṇam</rdg>

<note>\MM\ edits <foreign>maragatavarṇam</foreign> without note.</note>

</app> iti ||</ab>

</div>

<head type="editorial">Colouring: The Other Deities</head>

<app>

<lem type="emn">vajrasattvādyāḥ</lem>

<rdg wit="#cod">vajrasatvādyā</rdg>

<rdg wit="#MorMit">vajrasatvādy ā</rdg>

</app> sattvaparyaṅkaniṣaṇṇā <app>

<lem wit="#cod #MM" type="emn">bhadrakalpikaparyantā</lem>

<rdg wit="#cod">bhadrakalpikaparyantāṁ</rdg>

</app>

<app>

<lem type="emn">svamahāmudrayā</lem>

<rdg wit="#cod #MM">mahāmudrayā</rdg>

</app> svacihnavajrādidhāriṇaḥ praharṣotphullalocanāśca |</l>

<l n="cd">sarve caite vairocanābhimukhā dharmadhātvālamvanajñānasvabhāvatvāt |vairocanaśca tathatāsvabhāva iti ||</l>

</lg>

<l n="ab">tatra vajrasatvo’kṣobhyasya <app>

<lem wit="#cod">purato</lem>

<rdg wit="#MorMit">prato</rdg>

</app> dakṣiṇapārśve vajrarājo vāme vajrarāgaḥ pr̥ṣṭhataḥ sādhuḥ |</l>

<lem type="emn">ratnasambhavādīnāṁ</lem>

<rdg wit="#cod">ratnasambhavādīnā</rdg>

<rdg wit="#MorMit">ratnasaṁbhavādinā</rdg>

<note>

</note>

</app> vajraratnādayaḥ śeṣā jñāyanta eva |</l>

<l n="c">bāhyamaṇḍalavedikāyāṁ ca <app>

<lem>rūpaṇaṁ</lem>

<note>

emend rūpiṇaṁ? MM emends to rūpaṁ.

</note>

</app> bhadrakalpikamaitreyādibodhisattvasahasramālikhet paripāṭyā samabhāgato dikṣu pūrvādiṣu |</l>

</lg>

<l n="ab">tatra pūrvveṇa pañcasūcika<app>

<lem>vajrāyudhāḥ</lem>

<note>

MM emends <foreign>-vajradharā</foreign>.

</note>

</app> dakṣiṇena vajraratnadharāḥ paścimena <app>

<lem wit="#MorMit">vajrapadmadharā</lem>

<rdg wit="#cod">vajrapadmadharāḥ \</rdg>

</app> uttareṇa viśvavajradharā iti | atraiṣāṁ niveśanavidyā nāmāni ca bhavanti |</l>

<l n="cd">oṁ sarva<app>

<lem wit="#MorMit" type="emn">saṁskāra</lem>

<rdg wit="#cod">saskāra</rdg>

<note>-saṁskāra<pb edRef="#cod" n="40v"/>

pariśuddha</note>

</app>

pariśuddha<app>

<lem>dharmate mahānayaparivāre</lem>

<note>

\MM\ supplies gaganasamudgate between these two words.

</note>

</app> svāheti vidyā | tatra nāmāni ||</l>

</lg>

</div>

<head type="editorial">Bhadrakalpikabodhisattvasahasranāmāni</head>

<ab>

maitreyaḥ 1 | siṁhaḥ | 1 | pradyotaḥ 2 | muniḥ 4 | kusumaḥ 5 | punarapikusumaḥ 6 | sunetraḥ 7 | sārthavāhaḥ 8 | mahābāhuḥ 9 | mahāvalaḥ 10 ||

</ab>

<ab>

nakṣatrarājaḥ 1 | oṣadhiḥ 2 | <app>

<lem wit="#MorMit">yaśāḥ</lem>

<rdg wit="#cod">ṣaśāḥ</rdg>

<lem wit="#MorMit">arciṣmān</lem>

<rdg wit="#cod">aviṣmān</rdg>

</app> 10 ||</ab>

<ab>

suprabhaḥ 1 | <app>

<lem wit="#MorMit">aśokaḥ</lem>

<rdg wit="#cod">asokaḥ</rdg>

</app> 2 | tiṣyaḥ 3 | pradyotaḥ 4 | <app>

<lem>mānadhārī</lem>

<note>

\MM\ reads/emends <foreign>māladhārī</foreign>.

</note>

</app> 5 | guṇaprabhaḥ 6 | arthadarśīḥ 7 | pradīpaḥ 8 | prabhūtaḥ 9 | vaidyaḥ 10 ||</ab>

<ab>

sūrataḥ 1 | <app>

<lem wit="#MorMit">ūrṇṇāḥ</lem>

<rdg wit="#cod">ūrṇṇāḥ</rdg>

</app> 2 | dr̥ḍhaḥ 3 | śrīdevaḥ 4 | <app>

<lem type="emn" wit="#MSK #MM">duṣpradharṣaḥ</lem>

<rdg wit="#cod">duṣyadharśaḥ</rdg>

</app> 5 | guṇadhvajaḥ 6 | <app>

<lem wit="#MorMit">rāhulaḥ</lem>

<rdg wit="#cod">rāhula</rdg>

</app> 7 | gaṇī 8 | brahmaghoṣaḥ 9 | dr̥ḍhasandhiḥ 10 ||</ab>

<ab>

anunnataḥ 1 | prabhaṅkaraḥ 2 | mahāmeruḥ 3 | vajraḥ 4 | sañjayī | 5 | nirbhayaḥ 6 | ratnaḥ 7 | padmākṣaḥ 8 | valasenaḥ 9 | kusumaraśmiḥ 10 ||

</ab>

<ab>

<supplied reason="lost">/ bhadrapālaḥ 9 |</supplied> nandaḥ 10 ||

</ab>

<ab>

akṣyataḥ 1 | siṅhadhvajaḥ 2 | jayaḥ 3 | dharmaḥ 4 | <app>

<lem wit="#cod">prāmodyarājaḥ</lem>

<rdg wit="#MorMit">pramodyarājaḥ</rdg>

</app> 5 | sārathiḥ 6 | priyaṅkaraḥ 7 | varuṇaḥ 8 | guṇa<app>

<lem wit="#cod">vāhuḥ</lem>

<rdg wit="#MorMit">-bāhyaḥ</rdg>

</app> 9 | <app>

<lem wit="#MorMit">gandhahastī</lem>

<rdg wit="#cod">gandhahastīḥ</rdg>

</app> 10 ||

</ab>

<ab>

vilocanaḥ 1 | <app>

<lem type="emn">meghasvaraḥ</lem>

<rdg wit="#cod">meghaśvaraḥ</rdg>

<rdg wit="#MorMit">meghesvaraḥ</rdg>

<note>

reads <foreign>meghesvaraḥ</foreign>

</note>

</app> 2 | sucintitaḥ 3 | sumanāḥ 4 | śaśī 5 | <app>

<lem type="emn">mahāyaśāḥ</lem>

<rdg wit="#cod">mahāyaśā</rdg>

<rdg wit="#MorMit">mahāyaśaḥ</rdg>

</ab>

<ab>

<app>

<lem wit="#MorMit">vijitāvī</lem>

<rdg wit="#cod">vijatāvī</rdg>

</app> 1 | prajñākūṭaḥ 2 | susthitaḥ 3 | matiḥ 4 | aṅgajaḥ 5 | amr̥tavuddhiḥ 6 | surūpaḥ 7 | jñānī 8 | raśmiḥ 9 | dr̥ḍhavrataḥ 10 ||

</ab>

<ab>

maṅgalī 1 | satyaketuḥ 2 | padmaḥ 3 | <app>

<lem type="emn">nārāyaṇaḥ</lem>

<rdg wit="#cod #MorMit">nārāyanaḥ</rdg>

<note>\MM\ accepts <foreign>nārāyanaḥ</foreign>.

</note>

</app> 4 | sukhavāhuḥ 5 | <app>

<lem wit="#cod">jñānākarabuddhiḥ</lem>

<rdg wit="#MorMit">jñānākaraḥ</rdg>

</app> 6 | guṇārcciḥ 7 | brahmadattaḥ 8 | ratnākaraḥ 9 | kusumadevaḥ 10 ||

</ab>

<ab>

sucintitārthaḥ 1 | dharmmeśvaraḥ 2 | <app>

<lem type="emn" wit="#MorMit">yaśomatiḥ</lem>

<rdg wit="#cod">yasomatiḥ</rdg>

</app> 3 | <app>

<lem wit="#MorMit">pratibhāṇakūṭaḥ</lem>

<rdg wit="#cod">pratibhāṇakūṭa</rdg>

</app> 4 | vajradhvajaḥ 5 | <app>

<lem wit="#MorMit">hitaiṣī</lem>

<rdg wit="#cod">hitaiśī</rdg>

</app> 6 | <app>

<lem type="emn">vikriḍitāvī</lem>

<rdg wit="#cod">vikriḍitāvī</rdg>

</app> 7 | <app>

<lem wit="#cod">vigattottamaḥ</lem>

<rdg wit="#MorMit">vigatāndhamaḥ</rdg>

<note>. Emend?</note>

</app>

8 | bahudevaḥ 9 | merudhvajaḥ <app>

</app> ||

</ab>

<ab>

gaṇiprabhaḥ 1 | <app>

<lem wit="#cod">vararatnagarbhaḥ</lem>

<rdg wit="#MorMit">ratnagarbhaḥ</rdg>

</app>

2 | atyuccagāmī 3 | viṣya 4 | maṇiviṣāṇī 5 | <app>

<lem wit="#MorMit" type="emn">guṇakīrtiḥ</lem>

<rdg wit="#cod">guṇakīrtti</rdg>

</app> 6 | candrārkābhaḥ 7 | <lb n="41v1"/>

sūryaprabhaḥ 8 | <app>

<lem wit="#MorMit" type="emn">jyotīrasaḥ</lem>

<rdg wit="#cod">jotīrasaḥ</rdg>

<note>Note other case of <foreign>jotīrasaḥ</foreign> spelt this way below.</note>

</app> 9 | <app>

<lem wit="#MorMit" type="emn">siṁhaketuḥ</lem>

<rdg wit="#cod">siṅhaketu</rdg>

</app> 10 ||</ab>

<ab>

<app>

<lem wit="#cod">velāmaśrī</lem>

<rdg wit="#MorMit">velāmāgrī</rdg>

</app> 1 | śrīgarbhaḥ 2 | <app>

<lem wit="#MorMit">bhavāntadarśī</lem>

<rdg wit="#cod">bhāvantadarśī</rdg>

</app> 3 | vidyuprabhaḥ 4 | kanakaparvvataḥ 5 | <app>

<lem wit="#MorMit">siṁhadattaḥ</lem>

<rdg wit="#cod">sinhadattaḥ</rdg>

</app> 6 | aparājitadhvajaḥ 7 | jinaḥ 8 | pradyotakīrtiḥ 9 | dr̥ḍhavīryaḥ 10 ||

</ab>

<p>

<app>

<lem type="emn">anupamakīrtiḥ</lem>

<rdg wit="#cod">anupakīrttiḥ</rdg>

<rdg wit="#MorMit">anupamākīrtiḥ</rdg>

</app> 1 | vigatabhayaḥ 2 | <app>

<lem wit="#cod">arhadevaḥ</lem>

<rdg wit="#MorMit">arhaddevaḥ</rdg>

</app> 3 | mahāpradīpaḥ 4 | lokaprabhaḥ 5 | surabhigandhaḥ 6 |

<app>

<lem wit="#cod">guṇāgradhārī</lem>

<rdg wit="#MorMit">gunāgradhārī</rdg>

</app> 7 |

<app>

<lem type="emn">vigatatamāḥ</lem>

gatamataḥ</rdg>

<rdg wit="#MorMit">vigatatamaḥ</rdg>

</app> 8 |

<app>

<lem type="emn">siṁha<seg rend="check">ketuḥ</seg>

</lem>

<rdg wit="#cod">sinhahetu</rdg>

<rdg wit="#MorMit">siṁhahanuḥ</rdg>

<note>Or should we accept <foreign>siṁhahanuḥ</foreign>?

</note>

</app> 9 | ratnakīrtiḥ 10 ||

</p>

<p>

<app>

<lem wit="#MorMit">praśāntadoṣaḥ</lem>

<rdg wit="#cod">praṣāntadoṣaḥ</rdg>

</app> 1 | manujacandraḥ 2 | sudarśanaḥ 3 | pratimaṇḍiṭaḥ 4 | <app>

<lem wit="#MorMit">maṇiprabhaḥ</lem>

<rdg wit="#cod">maṇibhadraḥ</rdg>

</app> 5 | <app>

<lem wit="#MorMit" type="emn">girikūṭaketuḥ</lem>

<rdg wit="#cod">girikūṭaketu</rdg>

</app> 6 | dharmākaraḥ 7 | artha<app>

<lem wit="#MorMit" type="emn">viniścitajñānaḥ</lem>

<rdg wit="#cod">viniścatajñāna</rdg>

</app> 8 | āyurdadaḥ 9 | ratnākaraḥ 10 ||

</p>

<p>janendrakalpaḥ 1 |

<app>

<lem wit="#MorMit" type="emn">siṁhavikrāntagāmī</lem>

<rdg wit="#cod">sinhavikrāntagāmī</rdg>

</app> 2 | sthitabuddhiḥ 3 | vibhāgacchatraḥ 4 | jyeṣṭhaḥ 5 |

<app>

<lem wit="#cod">atyudgataśrīḥ</lem>

<note>Should it be <foreign>atyudgataśrī</foreign>?

</note>

</app> 6 | siṁhaghoṣaḥ 7 | vikrīḍitāvī 8 | nāgaprabhāsaḥ 9 | kusumaparvataḥ 10 ||

</p>

<p>nāganandī 1 |

<app>

<supplied reason="lost">gandheśvaraḥ 2 | mahāya</supplied>śāḥ

</lem>

śaḥ</rdg>

<supplied reason="lost">gandeśvaraḥ 2 | mahāya</supplied>śaḥ</rdg>

<note>Moriguchi’s text shows the small error <foreign>nd</foreign> for <foreign>ndh</foreign> and accepts ungrammatical <foreign>-śaḥ</foreign> for <foreign>-śāḥ</foreign> from the manuscript.</note>

</app> 3 | valadevaḥ 4 | guṇamālī 5 | nāgabhujaḥ 6 | <app>

<supplied reason="omitted">netra</supplied>pratimaṇḍitaḥ</lem>

<rdg wit="#cod">pratimaṇḍitaḥ</rdg>

</app> 7 | sucīrṇabuddhiḥ 8 | jñānavibhuḥ 9 | <app>

<seg rend="check">amita</seg>locanaḥ</lem>

<rdg wit="#cod">a<unclear>mr̥</unclear>talocanaḥ</rdg>

<rdg wit="#MorMit">anantanāyanaḥ</rdg>

<note>Cf. amr̥tabuddhiḥ (REF) translated in Tib as blo mtha’ yas.</note>

</app> 10 ||

</p>

<ab>(folios 42–44 are missing)</ab>

<ab>[South]</ab>

<ab>

<app>

<lem wit="#cod">timān 8</lem>

<rdg wit="#MorMit">timān 10</rdg>

<lem wit="#cod">maraskandhaḥ 9</lem>

<rdg wit="#MorMit">maruskandhaḥ</rdg>

</app> |<app>

<lem wit="#cod">guṇaguptaḥ 10</lem>

<rdg wit="#MorMit">guṇaguptaḥ 2</rdg>

</app> |<app>

<lem wit="#cod">arthaṅgamaḥ 1</lem>

<rdg wit="#MorMit">arthamatiḥ 3</rdg>

<note>difference between MM numbering and our ms. no longer noted from here on.</note>

</app> | acchambhī 2 | <app>

<lem wit="#cod">sthitamitraḥ</lem>

<rdg wit="#MorMit">sthiramitraḥ</rdg>

<note> (with citation of ms. variant!)</note>

</ab>

<ab>

<app>

<lem wit="#cod">samatejāḥ</lem>

<rdg wit="#MorMit">samatejaḥ</rdg>

<lem wit="#MorMit" type="emn">siṁhagatiḥ</lem>

<rdg wit="#cod">sinhagatiḥ</rdg>

</app> 5 | puṣpaketuḥ 6 | jñānākaraḥ 7 | <app>

<lem wit="#cod">puṇyadattaḥ</lem>

<rdg wit="#MorMit">puṣpadantaḥ</rdg>

</app> 8 |

</ab>

<ab>

guṇagarbhaḥ 9 | <app>

<lem type="emn" wit="#MorMit">yaśoratnaḥ</lem>

<rdg wit="#cod">yasoratnaḥ</rdg>

</app> 10 | <app>

<lem wit="#cod">adbhutayaśāḥ</lem>

<rdg wit="#MorMit">adbhutayaśaḥ</rdg>

</app> 1 | anihatavrataḥ 2 | abhayaḥ 3 | <app>

<lem wit="#cod">prabhamatiḥ</lem>

<rdg wit="#MorMit">prabhāmatiḥ</rdg>

</app> 4 | <app>

<lem wit="#MorMit" type="emn">brahmabāhuḥ</lem>

<rdg wit="#cod">prahmabāhuḥ</rdg>

</app> 5 | <app>

<lem wit="#cod">vikrāntatejāḥ</lem>

<rdg wit="#MorMit">vikrāntadevaḥ</rdg>

</app>

<app>

<note>

emend 6?

</note>

</app> | jñānapriyaḥ 7 | satyadevaḥ 8 |

</ab>

<ab>

maṇigarbhaḥ 9 | <app>

<lem wit="#cod">jñānaśrī</lem>

<rdg wit="#MorMit">jñānaśrīḥ</rdg>

<note>Should it be <foreign>jñānaśrīḥ</foreign>?

</note>

</app> 10 | asitaḥ 1 | <app>

<lem type="emn" wit="#MorMit">dr̥ḍhavrataḥ</lem>

<rdg wit="#cod">dr̥ḍhacutaḥ</rdg>

</app> 2 | <app>

<lem wit="#cod">marutejāḥ</lem>

<rdg wit="#MorMit">marutejaḥ</rdg>

</app> 3 | brahmamuniḥ 4 | samantagāmī 5 | <app>

<lem wit="#cod">prāptavaraḥ</lem>

<rdg wit="#MorMit">prāptabaraḥ</rdg>

</app> 6 | arciskandhaḥ 7 | <app>

<lem wit="#cod">mahātejāḥ</lem>

<rdg wit="#MorMit">mahātejaḥ</rdg>

</app> 8 |

</ab>

<ab>

campakagandhaḥ 9 | <app>

<lem wit="#cod">jñānorkaḥ</lem>

<rdg wit="#MorMit">jñānolkaḥ</rdg>

</app> 10 | sugaṇī 1 | indradhvajaḥ 2 | mahāpriyaḥ 3 | <app>

<lem wit="#cod">sumanaprabhaḥ</lem>

<rdg wit="#MorMit">sumanāprabhaḥ</rdg>

</app> 4 | gaṇiprabhaḥ 5 | vodhyaṅgaḥ 6 | <app>

<lem wit="#cod">ojaṅgamaḥ</lem>

<rdg wit="#MorMit">ūrjagamaḥ</rdg>

</app> 7 | <app>

<lem wit="#cod">aniścitārthaḥ</lem>

<rdg wit="#MorMit">suniścitārthaḥ</rdg>

</app> 8 |

</ab>

<ab>

viṣṇudattaḥ 9 | subāhu 10 | <app>

<lem wit="#cod">mahāraśmiḥ</lem>

<rdg wit="#MorMit">mahārathiḥ</rdg>

</app> 1 | <app>

<lem wit="#cod">āśadadaḥ</lem>

<rdg wit="#MorMit">āśādadaḥ</rdg>

</app> 2 | puṇyābhaḥ 3 | ratnaketuḥ 4 | vajrasenaḥ 5 | samr̥ddhaḥ 6 |

<app>

<lem type="emn">siṁhabalaḥ</lem>

<rdg wit="#cod">sinhavalaḥ</rdg>

siṁhabalaḥ

</note>

</app> 7 | vimalanetraḥ 8 |

</ab>

<ab>

kāśyapaḥ 9 | prasannabuddhiḥ 10 || jñānakramaḥ 1 | <app>

<lem type="emn">ugratejāḥ</lem>

<rdg wit="#cod">ugratejaḥ</rdg>

</app> 2 | mahāraśmiḥ 3 | sūryaprabhaḥ 4 | vimalaprabhaḥ 5 | <app>

<lem type="emn">vibhaktatejāḥ</lem>

<rdg wit="#cod">vibhakṣatejaḥ</rdg>

<note>\MM\ emends <foreign>vibhaktatejaḥ</foreign>.

</note>

</app> 6 | anupamaḥ 7 | <app>

<lem wit="#cod">madhupātraḥ</lem>

<rdg wit="#MorMit">madhuvaktraḥ</rdg>

</app> 8 |

</ab>

<ab>

candraprabhaḥ 9 | <app>

<lem>vidyadattaḥ</lem>

<note>emend <foreign>vidyuddattaḥ</foreign>?

</note>

</app> 10 | praśāntagāmī 1 | akṣobhyaḥ 2 | arhakīrtiḥ 3 | <app>

<lem>guṇavarmāḥ</lem>

<note>\emn\ <foreign>guṇadharmaḥ</foreign>, with \MM?

</note>

</app> 4 | <app>

<lem>laḍitaksetraḥ</lem>

<note>\emn\ l<foreign>alitaksetraḥ</foreign>? But see another case of <foreign>laḍita-</foreign> below.

</note>

</app> 5 | <app>

<lem wit="#MorMit">vyūharājaḥ</lem>

<rdg wit="#cod">vyūharājāḥ</rdg>

</app> 6 | abhyudgataḥ 7 | <app>

<lem type="emn" wit="#MorMit">hutārciḥ</lem>

<rdg wit="#cod">hutārcci</rdg>

</app> 8 |

</ab>

<ab>

<app>

<lem wit="#cod">padmaśrīḥ</lem>

<note>Should it be <foreign>padmaśrī</foreign>?

</note>

</app> 9 | <app>

<lem wit="#cod">ratnabāhuḥ</lem>

<rdg wit="#MorMit">ratnavyūhaḥ</rdg>

<lem>somakecchaḥ</lem>

<note>\MM\ reads <foreign>soma(katruḥ)</foreign> and emends <foreign>somacchattraḥ</foreign>. We propose emending <foreign>somaketuḥ</foreign>.

</note>

</app> 7 | arciṣmān 8 |

</ab>

<ab>

velāmarājaḥ 9 | etāni dakṣiṇasyāṁ diśi <app>

<lem type="emn">vedikābhyantare</lem>

<rdg wit="#cod">vedikābhyāntare</rdg>

</app> lekhyāni || ||

</ab>

<ab>

jñānakīrtiḥ 1 | <app>

<lem wit="#cod">sañjayī</lem>

<rdg wit="#MorMit">samjayī</rdg>

<note>(misprint for <foreign>saṁjayī</foreign>)

</note>

</app> 2 | guṇaprabhaḥ 3 | vighuṣṭaśabdaḥ 4 | pūrṇacandraḥ 5 | <app>

<lem type="emn">padmaraśmiḥ</lem>

<rdg wit="#cod">padmarasmiḥ</rdg>

</app> 6 | suvrataḥ 7 | <app>

<lem type="emn">pradīparājaḥ</lem>

<note type="altLem"> pradīparājaḥ</note>

<rdg wit="#cod">pradīparājāḥ</rdg>

</app> 8 | <seg rend="check">vidyuketuḥ</seg> 9 | raśmirājaḥ 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">jyotiṣkaḥ</lem>

<rdg wit="#cod">jotiṣkaḥ</rdg>

</app> 1 | anupamakīrtiḥ 2 | padmagarbhaḥ 3 | <app>

<lem wit="#cod">puṣpaḥ</lem>

<rdg wit="#MorMit">puṣyaḥ</rdg>

</app> 4 | cārulocanaḥ 5 | anāvilārthaḥ 6 | ugrasenaḥ 7 | <app>

<lem type="emn">puṇyatejāḥ</lem>

<rdg wit="#cod">puṇyatejaḥ</rdg>

<note>\MM\ retains the ms. reading.</note>

</app> 8 | vikramaḥ 9 | asaṅgabuddhiḥ 10 ||

</ab>

<ab>

rāhudevaḥ 1 | ñānaraśmiḥ 2 | <pb edRef="#cod" n="46r"/>

sārathiḥ 3 | <app>

<lem>janendraḥ</lem>

<note>\MM\ emends <foreign>janendrakalpaḥ</foreign>. Emend <foreign>jinendra(kalpa)ḥ}-</foreign>?

</note>

</app> 4 | puṣpaketuḥ 5 | rāhulaḥ 6 | mahauṣadhiḥ 7 | nakṣatrarājaḥ 8 | vaidyarājaḥ 9 | puṇyahastī 10 ||

</ab>

<ab>

<app>

<lem>tacchakaḥ</lem>

<note>\MM\ emends <foreign>takṣakaḥ</foreign>.

</note>

</app> 1 | <app>

<lem>vighuṣṭaśabdaḥ</lem>

<note>\MM\ emends <foreign>vighuṣṭarājaḥ</foreign>.

</note>

</app> 2 | sūryarasmiḥ 3 | dharmakośaḥ 4 | sumatiḥ 5 | <app>

<lem>gaṇendrakalpaḥ 7</lem>

<note>\MM\ emends <foreign>guṇendrakalpaḥ 6, vajrasenaḥ 7</foreign>. The item <foreign>vajrasenaḥ</foreign> is supplied by \MM\ from Tib.

</note>

</app> | prajñākūṭaḥ 8 | susthitaḥ 9 | sucīrṇabuddhiḥ 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">brahmaghoṣaḥ</lem>

<rdg wit="#cod">vrahmāghoṣaḥ</rdg>

</app> 1 | nāgaḥ 2 | guṇagarjita<app>

<lem type="emn" wit="#MorMit">svaraḥ</lem>

<rdg wit="#cod">-śvaraḥ</rdg>

</app> 3 | abhijñāketuḥ 4 | <app>

<lem type="emn" wit="#MorMit">prabhāketuḥ</lem>

<rdg wit="#cod">prabhaketuḥ</rdg>

</app> 5 | kṣemaḥ 6 | brahmā 7 | puṅgavaḥ 8 | laḍitanetraḥ 9 | nāgadattaḥ 10 ||

</ab>

<ab>

<lem wit="#cod">keśarī</lem>

<rdg wit="#MorMit">kesarī</rdg>

</app> 6 | vicitrabhāṇī 7 | jñāna<app>

<lem type="emn" wit="#MorMit">śūraḥ</lem>

<rdg wit="#cod">-sūraḥ</rdg>

</app> 8 | padmarāśiḥ 9 | puṣpitaḥ 10 ||}

</ab>

<ab>

vikrāntagāmī 1 | puṇya<app>

<lem type="emn" wit="#MorMit">rāśiḥ</lem>

<rdg wit="#cod">-rāṣiḥ</rdg>

<lem type="emn">prīṇitāṅgaḥ</lem>

<rdg wit="#cod">prīṇibhāṅgaḥ</rdg>

<rdg wit="#MorMit">prīnītāngaḥ</rdg>

</app> 8 | <app>

<lem type="emn" wit="#MorMit">prajñārāṣṭraḥ</lem>

<rdg wit="#cod">prajñārāṣṭrāḥ</rdg>

</app> 9 | uttamaḥ 10 ||

</ab>

<ab>

<app>

<lem type="emn">prahāṇatejāḥ</lem>

<rdg wit="#cod">prahāṇatejaḥ</rdg>

<rdg wit="#MorMit">prahānatejaḥ</rdg>

</app> 1 | prajñādattaḥ 2 | mañjughoṣaḥ 3 | <app>

<lem wit="#cod">asaṅgakośaḥ</lem>

<rdg wit="#MorMit">asaṅgakosaḥ</rdg>

</app> 4 | <app>

<lem type="emn" wit="#MorMit">jyeṣṭhadattaḥ</lem>

<rdg wit="#cod">jyeṣṭadattaḥ</rdg>

</app> 5 | śreṣṭhaḥ 6 | jñānavikramaḥ 7 | pārthivaḥ 8 | vimuktigāmī 9 ||<note>At the en of this section, MM has <foreign>arciṣmān 8, pārthivaḥ 9, vegadharī 10</foreign>. A complex scribal error, with two skips forward and a skip back to the wrong place must have occurred to explain the text as it stands in our manuscript.</note>

</ab>

<ab>

<app>

<supplied reason="lost">tiṣyaḥ 1 | suprabhaḥ 2 |</supplied>

</lem>

</rdg>

</app>

śrīḥ 3 | surūpaḥ 4 |

<app>

</rdg>

<rdg wit="#MorMit">rājaḥ</rdg>

</app> 5 |

arthasiddhiḥ 6 | siṁhasenaḥ 7 | <pb edRef="#cod" n="46v"/>

<app>

<lem wit="#cod">vāśakaḥ</lem>

<rdg wit="#MorMit">vāsavaḥ</rdg>

<note>Moriguchi indicates that he reads <foreign>vaśakaḥ</foreign> or <foreign>vāśikaḥ</foreign> in the ms.</note>

</app> 8 |

<app>

<lem wit="#cod">yaśāḥ</lem>

<rdg wit="#MorMit">yaśaḥ</rdg>

</app> 9 | jayaḥ 10 ||

</ab>

<ab>udāragarbhaḥ 1 |

puṇyaraśmiḥ 2 |

<app>

<lem wit="#cod">suvarṇaprabhaḥ</lem>

<rdg wit="#MorMit">suvarṇaprabhā</rdg>

</app> 3 |

<app>

<lem type="emn" wit="#MorMit">śrotriyaḥ</lem>

<rdg wit="#cod">sotriyaḥ</rdg>

</app> 4 |

<app>

<lem wit="#cod">avaivartikapradīparājaḥ</lem>

<rdg wit="#MorMit">pradīparājaḥ</rdg>

</app> 5 |

ratnakūṭaḥ 6 |

asaṅgadevaḥ 7 |

<app>

<lem type="conj">pārthivendraḥ</lem>

<rdg wit="#MorMit">dharaṇīḥ</rdg>

<note>The ms. is damaged here and the <foreign>akṣara</foreign>s after <foreign>pā</foreign> are very hard to read. Our reading takes into account the Chin. and Tib. translations.</note>

</app> 8 |

vimuktigāmī 9 | suvarṇacūḍaḥ 10 ||

</ab>

<ab>

rāhulabhadraḥ 1 | <app>

<lem wit="#cod">durjayaḥ</lem>

<rdg wit="#MorMit">durkṣayaḥ</rdg>

<lem wit="#cod">aṅgamaḥ</lem>

<rdg wit="#MorMit">aṅgadaḥ</rdg>

</app> 10 ||

</ab>

<ab>praṇītajñānaḥ 1 | sūkṣmabuddhiḥ 2 <app>

<lem type="emn">sarvatejāḥ</lem>

<rdg wit="#cod #MM">sarvatejaḥ</rdg>

</app> 3 | oṣadhiḥ 4 | vimuktiketuḥ 5 | prajñākośaḥ 6 | <app>

<lem type="emn" wit="#MorMit">jñānarājaḥ</lem>

<rdg wit="#cod">jñānarājāḥ</rdg>

</app> 7 | bhīṣmarūpaḥ 8 | oghakṣayaḥ 9 | asaṅgakīrtiḥ 10 ||

</ab>

<ab>satyarāśiḥ 1 | <app>

<lem type="emn" wit="#MorMit">susvaraḥ</lem>

<rdg wit="#cod">suśvaraḥ</rdg>

</app> 2 | <app>

<lem type="emn" wit="#MorMit">girīndrakalpaḥ</lem>

<rdg wit="#cod">girindrakalpaḥ</rdg>

</app> 3 | dharmakūṭaḥ 4 | <app>

<lem wit="#cod">mokṣatejāḥ</lem>

<rdg wit="#MorMit">mokṣatejaḥ</rdg>

</app> 5 | <app>

<lem type="emn" wit="#MorMit">śobhitaḥ</lem>

<rdg wit="#cod">sobhitaḥ</rdg>

</app> 6 | praśāntagātraḥ 7 | <app>

<lem type="emn" wit="#MorMit">manojñavākyaḥ</lem>

<rdg wit="#cod">manojñavakyaḥ</rdg>

</app> 8 | <app>

<lem type="emn" wit="#MorMit">siṁhadaṁṣṭraḥ</lem>

<rdg wit="#cod">sinhadraṁṣṭraḥ</rdg>

</app> 9 | <app>

<lem wit="#cod">vāraṇaḥ</lem>

<rdg wit="#MorMit">varuṇaḥ</rdg>

</app> 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">jagatpūjitaḥ</lem>

<rdg wit="#cod">jābhatpūjitaḥ</rdg>

<lem wit="#cod">sulocanaḥ</lem>

<rdg wit="#MorMit">sunetrī</rdg>

</app> 8 | <app>

<lem wit="#cod">vicitārthabuddhiḥ</lem>

<rdg wit="#MorMit">sthitārthabuddhiḥ</rdg>

<note>, with note indicating he reads <foreign>vicintārthabuddhiḥ</foreign>. Tib. perhaps supports <foreign>vicinta-</foreign>.

</note>

</app> 9 | <app>

<lem wit="#cod">abhayaraśmiḥ</lem>

<rdg wit="#MorMit">abhabhāsaraśmiḥ</rdg>

</app> 10 ||

</ab>

<ab>

<app>

<lem wit="#cod">gandhatejāḥ</lem>

<rdg wit="#MorMit">gandhatejaḥ</rdg>

</app> 1 | toṣaṇaḥ 2 | <app>

<lem type="emn" wit="#MorMit">amoghagāmī</lem>

<rdg wit="#cod">amoghagāmīḥ</rdg>

</app> 3 | bhasmakrodhaḥ 4 | vararūpaḥ 5 | <app>

<lem type="emn" wit="#MorMit">sukramaḥ</lem>

<rdg wit="#cod">sakamaḥ</rdg>

</app> 6 | pradā<pb edRef="#cod" n="47r"/>

nakīrtiḥ 7 | śuddhidattaḥ 8 | devasūryaḥ 9 | prajñālokaḥ 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">samāhitaḥ</lem>

<rdg wit="#cod">samāhitāṁ</rdg>

</app> 1 | <app>

<lem wit="#cod">ojatejāḥ</lem>

<rdg wit="#MorMit">ojatejaḥ</rdg>

</app> 2 | kṣatriyaḥ 3 | bhāgīrathī 4 | <app>

<lem type="emn">suvarṇadāmā</lem>

<rdg wit="#cod">suvarṇṇadāmāḥ</rdg>

<rdg wit="#MorMit">suvarṇadāmam</rdg>

</app> 5 | <app>

<lem type="emn" wit="#MorMit">vimukticūḍaḥ</lem>

<rdg wit="#cod">vimukticūḍāḥ</rdg>

</app> 6 | samr̥ddhaḥ 7 | sthitagatiḥ 8 | madaprahīṇaḥ 9 . jñānakośaḥ 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">brahmagāmī</lem>

<rdg wit="#cod">vrahmagāmīḥ</rdg>

</app> 1 | candanaḥ 2 | <app>

<lem type="emn" wit="#MorMit">aśokaḥ</lem>

<rdg wit="#cod">asokaḥ</rdg>

</app> 3 | siṁharaśmiḥ 4 | keturāṣṭraḥ 5 | padmagarbhaḥ 6 | <app>

<lem wit="#cod">anantatejāḥ</lem>

<rdg wit="#MorMit">anantatejaḥ</rdg>

</app> 7 | devaraśmiḥ 8 | puṇyapuṣpaḥ 9 | vidrumaḥ 10 ||

</ab>

<ab>

samr̥ddhajñānaḥ 1 | brahmavasuḥ 2 | ratnapāṇiḥ 3 | <app>

<lem wit="#cod">indramaḥ</lem>

<rdg wit="#MorMit">indrama</rdg>

<note> Emend <foreign>indraḥ</foreign>?

</note>

</app> 4 | anupamavādī 5 | <app>

<lem type="emn" wit="#MorMit">jyeṣṭhavādī</lem>

<rdg wit="#cod">jyeṣṭavādī</rdg>

</app> 6 | <app>

<lem type="emn">pūjyaḥ</lem>

<rdg wit="#cod">pūjya<unclear>|</unclear>ḥ

</rdg>

</app> 7 | <app>

<lem wit="#cod">tejāḥ</lem>

<note>emend <foreign>tejaḥ</foreign>, with \MM?</note>

</app> 8 | sūryaḥ 9 | <app>

<lem type="emn" wit="#MorMit">uttīrṇapaṅkaḥ</lem>

<rdg wit="#cod">utīrṇapaṅkaḥ</rdg>

</app> 10 ||

</ab>

<ab>

<lem type="emn" wit="#MorMit">yaśaḥ</lem>

</app> 7 | jālaraśmiḥ 8 | <supplied reason="lost">vi</supplied>jitaḥ 9 | vaidūryagarbhaḥ 10 ||

</ab>

<ab>

<app>

<lem wit="#cod">ratnaśrīḥ</lem>

<note>Should it be ratnaśrī?</note>

</app> 7 | guṇacandraḥ 8 | rāhuḥ <supplied reason="lost">9 | a</supplied>mr̥taprabhaḥ 10 ||

</ab>

<ab>

<app>

<lem wit="#cod">sumanāḥ</lem>

<rdg wit="#MorMit">sumanaḥ</rdg>

</app> 1 | jyotiprabhaḥ 2 | <app>

<lem wit="#cod">kasanaśivaḥ</lem>

<rdg wit="#MorMit">gamanaśivaḥ</rdg>

</app> 3 | jñānasāgaraḥ 4 | dharmeśvaragiriḥ 5 | keśavilokitaḥ 6 | guṇakotiva<pb edRef="#cod" n="47v"/>

d<supplied reason="lost">laḥ</supplied>

7 | surendraḥ 8 | sughoṣaḥ 9 | supārśvaḥ 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">sthitārthaḥ</lem>

<rdg wit="#cod">sthitāthaḥ</rdg>

</app> 1 | <app>

<lem type="emn" wit="#MorMit">guṇatejaḥśrīḥ</lem>

<rdg wit="#cod">guṇatejāḥśrī</rdg>

<note>or <foreign>guṇatejaḥśrī</foreign>?

</note>

</app> 2 | <app>

<lem wit="#cod">asamantajñānī</lem>

<rdg wit="#MorMit">asamatājñānī</rdg>

<note>Emend <foreign>samantajñānī</foreign> or <foreign>asamajñānī</foreign>?

</note>

</app> 3 | <app>

<lem wit="#cod">amitaśuraḥ</lem>

<rdg wit="#MorMit">amitasvaraḥ</rdg>

<note>Emend <foreign>amitaśūraḥ</foreign>?

</note>

</app> 4 | sukhābhaḥ 5 | <app>

<lem type="emn" wit="#MorMit">sumedhaḥ</lem>

<rdg wit="#cod">sumedhāḥ</rdg>

</app> 6 | <app>

<lem wit="#cod">vimokṣā+<supplied reason="lost">ci</supplied>ntī</lem>

<note>

<foreign xml:lang="san-Latn">vimokṣamohārthacintī</foreign> . There doesn’t seem to be enough space in the gap to justify \MM’s reconstruction based on Tib and Ch. It is possible that a tiny part of <foreign>ci</foreign> and a bit more of <foreign>ntī</foreign> remain visible before the number 7. Restore <foreign>vimokṣārthacintī</foreign>?

</note>

</app> 7 | <app>

<lem type="emn" wit="#MorMit">viśiṣṭhasvaraḥ</lem>

<rdg wit="#cod">visiṣṭhasvaraḥ</rdg>

</app> 8 | laḍitāgragāmī 9 | <app>

<lem wit="#cod">śamathaḥ</lem>

<rdg wit="#MorMit">śantārthaḥ</rdg>

</app> 10 ||

</ab>

<ab>

adoṣaḥ 1 | śubhacīrṇabuddhiḥ 2 | padmottaraḥ 3 | sūryaraśmiḥ 4 | <app>

<lem type="emn" wit="#MorMit">pratibhānavarṇaḥ</lem>

<rdg wit="#cod">pratibhāṇavarṇṇaḥ</rdg>

</app> 5 | sutīrthaḥ 6 | <app>

<lem wit="#cod">guṇendraḥ</lem>

<rdg wit="#MorMit">gaṇendraḥ</rdg>

<note>. Emend?</note>

</app> 7 | vigatabhayaḥ 8 | jñānaruciḥ 9 | <app>

<lem type="emn" wit="#MorMit">pratibhānacakṣuḥ</lem>

<rdg wit="#cod">pratibhāṇacakṣuḥ</rdg>

</app> 10 ||

</ab>

<ab>

<app>

<lem wit="#cod">varabuddhiḥ</lem>

<rdg wit="#MorMit">valabuddhiḥ</rdg>

</seg> | sughoṣah 7 | mahāprajñātīrthaḥ 8 | samantabuddhiḥ 9 | vajrasaṁhatabuddhiḥ 10 ||

</ab>

<ab>

buddhimatiḥ 1 | drumendraḥ 2 | ghoṣeśvaraḥ 3 | <app>

<lem wit="#cod">puṇyabāhuḥ</lem>

<rdg wit="#MorMit">puṇyabalaḥ</rdg>

<note>Emend?</note>

</app> 4 | <app>

<lem>sthāmaśrīḥ</lem>

<note>should it be <foreign>sthāmaśrī</foreign>?

</note>

</app> 5 | āryapriyaḥ 6 | pratāpaḥ 7 | <app>

<lem type="emn">jyotīrasaḥ</lem>

<rdg wit="#cod #MM">jotīrasaḥ</rdg>

<note>Note other case of <foreign>jotīrasaḥ</foreign> spelt this way above.</note>

</app> 8 | <app>

<lem wit="#cod">duṁdubhimeghasvararājaḥ</lem>

<rdg wit="#MorMit">dundubhimeghasvaraḥ</rdg>

</app> 9 | <app>

<lem type="emn">ekona</lem>

<rdg wit="#cod">ekoṇam</rdg>

</app> mardhatr̥tīyaṁ śatamidaṁ paścimāyāṁ diśi vedikābhyāntare lekhyam || ||

</ab>

<ab>[North]</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">priyacakṣurvaktraḥ</lem>

<rdg wit="#cod">priyacakṣuvakraḥ</rdg>

</app> 1 | sujñānaḥ 2 | samr̥ddhaḥ 3 | guṇarāśiḥ 4 | <app>

<lem wit="#cod">praṇataḥ</lem>

<rdg wit="#MorMit">praṇādaḥ</rdg>

</app> 5 | dharmadhvajaḥ 6 | jñānarutaḥ 7 | <app>

<lem wit="#cod">gagaṇaḥ</lem>

<rdg wit="#MorMit">gaganaḥ</rdg>

<note>The spelling with <foreign>ṇ</foreign> is probably acceptable.</note>

</app> 8 | <app>

<lem wit="#cod">vimalaḥ</lem>

<rdg wit="#MorMit">vihārasvaraḥ</rdg>

</app> 9 | jñāneśvaraḥ 10 ||

</ab>

<ab>

<app>

<lem>prajñāvi<pb edRef="#cod" n="49r" break="no"/>bhaktarutaḥ</lem>

<note>The scribe assigns number 49 to the verso of this folio, inadvertently skipping the number 48.</note>

</app> 1 | guṇatejoraśmiḥ 2 | <app>

<lem type="emn">r̥ṣīndraḥ</lem>

<rdg wit="#cod">urṣīndraḥ</rdg>

<rdg wit="#MorMit">r̥sīndraḥ</rdg>

</app> 3 | matimān 4 |

<app>

<lem wit="#cod">pratibhāṇakaḥ</lem>

<rdg wit="#MorMit">pratibhānacakraḥ</rdg>

<note>Moriguchi reads the ms. as <foreign>pratibhānakraḥ</foreign>.

</note>

</app> 5 |

<app>

<supplied reason="omitted">su</supplied>yajñaḥ <supplied reason="omitted">6 |</supplied>

</lem>

<rdg wit="#cod">yajñāḥ</rdg>

</app> candrānanaḥ 7 |

<lem wit="#cod">sūryaśaśī</lem>

<rdg wit="#MorMit">suryaśasī</rdg>

</app> 8 |

<app>

<lem wit="#cod">guṇasāgaraḥ</lem>

<rdg wit="#MorMit">vimalaḥ</rdg>

</app> 9 |

guṇasañcayaḥ 10 ||

</ab>

<ab>

ketūttamaḥ 1 | puṇyadhvajaḥ 2 |

<app>

<lem wit="#cod">pratibhāṇarāṣṭraḥ</lem>

<rdg wit="#MorMit">pratibhānarāṣṭraḥ</rdg>

<app>

<lem>samadhyāyī</lem>

<note>Moriguchi emends <foreign>samantadhyāyī</foreign>. We would prefer to emend <foreign>samatādhyāyī</foreign>.

</note>

</app> 9 |

<app>

<lem>akalpaḥ</lem>

<note>Moriguchi reads <foreign>akalya</foreign> and emends <foreign>akṣobhyaḥ</foreign>. Other possible reading: <foreign>akarṇyaḥ</foreign>.

</note>

</app> 10 ||

</ab>

<ab>

praśāntamalaḥ 1 | <app>

<lem wit="#cod">deśitāmūḍhaḥ</lem>

<rdg wit="#MorMit">deśamūḍhaḥ</rdg>

</app> 2 | laḍitaḥ 3 | subhadraḥ 4 |

<app>

<lem type="emn" wit="#MorMit">sthitacetajñānaḥ</lem>

<rdg wit="#cod">sthitacetajñāno</rdg>

</app> 5 | kathendraḥ 6 | mahādevaḥ 7 | gambhīramatiḥ 8 | amitaḥ 9 | dharmabalaḥ 10 ||

</ab>

<ab>

pūjyaḥ 1 | puṣpaprabhaḥ 2 | <app>

<lem wit="#cod">trailokyapūjyaḥ</lem>

<rdg wit="#MorMit">trailokapūjyaḥ</rdg>

</app> 3 | rāhusūryagarbhaḥ 4 | marutpūjitaḥ 5 | mokṣadhvajaḥ 6 | kalyāṇacūḍaḥ 7 | amr̥taprabhaḥ 8 | vajraḥ 9 | dr̥ḍhasāgaraḥ 10 ||

</ab>

<ab>

ratnaskandhaḥ 1 | laḍitakramaḥ 2 | bhānumān 3 | śuddhaprabhaḥ 4 | <app>

<lem wit="#cod">ratnacūḍaḥ</lem>

<rdg wit="#MorMit">ratnacūdaḥ</rdg>

</app> 5 | <app>

<lem>anupamaśrīḥ</lem>

<note>emend <foreign>anupamaśrī?</foreign>

</note>

</app> 6 | siṁhagatiḥ 7 | udgataḥ 8 | puṣpadattaḥ 9 | muktiprabhaḥ 10 ||

</ab>

<ab>

jñaḥ 9 | śuddhasāgaraḥ 10 ||

</ab>

<ab>

ratnadharaḥ 1 | ajitaḥ 2 | <app>

<lem type="emn" wit="#MorMit">jagattoṣaṇaḥ</lem>

<rdg wit="#cod">jagatoṣaṇaḥ</rdg>

</app> 3 | mahārutaḥ 4 | <app>

<lem wit="#cod">adanaḥ</lem>

<rdg wit="#MorMit">adīnaḥ</rdg>

</app> 5 | bhavatr̥ṣṇāmalaprahīṇaḥ 6 | <app>

<lem type="emn" wit="#MorMit">cāritratīrthaḥ</lem>

<rdg wit="#cod">cārītratīrthaḥ</rdg>

</app> 7 | bahudevaghuṣṭaḥ 8 | ratnakramaḥ 9 | padmahastī 10 ||

</ab>

<ab>

śrīḥ 1 | jitaśatruḥ 2 | <app>

<lem wit="#cod">samr̥ddhayaśāḥ</lem>

<rdg wit="#MorMit">samr̥ddhayaśaḥ</rdg>

</app> 3 | surāṣṭraḥ 4 | kusumaprabhaḥ 5 | <app>

<lem type="emn" wit="#MorMit">siṁhasvaraḥ</lem>

<rdg wit="#cod">siṁhaśvaraḥ</rdg>

</app> 6 | candrodgataḥ 7 | <app>

<lem type="emn">bhasmadāmā</lem>

<rdg wit="#cod">bhasmadāmāḥ</rdg>

<note>\MM\ emends <foreign>bhasmadāma</foreign>.

</note>

</app> 8 | acalaḥ 9 | saṁjñāgatiḥ 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">puṇyapradīparājaḥ</lem>

<rdg wit="#cod">puṇyapradīparājāḥ</rdg>

<lem wit="#cod">sutejāḥ</lem>

<rdg wit="#MorMit">sutejaḥ</rdg>

</app> 9 | balatejojñānaḥ10 ||

</ab>

<ab>

kuśalaprabhaḥ 1 | dr̥ḍhavikramaḥ 2 | <app>

<lem wit="#cod">devasutaḥ</lem>

<rdg wit="#MorMit">devarutaḥ</rdg>

</app>

<lem type="emn" wit="#MorMit">vratasthitaḥ</lem>

<rdg wit="#cod">pratasthitaḥ</rdg>

</app> 8 | arajaḥ 9 | <app>

<lem wit="#cod">sāgarodgataḥ</lem>

<rdg wit="#MorMit">sārodgataḥ</rdg>

</app> 10 ||

</ab>

<ab>añjanaḥ 1 |

<app>

<lem wit="#cod">ārjitaḥ</lem>

<supplied reason="omitted">vardhanā</supplied>rjitaḥ</rdg>

</app> 2 |

<app>

<lem type="emn" wit="#MorMit">gandhābhaḥ</lem>

<rdg wit="#cod">gandhobhaḥ</rdg>

</app> 3 | vimalaprabhaḥ 4 | smr̥tīndraḥ 5 | madhuravaktraḥ 6 | anantadhvajaḥ 7 | varabuddhiḥ 8 | caraṇaprasannaḥ 9 | ratnapriyaḥ 10 ||</ab>

<ab>

dharmeśvaraḥ 1 | <app>

<lem type="emn" wit="#MorMit">viśvadevaḥ</lem>

<rdg wit="#cod">visvadevaḥ</rdg>

</app> 2 | mahāmitraḥ 3 | sumitraḥ 4 | praśāntagatiḥ 5 | <app>

<lem wit="#cod">amr̥tādhipaḥ</lem>

<rdg wit="#MorMit">amr̥tādhipatiḥ</rdg>

</app> 6 | <app>

<lem type="emn" wit="#MorMit">meruprabhaḥ 7 | āryastutaḥ</lem>

<rdg wit="#cod">aryastutaḥ</rdg>

<note>meruprabhaḥ 7 | <pb edRef="#cod" n="50r"/>

āryastutaḥ</note>

</app> 8 | <app>

<lem type="emn" wit="#MorMit">jyotiṣmān</lem>

<rdg wit="#cod">jyotimān</rdg>

</app> 9 | <app>

<lem type="emn">dīptatejāḥ</lem>

<rdg wit="#cod #MM">dīptatejaḥ</rdg>

</app> 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">avabhāsadarśī 1</lem>

<rdg wit="#cod">avabhāsvadarśīḥ kṣa</rdg>

</app> |<app>

<lem wit="#cod">sucīrṇavipākaḥ</lem>

<rdg wit="#MorMit">sucīrnavipākaḥ</rdg>

</app> 2 | supriyaḥ 3 | <app>

<lem type="emn" wit="#MorMit">vigataśokaḥ</lem>

<rdg wit="#cod">vigatasokaḥ</rdg>

</app> 4 | ratnaprabhāsaḥ 5 | <app>

<lem type="emn" wit="#MorMit">cāritrakaḥ</lem>

<rdg wit="#cod">cāritrayaḥ</rdg>

</app> 6 | puṇyakramaḥ 7 | <app>

<lem type="emn">guṇasāgaraḥ</lem>

<rdg wit="#cod">guṇasāraḥ</rdg>

<rdg wit="#MorMit">gunasāgaraḥ</rdg>

</app> 8 | caityakaḥ 9 | mārajahaḥ 10 ||

</ab>

<ab>

<app>

<lem wit="#cod">sattamaṅgamaḥ</lem>

<rdg wit="#MorMit">mānajahaḥ</rdg>

<note>\MM’s emendation is supported by Tib.; support from Chin. is less clear.</note>

</app> 1 | <app>

<lem wit="#cod">vāsanottīrṇagatiḥ</lem>

<rdg wit="#MorMit">vāsanotīrnagatiḥ</rdg>

</app> 2 | abhedyavuddhiḥ 3 | udadhiḥ 4 | <app>

<lem type="emn" wit="#MorMit">vimārṣṭaḥ</lem>

<rdg wit="#cod">vimāṣṭaḥ</rdg>

<note>See BHSD <foreign>vimaṣṭaka</foreign>.

</note>

<lem type="emn" wit="#MorMit">suśrīmān</lem>

<rdg wit="#cod">suśrīmāṁ</rdg>

</app> 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">brahmā</lem>

<rdg wit="#cod">vrahmāḥ</rdg>

</app> 1 | <app>

<lem wit="#cod">jñānarutaḥ</lem>

<rdg wit="#MorMit">jñānarataḥ</rdg>

<note>

Adopt this emendation or accept two cases of identical name <foreign>jñānaruta</foreign> in close proximity?</note>

</app> 2 | r̥ddhiketuḥ 3 | janendrakalpaḥ 4 | <app>

<lem>dharaṇindharaḥ</lem>

<note>on <foreign>dharaṇindhara</foreign> =<foreign>dharaṇīndhara</foreign>, see BHSD.

</note>

</app> 5 | sūryapriyaḥ 6 | rāhucandraḥ 7 | <app>

<lem wit="#cod">puṣpābhaḥ</lem>

<rdg wit="#MorMit">puṣpaprabhaḥ</rdg>

</app> 8 | vidyādhipaḥ 9 | ojodhārī 10 ||

</ab>

<ab>puṇyapriyaḥ 1 |

ratiprabhaḥ 2 |

<app>

<lem type="emn" wit="#MorMit">sughoṣaḥ</lem>

<rdg wit="#cod">sughoṣa</rdg>

</app> 3 |

dharmeśvaraḥ 4 |

<app>

<lem type="emn" wit="#MorMit">brahmarutaḥ</lem>

<rdg wit="#cod">vrahmaruta</rdg>

</app> 5 |

suceṣṭaḥ 6 |

askhalitabuddhiḥ 7 | mahāpraṇādaḥ 8 | yaśakīrtiḥ 9 |

ketumān

<app>

</rdg>

</app> ||

</ab>

<ab>

<app>

<lem wit="#cod">vighuṣṭatejāḥ</lem>

<rdg wit="#MorMit">vighuṣṭatejaḥ</rdg>

</app> 1 | <app>

<lem wit="#cod">jagatīśvaraḥ</lem>

<rdg wit="#MorMit">jagadīśvaraḥ</rdg>

<note>. Make this emendation? It is not necessary from point grammatical/semantic viewpoint.</note>

</app> 2 | drumaḥ 3 | supraṇaṣṭamohaḥ 4 | amr̥taḥ 5 | <app>

<lem wit="#cod">sucandramāḥ</lem>

<rdg wit="#MorMit">sucandramaḥ</rdg>

</app> 6 | <app>

<lem>anantaagnityanaketuḥ</lem>

<note>the reading makes no sense at all; tentatively, we assume the scribe was copying from a damaged exemplar, and accept MM’s emendation <foreign>anantapratibhānaketuḥ</foreign>. Note that previously, <foreign>pratibhāna</foreign> was always/mostly <seg rend="check">(CHECK)</seg> spelled <foreign>pratibhāṇa</foreign>.

</note>

</app> 7 | līlāprabhaḥ 8 | pūjyaḥ 9 | <app>

<lem type="emn">uttīrṇaśokaḥ</lem>

<rdg wit="#cod">utīrṇṇasokaḥ</rdg>

<rdg wit="#MorMit">utīrṇaśokaḥ</rdg>

</app> 10 ||

</ab>

<ab>

<lem wit="#MorMit" type="emn">anantapratibhānaraśmiḥ</lem>

<rdg wit="#cod">anantapratibhāṇaraśmi</rdg>

<note>anantaprati<pb edRef="#cod" n="50v" break="no"/>bhānaraśmiḥ

</note>

</app> 6 | puṣpottamaḥ 7 | <app>

<lem type="emn" wit="#MorMit">r̥ṣipradhānaḥ</lem>

<rdg wit="#cod">r̥pipradhānaḥ</rdg>

</app> 8 | guṇavīryaḥ 9 | sāraḥ 10 ||

</ab>

<ab>

<lem type="emn" wit="#MorMit">anantaguṇaraśmitejāḥ</lem>

<rdg wit="#cod">anantaguṇarasmitejāḥ</rdg>

</app> 7 | siṁhavikrāmī 8 | acalaḥ 9 | prasannaḥ 10 ||}

</ab>

<ab>

cīrṇaprabhaḥ 1 | nāgarutaḥ 2 | <app>

<lem type="emn">punar nāgarutaḥ</lem>

<rdg wit="#cod">puna nāgarutaḥ</rdg>

<rdg wit="#MorMit">punarnāgarutaḥ</rdg>

</app> 3 | cakradhāḥ 4 | <app>

<lem type="emn" wit="#MorMit">varṇasuśreṣṭhaḥ</lem>

<rdg wit="#cod">varṇṇasuśreṣṭaḥ</rdg>

</app> 5 | lokapriyaḥ 6 | <app>

<lem type="emn" wit="#MorMit">dharmaśaśī</lem>

<rdg wit="#cod">dharmmaśaśīḥ</rdg>

</app> 7 | anantaratnakīrtiḥ 8 | meghadhvajaḥ 9 | <app>

<lem wit="#cod">prajñāmatiḥ</lem>

<rdg wit="#MorMit">prajñāgatiḥ</rdg>

<note>Accept this emendation, supported by Tib. and Chin.?</note>

</app> 10 ||

</ab>

<ab>

sugandhaḥ 1 | <app>

<lem wit="#cod">gagaṇasvaraḥ</lem>

<rdg wit="#MorMit">gaganasvaraḥ</rdg>

</app> 2 | amaraḥ 3 | devarājaḥ 4 | praṇidhānaḥ 5 | sudhanaḥ 6 | pradīpaḥ 7 | ratnasvaraghoṣaḥ 8 | janendrarājaḥ 9 | rāhuguptaḥ 10 ||

</ab>

<ab>

kṣemaṅkaraḥ 1 | <app>

<lem type="emn" wit="#MorMit">siṁhagatiḥ</lem>

<rdg wit="#cod">sinhagatiḥ</rdg>

</app> 2 | <app>

<lem wit="#cod">ratnayaśāḥ</lem>

<rdg wit="#MorMit">ratnayaśaḥ</rdg>

</app> 3 | kr̥tārthaḥ 4 | <app>

<lem type="emn" wit="#MorMit">kr̥tāntadarśī</lem>

<rdg wit="#cod">kr̥tāntadarśīḥ</rdg>

</app> 5 | bhavapuṣpaḥ 6 | <app>

<lem type="emn" wit="#MorMit">ūrṇaḥ</lem>

<rdg wit="#cod">urṇṇaḥ</rdg>

</app> 7 | <app>

<lem type="emn" wit="#MorMit">atulapratibhānarājaḥ</lem>

<rdg wit="#cod">atulapratibhāṇarājaḥ</rdg>

</app> 8 | vibhaktajñāneśvaraḥ 9 | <app>

<lem type="emn" wit="#MorMit">siṁhadaṁṣṭraḥ</lem>

<rdg wit="#cod">sinhadraṣṭraḥ</rdg>

</app> 10 ||

</ab>

<ab>

<app>

<lem type="emn" wit="#MorMit">laḍitakramaḥ</lem>

<rdg wit="#cod">lalitakraḥ</rdg>

</app> 1 | puṇyapradīpaḥ 2 | <app>

<lem type="emn" wit="#MorMit">dharmapradīpacchattraḥ</lem>

<rdg wit="#cod">dharmmapradīpacchatraḥ</rdg>

</app> 3 | maṅgalī 4 | <app>

<lem type="emn" wit="#MorMit">aśokarāṣṭraḥ</lem>

<rdg wit="#cod">aśokarāṣṭraḥ</rdg>

</app> 5 | maticintī 6 | buddhibalaḥ 7 | dharmapradīpākṣaḥ 8 | <app>

<lem type="emn" wit="#MorMit">sudarśī</lem>

<rdg wit="#cod">sudarśīḥ</rdg>

</app> 9 | vegajahaḥ 10 ||

</ab>

<ab>

atibalaḥ 1 | prajñāpuṣpaḥ 2 | <app>

<lem type="emn" wit="#MorMit">dr̥ḍhaśvaraḥ</lem>

<rdg wit="#cod">dr̥ḍhasvaraḥ</rdg>

</app> 3 |<app>

<note>\MM\ reconstructs the Sanskrit names for the rest of this group of 10.

</note>

</app>

</ab>

<ab>(folio 51 is missing)</ab>

</div>

<head type="editorial">*Kalaśasthāpanavidhi</head>

<ab>

<supplied reason="lost">tato ratnamayaṁ mr̥nmayaṁ vā kalaśamakālamūlaṁ mahodaramuccagrīvaṁ lamboṣṭhaṁ pravālasuvarṇaśaṅkhamuktāpadmarāgaiḥ sarvaratnairbr̥hatīkaṇṭakārīsahadevādaṇḍotpalaśvetāparāji</supplied>

<app>

<lem type="emn">tābhi<seg rend="check">ssa</seg>rvauṣadhibhiḥ</lem>

<unclear>tābhisso</unclear>ṣadhībhiḥ</rdg>

<note> \HT’s emendation to <foreign>-dhibhiḥ</foreign> is perhaps not necessary.</note>

</app> śāliyavagodhūmatilamāṣaiḥ sarvadhānyaiḥ <app>

<lem type="emn" corresp="#SVUTib">sugandhodakasitasugandhakusumaiś</lem>

<rdg wit="#cod #HT">sugandhodakasitasugandhair kusumaiś</rdg>

</app> ca paripūrṇaṁ samantato gandhopaliptaṁ <app>

<lem wit="#HT">srakhinaṁ</lem>

<rdg wit="#cod">srakhinaṁ</rdg>

</app> śrīvajrasattvavajrāṅkitaṁ sadvastrābaddhakaṇṭhakaṁ sa<app>

<seg rend="check">tpa</seg>llava</lem>

<rdg wit="#cod">-palava-</rdg>

<note>reads <foreign>satpallvaphalavaktraṁ</foreign> (sic), without note.</note>

</app>phala<app>

<lem wit="#HT" type="emn">vaktraṁ</lem>

<rdg wit="#cod">vakraṁ</rdg>

</app> vajrasattvena sattvavajrī<app>

<lem type="emn">parigr̥hītayā</lem>

<rdg wit="#cod">parigr̥hītaṁyā</rdg>

</app> vajrakusumalatayāṣṭottaraśatajaptaṁ<listApp type="parallels">

<app>

<lem>tato ... japtaṁ</lem>

<note>SDPT:

<foreign>sarvaratnauṣadhisarvadhānyaparipūrṇaṁ saphalaṁ sapallavaṁ sadvastrāvabaddhakaṇṭhakaṁ kr̥tarakṣaṁ bahiḥ samantād divyagandhānuliptaṁ sragviṇaṁ vajrāṁkitam upari mahāvajrādhiṣṭhitaṁ krodhaterintirīparigr̥hītayā vajrakusumalatayā</foreign> (p.258)</note>

</app>

</listApp> | oṁ vajrodaka hūm̐ iti |

</ab>

<l n="ab">punaraṣṭottarasahasrābhimantritaṁ kr̥tvā | bhagavato vajrasattvasyāgrataḥ sthāpayet |</l>

<l n="cd">praveśadvārābhimukhaṁ <app>

<note>\HT\ reads <foreign>cāḥ</foreign>.

</note>

</app> dvitīyaṁ vajrasattvenāṣṭottaraśatajaptam | <app>

<lem wit="#HT" type="emn">tenodakenātmānam</lem>

<rdg wit="#cod">tenodakenātmānaṁm</rdg>

</app> abhiṣiñcya | <app>

<lem type="emn">praveśakāle</lem>

<unclear>p</unclear>raveśyakāle</rdg>

</app>

<app>

<lem type="emn">śiṣyāṇāṁ</lem>

<rdg wit="#cod">śiṣyāṁ</rdg>

<rdg wit="#HT">śiṣyaṁ</rdg>

<note>\HT\ emends <foreign>śiṣyaṁ</foreign>. </note>

</app> vajrasatvavajrīṁ badhnīyād <app>

<lem wit="#HT" type="emn">bandhayed</lem>

<rdg wit="#cod">pandhayed</rdg>

<note>HT reads <foreign>yandhayed</foreign>.

</note>

</app> vā ||</l>

</lg>

<ab>

śrīvairocanā<app>

<lem>dīnāṁ</lem>

<note>The scribe has spelled -<foreign>dināṁ</foreign> but apparently wished to make the first vowel long and to so applied an <foreign>-ā</foreign> sign.

</note>

</app> tu <app>

<lem type="emn">kalaśān pratyekasvacihnān</lem>

<rdg wit="#cod #HT">kalaśaṁ pratyekaṁ svacihnaṁ</rdg>

</app> bāhyamaṇḍalabāhyataḥ koṇeṣu teṣāṁ svamantrairaṣṭottaraśata<app>

<seg rend="check">japtān</seg>

</lem>

<rdg wit="#cod">+ptāṁ paṣṭa</rdg>

<rdg wit="#HT">-japtaṁ piṣṭa</rdg>

</app>

<seg rend="check">sthāpayet</seg> |<app>

<rdg wit="#cod">teṣāṁm</rdg>

</app> mapi bāhyataḥ pūrṇakumbham ||

</ab>

<ab>

abhāve <app>

<lem wit="#HT">śrīvajrasattvasya</lem>

<rdg wit="#cod">śrīvajrāsatvasya</rdg>

</app> pañcatathāgatānāṁ ca <app>

<lem type="emn">kalaśaṁ</lem>

<rdg wit="#cod">kalaśān</rdg>

<rdg wit="#HT">kalaśāt</rdg>

<note>\HT reads <foreign>kalaśāt</foreign>.

</note>

</app>

<app>

<lem type="emn" wit="#HT">pūrṇakumbhaṁ</lem>

<rdg wit="#cod">pūrṇṇakumbhaś</rdg>

</app> ca dattvā | sattvaratnadharmakarmavajrāṅkaṁ <supplied reason="lost">sva</supplied>kulamantrairaṣṭottaraśatābhijaptaṁ <app>

<lem type="emn" wit="#MSK #HT">kalaśacatuṣṭayaṁ</lem>

<rdg wit="#cod">kalaśacatuṣṭhayaṁ</rdg>

</app>

<app>

<lem>pūrṇakumbha<seg rend="check">catuṣṭayaṁ</seg></lem>

<note>

To be emended to <foreign>pūrṇṇakumbhañ</foreign>? But Tib. supports extant reading.

</note>

</app> ca dadyāt | daśanyūnaṁ na kārayediti <app>

<lem type="emn" wit="#HT">vacanāt</lem>

<rdg wit="#cod">vacanām</rdg>

</app> ||

</ab>

</div>

<head type="editorial">Abhiṣeka</head>

<head type="editorial">Saṁkṣipta(-abhiṣeka-)kramaḥ</head>

<head type="editorial">Svādhiṣṭhānam</head>

<app>

<lem>From the beginning of §3.8 to śeṣa āśvāsaḥ śrīparamādye draṣṭavyaḥ in §3.8.1.</lem>

<note>Closely parallel to the <foreign>Tattvālokakarī</foreign> (P LOCATION!, D 115v4–137r3)

</note>

</app>

</listApp>

tato manasā maṇḍalaṁ devātāṁś ca pratya<pb edRef="#cod" n="52v" break="no"/>kṣān niścitya |</l>

<app>

<lem>puṣpādibhiḥ ... sādhitaṁ bhavati</lem>

<note>SDPT:

puṣpādibhir lāsyādibhiś cātmānaṁ saṁpūjya,

gāthāpañcakenānujñāṁ ca tu huṁkāram udgatāvyākaraṇaṁ cādāya,

punaḥ svādhiṣṭhānādikaṁ kr̥tvā, yathābhirucitajāpaṁ ca huṁkāravajro ’haṁ

huṁkāravajro ’ham iti svanāmoccāraṇaṁ kr̥tvā, vairocanamahāmudrāṁ

baddhvā, tanmantreṇa aḥkārāntena vairocanasthāne tathāgatavajram ātmānam āveśayet.

vajro ’ham iti vajrāhaṁkāraṁ vibhāvya, tad vajraṁ vairocanaṁ bhāvayed vajradhātur aham iti.

evaṁ yāvad vajrāveśamahāmudrāṁ baddhvottaradvāre tanmantreṇāḥkārāntena vajraghaṇṭām ātmānam āveśayet.

vajraghaṇṭāham ity ahaṁkāram utpādya tāṁ vajrāveśakrodho ’ham iti bhāvayed evaṁ vajreṇa sādhitaṁ bhavati. (p.\ 260)

</note>

</app>

</listApp>

puṣpādibhiḥ saṁpūjya <app>

<lem wit="#HT" type="emn" rend="hyphenright">catuḥpraṇāmādika</lem>

<rdg wit="#cod">catuḥpramāṇādika-</rdg>

</app>pūrvakaṁ saṁvaram ādāya yathāvat <app>

<lem type="emn">sattvavajrīṁ</lem>

<rdg wit="#cod">sartvavajrīṁ</rdg>

</app> baddhvā praviśet |</l>

<l n="c">tato vajrodakaṁ yathāvatpītvātmānamāveśayet | vāmakrodha<app>

<lem wit="#HT" type="emn">muṣṭyā</lem>

<rdg wit="#cod">muṣṭhyā</rdg>

</app> dakṣiṇahasta<app>

<lem type="emn" wit="#HT">sattvavajrī</lem>

<rdg wit="#cod">satvavajrā</rdg>

</app>

<app>

<lem wit="#HT" type="emn">madhyamāṅguliṁ</lem>

<rdg wit="#cod">madhyamaṅguli</rdg>

</app>

<app>

<lem type="emn" wit="#HT">punaḥpunaḥ</lem>

<rdg wit="#cod">punaḥpuna</rdg>

</app>

<app>

<lem wit="#cod">sphoṭayan</lem>

<rdg wit="#HT">sphoṭayet</rdg>

</app> | {\ah}kāreṇa yathāvaddr̥ḍhīkr̥tya tadāveśaṁ yāvat |</l>

</lg>

<l n="ab">vajraṁ tattvena <app>

<lem wit="#HT">saṁgr̥hya</lem>

</app> ghaṇṭāṁ dharmeṇa vādya ca |</l>

<l n="cd">samayena mahāmudrāmadhiṣṭhāya hr̥dayaṁ japediti ||<listApp type="parallels">

<app>

<lem>vajraṁ ... japet</lem>

<note>

<foreign>Vajrāvalī</foreign> (Abhiṣeka) cites same verse from <foreign>Paramādya</foreign>;

also cited in <foreign>Hevajrasekapakriyā</foreign>.

<seg rend="check">LOCATION!!</seg>

<seg rend="check">CROSS REFERENCE!!</seg>

The same verse is quoted above. See p.\ \pageref{paramadyaverse1}.

\label{paramadyaverse1-2}</note>

</app>

</listApp>

</l>

</lg>

<l n="ab">pūrvoktavidhiṁ kr̥tvā vakṣyamānagāthāpañcakenānujñāmudgatāvyākaraṇaṁ cādāya śrīvajrasattvātmamantram |</l>

<l n="cd">tataḥ svādhiṣṭhānādikaṁ kr̥tvā suratavajro’hamityādya<app>

<lem type="emn" wit="#HT">nyataraṁ</lem>

<rdg wit="#cod">anyantaraṁ</rdg>

</app> nāmoccā<seg rend="check">rya</seg> vairocanamahāmudrāṁ baddhvā tatsthāne vajradhātu {\ah"/>iti | tathāgatavajramātmānamāveśayet | vajro’ham | tato vajradhāturahamiti <app>

<lem type="emn" wit="#HT">tadvajraṁ</lem>

<rdg wit="#cod">tatvajrām</rdg>

<note>Or emend tattvajām (sc. ghaṇṭām)? Tib. seems to imply vajradhātu: rdo rje dbyings su bsgom par bya’o/.</note>

</app> bhāvayet | evaṁ yāvadvajrāveśamahāmudrāṁ baddhvā tatsthāne vajrāveśa {\ah"/>iti | <app>

<lem type="emn" wit="#HT">vajraghaṇṭā</lem>

<rdg wit="#cod">vajrāghaṇṭām</rdg>

</app> mātmānamāveśayet | vajraghaṇṭāham | tato vajrāveśo’ham iti tadghaṇṭāṁ bhāvayet | evaṁ vajreṇa <app>

<lem type="emn" wit="#HT">sādhitaṁ</lem>

<rdg wit="#cod">mādhitaṁ</rdg>

<note>sādhita<pb edRef="#cod" n="53r" break="no"/>m bhavati

</note>

</app> bhavati |</l>

</lg>

<l n="ab">sattvavajrāṅkuśīṁ baddhvā <app>

<lem type="emn" wit="#HT">vajrācā<seg rend="check">rya</seg></lem>

<rdg wit="#cod">vajrāṁcāyās</rdg>

</app> stataḥ punaḥ |</l>

<l n="cd">kurva<app>

<lem type="emn">nnacchaṭasaṁghātaṁ</lem>

<rdg wit="#cod">acchaṭasampātaṁ</rdg>

<rdg wit="#HT">acchaṭāsaṁghātaṁ</rdg>

<note>We retain the reading <foreign>acchaṭa-</foreign> of the ms., because we assume the unexpected short final vowel is intentional (metri causa).</note>

</app> sarvabuddhān samājayet ||<listApp type="parallels">

<app>

<lem>sattvavajrāṅkuśīṁ ... samājayet</lem>

<note>= STTS 208:

<foreign>sattvavajrāṅkuśīṁ baddhvā vajrācāryas tataḥ punaḥ |

kurvann acchaṭasaṁghātaṁ sarvabuddhān samājayet ||</foreign>;

= SDPT: <foreign>sattvavajrāṁkuśīṁ baddhvā vajrācāryaḥ tataḥ punaḥ |

kurvan acchaṭāsaṁghātaṁ sarvabuddhān samājayet ||</foreign> (p.\ 260)</note>

</app>

</listApp>

</l>

</lg>

<l n="ab">oṁ vajrasamāja jaḥ hūm̐ vam̐ hoḥ <app>

<lem type="emn" wit="#HT">pravartayan</lem>

<rdg wit="#cod">pravarttayam</rdg>

</app>

<app>

<lem>oṁ vajrasamāja ... pravartayan</lem>

<note>SDPT: oṁ vajrasamāja jaḥ vaṁ hoḥ iti | ekaviṁśativāraṁ pravartayet | (p.\ 260)

</note>

</app>

</listApp> |

</l>

</lg>

<l n="ab">tataḥ <app>

<lem wit="#HT" type="emn">śīghraṁ</lem>

<rdg wit="#cod">śrīghram</rdg>

</app> mahāmudrāṁ vajrasattvasya <app>

<lem type="emn" wit="#HT">sevayan</lem>

<rdg wit="#cod">sevayam</rdg>

</app> |

</l>

<l n="cd">uccārayetsakr̥dvāraṁ nāmāṣṭaśatamuttamam<listApp type="parallels">

<app>

<lem>tataḥ ... uttamam</lem>

<note>$\simeq$ STTS 208:

<foreign>tataḥ śīghraṁ mahāmudrāṁ bhāvya vajradharasya tu |

uccārayet sakr̥dvāraṁ nāmāṣṭaśatam uttamam ||</foreign>;

$\simeq$ SDPT:

<foreign>tataḥ śīghraṁ mahāmudrāṁ vajrakrodhasamayam uccārayet |

sakr̥dvāraṁ nāmāṣṭakaṁ śataṁ uttamam |</foreign> (p.\ 260)

While the relevant part of the <foreign>Sarvavajrodayā</foreign> is metrical,

this part of the SDPT is unmetrical.</note>

</app>

</listApp>

||

</l>

</lg>

<app>

<lem>tathaiva ... bhadrakalpikaparyantān</lem>

<note>SDPT: tato vajrāṁkuśādibhiḥ svadvāreṇākr̥ṣya praveśya baddhvā vaśīkr̥tya,

yathāvac caturhuṁkāreṇārghaṁ datvā,

śrīvairocanādīn samayamudrābhir bhadrakalpikaparyantān sādhayet. svamantram uccārya vadet, jaḥ huṁ vaṁ hoḥ samayas tvaṁ samayas tvam aham.

tataḥ svamantram uccārayed eva siddhā bhavanti. (p.\ 260)

</note>

</app>

</listApp>

tathaiva vajrāṅkuśādibhiḥ ākr̥ṣya praveśya baddhvā vaśīkr̥tya | vajrayakṣeṇa <app>

<lem wit="#cod">vighnotsāraṇaṁ</lem>

<rdg wit="#HT">vighṇotsāraṇaṁ</rdg>

<note>(misprint)</note>

</app>

<app>

<lem type="emn">prākārapañjaraṁ ca</lem>

<rdg wit="#cod #HT">prākāraṁ pañjaraṁ</rdg>

<note>Cf. §36 <foreign>vajradr̥ṣṭyā diksīmāmaṇḍalabandhaprākārapañjaraṁ pādatalaparigraheṇa bhūmitalam upādāya ...</foreign>

§17 <foreign>vajrayakṣeṇa vighnotsāraṇaṁ rakṣāṁś ca kr̥tvā ..</foreign>

</note>

</app> kr̥tvā samayavajramuṣṭinā maṇḍaladvārāṇi baddhvā <app>

<lem type="emn" wit="#HT">dvyakṣara</lem>

<seg rend="check">trya</seg>kṣara-</rdg>

<note>KSP Devatāyoga (6-2-1-5): <foreign>dvyakṣarakavacena kavacayet. vajramuṣṭidvayena hr̥daye granthyābhinayaṁ kuryāt.</foreign> (LOCATION!!);

SDPT p. 134 <foreign>oṁ ṭuṁ iti | anena dvyakṣarakavacena kavacayitvā</foreign>

</note>

</app>kavacena sarvarakṣāḥ saṁrakṣyārghadānapūrvikābhiḥ svasamaya<app>

<lem type="emn" wit="#HT">mudrābhirdr̥śyaṁ</lem>

<rdg wit="#cod">-mudrābhidr̥śyā</rdg>

</app> kr̥tvā

</l>

<app>

</app> hūm̐ vam̐ hoḥ <app>

<lem wit="#HT">pravartayan</lem>

<rdg wit="#cod">pravarttayam</rdg>

</app> | samayastvaṁ | samayastvamahamiti ca | svahr̥dayāni mantrāṁścānte saṁsādhya | dharmakarmamahāmudrābhiś <app>

<lem type="emn">cāmudryābhiṣiñce</lem>

<rdg wit="#cod">cāmudrābhiṣiñcen</rdg>

<rdg wit="#HT">cāmudryābhiṣiñced</rdg>

<note>\HT\ does not note that <foreign>akṣara dmu</foreign> is lost at the beginning of line 5.</note>

</app>

<supplied reason="lost">nmu</supplied>drābhiṣekaistathāgatādīnbhadrakalpika<app>

<lem type="emn" wit="#HT">paryantān</lem>

</app> ||

</l>

</lg>

<ab>

tatra sattvavajrādīnāṁ svahr̥dayānyeva dharmamudrāḥ | <app>

<seg rend="check">vajraratnadharmakarmaṇāṁ</seg></lem>

<rdg wit="#cod">vajrasatvā | ratna | dharmma | karmaṇām |</rdg>

<note>\HT\ emends <foreign>vajrasattvaratnadharmakarmāṇāṁ</foreign>.

</note>

</app>karmamudrāmahā<supplied reason="lost">mudrā</supplied>śca <app>

<lem type="emn">vajrādyantargarbhāḥ</lem>

<rdg wit="#HT">vajrādyantargatāḥ</rdg>

<rdg wit="#cod">vajrādyantargarttāḥ</rdg>

</app> strīrūpadhāriṇyo vajrasattvādirūpāśca tā iti ||<listApp type="parallels">

<app>

<lem>tatra sattvavajrādīnāṁ ... sāmānyeti</lem>

<note>SDPT p.266:

<foreign>tato yathālekhānusārato vairocanādīnāṁ mahāmudrābandhaṁ kuryāt | vajrasattvaratnadharmakarmakrodhānāṁ yā mahāmudrās tāḥ sattvaratnadharmakarmavajriṇām api vajrādyantargatāḥ strīrūpadhāriṇyaś ca tāḥ | yāṁ yāṁ mudrāṁ tu badhnīyād yasya yasya mahātmanaḥ. sarvamudrāsamayaḥ | </foreign>

</note>

</app>

</listApp>

</ab>

<ab>

vāmatathāgata<app>

<lem type="emn" wit="#HT">muṣṭimuttānaṁ</lem>

<rdg wit="#cod">muṣṭimudrāttānaṁ</rdg>

</app> kr̥tvā dakṣiṇahastatarjanyaṅguṣṭhābhyāṁ kanīyasī-ā<pb edRef="#cod" n="53v" break="no"/><supplied reason="lost">rabhya</supplied> vikāsya saṁpuṭāñjaliṁ ku<seg rend="check">ryā</seg>t |

<app>

<note>Note particular form of <foreign>ī</foreign> based on <foreign>i</foreign> with vowel mark <foreign>-ī</foreign>.

</note>

</app> maitreyādīnāṁ samayamudrā | vidyā caiṣāṁ pūrvoktā | <app>

<lem type="emn" wit="#HT">tāmeva</lem>

<rdg wit="#cod">nāmeva</rdg>

</app> vidyāṁ teṣāṁ jihvāsu <app>

<lem type="emn" wit="#HT">nyaset</lem>

<rdg wit="#cod">nyasyed</rdg>

</app> | iyaṁ teṣāṁ dharmamudrā | {\ah}kā<supplied reason="lost">re</supplied>ṇa svahr̥di viśvavajraṁ niṣpādya teṣāṁ lekhyānusārato <app>

<lem>mahāmudrāṁ</lem>

<note>\HT\ needlessly emends to <foreign>mahāmudrā</foreign>.

</note>

</app> baddhvā karmamudrā bhavanti | svahr̥di pañcasūcikaṁ <app>

<lem type="emn" wit="#HT">vajraṁ</lem>

<rdg wit="#cod">vajrām</rdg>

</app> vicintya lekhyānusārata eva teṣāṁ mahāmudrā bandhanīyāḥ | <listApp type="parallels">

<app>

<lem>vāmatathāgata- ... sāmānyeti</lem>

<note>SDPT p.\ 266: kāreṇa svahr̥di viśvavajraṁ niṣpādya teṣāṁ lekhyānusārato mahāmudrā baddhvā karmamudrā bhavanti | svahr̥di pañcasūcikaṁ vajraṁ vicintya lekhyānusārata eva teṣāṁ mahāmudrā badhnīyāḥ | saiva vidyā sāmānyaiveti |

</note>

</app>

</listApp>

</ab>

<ab>

<app>

<lem>nānāprakārāṇi ... saptaśo’bhimantrya</lem>

<note>SDPT, p. 270: <foreign>pūrṇakumbhāś ca vastrayugalakṣaṁ daśasahasrakaṁ

śataṁ pratyekam ekaṁ vā sarvasāmānyam | nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāśca | oṁkāreṇa śrīvajrahuṁkāreṇa ca parijapya |</foreign>

</note>

</app>

</listApp>

tataḥ <app>

<lem type="emn" wit="#HT">pūjāṁ</lem>

<rdg wit="#cod">pūjyā</rdg>

<note>\HT\ correctly reports <foreign>pūjyā</foreign> but silently emends <foreign>kuryād</foreign>.

</note>

</app> ku<seg rend="check">ryā</seg>

<seg rend="check">t |</seg> arghaṁ dattvā vastrayugalakṣaṁ daśasahasraṁ sahasraṁ <app>

<lem wit="#HT" type="emn">śataṁ</lem>

</app>

pratyekaikaṁ vā sarvasāmānyam |

nānāprakārāṇi vitānāni <app>

<lem wit="#HT" type="emn">catuḥko<seg rend="check">ṇe</seg></lem>

<rdg wit="#cod">catuḥkoṇa-</rdg>

<note>\HT\ reports <foreign>-kona</foreign> as reading (probably a printing error) and emends <foreign>catuḥkoṇe</foreign> as separate word. Perhaps \HT’s emendation is not necessary, although it is also easy to imagine how an original text <foreign>-koṇe</foreign> would have come to be misread as <foreign>-koṇa</foreign>.</note>

</app> vicitrapatākāvasaktāni <seg rend="check">cha</seg>trapatākāśca |

oṁkāreṇa vajrasattvena ca <app>

<lem type="emn">saptaśo</lem>

<rdg wit="#cod">saptaso</rdg>

<note>\HT\ emends <foreign>saptam</foreign>.

</note>

</app>

<app>

<lem type="emn" wit="#HT">’bhimantrya</lem>

<rdg wit="#cod">bhimantryaṁ</rdg>

</app> |

<app>

<lem>puṣpavr̥kṣaśatam ... sarvadevatābhyo niryātayet</lem>

<note>SDPT p. 270: <foreign>vajrasphara<seg rend="check">ṇa</seg>m ity anena sarvadevatān niryātayet | puṣpavr̥kṣaśataṁ caturo vā vr̥kṣān sarvapuṣpāṇi ca | vajrānalena mudrāyuktena | oṁ vajrapuṣpe huṁ iti ca puṣpamudrayābhimantrya | sarvagandhān suvāsāṁś ca vilepanasugandhakān tathaiva vajrānalena | oṁ vajragandhe huṁ ity anayā ca gandhamudrāyuktayā karpūrāguruturuskāni candanādisaṁmiśrāṇi | tathaiva vajrānalena oṁ vajradhūpe huṁ ity anayā dhūpamudrāsahitayā dhūpaghaṭikālakṣaṁ daśasahasraṁ śataṁ yathālābhaṁ vā pradīpalakṣaṁ daśasahasraṁ śataṁ sarvapradīpān pradīpavartijvalitayuktaṁ kuṇḍaṁ sahasraṁ ca daśaikaṁ vā | tathaiva vajrānalena oṁ vajrāloke *\textcolor{red}{huṁ (CHECK THE EDITION!!)}ity anayā pradīpamudrāyuktayā parijapya | oṁ vajraspharaṇam ity udīrayan niryātayet | balyupahāraṁ ca lakṣaṁ daśasahasraṁ śataṁ daśasaṁkhyāṁ vā svastikam āditaḥ kr̥tvā nānāprakārāṇi ca bhakṣāṇi | tathaiva vajrānalena parijapya |</foreign>

</note>

</app>

</listApp>

puṣpavr̥kṣaśataṁ caturo vā <app>

</app> sarvapuṣpāṇi ca pūrvava<app>

<lem wit="#HT" type="emn">dabhimantrya</lem>

<rdg wit="#cod">abhimaṁtrya</rdg>

</app> |<app>

<lem>oṁ vajra sphara khamiti</lem>

<note>Emend <foreign>oṁ vajraspharaṇam iti</foreign> following the SDPT?

<foreign>oṁ vajrasphara kham iti</foreign> is found in the <foreign>Vajrāvalī</foreign> 15.1

</note>

</app>

<app>

<lem wit="#HT" type="emn">niryātayet</lem>

<rdg wit="#cod">niyātayet</rdg>

</app> |

</ab>

<l n="ab">sarvagandhān <app>

<lem type="emn">suvāsāṁśca vilepanasugandhikān</lem>

<rdg wit="#HT">savāsāṁś ca vilepanasugandhikān</rdg>

<rdg wit="#cod">savāsañ ca vilepaṇasugandhikam</rdg>

<note>\HT’s note treats this as the same mistake as the one in the preceding line. The two cases are related but different.

<seg rend="check">CHECK TIB.!!</seg>

</note>

</app>

</l>

</lg>

<ab>gandhavidyayā |</ab>

<ab>karpūrā<seg rend="check">gu</seg>ru<app>

<lem type="emn" wit="#HT">turuṣkāṇi</lem>

<rdg wit="#cod">turaṣkāṇi</rdg>

</app> candanādi<app>

<lem type="emn" wit="#HT">saṁmiśrāṇi</lem>

<rdg wit="#cod">-samiśrāṇi</rdg>

</app>

</ab>

<ab>dhūpavidyayābhi<app>

<lem wit="#HT">mantrya</lem>

<rdg wit="#cod">-maṁtrya</rdg>

</app> | dhūpaghaṭikālakṣaṁ daśasahasraṁ sahasraṁ śataṁ vā | daśanyūnam na kā<seg rend="check">rya</seg>m | </ab>

<app>

<lem type="emn">ghr̥tapradīpa</lem>

<rdg wit="#cod #HT">ghr̥tapradīpādi-</rdg>

<note>

<seg rend="check">CHECK AGAIN!!</seg>

</note>

</app>lakṣādisaṁkhyaṁ</l>

</lg>

<ab>

<app>

<lem wit="#HT">pradīpakuṇḍasahasraṁ</lem>

<rdg wit="#cod">pradīpakuṇḍasahasra</rdg>

</app> -sahasraṁ <pb edRef="#cod" n="54r"/> śataṁ daśakuṇḍāni catvāri vā pūrvavatpradīpamantreṇābhi<app>

<lem wit="#HT">mantrya</lem>

<rdg wit="#cod">-maṁtrya</rdg>

</app> |

</ab>

<l n="ab">svastikamāditaḥ kr̥tvā</l>

</lg>

<ab>

<app>

<lem wit="#HT">balyupahāraṁ</lem>

<rdg wit="#cod">valyūpahāraṁ</rdg>

</app> lakṣa<seg rend="check">rūpakaṁ</seg> daśasahasraṁ śataṁ daśasaṁkhyaṁ vā nānāprakārāṇi ca bhakṣyāni <app>

<lem wit="#HT">pūrvavadeva akāro</lem>

<rdg wit="#cod">pūrvvavaddevākāro</rdg>

</app>

<app>

<lem wit="#HT">mukha</lem>

<rdg wit="#cod">mukhyam</rdg>

</app> mityādinā <app>

<lem wit="#cod">sarvadevatābhyo</lem>

<rdg wit="#HT">sarvadevatābhyāṁ</rdg>

</app> ni<seg rend="check">ryā}tayet |</seg>

</ab>

<app>

<lem>daśavādyasahasrāṇi ... tathā</lem>

<note>SDPT (p.272): <foreign>daśavādyasahasrāṇi sahasraśataṁ vādyāni daśavādyāni vā huṁkāreṇa vādyamudrābhir vajramuṣṭibhyāṁ karāṁgulibhir vādyābhinayadaśaprakārāḥ. tadyathā vīṇāvaṁśāmurajāmukundākāṁsābherīmr̥daṁgapaṭahaguṁjātimilābhinayaś ceti. vādyanaṭanartakakuṇḍalamukuṭādipājāś ca. oṁkāreṇābhimantrya. tathā ...</foreign>

</note>

</app>

</listApp>

daśavādyasahasrāṇi</l>

</lg>

<ab>

<app>

<lem wit="#HT" type="emn">daśavādyākāreṇa</lem>

<rdg wit="#cod">daśavāhy<unclear>aṁ</unclear>kāreṇa</rdg>

</app> vādyamudrābhiḥ vajramuṣṭibhyāṁ <app>

<lem type="emn">karāṅgulībhi</lem>

<rdg wit="#cod">kārāṅgulī<supplied reason="lost">bhiḥ</supplied>

</rdg>

<rdg wit="#HT">kārāṅgulībhir</rdg>

<note> However, the first preserved <foreign>akṣara</foreign> on line 3 does not show a <foreign>repha</foreign>, so we presume the restoraration must be <foreign>-bhiḥ</foreign> without <foreign>sandhi</foreign>, as previously in this sentence. So we emend <foreign>karāṅgulībhiḥ</foreign>.

</note>

</app>

<app>

<lem wit="#cod">rvādyābhinayo daśaprakāraḥ</lem>

<rdg wit="#HT">vādyābhinaye | daśaprakāraḥ</rdg>

</app> tadyathā vīṇāvaṅśamuraja<app>

<seg rend="check">kurunda</seg></lem>

<note>\HT\ silently emends <foreign>-mukunda-</foreign>.

</note>

</app>

<app>

<lem wit="#cod">kānsī</lem>

<note>\HT\ silently emends <foreign>-kāṁsi-</foreign>.

</note>

</app>bherīmr̥daṅgapaṭahaguñjatimilābhinayaśceti | <app>

<lem wit="#HT">vādya</lem>

<rdg wit="#cod">vāhya-</rdg>

<note>But note ms. <foreign>vāhyanr̥tya-</foreign> in §76. Maybe we should not emend in either place?</note>

</app>naṭanartakamakuṭakaṭakakuṇḍalādi<app>

<rdg wit="#cod">pūjyāś</rdg>

</app> śca |

oṁkāreṇa hūṁkāreṇa vābhimantrya<app>

<lem type="emn">niryātayet</lem>

<rdg wit="#cod">nipātayet</rdg>

<note>

<seg rend="check">CHECK!!</seg>

</note>

</app>

|

tathā

</ab>

<app>

<lem type="emn">paṭṭāvalambanā</lem>

<rdg wit="#cod">paṭāvalambanā <seg rend="check">(CHECK!!)</seg>

</rdg>

</app>

kā<seg rend="check">ryā</seg>

<app>

<lem wit="#HT" type="emn">srakcāmara</lem>

<rdg wit="#cod">srakḍāmara</rdg>

<note>\HT\ emends <foreign>srak cāmara-</foreign>.</note>

</app> vibhūṣitā |</l>

<app>

<lem type="emn">hārārdhahāraracitā sārdhacandropaśobhitā</lem>

<rdg wit="#cod">hārārdhahāraracitasārdhacandropaśobhitā</rdg>

<rdg wit="#HT">hārārdhahāraracitārdhacandropaśobhitā</rdg>

<note>

, without note. Was the removal of <foreign>-sārdha-</foreign> a conscious decision on the part of HT? Probably the required meaning can be obtain with <foreign>sa-</foreign> as ’with’.</note>

</app> ||

</l>

<app>

<lem type="emn">turaṁga</lem>

<rdg wit="#cod">turagā-</rdg>

</app> hastigoyūthā dātavyāśca sukalpitāḥ |</l>

<l n="d">toraṇāni ca ramyāṇi ghaṇṭādisahitāni ca ||<listApp type="parallels">

<app>

<lem>paṭā... śobhitā</lem>

<note>To be traced.

SDPT (p.272) <foreign>tathā paṭāvalambanā kāryā srak cāmaravibhūṣitā | hārārdhahāra<seg rend="check">racitāracitā</seg>rdhacandropaśobhitā | turaṁgahastigoyūthā dātavyāś ca sukalpitāḥ |</foreign>

</note>

</app>

</listApp>

</l>

</lg>

<ab>

tato vajralāsyādibhiḥ sampūjya | <app>

<lem type="emn" wit="#HT">sarvasattvārthaṁ</lem>

<rdg wit="#cod">sarvasatvārtha</rdg>

</app> kurudhvaṁ sarvasiddhaya i<supplied reason="lost">ti</supplied> |<app>

<lem type="emn" wit="#HT">sarvatathāgata</lem>

<rdg wit="#cod">sa<supplied reason="lost">r</supplied>vatathāgata</rdg>

<note>\HT\ does not note that the <foreign>r</foreign> is supplied, having presumably been lost by damage to the leaf.</note>

</app>vijñaptiṁ ku<seg rend="check">ryā</seg>t |

<app>

<note>SDPT (p.\ 272):

<foreign>punarvajrakulamaṇḍaloktaṣoḍaśakarmamudrābhir api saṁpūjya sarvakrodhakulavijñaptiṁ kuryāt | sarvasattvārthaṁ kurudhvaṁ sarvasiddhaya iti |</foreign>;

STTS 209: <foreign>tatas tu guhyapūjābhiḥ saṁtoṣya sa mahātmanām |

<hi rend="bold">vijñāpet sarvasattvārthaṁ kurudhvaṁ sarvasiddhaya</hi> iti ||</foreign>

<seg rend="check">(Ānandagarbha uses the latter half of the stanza, and change the word order so that the Sanskrit becomes more natural.)</seg>;

<foreign>Guhyasamājamaṇḍalavidhi</foreign> v.354:

<foreign>cakṣuḥkāyādyadhiṣṭhānasekapūjādikalpite |

vijñāpayet sarvasattvārthaṁ kurudhvaṁ sarvasiddhaye ||</foreign>

(hyper metrical.)

</note>

</app>

</listApp>

</ab>

</div>

<head type="editorial">Bāhyabalim</head>

<app>

<lem>tato ... tatreme mudrāmantrā bhavanti</lem>

<note>SDPT pp.272–274:

<foreign>tato bāhyabaliṁ dadyād uttarasādhakaṁ maṇḍale pratiṣṭhāpya, salājaṁ satilaṁ sāmbhaḥ sabhaktaṁ kusumaih saha satilakādibhaktaiś cākārādinā parijapya, pūrvadigbhāgam ārabhya trikṣepāṁ gandhapuṣpadhūpadīpārghaṁ cādāv ante dadyāt. tatra pūrvaṁ tāvan maṇḍalāni kārayet. tata āvāhayet. tataḥ samayaṁ darśayet. arghaṁ ca datvā gandhādibhiḥ saṁpūjya baliṁ dadyāt. tato visarjayed iti.

tatreme mudrāmantrā bhavanti.</foreign>

</note>

</app>

</listApp>

tato bāhyabaliṁ dadyād | uttarasādhakaṁ <app>

<lem wit="#HT">maṇḍale</lem>

<rdg wit="#cod">maṇḍala</rdg>

</app> pratiṣṭhāpya |</l>

</lg>

<l n="ab">salājaṁ satilaṁ sāmbhaḥ sabhaktaṁ kusumai<app>

<lem wit="#HT" type="emn">ssaha |</lem>

<rdg wit="#cod">sahaḥ</rdg>

</app>

</l>

<seg rend="check">śaṣkulikādi<app>

<lem>bhakṣaiḥ</lem>

<note>Emend <foreign>-bhakṣaiḥ</foreign>?

</note>

</app>

</seg>

</l>

</lg>

<ab>

<app>

<lem>

<supplied reason="lost">a</supplied>kārādinā</lem>

<note>-bhakṣaiḥ<pb edRef="#cod" n="54v"/>

<supplied reason="lost">ca a</supplied>kārādinā</note>

</app> parijapya</ab>

<app>

<lem wit="#HT">pūrvadigbhāga</lem>

<rdg wit="#cod">pūrvvādagbhāgam</rdg>

</app> mārabhya</seg>

</l>

</lg>

<ab>

<app>

<lem type="emn">trikṣepān</lem>

<rdg wit="#cod #HT">tr̥kṣepāt</rdg>

<note>to be interpreted somehow as meaning <foreign>triḥ kṣipet</foreign> or <foreign>triḥ kṣepayet</foreign>? or rather as <foreign>trikṣepān</foreign> `three throws’?

Or <foreign>triḥ triḥ kṣepān</foreign>?

Note SDPT parallel.</note>

</app>

gandhapuṣpa<app>

<lem type="emn">dhūpadīpārghāṁścādāvante</lem>

<rdg wit="#cod">dhūpadīrghārghat | ścādāv artte</rdg>

<note>slightly differently from \HT’s <foreign>-dhūpadīpārghaṁ cādāv ante</foreign>. \HT\ read <foreign>arnte</foreign> rather than <foreign>artte</foreign>.

</note>

</app> ca dadyāt | tatra pūrvaṁ tāvan maṇḍalakāni kārayet | <app>

<rdg wit="#cod">tataḥ</rdg>

</app> āvāhaye<supplied reason="lost">t | ta</supplied>taḥ samayaṁ darśayet | arghaṁ ca dattvā gandhādibhiḥ sampūjya baliṁ dadyāt | tato visarjaye<app>

<rdg wit="#cod">ibhiḥ</rdg>

</app> | tatreme mudrāmantrā bhavanti |

</ab>

<ab>

ālīḍhapadena <app>

<lem type="emn" wit="#HT">sthitaḥ</lem>

<rdg wit="#cod">sthitam</rdg>

</app> prāṅmukho vāmavajraṁ darśayet | dakṣiṇavajraṁ <app>

<lem wit="#HT" type="emn">kaṭideśe</lem>

<rdg wit="#cod">kaṭidese</rdg>

</app>

<app>

<lem wit="#HT" type="emn">saṁdhārya</lem>

<rdg wit="#cod">sadhāya</rdg>

</app> dakṣiṇatarjanyaṅkuśyāvāhayet | tarjanyaṅkuśarahitā śakrasya samayamudrā |pratyālīḍhapadena sthitvā āvāhanamudrāyāstarjanīṁ prasā<seg rend="check">rya</seg> visarjanamudrā | <app>

<lem type="emn" wit="#HT">athāsya mantraḥ</lem>

<rdg wit="#cod">athāsammantram</rdg>

</app> | namo <app>

<lem type="emn" wit="#HT">vajrasya diśi</lem>

<rdg wit="#cod">vajrasya ca diśi</rdg>

</app> diśi vajrapāṇe rakṣa rakṣa svāhā |<listApp type="parallels">

<app>

<lem>ālīḍhapadena ... rakṣa rakṣa svāhā</lem>

<note>SDPT p.\ 274:

<foreign>ālīḍhapadena sthitaḥ prāṅmukho vāmavajraṁ darśayet. dakṣiṇaṁ kaṭideśe saṁdhārya tarjanyaṁkuśyāvāhayet. tarjany aṁkuśarahitā śakrasya samayamudrā.

pratyālīḍhapadena sthitvāvāhanamudrāyas tarjanīṁ prasārya visarjanamudrā. athāsya mantraḥ. namo vajrasya diśi vajrapāṇe rakṣa svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-1):

<foreign>tataḥ samapadaṁ sthitvā tarjanyaṇkuśarāhitā samayamudrā.

prokṣaṇārghapādyācamanaṁ ca kr̥tvā puṣpādibhiḥ saṁpūjyāṣṭālāsyādīś ca kr̥tvā, oṁ namo vajrasya ca diśi 2 vajrapāṇe rakṣa 2 svahā ity anena baliṁ dadyāt. tataḥ pratyālīḍhapadena sthitvā, āvāhanamudrayā tarjanīṁ prasārya visarjayet. iti śakrasya</foreign>.

</note>

</app>

</listApp>

</ab>

<ab>

dakṣiṇakara<app>

<lem wit="#cod">tarjanīṁ</lem>

<rdg wit="#HT">-tarjanī</rdg>

<note>. But there is clearly an <foreign>anusvāra</foreign> and it is required also by the context.</note>

</app> kuṇḍalākāreṇa kuñcayitvā <app>

<lem type="emn">madhyamā</lem>

<rdg wit="#cod #HT">-madhyam-</rdg>

</app> sūcyāstr̥tīyaparve dhārayedaṅguṣṭhaṁ ca karamadhye | agnerāvāhanamudrā | <app>

<lem wit="#cod">āvāhanamudrāyā</lem>

<note>\HT\ reads <foreign>āvāhanamudrayā</foreign> and emends <foreign>āvāhanamudrāyā</foreign>.

</note>

</app>

<app>

<lem type="emn">aṅguṣṭhaṁ</lem>

<rdg wit="#cod #HT">aṅguṣṭha-</rdg>

</app> tarjanīpārśvā<app>

<lem type="emn" wit="#HT">śritama</lem>

</app>

<app>

<note>\HT’s emendation <foreign>agner</foreign> goes against the rules of <foreign>sandhi</foreign>.

</note>

</app> samayamudrā | asyā eva <app>

<lem wit="#HT" type="emn">mudrāyāḥ</lem>

<rdg wit="#cod">mudrayāḥ</rdg>

</app> karamadhye | abhimukhāvaṅguṣṭhatarjanīnakhāvekato<app>

<lem type="emn" wit="#HT">yojyau</lem>

<rdg wit="#cod">yojyo</rdg>

</app>

visarjanamudrā |<app>

<lem type="emn" wit="#HT">mantraḥ</lem>

<rdg wit="#cod">mantra</rdg>

</app> | agne <app>

<lem type="emn">ehyākapila</lem>

<rdg wit="#cod #HT">ehy ākapilākapila</rdg>

<note>

<seg rend="check">Or emend <foreign>ehy ehy ākapila</foreign>?

</seg>

</note>

</app> jvala 2 daha <pb edRef="#cod" n="55r"/>

<app><lem>śikhi toli</lem>

<note>SDPT has <foreign>śikhito lola</foreign>. Emend <foreign>śikhi loli</foreign>?</note>

</app>

virūpākṣa svāhā |<listApp type="parallels">

<app>

<lem>dakṣiṇakaratarjanīṁ ... virūpākṣa svāhā</lem>

<note>SDPT p.\ 274:

<foreign>dakṣiṇakaratarjanī kuṇḍalākāreṇa kuṁcayitvā madhyamāsūcyās tr̥tīyaparve dhārayed aṁguṣṭhakaṁ ca karamadhye. agner āvāhanamudrā.

āvāhanamudrāyā aṁguṣṭhaṁ tarjanīpārśvaśritam. agneḥ samayamudrā. asyā eva mudrāyāḥ karamadhye ’bhimukhāv aṁguṣṭhatarjanīnakhāv ekato yojyau visarjanamudrā.

mantraḥ. agne ehi ehi kapila jvala jvala daha śikhito lola virūpākṣa svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-2):

<foreign>vakṣyamāneṣv apy ākarṣaṇasamayavisarjaneṣu yathākramam ālīḍhasamapratyālīḍhapadāni prokṣaṇādipūjāṁś ca pūrvavat.

mantramudrānāṁ tu viśeṣaḥ.

dakṣiṇatarjanīkuṇḍalākāre kuñcayitvā madhyamasūcyās tr̥tīyaparva dhārayet.

aṇguṣṭhaṁ ca karamadhye sthapayet.

ity āvāhanam.

asyā mudrāyā aṇguṣṭhatarjanīpārśvāśritaḥ samayaḥ.

oṁ ehy ehi kapila jvala 2 ha 2 śikhi toli virupākṣa svāhā.

asyā mudrāyās tarjanyaṇguṣthaṁ nakhāś caikato yojya visarjayet.

ity agneḥ.</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

<app>

<lem type="emn">yāmyabhimukho</lem>

<rdg wit="#cod" corresp="#SDPEdS">yāmyābhimukho</rdg>

<note>

<foreign>yāmyām abhimukho</foreign>

</note>

</app>

<app>

<lem wit="#cod">yogī abhimukhau</lem>

<rdg wit="#HT">yogy abhimukhau</rdg>

</app> karau <app>

<lem wit="#cod">kr̥tvā abhyantara</lem>

<rdg wit="#HT">kr̥tvābhyantara</rdg>

</app>

<app>

<lem wit="#cod">vajrabandhe</lem>

<rdg wit="#cod #HT">-vajrabandhaṁ</rdg>

</app> madhye’ṅguṣṭhayugalaṁ bahi<app>

<lem wit="#HT">ranāmikā</lem>

<rdg wit="#cod">aṇāmikā</rdg>

</app> dvayāsaktasūcīṁ puna<app>

<lem type="emn" wit="#HT">rabhyantaraṁ</lem>

<rdg wit="#cod">a<unclear>bhya</unclear>ntara</rdg>

<note>(misreading abhyāntara);</note>

</app> dhārayedyamasyāvāhanamudrā | anāmikāṁ <app>

</app> rbāhyataḥ <app>

<lem type="emn" wit="#HT">sūcīṁ</lem>

</app> tathaiva kr̥tvā mudrāṁ <app>

<lem type="emn">hr̥daye dhāraye</lem>

<rdg wit="#cod">hr̥daye dvārayet</rdg>

<rdg wit="#HT">hr̥dayeddhārayet</rdg>

<note>, with the same emendation. Or should we just accept \HT’s reading?</note>

</app>tsamayamudrā | anayaivā<app>

<lem wit="#HT">nāmikā</lem>

<rdg wit="#cod">-nāsikā-</rdg>

</app> sūcyā visarjanaṁ bhavati | <app>

<lem type="emn" wit="#HT">mantraḥ</lem>

<rdg wit="#cod">mantra</rdg>

</app> | yamāya svāhā |<listApp type="parallels">

<app>

<lem>yāmyabhimukho ... yamāya svāhā</lem>

<note>SDPT p.\ 274:

<foreign>yāmyām abhimukho yogī abhimukhakarau kr̥tvābhyantaravajrabandhe madhye ’ṁguṣṭhayugalaṁ bahir anāmikādvayāsaktasūcī punar abhyantare dhārayet. yamasyāvāhanamudrā.

anāmikām punar bāhyataḥ sūcīṁ tathaiva kr̥tvā hr̥daye dhārayet. samayamudrā. anayaivānāmikāsūcyā visarjanaṁ bhavati.

asya mantraḥ. yamāya svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-3):

<foreign>anāmikābhyāṁ sūcīkr̥tvā śeṣair abhimukhābhyantaravajrabandhair punar anāmike pr̥thak kr̥tvā kuñcyākarṣayet. āvāhanam.

asyā mudrāyā ākuñcanarahitā(ṁ) hr̥di dhārayet. samayaḥ.

oṁ yamāya svāhā.

samayamudrāparibhramaṇād visarjanam.

iti yamasya.</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

<app>

<lem wit="#HT">nairr̥tya</lem>

</app> bhimukhassamapādasthito dakṣiṇakara<app>

<lem wit="#HT">muṣṭiṁ</lem>

<rdg wit="#cod">muṣṭhiṅ</rdg>

</app> kr̥tvā madhyamātarjanyau kuñcayet | <app>

<lem type="emn">khaḍgākāreṇa</lem>

<rdg wit="#cod">khaḍgakāreṇa</rdg>

<note>\HT\ misreads <foreign>khadgakāreṇa</foreign>, and emends <foreign>khadgākāreṇa</foreign> (with <foreign>d</foreign>, not <foreign>ḍ</foreign>).

</note>

</app> saṁsthāpya vāmakaraṁ kaṭi<app>

<lem wit="#HT">pradeśe</lem>

<rdg wit="#cod">pradese</rdg>

</app> dhāraye<app>

<lem wit="#HT">dvāmatarjanīṁ</lem>

<rdg wit="#cod">vāmantarjjanīṁ</rdg>

</app> kuñcayitvā <app>

<rdg wit="#cod">nisater</rdg>

<note>\HT\ reads <foreign>nir̥ter</foreign> and emends <foreign>nairr̥ter</foreign>.

</note>

</app>rāvāhanamudrā | <app>

<note>emend <foreign>anayā</foreign>? But see <foreign>asyā</foreign> again in next §. \HT\ accepts <foreign>asyā</foreign>.

</note>

</app> eva <app>

<lem type="emn">mudrāyā</lem>

<rdg wit="#cod">mudrayā</rdg>

<note>\HT\ misreads <foreign>mudrāyā</foreign> which he emends to <foreign>mudrayā</foreign>.

</note>

</app> vāmakaraṁ <app>

<lem type="emn" wit="#HT">kaṭideśe</lem>

<rdg wit="#cod">kaṭidese</rdg>

</app> ’vasthitaṁ <app>

<lem type="emn">khaḍgamudrā</lem>

<rdg wit="#cod">khadgamudrā</rdg>

<note>\HT\ just reads <foreign>khaḍgamudrā</foreign>. Cf. preceding §. It seem \HT\ had the opposite understanding from ours of which <foreign>akṣara</foreign>s represent <foreign>ḍ</foreign> and <foreign>d</foreign>.

</note>

</app> |<app>

<rdg wit="#cod">nirsateḥ</rdg>

<note>\HT\ reads <foreign>nirr̥teḥ</foreign> and emends <foreign>nairr̥teḥ</foreign>. What is the proper reading of the <foreign>akṣara</foreign> we tentatively read <foreign>rsa</foreign>? Can it be an alternative form of <foreign>r̥</foreign>?

</note>

</app> samayamudrā | <app>

<lem wit="#HT" type="emn" rend="hyphenright">āvāhana</lem>

<rdg wit="#cod">avāhana-</rdg>

</app>mudrāyāstarjanīṁ prasā<seg rend="check">rya</seg> visarjanamudrā | <app>

<lem type="emn" wit="#HT">mantraḥ</lem>

<rdg wit="#cod">mantra</rdg>

</app> | sarvabhūtabhayaṅkara kuru 2 svāhā |<listApp type="parallels">

<app>

<lem>nairr̥tyabhimukhas ... svāhā</lem>

<note>SDPT p.\ 274:

<foreign>nairr̥tyām abhimukhaḥ samapadasthito dakṣiṇakaramuṣṭim kr̥tvā, madhyamātarjanyāv evam ākuṁcya dhārayet. khaḍgākāreṇa saṁsthāpya vāmakaraṁ kaṭideśe dhārayet. vāmatarjanīṁ kuṁcayitvā nairr̥tyer āvāhanamudrā.

asyā eva mudrāyā vāmakaraṁ kaṭideśe ’vasthitaṁ khaḍgamudrā. nairr̥teḥ samayamudrā. āvāhanamudrāyās tarjanīm prasārya visarjanamudrā. mantro ’sya. sarvabhūtabhayaṁkaram kuru kuru svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-4):

<foreign>vāmamuṣṭiṁ kaṭipradeśe sthāpya tarjanīṁ kuñcayitvā, dakṣiṇamuṣṭimadhyamātarjanībhyāṁ khaḍgākarṣaṇād āvāhanam.

asyā eva vāmatarjanyākuṁcanarahitā samayaḥ.

oṁ sarvabhūtabhayaṇkara kuru 2 svāhā.

asyā eva vāmatarjanīprasāraṇād visarjanam.

iti nairr̥tyasya.</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

<app>

<lem type="emn" wit="#HT">vāruṇyāṁ</lem>

<rdg wit="#cod">vāraṇyan</rdg>

</app> diśi samapādāvasthito dakṣiṇakaratarjanyaṅguṣṭhāvekato yojayet | vāmamuṣṭiṁ hr̥daye saṁdhā<seg rend="check">rya</seg> vāmatarjanya<app>

<lem type="emn">ṅkuśenāvāhayet</lem>

<rdg wit="#cod">aṁkusenāvāyet</rdg>

<note>\HT reads <foreign>-aṅkśenāvāyet</foreign> and emends to <foreign>-aṅkśenāvāhayet</foreign> (missing <foreign>-u-</foreign> no doubt an unintentional error).</note>

<lem type="emn" wit="#HT">āvāhanamudrāyā</lem>

<rdg wit="#cod">āvāhanamudrayās</rdg>

</app>starjanīṁ prasā<seg rend="check">rya</seg> visarjanamudrā | <app>

<seg rend="check">mantraḥ</seg></lem>

<rdg wit="#cod">mantra</rdg>

</app> | tr̥ tr̥ puṭa tr̥ tr̥ śikhi toli virūpākṣa svāhā ||<listApp type="parallels">

<app>

<lem>vāruṇyāṁ ... virūpākṣa svāhā</lem>

<note>SDPT p.\ 276:

<foreign>vāruṇyāṁ diśi samapadasthito dakṣiṇakaratarjanyaṁguṣṭhāv ekato yojayed vāmamuṣṭiṁ hr̥di saṁdhārya vāmatarjanyaṁkuśenāvāhayet. varuṇasyāvāhanamudrā. asyā eva vāmatarjanīmuṣṭiyogato dhārayet. pāśamudrā. āvāhanamudrāyās tarjanīṁ prasārya visarjanamudrā.

mantro ’sya. tr̥tr̥puṭa tr̥tr̥śikhitoli virūpākṣa svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-5):

<foreign>dakṣiṇamuṣṭau tarjanyaṇguṣṭhāv ekato yojyau.

vāmamuṣṭiṁ hr̥di kr̥tvā tarjanyaṇkuśenāvāhayet.

saivāṇkuśarahitā samayaḥ.

oṁ bhr̥ 2 puṭa bhr̥ 2 śikhi toli virupākṣa svāhā.

vāmatarjanīṁ prasārya visarjanam.

varuṇasya.</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

vāyavyāṁ <app>

<lem type="emn" wit="#HT">diśya</lem>

</app> bhimukhaṁ sthitvā <app>

<lem type="emn">yuktatarjanīṁ</lem>

<rdg wit="#cod">vāmamadhyamāṁ sūciṁ muktā tarjanī</rdg>

<rdg wit="#HT">vāmamadhyamāṁ sūcīṁ muktā tarjanī</rdg>

</app> kuṇḍalākāreṇa tr̥tīyaparve <app>

<seg rend="check">saṁdhāryābhimukhaṁ</seg></lem>

<rdg wit="#cod #HT">saṁdadhyād abhimukhaṁ</rdg>

</app> prasārayet | dakṣiṇakaraṁ <app>

<lem wit="#HT" type="emn">kaṭideśe</lem>

<rdg wit="#cod">kaṭidese</rdg>

</app> saṁsthāpyākuñcitāṅguṣṭhena vāyorāvāhanamudrā | asyā <app>

<lem type="emn">evāṅguṣṭhaṁ</lem>

<rdg wit="#cod">evāṅguṣṭa</rdg>

<note><seg rend="check">(CHECK \HT)</seg>

<seg rend="check">Alternatively, this should be emended to <foreign>asyā evāṅguṣṭhaṁ dhāryaṁ</foreign> (eye skip from <foreign>dhā</foreign> to <foreign>vā</foreign> of <foreign>vāyor</foreign>?)

</seg>

</note>

</app> pūrvavadvāyoḥ samayamudrā | <app>

<lem type="emn" wit="#HT">āvāhanamudrāyā</lem>

<rdg wit="#cod">āvāhanamudrayā</rdg>

</app>

<app>

<lem wit="#HT">aṅguṣṭhaṁ</lem>

<rdg wit="#cod">aṁguṣṭaṁ</rdg>

</app> \

prasā<seg rend="check">rya</seg> visarjanamudrā | <app>

<lem type="emn" wit="#HT">mantraḥ</lem>

<rdg wit="#cod">mantra</rdg>

</app> | oṁ <app>

<lem type="emn">śvasa khākha khakhaḥ</lem>

<unclear>sva</unclear>sa khākha khakhaḥ</rdg>

<rdg wit="#HT">śvasa khākha khākha</rdg>

<note>emending to <foreign>śvasa khākha khākha</foreign>.

Cf. <foreign>Dhātupāṭha</foreign> 2.64: <foreign>śvasa prāṇane |</foreign>

</note>

</app> svāhā |<listApp type="parallels">

<app>

<lem>vāyavyāṁ ... khakhaḥ svāhā</lem>

<note>SDPT p.\ 276:

<foreign>vāyavyāṁ diśy abhimukhaṁ sthitvā vāmakaramadhyamā sūcīmuktā tarjanī kuṇḍalākāreṇa tr̥tīyaparve saṁdadhyābhimukhaṁ prasārayet.

dakṣiṇakaraṁ kaṭideśe saṁsthāpya kuṁcitāṁguṣṭhena vāyor āvāhanamudrā.

asyā <seg rend="check">cvāṁguṣṭhaṁ</seg> pūrvavat saṁdhārya vāyor samayamudrā.

āvāhanamudrāyā aṁguṣṭhaṁ prasārya visarjanamudrā.

mantraḥ. oṁ śvasa khākhe khukhaḥ svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-6):

<foreign>vāmamuṣṭhāv ucchritamadhyamātr̥tīyaparva tarjanīkuṇḍalākāreṇa dhārayet.

dakṣiṇamuṣṭiṁ kaṭipradeśe saṁsthāpy ākuñcitāṇguṣṭhenāvāhayet.

saiva dakṣiṇāṇguṣṭhapradeśāt samayaḥ.

oṁ susakhakhakhūkha svahā.

atraivāṇguṣṭhaprasāraṇād visarjanam.

vāyoḥ</foreign>.

</note>

</app>

</listApp>

</ab>

<ab>

kaube<seg rend="check">rya</seg>bhimukhasthitaḥ karadvayamabhimukhaṁ kr̥tvābhyantaravajra<app>

<lem type="emn">bandhe</lem>

<rdg wit="#cod #HT">-vandhaṁ</rdg>

</app> kaniṣṭhādvayasūcīṁ tasyāḥ <app>

<lem wit="#HT">pr̥ṣṭhato</lem>

<rdg wit="#cod">pr̥ṣṭato</rdg>

</app>

<app>

<lem>’nāmikāyugalaṁ</lem>

<note>It is unclear at the beginning of 55v5 whether the photo shows the two first<foreign>akṣara</foreign>s in damaged form, or whether we are seeing remnants of some other folio. Anyhow, it is clear which two <foreign>akṣara</foreign>s must be read here.

</note>

</app> pr̥thakpr̥thak saṁdhā<seg rend="check">rya</seg>

<app>

<lem type="emn">madhyamāsūcī</lem>

<rdg wit="#cod #HT">madhyamāṁ sūcīṁ</rdg>

</app> vajrākāreṇa nāmayetkuberāvāhanamudrā |

asyā eva <app>

<lem type="emn" wit="#HT">mudrāyā</lem>

<rdg wit="#cod">mudrayā</rdg>

</app>

<app>

<lem type="emn">madhyamādvaya</lem>

<rdg wit="#cod #HT">madhyādvayam</rdg>

</app> mabhyantaravajrabandhayogato nyasyetkuberasya samayamudrā |

āvāhana<app>

<lem type="emn" wit="#HT">mudrāyā</lem>

<rdg wit="#cod">-mudrayā</rdg>

</app>

<app>

<lem type="emn">madhyamādvayaṁ</lem>

<rdg wit="#cod #HT">madhyādvayaṁ</rdg>

</app> prasā<seg rend="check">rya</seg> visarjanamudrā | mantraḥ | oṁ kuberāya svāhā |

<app>

<note>SDPT p.\ 276:

<foreign>kauberyabhimukhaṁ sthitaḥ karadvayam abhimukhaṁ kr̥tvābhyantaravajrabandhaṁ kaniṣṭhādvayasūcīṁ tasyāḥ pr̥ṣṭhato ’nāmikāyugalaṁ pr̥thak saṁdhārya madhyamāsūcīṁ vajrākāreṇa nāmayet. kuberāvāhanamudrā.

asyā eva mudrāyā madhyamādvayam abhyantaravajrabandhayogato nyasya kuberasya samayamudrā.

āvāhanamudrāyā madhyamādvayaṁ prasārya visarjanamudrā.

mantro ’sya. oṁ kuberāya svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-7):

<foreign>abhyantaravajrabandhe kaniṣṭhādvayaṁ sūcīkr̥tvā tatpr̥ṣṭhato ’nāmikāyugalaṁ pr̥thak pr̥thak saṁdhārya madhyamādvayaṁ sūcīkr̥tvā <seg rend="check">vajrākareṇānayet</seg>. āvāhanam.

asyā eva madhyamādvayaṁ praveśya samayaḥ.

oṁ kuberāya svāhā.

āvāhanamudrāyā madhyamādvayaṁ prasārya visarjanam.

kuberasya.</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

<app>

<lem type="emn" wit="#HT">aiśānyāṁ</lem>

<rdg wit="#cod">aiṣānyan</rdg>

</app> diśi tadabhimukhā<app>

<lem wit="#HT" type="emn">vasthitaḥ</lem>

<rdg wit="#cod">-vasthitāḥ</rdg>

</app>

<app>

<lem>karadvayamekato</lem>

<note>karadvaya<pb edRef="#cod" n="56r" break="no"/>m ekato</note>

</app>

<app>

<lem wit="#HT">yojyāñjaliṁ</lem>

<rdg wit="#cod">yojyāṁjali</rdg>

</app> kr̥tvā <app>

<lem type="emn">kanīyasyanāmikais</lem>

<rdg wit="#cod #HT">kanyasānāmikais</rdg>

</app> talavajrabandhaṁ <app>

<lem wit="#HT">kr̥tvāṅguṣṭha</lem>

<rdg wit="#cod">kr̥tvāṅguṣṭa</rdg>

</app> yugalaṁ <app>

<lem type="emn">madhyamāśritaṁ</lem>

<rdg wit="#HT">madhyāśritaṁ</rdg>

<rdg wit="#cod">madhyāśr̥taṁ</rdg>

</app>

<app>

<lem type="emn">madhyamāsūcyo</lem>

<rdg wit="#HT">madhyamāsūcyo</rdg>

<rdg wit="#cod">madyamacūcyā</rdg>

</app> bahirvajrākāreṇa tarjanīdvayaṁ nyasya ta<app>

<lem type="emn">devākuñcyopari</lem>

<rdg wit="#cod">evākucyopari</rdg>

<rdg wit="#HT">evākuṁcyopari</rdg>

</app> parasparanakhāsaktaṁ ku<seg rend="check">ryā</seg>dīśānāvāhanamudrā | <app>

<rdg wit="#HT">asyāṁ</rdg>

<note>We think the ostensible <foreign>anusvāra</foreign> is a hole in the folio.</note>

</app> eva <app>

<lem type="emn" wit="#HT">tarjanyau</lem>

<rdg wit="#cod">tarjanyo</rdg>

</app>

<app>

<lem wit="#HT" type="emn" sameAs="#SDPEdS">pūrvavad</lem>

<rdg wit="#cod">pūrvva</rdg>

</app> vajrākāreṇa dhārayedīśānasya samayamudrā | āvāhanamudrāyāstarjanyau <app>

<lem wit="#HT">prasārya</lem>

<rdg wit="#cod">praśā<seg rend="check">rya</seg>

</rdg>

</app> visarjanamudrā | mantraḥ | oṁ <app>

</app> śiva svāhā |<listApp type="parallels">

<app>

<lem>aiśānyāṁ ... śiva svāhā</lem>

<note>SDPT pp.\ 276–278:

<foreign>aiśānyāṁ diśy abhimukhaṁ sthitvā karāv ekato yojyāṁjaliṁ kr̥tvā kanyasānāmikātalavajrabandhaṁ kr̥tvāṁguṣṭhayugalaṁ madhyamāśritaṁ madhyamāsūcyo bahir vajrākāreṇa tarjanīdvayaṁ nyasya tad evākuṁcyopari

parasparanakhāsaktaṁ kuryāt. īśānāvāhanamudrā.

asyā eva tarjanyau pūrvavad vajrākāreṇa dhāraye. īśānasamayamudrā.

āvāhanamudrāyās tarjanyau prasārya visarjanamudrā.

mantraḥ. oṁ juṁ juṁ śiva svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-8):

<foreign>kanyasyanāmikābhyāṁ talavajrabandhaṁ kr̥tvā aguṣṭhayugalaṁ madhyamāśritamadhyamasūcyāḥ pr̥ṣṭhatas tarjanīdvayaṁ vajrākāreṇa saṁdhāryākuñcya parasparaṁ nakhāśaktaṁ kuryāt. āvahanam.

pūrvavad vajrākāreṇa dhāraṇāt samayaḥ.

oṁ hūṁ śiva svāhā.

saiva tarjanīprasāraṇād visarjanam.

itīśānasya.</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

pratyālīḍhasthānastho’ñjalyākāreṇa <app>

<lem type="emn" wit="#HT">hastau</lem>

<rdg wit="#cod">hasto</rdg>

</app>

<app>

<lem wit="#HT" type="emn">saṁdhā<seg rend="check">ryo</seg>rdhvaṁ</lem>

<rdg wit="#cod">saṁdhāyorddha</rdg>

</app> dr̥ṣṭvā tarjanīdvayāṅkuśyā brahmādīnāmāvāhanam | asyā eva <app>

<lem type="emn" wit="#HT">tarjanīdvayaṁ</lem>

<rdg wit="#cod">tarjanīdvaya</rdg>

</app> pūrvavatsaṁsthāpya samayamudrā | āvāhanamudrāyāstarjanīdvayaṁ prasā<seg rend="check">rya</seg> visarjanamudrā | mantrā bhavanti | <app>

<lem type="emn" wit="#HT">ūrdhva</lem>

<rdg wit="#cod">ūrddha</rdg>

</app> brahmaṇe svāhā | sū<seg rend="check">ryā</seg>ya grahādhipataye svāhā | candrāya nakṣatrādhipataye svāhā | <listApp type="parallels">

<app>

<lem>pratyālīḍhasthānastho ... nakṣatrādhipataye svāhā</lem>

<note>SDPT p.\ 278:

<foreign>pratyālīḍhasthānastho ’ṁjalyākāreṇa hastau saṁdhārya, ūrdhvaṁ dr̥ṣṭvā tarjanīdvayāṁkuśyā brahmādīnāṁ āvāhanamudrā.

asyā eva tarjanīdvayaṁ pūrvavat saṁsthāpya samayamudrā.

āvāhanamudrāyās tarjanīdvayaṁ prasārya visarjanamudrā.

mantrās teṣām. oṁ ūrdhvaṁ brahmaṇe svāhā. oṁ sūryāya grahādhipataye svāhā. oṁ candrāya nakṣatrādhipataye svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-9):

<foreign>ūrdhvaṁ dr̥ṣṭvā saṁpuṭāñjaliṁ kr̥tvā tarjanīdvayam ākuñcyāvāhayet.

asyā eva tarjanīdvayaṁ pūrvavat saṁsthāpya samayaḥ.

oṁ ūrdhvabrahmaṇe svāhā.

oṁ sūryāya grahādhipataye svāhā.

oṁ candrāya nakṣatrādhipataye svāha.

āvāhanamudrāyās tarjanīdvayaṁ prasārya visarjanam.

brahmādīnām.</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

<app>

<lem wit="#cod">samapadaṁ</lem>

<rdg wit="#HT">samapādaṁ</rdg>

</app> sthānamāsthāya hastadvayamekato yojya <app>

<lem wit="#HT" type="emn">viralānyonyāṅgulyagraṁ</lem>

<rdg wit="#cod">viralānyonyaṅgulyagra</rdg>

</app>

<app>

<lem wit="#HT">saṁyojyāṅguṣṭhau</lem>

<rdg wit="#cod">saṁyojyāṁṅguṣṭau</rdg>

</app>

<app>

<lem wit="#HT" type="emn">vartulākāreṇādho dr̥ṣṭiṁ</lem>

<rdg wit="#cod">catu<unclear>lā</unclear>kāreṇādho dr̥ṣṭiṁ</rdg>

<note>\HT\ reads <foreign>cartulā-</foreign>.

</note>

</app> kr̥tvā pr̥thivyādīnāṁ <app>

<lem wit="#HT">tarjanyaṅkuśābhyā</lem>

<rdg wit="#cod">tarjanyaṁkuśābhyā</rdg>

</app> māvāhanam | tarjanyau pūrvavadvyavasthāpya samayamudrā | āvāhanamudrāyāḥ <app>

<lem wit="#HT">prasāritatarjanībhyāṁ</lem>

<rdg wit="#cod">prasāritarjanībhyāṁ</rdg>

<rdg wit="#cod">prasāritavatarjanībhyāṁ</rdg>

</app>

tarjanībhyāṁ <pb edRef="#cod" n="56v"/>

visarjana<supplied reason="lost">m</supplied>

| mantrāḥ | <app>

<lem type="emn">adhaḥpr̥thivyai</lem>

<rdg wit="#cod">adhapr̥thivyai</rdg>

<note>\HT\ emends <foreign>adhaspr̥thivyai</foreign>.

</note>

</app> svāhā | asurebhyaḥ svāhā | nāgebhyaḥ <app>

<lem type="emn">svāheti</lem>

<rdg wit="#HT">svāhā || iti</rdg>

<rdg wit="#cod">svāhoti</rdg>

</app>

<app>

<lem>samapādaṁ ... nāgebhyaḥ svāheti</lem>

<note>SDPT p.\ 278:

<foreign>samapadaṁ sthānam āsthāya hastadvayam ekato yojyāvicalānyony āṁgulyagrā samyojyāṁguṣṭhau vartulākāreṇādhodr̥ṣṭiṁ kr̥tvā pr̥thivyādīnāṁ tarjanyaṁkuśābhyām āvāhanam.

tarjanyau pūrvavad vyavasthāpya samayamudrā.

āvāhanamudrāyāḥ prasāritatarjanībhyāṁ visarjanamudrā.

mantraḥ. om adhaḥ pr̥thivyai svāhā. oṁ asurebhyaḥ svāhā. oṁ nāgebhyaḥ svāhā</foreign>;

KSP (chapter 6, Homa, 6-7-14-10):

<foreign>hastadvayena jalāñjaliṁ kr̥tvāṇguṣṭhau vartulākārav adho dr̥ṣṭiṁ kr̥tvā tarjanyaṇkuśābhyām āvāhayet.

tarjanyaṇkuśarahitā samayaḥ.

oṁ adhaḥpr̥thivyai svāhā.

oṁ asurebhyaḥ svāhā.

oṁ nāgebhyaḥ svāhā.

atraiva tarjanīdvayaṁ prasārya visarjanam.

pr̥thivyādīnām.</foreign>

</note>

</app>

</listApp> |

</ab>

<ab>

<app>

<rdg wit="#cod">tataḥ</rdg>

</app> ācamanaṁ svamantraireva sarveṣāṁ dattvā saśiṣyagaṇasya <app>

<lem type="emn">mamāvighnaṁ</lem>

<rdg wit="#HT">mamāvighnān</rdg>

<rdg wit="#cod">mamāvighnāṁ</rdg>

</app> kuruta karmasiddhiṁ ca me prayacchate<app>

<lem wit="#HT">tyuktvā</lem>

</app>

<app>

<lem wit="#HT">sarvā</lem>

<rdg wit="#cod">sarvām</rdg>

</app> nvisarjayediti ||<listApp type="parallels">

<app>

<lem>tata ... visarjayed iti</lem>

<note>SDPT p.\ 278:

<foreign>tata ācamanaṁ svamantrair eva sarveṣāṁ datvā, “saśiṣyagaṇasya mamāvighnaṁ kuruta karmasiddhiṁ ca me prayaccha”\ ity uktvā sarvān visarjayed iti.</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

atha subāhuparipaṭhita<app>

<lem wit="#HT">gāthābhi</lem>

<rdg wit="#cod">gāthābhi</rdg>

</app> rbaliṁ dadyāt |<listApp type="parallels">

<app>

<lem>atha ... dadyāt</lem>

<note>SDPT p.\ 278:

atha subāhuparipaṭhitagāthābhir baliṁ dadyāt.

</note>

</app>

</listApp>

</ab>

<app>

<lem>devāsurā ... mahāvaneṣu</lem>

<note>

<foreign>Subāhuparipr̥cchā</foreign> (P LOCATION!!, D f.134r CHECK!!)

<seg rend="check">CHECK TANAKA’S AND MORIGUCHI’S ARTICLES</seg>

<seg rend="check">Padmaśrīmitra also quotes these verses. CHECK MS readings again! f.6v2–</seg>;

<seg rend="check">Chinese translation: Taisho vol.18 731a15 ff.</seg>

</note>

</app>

</listApp>

devāsurā sarvabhujaṅgasiddhā<app>

<lem type="emn" wit="#HT">stārkṣyāḥ</lem>

<rdg wit="#cod">tākṣāḥ</rdg>

</app> suparṇāḥ kaṭapūtanāśca |</l>

<app>

<lem>gandharvayakṣā</lem>

<note>\HT\ read <foreign>gandharvaṁ yakṣā</foreign> and emends <foreign>gandharvā yakṣā</foreign>, against the meter.

</note>

</app> grahajātayaśca

ye <app>

<note>\HT\ reads <foreign>kecit</foreign> and emends to <foreign>kecid</foreign>, against the meter.

</note>

</app> bhūmau nivasanti divyāḥ ||</l>

</lg>

<l n="ab">nyastaikajānuḥ pr̥thivītale’haṁ

<app>

<lem type="emn" wit="#HT">kr̥tāñjali</lem>

<rdg wit="#cod">kr̥tāñjali</rdg>

</app> rvijñāpayāmi <app>

</app> stu |</l>

<l n="cd">saputradāraiḥ saha bhr̥tyasaṁghaiḥ

śrutvā <app>

<lem wit="#cod">ihāyāntu</lem>

<rdg wit="#HT">ihāyānti</rdg>

</app> anugrahārtham ||</l>

</lg>

<l n="ab">ye merupr̥ṣṭhe nivasanti <app>

<lem wit="#HT">bhūtā</lem>

<rdg wit="#cod">bhutā |</rdg>

</app>

ye nandane ye ca surālayeṣu |</l>

<l n="cd">ye codayāste <app>

<lem type="emn">ravimaṇḍale</lem>

<note> (following SDPT)</note>

<rdg wit="#cod #HT">ravimandare</rdg>

</app> ca

<app>

<lem>nagareṣu</lem>

<note>We should pronounce <foreign>nag’reṣu</foreign> for metri causa.

</note>

</app> sarveṣu ca ye vasanti ||</l>

</lg>

<l n="ab">saritsu sarvāsu ca <app>

<lem wit="#HT">saṁgameṣu</lem>

<rdg wit="#cod">sagameṣu</rdg>

</app>

ratnālaye cāpi kr̥tādhivāsāḥ |</l>

<app>

<lem type="emn" wit="#HT">vāpītaḍāgeṣu ca palvaleṣu</lem>

<note>who cites SDPT;</note>

<rdg wit="#cod">vāpītaḍāgeṣu palvaleṣu</rdg>

</app>

kūpeṣu <app>

<lem type="emn" wit="#HT">vapreṣu</lem>

<note>following SDPT;</note>

<rdg wit="#cod">vadheṣu</rdg>

</app> ca nirjhareṣu ||</l>

</lg>

<l n="ab">ye grāmaghoṣeṣu purakānane vā

<app><lem wit="#HT">ye grāmaghoṣe surakānane vā</lem>

<rdg wit="#cod">ye grāmaghoṣe sarakānane vā</rdg>

<note>

<foreign>Padmaśrīmitra</foreign>:<hi rend="bold">ye grāmaghoṣeṣu purakānare vā</hi> gulmālaye devagr̥heṣu ye ca |

vihāracaityāvasathāśrameṣu matheṣu śālāsu ca kuñjarāṇām ||

SDPT: grāmaghoṣeṣu surakānane vā;

<foreign>Buddhacarita</foreign>:

śrutvā tataḥ strījanavallabhānāṁ manojñabhāvaṁ <hi rend="bold">purakānanānām</hi> |

bahiḥprayāṇāya cakāra buddhimantargr̥he nāga ivāvarūddhaḥ || 3.2 ||;

<foreign>Brahmapurāṇa</foreign>: sa bhikṣām adadād vīraḥ sapta dvīpān vibhāvasoḥ |

purāṇi <hi rend="bold">grāmaghoṣāṁś</hi> ca viṣayāṁś caiva sarvaśaḥ || 13.190 ||

jajvāla tasya sarvāṇi citrabhānur didhr̥kṣayā;

<foreign>Rāmāyana</foreign>: 2.077.015a rajakās tunnavāyāś ca <hi rend="bold">grāmaghoṣa</hi>mahattarāḥ |

2.077.015c śailūṣāś ca saha strībhir yānti kaivartakās tathā |;

<foreign>Kathāsaritsāgara</foreign>: ratnair alaṁkr̥tāṁ tāṁ ca kr̥tvā karṇirathārpitām |

bhrāmayāmāsa nagara<hi rend="bold">grāmaghoṣeṣv</hi> itas tataḥ || SoKss 12,27.91 (Vet 20.91) ||

</note>

</app>

śūnyālaye devagr̥heṣu ye ca |</l>

<l n="cd">vihāracaityāvasathāśrameṣu

<app>

<lem wit="#HT">maṭheṣu</lem>

<rdg wit="#cod">matheṣu</rdg>

</app> śālāsu ca kuñjarāṇām ||</l>

</lg>

<l n="a">ye bhūbhr̥tāṁ citragr̥he vasanti</l>

<l n="b">rathyāsu vīthīṣu ca catvareṣu |</l>

<l n="c">ye <app><lem>caikavr̥kṣe</lem>

<note>In the bottom margin of 56v we find the word <foreign>kṣetra</foreign>.

We are unable to connect this to any part of the text.</note>

</app>

<supplied reason="lost">ṣu mahāpatheṣu</supplied></l>

<l n="d"><supplied reason="lost">mahāśmaśāneṣu mahāvaneṣu ||</supplied></l>

</lg>

<ab>(folios 57–59 are missing)</ab>

<l n="a"><supplied reason="lost">siṁhebhar̥kṣādhyuṣiteṣu ye ca</supplied></l>

<l n="b"><supplied reason="lost"><app><lem>vasanti</lem>

<note>Padmaśrīmitra</note>

<rdg wit="#SDPEdS">vadanti</rdg>

</app> ghorāsu mahāṭavīṣu |</supplied></l>

<l n="c"><supplied reason="lost">dvīpeṣu divyeṣu kr̥tālayāś ca</supplied></l>

<l n="d"><supplied reason="lost">merau śmaśāne nivasanti ye ca ||</supplied></l>

</lg>

<l n="a"><supplied reason="lost">hr̥ṣṭāḥ prasannāḥ srajagandhamālyam</supplied></l>

<l n="b"><supplied reason="lost">dhūpaṁ baliṁ <app>

<lem type="emn">dīpavidhiṁ</lem>

<rdg wit="#SDPEdS">dīpaṁ vidhiṁ</rdg>

<note><foreign>dīpavidhiś</foreign> Padmaśrīmitra</note>

</app> ca bhaktyā |</supplied></l>

<l n="c"><supplied reason="lost">gr̥hṇantu bhuñjantu pibantu cedam</supplied></l>

<l n="d"><supplied reason="lost">idaṁ ca

<app>

<lem>karma</lem>

<rdg wit="#SDPEdS">karmaṁ</rdg>

<note>Padmaśrīmitra</note>

</app> saphalaṁ juṣantu ||</supplied></l>

</lg>

<l n="a"><supplied reason="lost">evaṁ tu kr̥tvā grahapūjanaṁ tu</supplied></l>

<l n="b"><supplied reason="lost">digarcanaṁ tv ekamanā <app><lem type="emn">prakuryāt</lem><rdg wit="#SDPEdS">prakuryā</rdg></app> |</supplied></l>

<l n="c"><supplied reason="lost"><app><lem wit="#PSM">aindryāṁ</lem><note>indrā SDPT</note></app> tu vajrī saha devasaṁghaiḥ</supplied></l>

<l n="d"><supplied reason="lost">imaṁ ca gr̥hṇantu baliṁ viśiṣṭam ||</supplied></l>

</lg>

<l n="a"><supplied reason="lost">agnir yamo <app><lem wit="#PSM">nairr̥tibhūpatiś</lem><rdg wit="#SDPEdS">nairr̥tir bhūpatiś</rdg>

</app> ca</supplied></l>

<l n="b"><supplied reason="lost">apāṁ patir <app><lem wit="#PSM">vāyudhanādhipaś ca</lem><rdg wit="#SDPEdS">vāyudhanādhipatiḥ</rdg></app> |</supplied></l>

<lem wit="#PSM">aiśānabhūtādhipatiś</lem>

<rdg wit="#SDPEdS">īśānabhūtādhipatiś</rdg>

</app> ca devāḥ</supplied></l>

<l n="d"><supplied reason="lost">ūrdhvaṁ tu <app><lem>candrārka</lem>

<rdg wit="#SDPEdS">candro ’rkaḥ</rdg>

</app>

<app><lem type="emn"><seg rend="check">pitāmahaś</seg></lem>

<note><foreign>pitāmahāś</foreign> Padmaśrīmitra;</note>

<rdg wit="#SDPEdS">pitā mahāṁś</rdg>

</app>

ca ||</supplied></l>

</lg>

<l n="a"><supplied reason="lost">devāḥ samastā bhuvi ye ca nāgāḥ</supplied></l>

<l n="b"><supplied reason="lost">dharādharā guhyagaṇaiḥ sametāḥ |</supplied></l>

<l n="c"><supplied reason="lost">pratiprati tv <app>

<lem type="emn">ekaniveditās</lem>

<rdg wit="#SDPEdS">ekanivedanaṁ</rdg>

<rdg wit="#PSM">ekaniveditaṁ</rdg>

</app>

tu</supplied></l>

<l n="d"><supplied reason="lost"><app><lem type="emn">svakasvakāsv eva</lem>

<rdg wit="#SDPEdS">svakasvakāś caiva</rdg>

<rdg wit="#PSM">svakasvakasvāsu</rdg>

</app>

diśāsu <app><lem wit="#PSM">bhūtvā</lem>

<rdg wit="#SDPEdS">bhūtāḥ</rdg>

</app> ||</supplied></l>

</lg>

<l n="a"><supplied reason="lost">gr̥hṇantu tuṣṭāḥ sabalāḥ sasainyāḥ</supplied></l>

<l n="b"><supplied reason="lost">saputramitrasvajanaiḥ sametāḥ |</supplied></l>

<l n="c"><supplied reason="lost">dhūpaṁ baliṁ <app><lem type="emn">dīpapuṣpavilepanaṁ</lem>

<rdg wit="#SDPEdS">dīpaṁ puṣpavilepanaṁ</rdg>

<rdg wit="#PSM">puṣpanivedanaṁ</rdg>

<note>N.B. PSM’s reading is metrically preferable.</note>

</app> ca</supplied></l>

<l n="d"><supplied reason="lost">bhuñjantu jighrantu pibantu cedam ||</supplied></l>

</lg>

<l n="a"><supplied reason="lost">idaṁ ca karmaṁ saphalaṁ juṣantu || iti |</supplied></l>

<note>(Supplied from SDPT pp. 280–282)</note>

</lg>

<!--

Takahashi’s original section number: 144.

Takahashi’s new section number: 201.

-->

<p><supplied reason="lost">tata upaspr̥śya śrīvajrasattvena śāntikahomavidhināṣṭottaraśatāhutiṁ dadyāt | śrīvairocanādihr̥dayena saptasaptāhutiḥ | tataś ca sarvatathāgatān praṇamya</supplied></p>

<app>

<note>From here, a long parallel to SDPT starts, which we use to reconstruct the text of SVU, controlled by the Tibetan transmission of SVU itself and of SDPT.</note>

<note corresp="txt:SDP282:15-22">SDP 282:15-22 <foreign>tatopaspr̥śya pūrvadvārābhimukhāvasthitaḥ sarvakarmikakuṇḍamadhye śrītrailokyavijayamaṇḍalasarvadevatāmantrān udāharan kusumair niveśya | homavidhinā śrīvajrahuṁkāramantreṇāṣṭottaraśataṁ goghr̥tenāhutiṁ dadyāt | śrīvairocanādimantrair api vajrāveśakrodhaparyantaiḥ saptasaptāhutiḥ punaḥ | tato yathāvad agnikuṇḍe vairocanādīn puṣpair avākr̥ṣya vairocanādimantrair ālikhite maṇḍale svasthāneṣu niveśayet | tataḥ sarvatathāgatān praṇamya |</foreign></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">de nas nye reg byas la/ dpal rdo rje sems dpas zhi pa’i sbyin sreg gi cho gas/ sbyin sreg brgya rtsa brgyad dbul lo// dpal rnam par snang mdzad la sogs pa’i snying pos ni/ sreg blugs bdun bdun dbul yo// de nas kyang de <lb edRef="#SVUTibD" n="42a5"/> bzhin gshegs pa thams cad la phyag byas la/</foreign></note>

</app>

</listApp>

<l n="a"><supplied reason="lost">aham <app><lem type="emn">amukanāmā</lem>

<rdg wit="#SDPEdS">amukanāmnā</rdg>

</app> ca</supplied></l>

<l n="b"><supplied reason="lost">vajrācāryo mahātapāḥ |</supplied></l>

<l n="c"><supplied reason="lost">śiṣyān praveśayiṣyāmi</supplied></l>

<l n="d"><supplied reason="lost">sarvasattvahitārthataḥ ||</supplied></l>

</lg>

<app>

<l n="c">sems can kun la phan pa’i phyir||</l>

<l n="d">slob ma rnams ni gzhug par <seg rend="check">bgyi</seg>||</l>

</lg>

</note>

</app>

</listApp>

<p><supplied reason="lost">atra mahāmaṇḍalapraveśe pātrāpātraparīkṣā na kāryā | tat kasmād dhetoḥ | santi

<app>

<lem sameAs="#STTS #SDPEdS">bhagavantas tathāgatāḥ</lem>

<note>This segment is absent in Tib., while Tib. starts the paragraph with the term <foreign>bcom ldan ’das</foreign> corresponding to <foreign>bhagavān/bhagavan</foreign>. It seems, by comparison with the next two paragraphs, that the Tib. translator intentionally moved the translation of <foreign>bhagavantas</foreign> to stand at the beginning of the Tibetan sentences. On this ground, we give preference to the evidence of the Sanskrit parallel texts.</note></app> kecit sattvā mahāpāpakāriṇas ta idaṁ vajradhātumahāmaṇḍalaṁ dr̥ṣṭvā praviṣṭvā ca sarvāpāyavigatā bhaviṣyanti |</supplied></p>

<app>

<note sameAs="txt:SDP282:25-28">SDP 282:25-28: <foreign>atra ca maṇḍalapraveśe pātrāpātraparīkṣā na kāryā | tat <seg type="highlight">kasya</seg> hetoḥ | santi bhadantas tathāgatāḥ kecit sattvā mahāpāpakāriṇas ta idaṁ <seg type="highlight">vajrahuṁkāramaṇḍalaṁ</seg> dr̥ṣṭvā praviṣṭvā ca sarvāpāyavigatā bhaviṣyanti |</foreign>. The reading <foreign>bhadantas</foreign> is grammatically impossible and several manuscripts cited by Skorupski actually support <foreign>bhagavantas</foreign>.</note>

<note corresp="txt:STTS0210-0211">STTS 210-211: <foreign>atra mahāmaṇḍalapraveśe pātrāpātraparīkṣā na kāryā | tat kasmād dhetoḥ | santi, bhagavantas tathāgatāḥ, kecit sattvā mahāpāpakāriṇas, ta idaṁ vajradhātumahāmaṇḍalaṁ dr̥ṣṭvā praviṣṭvā ca, sarvāpāyavigatā bhaviṣyanti |</foreign></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">bcom ldan ’das dkyil ’khor chen po ’dir zhugs pa la/ snod du <lb edRef="#SVUTibD" n="42a6"/> gyur pa dang/ ma gyur pa brtag mi ’tshal lo// de ci’i phyir zhe na/ sems can kha cig ni/ sdig pa chen po bgyis pa yang mchis te/ de dag gis rdo rje dbyings kyi dkyil ’khor chen po ’dir zhugs te mthong na ngan song thams cad dang bral bar ’gyur ro//</foreign></note>

</app>

</listApp>

<p><supplied reason="lost">santi ca, bhagavantaḥ, sattvāḥ sarvārthabhojanapānakāmaguṇagr̥ddhāḥ, samayadviṣṭāḥ puraścaraṇādiṣv aśaktāḥ, teṣām apy atra yathākāmakaraṇīyatayā praviṣṭānāṁ sarvāśāparipūrir bhaviṣyati |</supplied></p>

<note sameAs="txt:SDP284:1-3">SDP 284: 1-3: <foreign>santi bhagavantaḥ sattvāḥ sarvārthabhojanakāmaguṇagṛddhāḥ samayadviṣṭāḥ puraścaraṇādīṣṭāśaktās teṣām apy atra yathākāmakaraṇīyā praviṣṭānāṃ sarvāśāparipūrtir bhaviṣyati |</foreign></note>

<note sameAs="txt:STTS0211">STTS 211: <foreign>santi ca, bhagavantaḥ, sattvāḥ sarvārthabhojanapānakāmaguṇagr̥ddhāḥ, samayadviṣṭāḥ puraścaraṇādiṣv aśaktāḥ, teṣām apy atra yathākāmakaraṇīyatayā praviṣṭānāṁ sarvāśāparipūrir bhaviṣyati.</foreign></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">bcom <lb n="42a7"/> ldan ’das nor dang bza’ ba dang/ btung ba dang/ ’dod pa’i yon tan thams cad la sogs pa dang dam tshig la mi dga’ ba dang/ sngar bshad pa la sogs pa mi nus pa’i sems can yang mchis te/ de dag kyang ’dir ji ltar ’tshal ba bzhin du bgyid cing <app>

<lem>zhugs pa rnams kyis</lem>

<rdg wit="#D">zhugs <lb edRef="#SVUTibD" n="42b1"/> pa rnams kyis</rdg>

</app> bsam la thams cad rdzogs par ’gyur ro//</foreign></note>

</app>

</listApp>

<p><supplied reason="lost">santi ca, bhagavantaḥ, sattvāḥ nr̥ttagāyahāsyalāsyāhāravihārapriyatayā sarvatathāgatamahāyānābhisamayadharmatānavabodhatvād anyadevakulamaṇḍalāni praviśanti, sarvāśāparipūrisaṁgrahabhūteṣu niruttararatiprītiharṣasaṁbhavakareṣu sarvatathāgatakulamaṇḍaleṣu, śikṣāpadabhayabhītā na praviśanti, teṣām apāyamaṇḍalapraveśapathāvasthitamukhānām ayam eva vajradhātumahāmaṇḍalapraveśo yujyate, sarvaratiprītyuttamasiddhisukhasaumanasyā*<app>

<lem rend="hyphenleft">nubhavanārthaṁ</lem>

<note>Emend <foreign>-nubhavārthaṁ</foreign>?

</note>

</app> sarvāpāyapratipraveśābhimukhapathavinivartanāya ca |</supplied></p>

<app>

<note sameAs="txt:SDP284:4-11">santi ca bhagavantaḥ sattvā nṛtyagītahāsyalāsyāhāravihārapriyatayā sarvatathāgatamahāyānadharmatānavabodhād anyadevakulamaṇḍalāni praviśanti | sarvāśāparipūrtīsaṃgrahabhūteṣu niruttararatiprītiharṣasaṃbhavakareṣu sarvatathāgatakulamaṇḍaleṣu śikṣābhayabhītān na praviśanti | teṣām apāyamaṇḍalapraveṣe yathāvasthitasukhātmasamayam eva vajrahuṃkāramaṇḍalapraveśo yujyate | sarvaratiprītyuttamasukhasaumanasyābhivarddhanārthaṃ sarvāpāyagatipraveśābhimukhapathavinivartanāya ca | </note>

bcom ldan ’das sems can kha cig ni gar dang glu dang gad mo dang/ rtsed mo dang/ kha zas spyod pa la dga’ ba rnams de bzhin gshegs pa thams cad kyi theg pa chen po mngon par rtogs pa’i chos nyid khong du <lb n="42b2"/>

ma chud pas/ lha gzhan gyi rig sngags dang/ dkyil ’khor du ’jug gi/ de bzhin gshegs pa thams cad kyi dkyil ’khor re ba thams cad yang dag par rdzogs par gyur pa/ bla na med pa’i dga’ ba dang/ mgu ba dang/ rangs pa rnams ’byung ba der ni/ bslabs pa’i <lb edRef="#SVUTibD" n="42b3"/> tshig gis ’jigs shing skrag nas mi ’jug pa dag kyang mchis te/ de dag ngan song gi dkyil ’khor gyi lam du ’jug par kha bltas shing/ gnas pa rnams kyang dga’ ba dang mgu ba’i dam pa thams cad ’grub cing/ bde ba dang yid bde ba myang ba bgyis pa dang/ ngan song gi <lb edRef="#SVUTibD" n="42b4"/> rgyud thams cad ’jug par kha bltas pa’i lam las bzlog par bgyi ba’i slad du/ rdo rje dbyings kyi dkyil ’khor chen po ’dir ’jug tu rung ngo// </foreign></note>

</app>

</listApp>

<p><supplied reason="lost">santi ca punar, <seg rend="check">bhagavantaḥ</seg>, dhārmikāḥ sattvāḥ sarvatathāgataśīlasamādhiprajñottamasiddhyupāyair buddhabodhiṁ prārthayanto dhyānavimokṣādibhir bhūmibhir yatantaḥ kliśyante,

teṣām atraiva vajradhātumahāmaṇḍalapraveśamātreṇaiva sarvatathāgatatvam api na durlabhaṁ, kim aṅga punar <seg rend="check">anyāḥ siddhīr</seg> iti <hi rend="bold">[$\leftarrow$ parallel to STTS ends]</hi> vijñāpayet |</supplied></p>

<app>

<note sameAs="txt:STTS0213">STTS 213: <foreign>santi ca punar, bhagavato, dhārmikāḥ sattvāḥ sarvatathāgataśīlasamādhiprajñottamasiddhyupāyair buddhabodhiṃ prārthayanto dhyānavimokṣādibhir bhūmibhir yatantaḥ kliśyante| teṣām atraiva vajradhātumahāmaṇḍalapraveśamātreṇaiva sarvatathāgatatvam api na durlabhaṃ, kim aṅga punar anyā siddhir iti ||</foreign> </note>

<note sameAs="txt:SDP284:12-16">SDP 284: 12-16: <foreign>santi ca punar bhagavanto dhārmikāḥ sattvāḥ sarvatathāgataśīlasamādhiprajñottamasiddhyupāyair buddhabodhiṃ prārthayanto dhyānavimokṣādibhir bhūmibhir yatnataḥ kliṣyante | teṣām atraiva vajrahuṃkāramaṇḍalepraveśamātreṇaiva sarvatathāgatatvam api na durlabham | kim aṃga punar anyasiddhir iti vijñāpayet | </foreign></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">bcom ldan ’das chos can gyi sems can/ de bzhin gshegs pa thams cad kyi tshul khrims kyi phung po dang/ ting nge ’dzin dang/ <lb edRef="#SVUTibD" n="42b5"/>

shes rab dam pa grub pa’i thabs kyis/ sangs rgyas rnams kyi byang chub tshol ba na/ bsam gtan dang/ rnam par thar pa dang/ sa rnams kyang ’dab cing nyon mongs pa dag kyang mchis te/ de dag kyang rdo rje dbyings kyi dkyil ’khor chen po ’dir zhugs ma thag tu/ de bzhin <lb edRef="#SVUTibD" n="42b6"/>gshegs pa thams cad dkyil ’khor re ba thams cad yang dag par rdzogs par gyur pa/ bla na med pa thams cad du ’grub par dka’ ba yang ma lags na/ dngos grub gzhan lta smos kyang ci ’tshal zhes zhu bar bya’o//

</foreign></note>

</app>

</listApp>

<p><supplied reason="lost">ataḥ śiṣyān praveśayet | tatra pañcaśikṣāpadaparigr̥hīteno<seg rend="check">pāsakena</seg> śrāmaṇerakabhikṣusaṁvaragr̥hītena vācāryābhiṣekārhenācāryapādayoḥ praṇipatyaivaṁ vaktavyam |</supplied></p>

<app>

<note sameAs="txt:SDP284:17-19">tataḥ śiṣyān praveśayet | tatra pañcaśikṣāpadaparigr̥hītena śrāmaṇerakabhikṣusaṁvaragr̥hītena vā | ācāryābhiṣekārhenācāryapādayoḥ praṇipatyaivaṁ vaktavyam |</note>

<note corresp="txt:SVUTib"> SVU Tib. <foreign xml:lang="tib">de nas slob ma gzhug par bya ste/ de la bslab pa’i <lb edRef="#SVUTibD" n="42b7"/> gzhi lnga yongs su gzung pa’i dge bsnyen nam/ dge sbyong ngam/ dge slong gi sdom pa yongs su blangs pa/ slob dpon du dbang bskur bar ’os pa/ slob dpon gyi zhabs gnyis la phyag byas te/ ’di skad ces brjod par bya’o//</foreign></note>

</app>

</listApp>

<l n="a"><supplied reason="lost"><app><lem><seg rend="check">samanvāhara ācārya</seg><!-- Negi (Tibetan-Sanskrit)

kri. samanvāharatu — samanvāharantu māṁ buddhāḥ kr̥pākāruṇyacetasaḥ su.pra.7kha/13; སློབ་དཔོན་དགོངས་སུ་གསོལ་ samanvāhara ācārya ma.vyu.8701; vimr̥śyatām — vimr̥śyatāmapi ca tāvanmahārāja jā.mā.20/10.-->

</lem><note>Possibly this <foreign>pāda</foreign> in SVU Tib., absent in the SPPT parallel, was inserted by the translators. We have considered the reconstructionb adhyeṣayāmi ācāryaṁ, which would find a partial parallel in KSP (opening part of the pratiṣṭhā): <foreign>adhyeṣayāmi he nātha tvaṁ me śāstā mahāvibho <sic>sarvasattvān saṁsārasāgarād uddhr̥tya</sic> buddhatve pratiṣṭhāpanāya yuṣmākaṁ pūjanāya ca vihārādipratiṣṭhāṁ mahāmaṇḍalavartanaṁ vā homaṁ vā kariṣyāmi. yuṣmābhir yat kartavyaṁ tat karaṇīyam</foreign>. But the reconstruction we have adopted relies on Mahāvyutpatti.</note>

</app></supplied></l>

<l n="b"><supplied reason="lost">tvaṁ me śāstā mahārata |</supplied></l>

<l n="c"><supplied reason="lost">icchāmy ahaṁ mahānātha</supplied></l>

<l n="d"><supplied reason="lost">mahābodhinayaṁ dr̥ḍham |</supplied></l>

<l n="e"><supplied reason="lost">dehi me samayaṁ tattvaṁ</supplied></l>

<l n="f"><supplied reason="lost">saṁvaraṁ ca dadasva ma iti ||</supplied></l>

</lg>

<app>

<note sameAs="txt:SDP284:17-22">SDP 284:19-22

tvaṁ me śāstā mahārataḥ ||

icchāmy ahaṁ mahānātha mahābodhinayaṁ dr̥ḍham ||

dehi me samayatattvaṁ saṁvaraṁ ca dadasva me || iti |</foreign></note>

<l n="a">dga’ chen khyod bdag ston pas <lb edRef="#SVUTibD" n="43a1"/>

bas|</l>

<l n="b">slob dpon khyod ni dgongs su gsol||</l>

<l n="c">byang chub sems dpa’i tshul brtan pa||</l>

<l n="d">mgon po chen po bdag ’tshal lo||</l>

<l n="e">dam tshig de nyid <app>

<lem>bdag la stsol</lem>

<note>VŚ: stsal du gsol</note>

</app>//

</l>

<l n="f">sdom pa rnams kyang bdag la stsol||</l>

<note>This verse is also attested in <title>Vajraśekhara</title> D 182b.</note>

</lg></note>

<note><title>Vajraśekhara</title> D 182b!???: <foreign>

dga’ chen khyod bdag ston pa bas/ /slob dpon khyod ni dgongs su gsol/ /

byang chub sems dpa’i tshul brtan pa/ /mgon po chen po bdag ’tshal lo/ /

dam tshig de nyid stsal du gsol/ /sdom pa rnams kyang bdag la stsol/ /</foreign></note>

</app>

</listApp>

<p><supplied reason="lost">tata <seg rend="check">vajrācāryo</seg>

<app>

<lem>vajra<seg rend="check">rakṣa</seg>parijaptanivasanottarīyaṁ</lem>

<note>Thus SVU Tib. Note that SVU Tib. reads <foreign>rdo rje srung ba</foreign> =<foreign>vajrarakṣa</foreign>) while in SDPT we read

<foreign>vajrayakṣaparijaptaṁ nīlavastranivasanottarīyaṁ</foreign>.

</note>

</app>

<app>

<lem rend="hyphenright">vajrāṁkuśādi</lem>

<note>thus SDPT; in SVU Tib. we find words that seem to represent <foreign>vajrayakṣavajrāṁkuśādi-</foreign>.

</note>

</app>dvārapālacatuṣṭayaparijaptamukhaveṣṭanaṁ śiṣyaṁ kr̥tvā catuḥpraṇāmaṁ kārayet |</supplied></p>

<note sameAs="txt:SDP284:23-25">SDP 284:23-25: <foreign>tato vajrayakṣaparijaptaṁ nīlavastranivasanottarīyaṁ vajrāṁkuśādidvārapālacatuṣṭayaparijaptaṁ mukhaveṣṭanaṁ śiṣyaṁ kr̥tvā catuḥpraṇāmaṁ kārayet |</foreign></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">de nas rdo rje slob dpon gyis// rdo rje srung ba yongs su <lb edRef="#SVUTibD" n="43a2"/>

bzlas la/ stod g-yogs dang smad g-yogs bskon zhing/ rdo rje gnod sbyin dang/ rdo rje lcags kyu la sogs pa’i sgo srung bzhis/ bzlas pa’i gdong g-yogs bcings la/ phyag bzhi byed du gzhug par bya’o//

</foreign></note>

</app>

</listApp>

<p><supplied reason="lost">punaḥ puṣpakareṇa śiṣyeṇācāryaṁ <seg rend="check">praṇamya</seg> puṣpakareṇaiva deśanānumodanādhyeṣāṇāyācanāṁ <app>

<lem>

</lem>

<note>Should <foreign>ca</foreign> be removed?</note>

</app> kr̥tvā vaktavyam |</supplied></p>

<app>

<note sameAs="txt:SDP286:1-2">SDP 286:1-2: <foreign>punaḥ puṣpakareṇa śiṣyeṇācāryaṃ puṣpakareṇaiva deśanānumodanādhyeṣaṇāyācanāṃ ca kṛtvā vaktavyam |</foreign></note>

<hi rend="bold">(Parallel to <title>Vajraśekhara</title> starts here $\rightarrow$)</hi>

</seg>

yang lag na me tog thogs pa’i slob mas/

slob dpon la <lb edRef="#SVUTibD" n="43a3"/>

phyag byas la/

lag na me tog thogs pa de nyid dang/ bshags pa dang/ rjes su yi rang ba dang/ bskul ba dang/ gsol ba yang byas la/ ’di skad ces brjod par bya’o//

</foreign></note>

<note>

<title>Vajraśekhara</title>:

<foreign>sngon tu dkyil <pb n="183r"/>

’khor rab ’jug cing ||

cho ga bzhin du bcug nas ni || ||

de nas me tog bcas thal mo ||

lus btud dga’ ba che rnams kyi ||

bshags pa dang ni gsol ba gdab ||

rjes su yi rang kun tu bya ||</foreign> (D f.182v3–183r1)

</note>

</app>

</listApp>

<!--

LaTeX note: Hereafter parallel to the <title>Vajraśekhara</title> added in the second layer (March 2020).

-->

<l n="a"><supplied reason="lost">dehi me saṁvaraṁ vibho ||</supplied></l>

</lg>

<app>

<l n="a">gtso bo bdag la sdom pa stsol||</l>

</lg></note>

<note><title>Vajraśekhara</title>: <foreign>gtso bo bdag la sdom pa stso</foreign> (D f.183r2).</note>

</app>

</listApp>

<l n="a"><supplied reason="lost"><seg rend="check">samanvāharantu māṁ buddhā</seg></supplied></l>

<l n="b"><supplied reason="lost">aśeṣā munibhāskarāḥ |</supplied></l>

<l n="c"><supplied reason="lost">aham amukanāmā vai</supplied></l>

<lem>ācāryasamakṣaṁ</lem>

<note>SVU Tib. reads <foreign>slob dpon dbang du</foreign>.

This supports <foreign>ācāryasaṁnaddhaṁ</foreign>?

Negi reports <foreign>saṁbaddha</foreign> as a word corresponding to <foreign>dbang du rgyur ba</foreign> (p. 3944).</note>

</app> sthitaḥ ||</supplied></l>

</lg>

<app>

<l n="b">sangs rgyas rnams ni bdag <lb edRef="#SVUTibD" n="43a4"/>

la dgongs||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>thub pa’i nyi ma ma lus pa’i ||

sangs rgyas bdag la dgongs su gsol ||

bdag ming ’di zhes bgyi ba ’di ||

slob dpon <seg rend="check">dpang</seg> du gnas pa la ||</foreign>

(D f.183r2–3)</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">praviśāmi mahāguhyaṁ</supplied></l>

<l n="b"><supplied reason="lost">buddhanāṭakasaṁbhavam |</supplied></l>

<l n="c"><supplied reason="lost">avaivartika<app><lem rend="hyphenleft" type="emn">cakrāḍhyaṁ</lem><rdg wit="#edskor">-cakrādyaṁ</rdg></app></supplied></l>

<l n="d"><supplied reason="lost">mahāmokṣapuraṁ varam ||</supplied></l>

</lg>

<app>

<l n="a">sangs rgyas rol mo las byung ba||</l>

<l n="c">thar pa’i rang bzhin grong khyer cher||</l>

<l n="d">gsang ba chen por ’jug par bgyi||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>sangs rgyas rol mo las byung ba ||

mi ldog ’khor lo’i ’byor par ldan ||

thar pa chen po’i grong khyer mchog ||

gsang ba chen po ’jug par bgyi ||</foreign> (D f.183r3)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">praveśa māṁ mahācārya</supplied></l>

<l n="b"><supplied reason="lost"><app><lem><seg rend="check">mahā</seg>guhyakuloccayam</lem>

<note>SVU Tib. reads <foreign>gsang ba chen por bsdus pa niw</foreign>. This supports <foreign>mahāguhyakuloccayam</foreign>? SDPT reads <foreign>sarvaguhyakuloccayam</foreign>.

</note></app> |</supplied></l>

<l n="c"><supplied reason="lost">dadasva me <seg rend="check">mahābhāga</seg></supplied></l>

<l n="d"><supplied reason="lost">avaivartyabhiṣecanam ||</supplied></l>

</lg>

<app>

<l n="a">gsang ba chen por bsdus pa ni// <lb edRef="#SVUTibD" n="43a5"/></l>

<l n="b">slob dpon chen po bdag ’jug mdzod||</l>

<l n="c">mi ldog pa yi dbang bskur ba||</l>

<l n="d">skal pa chen po bdag la stsol||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>gsang ba’i rigs mtho thams cad du ||

slob dpon chen po bdag ’jug mdzod ||

mi ldog pa yi dbang skur ba ||

skal ba chen po bdag la stsol ||</foreign>

(D f.183r3–4)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">dadasva me mahācārya</supplied></l>

<l n="b"><supplied reason="lost"><app><lem><seg rend="check">lakṣaṇaiḥ sumudritam</seg></lem>

<note>SVU Tib. reads <foreign>mtshan rnams kyis ni rgyas btab cing</foreign>. This could also reflect <foreign>lakṣaṇasyāmudraṇam</foreign>. SDPT reads <foreign>lakṣaṇasyānumodanam</foreign>.</note></app> |</supplied></l>

<l n="c"><supplied reason="lost">anuvyañjanasaṁyuktaṁ</supplied></l>

<l n="d"><supplied reason="lost"><app><lem>buddha<seg rend="check">kāyaṁ</seg>

</lem><note>SVU Tib. reads <foreign>sangs rgyas kun</foreign>, which supports <foreign>sarvabuddhaṁ</foreign>.

</note></app> manoramam ||</supplied></l>

</lg>

<app>

<l n="a">mtshan rnams kyis ni rgyas btab cing||</l>

<l n="b">dpe byad rnams dang yang dag ldan||</l>

<seg rend="check">sangs rgyas sku ni</seg> yid ’ong ba||</l>

<l n="d">slob dpon chen po bdag la stsol||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>mtshan rnams kun gyis rgyas btab cing ||

dpe byad rnams dang yang dag ldan ||

sangs rgyas sku ni yid ’ong ba ||

slob dpon chen po bdag la stsol ||</foreign>

(D f.183r4)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">dadasva me mahācārya</supplied></l>

<l n="b"><supplied reason="lost">abhiṣekaṁ mahādbhutam |</supplied></l>

<l n="c"><supplied reason="lost">ācāryo ’haṁ <app><lem type="emn">bhave</lem>

<rdg wit="#edskor">bhaven</rdg>

</app> nityaṁ</supplied></l>

<l n="d"><supplied reason="lost">sarvasattvārthakāraṇāt ||</supplied></l>

</lg>

<app>

<l n="a">dbang <lb edRef="#SVUTibD" n="43a6"/>

bskur chen po rmad byung ba||</l>

<l n="b">sems can kun gyi don bgyid phyir||</l>

<l n="d">slob dpon chen po bdag la stsol||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>dbang bskur ba ni rmad byung che ||

sems can kun gyi don bgyid phyir ||

bdag ni rtag tu slob dpon ’gyur ||

slob dpon chen po bdag la stsol ||</foreign>

(D f.183r4–5)

</note>

</app>

</listApp>

<p><supplied reason="lost">tata ācāryeṇa sarvakul<app>

<lem rend="hyphenleft"><seg rend="check">ādhyeṣaṇā</seg></lem>

<note>SVU Tib. (<foreign>gsol ba gdab par bya</foreign>) supports <foreign>-adhyeṣaṇā</foreign>; SDP supports <foreign>-vijñaptiḥ</foreign>.</note>

</app> kāryā |</supplied></p>

<note sameAs="txt:SDP286:14">SDP 286:14 <foreign>tata ācāryeṇa sarvakulavijñaptiḥ kāryā /</foreign>

</note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">de nas slob dpon gyis rigs thams cad la gsol ba gdab par bya ste/</foreign>

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">ayam <seg rend="check">evāmukanāmā</seg></supplied></l>

<l n="b"><supplied reason="lost">bodhicittaparigrahaḥ |</supplied></l>

<l n="c"><supplied reason="lost">icchate guhyacakre ’smin</supplied></l>

<lem type="emn">praveṣṭuṁ</lem>

<rdg wit="#SDP">praveṣṭāṁ</rdg>

<note corresp="SVUTib">SVU Tib. <foreign>’jug par ’tshal</foreign></note>

</app> samayasaṁvaram ||</supplied></l>

</lg>

<app>

<note sameAs="txt:SDP286:15-16">SDP 286:15-16<foreign>ayam evāmukanāmnā bodhicittaparigrahaḥ //

icchate guhyacakre ’smin praveṣṭāṁ samayasaṁvaram //</foreign></note>

<l n="b">byang chub sems ni <lb edRef="#SVUTibD" n="43a7"/>yongs ’dzin zhing||</l>

<l n="c">dam tshig sdom dang gsang ba yi||</l>

<l n="d">’khor lo ’dir yang ’jug par ’tshal||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:<foreign>bdag nyid nye bar zhi ba nyid || byang chub sems ni yongs su gzung || gsang ba yi ni ’khor lo ru || sdom pa dang bcas ’jug par bgyi ||</foreign>(D f.183r5–6)</note>

</app>

</listApp>

<p><supplied reason="lost">tata ācāryeṇa vaktavyam |</supplied></p>

<app>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">de nas yang slob dpon gyis ’di skad ces brjod par bya ste/</foreign></note>

<note>

<title>Vajraśekhara</title>

<foreign xml:lang="tib">da nas slob dpon gyis ’di skad ces brjod par bya ste</foreign> (D f.183r6)</note>

</app>

</listApp>

<p><supplied reason="lost">icchasi tvaṁ mahātman | mahāguhyakulaṁ śuddhaṁ rahasyaṁ parigr̥hnitum || tenaivaṁ vācyam icchāmy aham iti |</supplied></p>

<app>

<note sameAs="txt:SDP286:18-19">SDP 286:18–19. <foreign>icchase tvaṁ mahātman mahāguhyakulaṁ śuddhaṁ rahasyaṁ parigrhṇitum |</foreign> </note>

<note><title>Bhūtaḍāmara manual (f.8r)</title>

<foreign>icchasi tvaṁ mahān mahāguhyakulaṁ śuddhaṁ rahasyaṁ parigr̥hnitum | tenaivaṁ vācyam icchāmy aham iti |</foreign></note>

<l n="a">gsang ba chen po’i rigs dag pa’i||</l>

<l n="b">gsang ba yongs su ’dzin par ni||</l>

<l n="c">bdag nyid chen po khyod ’dod <lb edRef="#SVUTibD" n="43b1"/> dam||</l>

<l n="d">des kyang ’tshal zhes brjod par bya||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>gsang ba chen po rigs dag pa ||

gsang ba yongs su ’dzin par ni ||

bdag nyid chen po khyod ’dod dam ||

des kyang ’tshal zhes brjod par bya ||</foreign>

(D f.183r6–7)</note>

</app>

</listApp>

<p><supplied reason="lost">punar ācāryeṇaivaṁ vaktavyam |</supplied></p>

<app>

<note corresp="txt:SVUTib">SVU Tib.<foreign xml:lang="tib">yang slob dpon gyis ’di skad cas brjod par bya ste/</foreign></note>

<note>

<title>Vajraśekhara</title>:

<foreign>yang slob dpon gyis ’di skad ces brjod par bya ste</foreign> (D f.183r7); not in SDP

</note>

</app>

</listApp>

</div>

<head type="editorial" xml:lang="eng">Buddhakula</head>

<l n="a"><supplied reason="lost">buddhaṁ dharmaṁ ca saṁghaṁ ca</supplied></l>

<l n="b"><supplied reason="lost"><seg rend="check">triratnaṁ</seg> śaraṇaṁ vraja |</supplied></l>

<l n="c"><supplied reason="lost">etad buddhakule <app><lem><seg rend="check">ramye</seg>

</lem><note>Thus SDP. SVU Tib. supports <foreign>śuddhe</foreign> (<foreign>dag pa’i</foreign>).</note></app></supplied></l>

<l n="d"><supplied reason="lost">saṁvaraṁ <app><lem><seg rend="check">bhavato</seg></lem>

<note>SDP read <foreign>bhavate</foreign>. Genitive of <foreign>bhavat</foreign>.</note></app> dr̥ḍham ||</supplied></l>

</lg>

<app>

<l n="a">sangs rgyas chos dang dge ’dun te||</l>

<l n="b">dkon mchog gsum la skyabs su song||</l>

<l n="c">’di ni sangs rgyas rigs dag pa’i||</l>

<l n="d">dam tshig brtan par gyur pa’o||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>sangs rgyas chos dang dge ’dun ste ||

dkon mchog gsum la skyabs su song ||

’di ni sangs rgyas rigs dag pa’i ||

dam tshig brtan par gyur pa’o ||</foreign> (D ff.183r7–183v1)</note>

</app>

</listApp>

</div>

<head type="editorial" xml:lang="eng">Vajrakula</head>

<l n="a"><supplied reason="lost">vajraṁ ghaṇṭā ca mudrā ca</supplied></l>

<l n="b"><supplied reason="lost">tvayā grāhyā mahāmate |</supplied></l>

<l n="c"><supplied reason="lost">yad bodhicittaṁ tad vajraṁ</supplied></l>

<l n="d"><supplied reason="lost">prajñā ghaṇṭā iti smr̥tā ||</supplied></l>

</lg>

<app>

<note corresp="txt:SDPTib">SVU Tib.

<l n="a">rdo rje dril bu’i phyag <lb edRef="#SVUTibD" n="43b2"/>

rgya dag|</l>

<l n="b">blo chen khyod kyis gzung bar bgyi||</l>

<l n="c">byang chub sems gang de rdo rje||</l>

<l n="d">shes rab dril bu zhes brjod do||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>rdo rje dril bu phyag rgya yang ||

blo chen gyis ni gzung bar bgyi ||

byang chub sems gang de rdo rje ||

shes rab dril bu zhes bshad do ||</foreign> (D f.183v1)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">ācāryaś ca gr̥hītavyaḥ</supplied></l>

<l n="b"><supplied reason="lost">sarvabuddhasamo guruḥ |</supplied></l>

<l n="c"><supplied reason="lost">etad vajrakule śuddhe</supplied></l>

<l n="d"><supplied reason="lost">saṁvaraṁ samayocyate ||</supplied></l>

</lg>

<l n="a">slob dpon dag kyang gzung bar bya||</l>

<l n="b">bla ma sangs rgyas kun dang mnyam||</l>

<l n="d">sdom pa dam tshig yin par gsungs ||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>slob dpon dag kyang gzung bar bya ||

bla ma sangs rgyas kun dang mnyam ||

’di ni rdo rje rigs dag pa’i ||

sdom pa dam tshig yin par gsungs ||</foreign> (D f.183v1–2)

</note>

</app>

</listApp>

</div>

<head type="editorial" xml:lang="eng">Ratnakula</head>

<l n="a"><supplied reason="lost">caturdānaṁ pradātavyaṁ</supplied></l>

<l n="b"><supplied reason="lost">tridive ca trirātrike |</supplied></l>

<l n="c"><supplied reason="lost">āmiṣābhayadharmākhyā</supplied></l>

<l n="d"><supplied reason="lost">maitrī ratnakuloccaye ||</supplied></l>

</lg>

<app>

mchog chen po la||</l>

<l n="b">nyin dang mtshan mo lan gsum du||</l>

<l n="c">zang zing mi ’jigs chos dang byams||</l>

<l n="d">sbyin pa rnams bzhi rtag tu sbyin||</l>

<l n="f">dam tshig sdom pa yin par gsungs||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>rin chen rigs mchog chen po la ||

nyin dang mtshan mo lan gsum du ||

zang zing mi ’jigs chos dang byams ||

sbyin pa rnam bzhi rtag tu sbyin ||</foreign> (D f.183v2);

compared with the parallel in the <title>Vajraśekhara</title>, the Tibetan translation of the SVU has two extra <foreign>pāda</foreign>s.

</note>

</app>

</listApp>

</div>

<head type="editorial" xml:lang="eng">Padmakula</head>

<l n="a"><supplied reason="lost">saddharmaṁ ca tvayā grāhyaṁ</supplied></l>

<lem>bāhyaṁ</lem>

<note>This reconstruction corresponds to <foreign>phyi</foreign> in the Tibetan transmissions; the SDP parallel lacks the words and is thus hypometrical.</note>

</app> guhyaṁ triyānikam |</supplied></l>

<l n="c"><supplied reason="lost">etat padmakule śuddhe</supplied></l>

<l n="d"><supplied reason="lost">saṁvaraṁ samayocyate ||</supplied></l>

</lg>

<app>

<note sameAs="txt:SDP288:1-2">SDP 288:1–2 (<foreign>bāhyaṁ</foreign> omitted due to eye-skip).

</note>

<note corresp="txt:SVUTib">SVUTib.<lg xml:lang="tib">

<l n="a">phyi dang gsang ba theg pa gsum||</l>

<l n="b">dam chos khyod kyis gzung <lb edRef="#SVUTibD" n="43b4"/>

bar bya||</l>

<l n="c">’di ni padma’i rigs dag pa’i||</l>

<l n="d">dam pa’i sdom pa yin par gsungs||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>phyi <seg rend="check">nang</seg> gsang ba’i theg pa gsum ||

dam chos khyod kyis gzung bar bya ||

’di ni padma’i rigs dag pa’i ||

dam tshig sdom pa yin par gsungs ||</foreign> (D f.183v2–3)</note>

</app>

</listApp>

</div>

<head type="editorial" xml:lang="eng">Karmakula</head>

<l n="a"><supplied reason="lost">saṁvaraṁ sarvasaṁyuktaṁ</supplied></l>

<l n="b"><supplied reason="lost">parigr̥hṇīṣva tattvataḥ |</supplied></l>

<l n="c"><supplied reason="lost">pūjākarma yathāśaktyā</supplied></l>

<l n="d"><supplied reason="lost">mahākarmakuloccaye ||</supplied></l>

</lg>

<app>

<l n="a">las kyi rigs mchog chen po la||</l>

<l n="b">sdom pa thams cad ldan par ni||</l>

<l n="c">yang dag nyid du gzung bar gyis||</l>

<l n="d">mchod pa’i las kyang ci nus bya||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>las kyi rigs mchog chen po la ||

sdom pa thams cad ldan par ni ||

yang dag nyid du gzung bar bgyi ||

mchod pa’i las kyang ci nus bya ||</foreign> (D f.183v3)</note>

</app>

</listApp>

</div>

<!-- to be integrated, parallel from Samvaravidhi, ms. Tokyo University Library

New 450 Old 296

check CSMTUL [Petech 1984:44. Tokyo 454]

palm leaf, newari

Samvarodayaanaama Ma.n.dalopaayikaa by Bhuuvaacaarya at Ratnagiri

[Petech: Svarodayaama.n.dalopaayikaa !? - copied from Matsunami’s catalogue!]

samvat a cuu pteti/ghreti [174 = 1054 CE. / 176 = 1056 CE. acc. to Petech / 178 acc. to Matsunami] [bhaadra !? Petech]padak.r.s.nacaturthyaa.m raajaadhiraaja + + + .cvara paramabha.t.taaraka .crii [baladeva]vijayaraaje [raajye Petech] likhitam |

% Petech 1984: August 31, 1056.

% Petech 1984: 45. The Maanadevavihaara is the Śriicakravar.namahaavihaara (present-day Chuka Baha) in Patan.

% used in Sugiki 2003; he calls the author ’Dhiimat’

dakṣiṇadvāre m-āgamya dakṣiṇānanasaṁsthitaḥ | śiṣyam ādāya vāmena dadāti samvarottamam || 623 ||

lho yi sgo ru song nas ni | lho ru bltas nas legs par gnas | g.yon pas slob ma bzung nas ni | sdom pa’i mchog ni sbyin par bya || 623 ||

buddhaṁ dharmaṁ ca saṅghaṁ ca triratnaṁ śaraṇam vraja | etad buddhakule ramye samvaraṁ bhavato dr̥ḍham || 624 ||

sangs rgyas chos dang dge ’dun te | dkon mchog gsum la skyabs su song | ’dir ni sangs rgyas rigs yid ’ong | sdom pa brtan por gyur pa’o || 624 ||

vajraṁ ghaṇṭāṁ ca mudrāṁ ca tvayā grāhyā mahāmate | yad bodhicittaṁ tad vajraṁ prajñāghaṇṭeti viśrutam || 625 ||

rdo rje dril bu phyag rgya yang | blo chen khyod kyis gzung bar bya | byang chub sems gang rdo rje ste | shes rab dril bu zhes bya’o || 625 ||

ācāryas tu tvayā grāhyaḥ sarvabuddhasamo guruḥ | etad vajrakule siddhe (46r = 47u) samvaraṁ samayocyate || 626 ||

slob dpon khyod kyis gzung bar bya | bla ma sangs rgyas kun dang mnyam | ’di ni rdo rje’i rigs dag pa’o | sdom pa dam tshig ces su brjod || 626 ||

caturdānaṁ pradātavyaṁ ṣaṭkr̥tvā tu dine dine | dharmāmiṣābhayadānaṁ ca maitrī ratnakule sadā || 627 ||

rin chen rigs la rtag tu ni | nyi ma re re dus drug tu | zang zing mi ’jigs chos dang byams | sbyin pa rnam bzhi sbyin par bya || 627 ||

saddharmaṁ ca tvayā grāhyaṁ bāhyaṁ guhyaṁ triyānikam | etat padmakule śuddhe samvaraṁ paramaṁ padam || 628 ||

phyi nang gsang ba’i theg pa gsum | dam pa’i chos ni khyod kyis gzung | ’di ni padma’i rigs dag pa’i | sdom pa mchog gi go ’phang ngo || 628 ||

samvaraṁ sarvasaṁyuktaṁ pratigr̥hṇāmy ahaṁ dr̥ḍham | pūjākarma yathāśaktyā mahākarmakuloccaye || 629 ||

sdom pa thams cad yang dag ldan | bdag gis brtan por so sor gzung | mchod pa’i las kyang ci nus bgyi | las kyi rigs chen rtag pa’o || 629 ||

samvaravidhiḥ ||

o

|| closer 13 ||

sdom pa’i cho ga’o || closer 13 ||

-->

<l n="a"><supplied reason="lost">etat pārājikākhyātaś</supplied></l>

<l n="b"><supplied reason="lost">caturdaśa-m-ataḥ param |</supplied></l>

<l n="c"><supplied reason="lost">na tyājyaṁ na ca kṣeptavyaṁ</supplied></l>

<l n="d"><supplied reason="lost">mūlāpattir iti smr̥tam ||</supplied></l>

</lg>

<app>

<l n="a">gzhan yang bcu bzhi ’di dag ni||</l>

par ni rab tu bshad||</l>

<l n="c">spang zhing dor bar mi bya’o||</l>

<l n="d">rtsa ba’i ltung bar shes par bya||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>de las gzhan pa bcu bzhi ni ||

phas pham par ni rab tu bshad ||

spang zhing dor bar mi bya ste ||

rtsa ba’i ltung ba zhes bshad do ||</foreign>

(D f.183v3–4)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">tridive ca trirātrau ca</supplied></l>

<l n="b"><supplied reason="lost">vartitavyaṁ dine dine |</supplied></l>

<l n="c"><supplied reason="lost">yadā hānir bhaved yogī</supplied></l>

<l n="b"><supplied reason="lost">sthūlāpattyo bhaviṣyati ||</supplied></l>

</lg>

<app>

<l n="a">nyin dang mtshan mo lan gsum du||</l>

<l n="b">nyin re bzhin ni bklag par bya||</l>

<l n="c">gang tshe nyams na rnal ’byor pa||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>nyin dang mtshan mo lan gsum du ||

nyin re zhing ni bzla bar byed ||

gang tshe nyams gyur rnal ’byor pa ||

kha na ma tho sbom por ’gyur ||</foreign>

(D f.184v4)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">prāṇinaś ca na te ghātyā</supplied></l>

<l n="b"><supplied reason="lost">adattaṁ naiva cāharet |</supplied></l>

<l n="c"><supplied reason="lost">nācaret kāmamithyāyāṁ</supplied></l>

<l n="d"><supplied reason="lost">mr̥ṣā naiva ca bhāṣayet ||</supplied></l>

</lg>

<app>

<l n="a">khyod kyis srog chags gsad mi bya||</l>

ni blang mi bya||</l>

<l n="c">’dod pa log par mi spyad cing||</l>

<l n="d">brdzun du smra bar mi bya’o||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>khyod kyi srog chags gsad mi bya ||

ma byin par yang mi blang ngo ||

’dod pa log par mi spyad cing ||

brdzun du smra bar mi bya’o ||</foreign>

(D f.183v4–5)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">mūlaṁ sarvasyānarthasya</supplied></l>

<l n="b"><supplied reason="lost">madyapānaṁ vivarjayet |</supplied></l>

<l n="c"><supplied reason="lost">akriyāṁ varjayet sarvāṁ</supplied></l>

<l n="d"><supplied reason="lost">sattvārthaṁ vinayena ca ||</supplied></l>

</lg>

<app>

<l n="a">phung khrol kun gyi rtsa ba yi||</l>

<l n="b">chang ni rnam par spang bar bya||</l>

<l n="c">sems can gdul phyir ma gtogs pa||</l>

<l n="d">bya ba ma yin thams cad spang||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:<foreign>phung khrol kun gyi rtsa ba yi || chang ni rnam par spang bar bya || sems can gdul phyir ma gtogs pa || bya ba ma yin thams cad spang ||</foreign>

(D f.183v5)</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">sādhūnām upatiṣṭheta</supplied></l>

<l n="b"><supplied reason="lost">yogināṁ paryupāsanam |</supplied></l>

<l n="c"><supplied reason="lost">trividhaṁ kāyikaṁ karma</supplied></l>

<l n="d"><supplied reason="lost">vacasā ca caturvidham ||</supplied></l>

</lg>

<app>

<l n="a">dam pa nye bar bsten bya zhing||</l>

<l n="b">rnal ’byor ba rnams bsnyen <lb edRef="#SVUTibD" n="43b7"/>

bkur bya||</l>

<l n="d">ngag gi rnam pa bzhi rnams dang||</l>

</lg></note>

<note><title>Vajraśekhara</title>:

<lg xml:lang="tib"><l n="a">dam pa nye bar bsten bya zhing ||</l>

<l n="b">rnal ’byor pa rnams bsnyen bkur bya ||</l>

<l n="d">ngag gi rnam pa bzhi rnams dang ||</l></lg>

(D f.183v5–6)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">manasā triprakāraṁ ca</supplied></l>

<l n="b"><supplied reason="lost">yathāśaktyānupālayet |</supplied></l>

<l n="c"><supplied reason="lost">hīnayānaspr̥hā naiva</supplied></l>

<l n="b"><supplied reason="lost">sattvārthaṁ vimukhaṁ na ca ||</supplied></l>

</lg>

<app>

<note sameAs="txt:SDP288:15-17">SDP 288:15–17. The first hemistich is printed twice in Skorupski’s edition.</note>

<l n="b">ci nus par ni rjes su skyong||</l>

<l n="b">sems can don la rgyab mi phyogs||</l>

</lg></note>

<note>

<title>Vajraśekhara</title>:

<foreign>yid kyi rnam pa gsum dag ni ||

ci nus par ni rjes su skyongs ||

theg pa dman la ’dod mi bya ||

sems can don la rgyab phyogs min ||</foreign>

(D f.183v6)</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">na saṁsāraparityāgī</supplied></l>

<l n="b"><supplied reason="lost">na <seg rend="check">nirvāṇarataḥ</seg> sadā |</supplied></l>

<l n="c"><supplied reason="lost">apamānaṁ na te kāryaṁ</supplied></l>

<l n="d"><supplied reason="lost"><app><lem>devatāsuraguhyake</lem><note>SDP reads <foreign>devatā na ca guhyake</foreign>.</note>

</app> ||</supplied></l>

</lg>

<app>

<note sameAs="txt:SDP288:18-19">SDP 288:18–19. <foreign>na saṁsāraparityāgī na nirvāṇaratiḥ sadā ||

apamānaṁ na te kāryaṁ devatā na ca guhyake ||</foreign>

</note>

<note corresp="txt:SVUTib">SVU Tib.

<l n="a">’khor ba dag kyang yongs mi spang||</l>

’das mi chags||</l>

<l n="c">lha dang lha min gsang ba la||</l>

<l n="d">khyod kyis brnyas par mi bya zhing||</l>

</lg>

</note>

<note>

<title>Vajraśekhara</title>:

<foreign>khor ba dag kyang spang mi bya ||

rtag tu mya ngan ’das ma chags ||

lha dang lha min gsang ba pa ||

khyod kyis brnyas par mi bya zhing ||</foreign>

(D f.183v6–7)

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">na ca cihnaṁ samākramyaṁ</supplied></l>

<l n="b"><supplied reason="lost">mudrā vāhanam āyudham |</supplied></l>

<l n="c"><supplied reason="lost">etat samayam ity uktaṁ</supplied></l>

<l n="d"><supplied reason="lost">rakṣitavyaṁ tvayā <seg>sadā</seg>

<note>SDP reads <foreign>mate</foreign>.</note> ||</supplied></l>

</lg>

<app>

<note sameAs="txt:SDP288:20-21">SDP 288:20–21. <foreign>na ca cihnaṁ samākramyaṁ mudrā vāhanam āyudham ||

etat samayam ity uktaṁ rakṣitavyaṁ tvayā mate ||</foreign>

</note>

<note corresp="txt:SVUTib">SVU Tib.

<l n="a">phyag rgya bzhon pa mtshon cha dang||</l>

<l n="b">mtshan ma ’gom par mi bya’o||</l>

<l n="c">’di dag dam tshig yin par bshad||</l>

<l n="d">khyod kyis rtag tu bsrung bar bya||</l>

</lg>

</note>

<note>

<title>Vajraśekhara</title>:

<foreign>phyag rgya bzhon pa mtshon cha dang ||

mtshan ma ’gom par mi bya’o ||

’di dag dam tshig yin par bshad ||

khyod kyi rtag tu bsrung bar bya ||</foreign>

(D f.183v7)

</note>

</app>

</listApp>

</div>

<l n="a"><supplied reason="lost">tasyaiva cāpi vaktavyam</supplied></l>

<lem type="emn">ācāryātra</lem>

<note>Supported by SVU Tib. <foreign>’dir</foreign>;

<foreign>ācārya tu</foreign> SDPT</note>

</app> śr̥ṇuṣva me |</supplied></l>

<l n="c"><supplied reason="lost">evam <seg rend="check">astu</seg> kariṣyāmi</supplied></l>

<l n="d"><supplied reason="lost">yathājñāpayase vibho ||</supplied></l>

</lg>

<app>

<note sameAs="txt:SDP288:22-23">SDP 288:22–23. <foreign>tasyaiva cāpi vaktavyaṁ ācārya tu śr̥ṇuṣva me ||

evam astu kariṣyāmi yathā jñāpayase vibho ||</foreign>

</note>

<note corresp="txt:SVUTib">SVU Tib.

<l n="a">des kyang ’di skad <lb edRef="#SVUTibD" n="44a2"/>

brjod par bya ste||</l>

<l n="c">gtso bos ji ltar bka’ stsal pa||</l>

<l n="d">de ltar bdag ni bgyid par ’tshal||</l></lg>

</note>

<note>

<title>Vajraśekhara</title>:

<foreign>de nyid kyis kyang brjod par bya ||

’dir ni slob dpon bdag la gson ||

gtso bo ji ltar bka’ stsal pa ||

de bzhin du ni bgyid par ’tshal ||</foreign>(D f.184r1)</note>

</app>

</listApp>

<p><supplied reason="lost">utpādayāmi paramam ityādi yāvat <app>

<lem type="emn">sattvān</lem>

<note>supported by SVU Tib. (<foreign>sems can</foreign>)

<foreign>sarvān</foreign> SDPT</note>

</app> sthāpayiṣyāmi nirvr̥tāv ity <seg rend="check">uccārayet</seg> |</supplied></p>

<app>

<note corresp="txt:SVUTib">SVU Tib.

<foreign>ji ltar dus gsum mgon po rnams || byang chub tu ni nges mdzad pa || zhes bya ba la sogs pa nas || sems can mya ngan ’das la <lb edRef="#SVUTibD" n="44a3"/> dgod || ces bya ba’i bar du brjod par bya’o ||</foreign>

</note>

<note>Ānandagarbha (as well as SDP 288:24) here abridges a set of verses whose integral form is found in the

<title>Vajraśekhara</title>:

<foreign>ji ltar dus gsum mgon po rnams ||

byang chub tu ni nges mdzad pa’i ||

byang chub sems ni bla na med ||

dam pa bdag gis bskyed par bgyi ||

sangs rgyas rnal ’byor sdom pa la ||

tshul khrims gyi ni bslab pa dang ||

dge ba’i chos ni sdud pa dang ||

sems can don byed tshul khrims gsum ||

bdag gis brtan por gzung bar bgyi ||

sangs rgyas chos dang dge ’dun te ||

bla na med pa’i dkon mchog gsum ||

deng nas brtsam ste gzung bar bgyi ||

rdo rje rigs mchog chen po la ||

rdo rje dril bu phyag rgya yang ||

yang dag nyid du bzung bar bgyi ||

slob dpon dag kyang gzung bar bgyi ||

rin chen rigs mchog chen po yi ||

dam tshig yid du ’ong ba la ||

nyin re zhing ni dus drug bya ||

sbyin pa rnam bzhi rab tu sbyin ||

byang chub chen po las byung ba ||

padma’i rigs chen dag pa la ||

phyi nang gsang ba’i theg pa gsum ||

dam pa’i chos ni gzung bar bgyi ||

las kyi rigs mchog chen po la ||

sdom pa thams cad ldan par ni ||

yang dag nyid du gzung bar bgyi ||

mchod pa’i las kyang ci nus bgyi ||

byang chub sems ni bla na med pa ||

dam pa bdag gis bskyed bgyis nas ||

sems can kun gyi don gyi phyir ||

bdag gi sdom pa ma lus gzung ||

ma grol ba ni dgrol bar bgyi ||

ma brgal ba ni bsgral bar bgyi ||

dbugs ma phyin pa dbugs dbyung zhing ||

sems can mya ngan ’das la dgod ||</foreign>

(D f.184r1–4).

One of the earliest surviving Sanskrit sources for this set of verses is <foreign>Nāmamantrārthāvalokinī</foreign>, a commentary on the <foreign>Nāmasaṁgīti</foreign> by Vilāsavajra, where it appears in <foreign>Adhikāra</foreign> 4:

<foreign>utpādayāmi paramaṁ bodhicittam anuttaram |

yathā traiyadhvikā nāthāḥ saṁbodhau kr̥taniścayāḥ ||

trividhāṁ śīlaśikṣāṁ ca kuśaladharmasaṁgraham |

sattvārthakriyāśīlaṁ ca pratigr̥hṇāmy ahaṁ dr̥ḍham ||

buddhaṁ dharmaṁ ca saṁghaṁ ca triratnāgram anuttaram |

adyāgreṇa grahīṣyāmi saṁvaraṁ buddhayogajam ||

vajraṁ ghaṇṭāṁ ca mudrāṁ ca pratigr̥hṇāmi tattvataḥ |

ācāryaṁ ca grahīṣyāmi mahāvajrakuloccaye ||

caturdānaṁ pradāsyāmi ṣaṭkr̥tvā tu dine dine |

mahāratnakule yogye samaye ca manorame ||

saddharmaṁ pratigr̥hṇāmi bāhyaṁ guhyaṁ triyānikam |

mahāpadmakule śuddhe mahābodhisamudbhave ||

saṁvaraṁ sarvasaṁyuktaṁ pratigr̥hṇāmi tattvataḥ |

pūjākarma yathāśaktyā mahākarmakuloccaye ||

utpādayitvā paramaṁ bodhicittam anuttaram |

gr̥hītvā saṁvaraṁ kr̥tsnaṁ sarvasattvārthakāraṇāt ||

atīrṇāṁs tārayiṣyāmi amuktān mocayāmy ahaṁ |

anāśvastān āśvāsayiṣyāmi sattvān sthāpayiṣyāmi nirvr̥tāv iti ||</foreign>

(Tribe 2016: 248–250).

The same set is also transmitted without abridgement in the SDP (ed. Skorupski 146:8–25).

<!--

utpādayāmi paramaṃ bodhicittam anuttaram //

yathā traiyadhvikanāthāḥ saṃbodhau kṛtaniścayāḥ //

trividhāṃ śīlaśikṣāṃ ca kuśaladharmasaṃgraham //

sattvārthakriyāśīlaṃ ca pratigṛhṇāmy ahaṃ dṛḍham //

buddhaṃ dharmaṃ ca saṅghaṃ ca triratnāgram anuttaram //

adyāgreṇa grahīṣyāmi saṃvaraṃ buddhayogajam //

vajraghaṇṭāṃ ca mudrāṃ ca pratigṛhṇāmi tattvataḥ //

ācāryaṃ ca grahīṣyāmi mahāvajrakuloccaye //

caturdānaṃ pradāsyāmi ṣaṭkṛtvā tu dine dine //

mahāratnakule yoge samaye ca manorame //

saddharmaṃ pratigṛhṇāmi bāhyaṃ guhyaṃ triyānikam //

mahāpadmakule śuddhe mahābodhisamudbhave //

saṃvaraṃ sarvasaṃyuktaṃ pratigṛhṇāmi tattvataḥ //

pūjākarma yathāśaktyā mahākarmakuloccaye //

utpādayitvā paramaṃ bodhicittam anuttaram //

gṛhītaṃ saṃvaraṃ kṛtsnaṃ sarvasattvārthakāraṇāt //

atīrṇān tārayiṣyāmy amuktān mocayiṣyāmy aham //

anāśvastān āśvāsayiṣyāmi sattvān sthāpayāmi nirvṛttāv iti //

-->

</note>

</app>

</listApp>

<p><supplied reason="lost">yas tu saṁvaraṁ na gr̥hṇāti tasya praveśamātram eva dātavyam | <app>

<lem>adya tvam ityādi</lem>

<note>

STTS: 220:

adya tvaṁ sarvatathāgatakulapraviṣṭaḥ.

tad ahaṁ te vajrajñānam utpādayiṣyāmi, yena jñānena tvaṁ sarvatathāgatasiddhim api prāpsyasi.

kim utānyāḥ siddhīḥ ||.

na ca tvayādr̥ṣṭamahāmaṇḍalasya vaktavyaṁ, mā te samayo vyathed iti.

</note>

</app> na brūyāt, <app><lem><seg rend="check">ācāryānujñām</seg></lem>

<note><foreign>ācāryo ’nujñām</foreign>;

SVU Tib. seems to support <foreign>ācāryānujñām</foreign> (<foreign>slob dpon du rjes su gnang ba</foreign>).</note>

</app> ācāryābhiṣekaṁ ca na kuryāt |</supplied></p>

<app>

<note sameAs="txt:SDP288:25-26">SDP 288:25-26. <foreign>yas tu saṁvaraṁ na gr̥hṇāti tasya praveśamātram eva dātavyam | adya tvam ityādi na brūyād ācāryābhiṣekaṁ ca na kuryāt |</foreign></note>

<note corresp="txt:SVUTib">SVU Tib. <p xml:lang="tib">gang zhig sdom pa ’dzin par mi byed pa de la/ deng khyod ces bya ba la sogs pa yang brjod par mi bya ste/ slob dpon du rjes su gnang ba dang/ dbang bskur ba yang mi bya’o// ’jug pa tsam cig byed du gzhug go//

</p>

</note>

</app>

</listApp>

<p><supplied reason="lost">tataḥ, oṁ sarvayogacittam utpādayāmīty anena |</supplied></p>

<app>

sa rba yo ga tsi tta au tpā da yā mi zhes bya ba ’dis/</foreign>

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">utpādayitvā paramaṁ</supplied></l>

<l n="b"><supplied reason="lost">bodhicittam anuttaram |</supplied></l>

<l n="c"><supplied reason="lost">vajram asya pratiṣṭhāpyaṁ</supplied></l>

<l n="d"><supplied reason="lost">hr̥daye hr̥dayena tu |</supplied></l>

<l n="e"><supplied reason="lost">surate samayas tvaṁ hoḥ</supplied></l>

<l n="f"><supplied reason="lost">vajra siddhya yathāsukham ||</supplied></l>

</lg>

<app>

<note>The same set of six <foreign>pāda</foreign>s appears in <seg rend="check">§3.3</seg>.</note>

<l n="a">byang chub sems ni bla med pa||</l>

<l n="b">dam pa bdag gis bskyed nas su||</l>

<l n="c">de yi snying gar snying po ni||</l>

<l n="d">rdo rje rab tu gzhag par bya||</l>

</lg>

</note>

</app>

</listApp>

<p><supplied reason="lost">tatas taṁ vajrasattvam adhiṣṭhāya gandhapuṣpādibhir abhyarcya sragvinaṁ surabhitānanaṁ ca kr̥tvottamāṁ dakṣiṇām ādāya bahiḥsthitakalaśodakenābhi<app>

<lem type="emn" rend="hyphenleft">ṣicya</lem>

<rdg wit="#SDPEdS">-ṣiñcya</rdg>

</app> samayas tvam ity anena sattvavajrīṁ bandhayet |</supplied></p>

<app>

<note corresp="txt:SVUTib">SVU Tib.

<p xml:lang="tib">de nas rje sems dpar byin gyis brlabs la/ dri dang me tog <lb edRef="#SVUTibD" n="44a5"/>

la sogs pas mchod de/ me tog gi phreng ba gdags shing/ gdong dri zhim par byas la/ yon gyi mchog blangs la/ des phyi rol na gnas pa’i bum pa’i chus dbang bskur la/ sa ma ya stwaṁ zhes bya ba ’dis/ rdo rje sems ma’i phyag rgya ’ching du gzhug go.</p>

</note>

</app>

</listApp>

<p><supplied reason="lost">tato madhyamābhyāṁ puṣpamālāṁ grāhayitvā praveśayed anena hr̥dayena | samaya hūṁ | svasvadvāre ca vajrāṅkuśādibhiś cākr̥ṣya praveśya baddhvā vaśīkuryāt | vajrāṅkuśa jaḥ, vajrapāśa hūṁ, vajrasphoṭa vaṁ, vajrāveśa <app>

<note>We believe that the <foreign>bīja</foreign>

<foreign>aḥ</foreign> found in the parallel texts is due to an error in transmision. It should be <foreign>hoḥ</foreign>, since the seed-syllables <foreign>jaḥ hūṁ vaṁ hoḥ</foreign> are a strong unit, meaning <foreign>ākarṣaṇa, praveśana, bandhana</foreign>, and <foreign>vaśīkaraṇa</foreign>. The cause of this corruption seems to lie in the fact that <foreign>aḥ</foreign> is also the syllable for <foreign>āveśa</foreign> (possesion). Cf. STTS 224: <foreign>vajrāveśa aḥ</foreign>. The expected pattern in found in KSP (Devatāyoga, ed. Inui): <foreign>vajrāṅkuśa oṁ vajrāṇkuśa jaḥ | vajrapāśa oṁ vajrapāśa hūṁ | vajrasphoṭa oṁ vajrasphoṭa vaṁ | vajrāveśa oṁ vajrāveśa hoḥ |</foreign>.

</note></app> iti |</supplied></p>

<app>

<note corresp="txt:SVUTib">SVU Tib. <p xml:lang="tib">de nas gung mo gnyis kyis me tog gi phreng ba <lb edRef="#SVUTibD" n="44a6"/>

’dzin du bcug la/ sa ma ya hūṁ zhes bya ba ’dis gzhug par bya’o// rdo rje lcags kyu la sogs pas kyang/ rang rang gi sgo nas ba dzra aṁ ku sha dzaḥ/ badzra pā sha hūṁ/ ba dzra s+pho ṭa baṁ/ ba dzra ā be sha aḥ/ zhes bya bas dgug pa dang/ gzhug pa dang/ bcing ba dang/ dbang du bya’o.</p>.

</note>

<note>KSP, chapter 6 (<foreign>Abhiṣeka</foreign>):

<foreign>tato madhyamāṅgulidvayena mālām ādāya praveśayed anena samaya hūṁ |

svadvāre<seg type="highlight">ṇa</seg> vajrāṅkuśādibhiś cākr̥ṣya praveśya baddhvā vaśīkuryāt | oṁ vajrāṅkuśa jaḥ, oṁ vajrapāśa hūṁ, oṁ vajrasphoṭa vaṁ, oṁ vajrāveśa <seg type="highlight">aḥ</seg> iti</foreign>.</note>

<note corresp="txt:SDP290:8–11">SDP 290:8–11 <foreign>tatas tayaivāṅgusthābhyāṁ puṣpamālāṁ grāhayitvā praveśayed anena hr̥dayena | oṁ vajrasamayaṁ praviśāmīti | pūrvadvāre ca vajrāṅkuśena tam ākarṣayet | dakṣiṇena pāśena praveśayet | paścimena sphoṭena badhnīyāt | uttare vajrāveśena veśayet |</foreign>.

</note>

</app>

</listApp>

<p><supplied reason="lost">tataḥ punaḥ pūrvadvāreṇa praveśyaivaṁ vadet |</supplied></p>

<app>

<note corresp="txt:SDP290:11-12">SDP 290:11–12 <foreign>punaḥ pūrvadvāreṇa praveśyaivaṁ vadet | </foreign>

</note>

<note corresp="txt:STTS0220">STTS 220 <foreign>tataḥ praveśyaivaṁ vadet |</foreign></note>

shar phyogs kyi sgo nas/ de bzhin du bcug la/ ’di skad ces brjod par bya ste/</foreign>

</note>

</app>

</listApp>

<p><supplied reason="lost">adya tvaṁ sarvatathāgatakule praviṣṭaḥ | tad ahaṁ te vajrajñānam utpādayiṣyāmi, yena jñānena tvaṁ sarvatathāgata<app><lem rend="hyphenleft">siddhir</lem><note>While STTS and SDP read <foreign>-siddhir</foreign>, we require an acc. form and all later manuals (KSP, GSMV, VĀ, etc.) transmit <foreign>-siddhīr</foreign>, the reading we adopt.</note></app> api prāpsyasi | kim utānyāḥ siddhīḥ | na ca tvayādr̥ṣṭamahāmaṇḍalasya vaktavyaṁ, mā te samayo vyathed iti |</supplied></p>

<app>

<note sameAs="txt:STTS0220">STTS 220 <foreign>adya tvaṁ sarvatathāgatakule</foreign> (ms.; <foreign>-kula-</foreign> H.) <foreign>praviṣṭaḥ | tad ahaṁ te vajrajñānam utpādayiṣyāmi, yena jñānena tvaṁ sarvatathāgatasiddhir</foreign> (ms.; <foreign>-siddhim</foreign> H.) <foreign>api prāpsyasi | kim utānyāḥ siddhīḥ || na ca tvayādr̥ṣṭamahāmaṇḍalasya vaktavyaṁ, mā te samayo vyathed iti ||</foreign>

</note>

<note corresp="txt:GuSaMaVi:295">GSMV 294 <foreign>adya tvaṁ sarvatathāgatakule praviṣṭaḥ |

tad ahaṁ te vajrajñānam utpādayāmi yena jñānena tvaṁ sarvatathāgatasiddhīr api prāpsyasi kim utānyāḥ siddhīḥ | na ca tvayādr̥ṣṭamaṇḍalasya purato vaktavyaṁ | mā te samayo vyathed iti tad dhr̥di vajram āsthāpya |</foreign></note>

<note corresp="txt:SDP290:12-16">SDP 290:12–16 <foreign>adya tvaṁ</foreign> (em.; <foreign>abhyarcya</foreign> ed.) <foreign>sarvatathāgatakule praviṣṭas

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">deng khyod de bzhin gshegs pa thams cad kyi rigs su zhugs kyis/ ngas khyod la ye shes gang gis de bzhin gshegs pa thams cad ’grub pa yang thob na/ dngos grub gzhan lta smos kyang ci <lb edRef="#SVUTibD" n="44b1"/> dgos te de lta bu’i rdo rje ye shes bskyed par bya yis/ khyod kyis dkyil ’khor chen po ma mthong ba rnams la smra bar ma byed cig/ khyod dam tshig nyams par gyur ta re/</foreign></note>

</app>

</listApp>

<p><supplied reason="lost">tataḥ svayaṁ vajrācāryaḥ sattvavajrimudrām avamūrdhamukhīṁ baddhvā vajraśiṣyasya mūrdhni sthāpyaivaṁ vadet | ayaṁ te samayavajro mūrdhānaṁ sphālayed, yadi tvaṁ kasya cid <app><lem>brūyāt</lem><note>One expects <foreign>brūyāḥ</foreign> but both STTS and SDP transmit <foreign>brūyāt</foreign>, perhaps an Aiśa form.</note></app> |</supplied></p>

<app>

<note sameAs="txt:STTS0221">STTS 221</note>

<note corresp="txt:SDP290:17-20">SDP 290:17–20 <foreign>tataḥ svayaṁ vajrācāryaḥ krodhaterintirīm evaṁ ūrdhvamukhīṁ baddhvā vajraṁ śiṣyasya mūrdhni sthāpyaivaṁ vadet | ayaṁ te samayavajro mūrdhniṁ

te sphārayed yadi tvaṁ kasya cid brūyāt |</foreign></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">de nas slob dpon rang nyid kyis sems ma rdo rje ma’i phyag rgya kha thur du bstan pa dang/ gyen du bstan pa bcings <lb edRef="#SVUTibD" n="44b2"/> la rdo rje slob ma’i spyi bor bzhag la/ ’di skad ces brjod par bya’o// ’di ni khyod kyi rdo rje’i dam tshi gyin gyis | khal te ’ga’ zhig la smras na glad pa ’gas par ’gyur ro//</foreign></note>

</app>

</listApp>

<p><supplied reason="lost">tatas tathaiva samaya-mudrayodakaṁ śapathā-hr̥dayena sakr̥t parijāpya tasmai śiṣyāya

<app>

<lem corresp="#SVUTib">pāyayitvā evaṁ vadet</lem>

<note>These words are not found in STTS and SDPT.</note>

</app> |

tatredaṁ

<app>

<lem>śapathā-hr̥dayaṁ</lem>

<note>SVU Tib.: <foreign>dam tshig gi snying po</foreign> (*<foreign>samayahr̥dayam</foreign>). Both STTS ans SDPT support <foreign>śapathāhr̥dayaṁ</foreign>. The reading of the latter, <foreign>śayathāhr̥dayaṁ</foreign> should be emended.</note>

</app>

bhavati |</supplied></p>

<app>

<note corresp="txt:STTS0221-0222">STTS 221–222

<foreign>tatas tathaiva samayamudrayodakaṁ śapathāhr̥dayena sakr̥t parijāpya tasmai śiṣyāya pāyayed iti | tatredaṁ śapathāhr̥dayaṁ bhavati |</foreign></note>

<note corresp="txt:SDP290:20-22">SDP 290:20-22 <foreign>tatas <hi rend="bold">tayaiva</hi> samayamudrayodakaṁ <hi rend="bold">śayathā</hi>hr̥dayena satkr̥tya parijapya tasmai <hi rend="bold">vajra</hi>śiṣyāya pāyayed iti | tatredaṁ <hi rend="bold">śayathā</hi>hr̥dayam |</foreign>

</note>

de nas dam tshig gi phyag rgya de nyid dang/ mna’i snying po ’di lan cig bzlas pa’i chu rdo rje slob ma ’thung <lb edRef="#SVUTibD" n="44b3"/> du bcug la/ ’di skad ces brjod par bya’o// de la dam tshig gi snying po ni ’di yin te/</foreign>

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">vajrasattvaḥ svayaṁ te ’dya</supplied></l>

<l n="b"><supplied reason="lost">hr̥daye samavasthitaḥ |</supplied></l>

<l n="c"><supplied reason="lost">nirbhidya tat kṣaṇaṁ yāyād</supplied></l>

<l n="d"><supplied reason="lost">yadi <app><lem wit="#SDPEdS">brūyā</lem><rdg wit="#STTS">brūyād</rdg></app> imaṁ nayam ||</supplied></l>

</lg>

<app>

<note corresp="txt:STTS0222">STTS 222

<foreign>vajrasattvaḥ svayaṁ te ’dya hr̥daye samavasthitaḥ |

nirbhidya tatkṣaṇaṁ yāyād yadi brūyād imaṁ nayam ||</foreign>

</note>

<note sameAs="txt:SDPT290:23-24">SDPT 290:23-24<!--

vajrasattvaḥ svayaṁ te ’dya hr̥daye samavasthitaḥ ||

nirbhidya tat kṣaṇaṁ yāyād yadi brūyā imaṁ nayam ||--></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">rdo rje sems dpa’ deng khyod kyi// snying la yang dag zhugs par mdzad// gal te tshul ’di smras na ni// de ma thag tu dral te gshegs//</foreign>

</note>

</app>

</listApp>

<p><supplied reason="lost"><seg rend="check">oṁ</seg> vajrodaka ṭhaḥ | iti |</supplied></p>

<app>

<note corresp="txt:STTS0222">STTS 222 <foreign>vajrodaka ṭhaḥ |</foreign></note>

<note corresp="txt:SDPT290:25">SDPT 290:25

<foreign>vajrodaka | iti |</foreign>

</note>

</note>

</app>

</listApp>

<p><supplied reason="lost">tataḥ <app><lem>śiṣyāya brūyāt</lem><note>We follow the STTS and SDPT, though Tib. here suggests that SVU might origonally have read <foreign>evaṁ</foreign> between the two words.</note></app> |

adyaprabhr̥ty ahaṁ te vajrapāṇir yat te ’haṁ brūyām idaṁ kuru tat kartavyam |

na ca tvayāham avamantavyo mā te viṣamāparihāreṇa kālakriyāṁ kr̥tvā, narakapatanaṁ syād iti |</supplied></p>

<app>

<note corresp="txt:STTS0223">STTS 223

<foreign>tataḥ śiṣyāya brūyāt: adyaprabhr̥ty ahaṁ te vajrapāṇir yat te ’haṁ brūyām: idaṁ kuru, tat kartavyaṁ | na ca tvayāham avamantavyo mā te viṣamāparihāreṇa kālakriyāṁ kr̥tvā, narakapatanaṁ syād ity uktvā vaktavyam |</foreign>

</note>

<note sameAs="txt:SDPT290:25-28">SDPT 290:25-28

<foreign>tataḥ śiṣyāya brūyād adyaprabhr̥ti te ’haṁ vajrapāṇir yad ahaṁ brūyām idaṁ kuru tat kartavyaṁ na ca tvayāham avamantavyo mā te viṣamāparihāreṇa kālakriyāṁ kr̥tvā <hi rend="bold">narake</hi> patanaṁ syād iti |</foreign>

</note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">de nas slob ma la <lb edRef="#SVUTibD" n="44b4"/> ’di skad ces brjod par bya ste/ deng nas brtsams te khyod kyi phyag na rdo rje nga yin gyis/ ngas ’di byos shig ces bsgo ba gang yin pa de bya dgos so// khyod kyis nga la brnyas par ma byed cig/ mi bde ba ma spangs par khyod dus byas nas dmyal bar ltung bar gyur ta re/</foreign>

</note>

</app>

</listApp>

</div>

<head type="editorial">Āveśaḥ</head>

<p><supplied reason="lost">tataḥ akāreṇātmānaṁ sitaṁ vajrasattvaṁ cintayet | tad anu akāraṁ vajraraśmimālāyuktaṁ svahr̥di cintayet | punar hūṁkāreṇa śiṣyaṁ <seg rend="check">vimalam</seg>

<seg rend="check">atiprasannaṁ</seg> vajrasattvaṁ <seg rend="check">vi</seg>cintya, taddhr̥dūrṇākaṇṭha<seg rend="check">mūrdhasu</seg> hūṁhrīṁhrīḥkaṁkāreṇa vajraratnapadmaviśvavajreṇa cihnayitvā, kapāṭodghāṭanamudrayā svakīyaṁ śiṣyahr̥dayaṁ codghāṭayet | tataḥ svahr̥dgatavajram akāreṇa niścārya śiṣyahr̥dgatavajramadhye buddhyā praveśya sarvakāyam āpūryamāṇam cintayet | evaṁ vadet | brūhi sarvatathāgatāś cādhitiṣṭhantāṁ vajrasattvo me āviśatu |</supplied></p>

<app>

<note corresp="txt:STTS0223">STTS 223

<foreign>brūhi sarvatathāgatā adhitiṣṭhantāṁ vajrasattvo ma āviśatu |</foreign>

</note>

<note corresp="txt:KSP">KSP (<seg rend="check">reference</seg>)

<foreign>śiṣyena vācyam. sarvatathāgatāś cādhiṣṭhantām. vajrasattvo me(sic) āviśatu. tata ātmānaṁ śitavarṇaṁ śrīvajrāttvaṁ vicintayed āḥkāreṇa. tad anv āḥkāraṁ raśmimālāyuktaṁ svar̥daye vicintya, hūṁkāreṇa ca śiṣyaṁ vajrasattvarūpaṁ vicintya, hūṁ traḥ hrīḥ kaṁ iti hr̥dūrujihvāmūrdhasu vajraratnapadmaviśvavajrāṇkitaṁ kapāṭodghāṭanamudrayā svakīyaṁ hr̥dayam udghāṭyaṁ śiṣyahr̥dayaṁ ca. tataḥ svahr̥dgatavajrād aḥkāraṁ niścārya śiṣyahr̥disthavajramadhye buddhyā praveśya sarvakāyam āpūryamāṇaṁ cintayet. evaṁ vadet. brūhi sarvatathāgatāś cādhiṣṭhantāṁ vajrasattvo me(sic) āviśatu.</foreign>

</note>

<note sameAs="txt:SDPT292:1-8">SDPT 292:1-8

<foreign>tad anu akāraṁ vajraraśmimālāyuktaṁ svahr̥di cintayet | tataḥ śiṣyahr̥dūrṇākaṇṭhamūrdhniṣu candramaṇḍala*sthaṁ(em.; <foreign>-stha-</foreign> ed.) pañcasūcikaṁ jvālāvajraṁ ratnaṁ padmaṁ viśvavajraṁ ca cintayet | ebhir yathākrameṇa *hūṁ (em.; <foreign>huṁ</foreign> ed.) *traḥ (em.; <foreign>traṁ</foreign> ed.) hrīḥ aḥ iti. kapāṭodghāṭanamudrayā svakīyaṁ śiṣyahr̥dayaṁ codghāṭya svahr̥dayād akāraṁ niścārya śiṣyahr̥dgatavajramadhye buddhyā praveśya sarvakāyam āpūryamāṇaṁ cintayet | evaṁ vadet brūhi sarvatathāgatāś <seg rend="check">cādhiṣṭhantāṁ</seg> vajrasattvo me āviśatu |</foreign>

</note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">de nas yi ge <lb edRef="#SVUTibD" n="44b5"/> a zhes bya bas bdag nyid rdo rje sems dpa’ sku mdog dkar por bsam par bya’o// de’i rjes la rang gi snying gar yi ge a rdo rje’i ’od zer gyi phreng ba dang ldan pa bsam par bya’o// yi ge hūṁ gis kyang slob ma rdo rje sems dpa’ rdul dang bral zhing shin tu dang bar bsams la/ <lb edRef="#SVUTibD" n="44b6"/> snying ga dang dpral ba dang lce dang spyi bor/ hūṁ hrīṁ hrīḥ kaṁ zhes bya ba las rdo rje dang rin po che dang padma dang sna tshogs rdo rjes mtshan par byas la/ sgo dbye ba’i phyag rgyas rang gi snying ga dang/ slob ma’i snying gar dbye bar bya’o// de nas rang gi snying gar gnas pa’i rdo rje a zhes bya bas phyung <lb edRef="#SVUTibD" n="44b7"/> la/ slob ma’i snying gar gnas pa’i rdo rje’i dbus su blos bcug ste/ lus thams cad gang bar gyur bar bsams la/ ’di skad ces brjod par bya’o// de bzhin gshegs pa thams cad kyis byin gyis rlobs la rdo rje sems dpa’ bdag la dbab par gyur cig/ <lb edRef="#SVUTibD" n="45a1"/> ces smros shig/</foreign>

</note>

</app>

</listApp>

<p><supplied reason="lost">tatas tvaramāṇena vajrācāryeṇa sattvavajrīṁ baddhvā tasya hr̥daye sthāpya idam uccārayitavyam |</supplied></p>

<app>

<note corresp="txt:STTS0224">STTS 224

<foreign>tatas tvaramāṇena vajrācāryeṇa sattvavajrimudrāṁ baddhvedam uccārayitavyam |</foreign>

</note>

<note sameAs="txt:SDPT292:8-9">SDPT 292:8-9

<foreign>tatas <seg rend="check">*tvaramānena</seg> (em.; <foreign>vartamānena</foreign> ed.) vajrācāryeṇa krodhaterintirīṁ baddhvedam uccārayitavyam |</foreign>

</note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">de nas slob dpon gyis myur du rdo rje sems ma’i phyag rgya bcings la/ de’i snying gar gzhag ste/ ’di skad ces brjod du gzhug go//</foreign>

</note>

</app>

</listApp>

<l n="a"><supplied reason="lost">ayaṁ tat samayo vajraṁ</supplied></l>

<l n="b"><supplied reason="lost">vajrasattva-m-iti smr̥tam |</supplied></l>

<l n="c"><supplied reason="lost">āveśayatu te ’dyaiva</supplied></l>

<l n="d"><supplied reason="lost">vajrajñānam anuttaram ||</supplied></l>

</lg>

<app>

<note sameAs="txt:SDPT292:10-11">SDPT 292:10-11<!--

<foreign>ayaṃ tat samayavajraṃ vajrasattva iti smṛtam | āveśayatu te ’dyaiva vajrajñānam anuttaram || </foreign>--></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">’di ni rdo rje dam tshig ste// rdo rje sems dpa’ yin par grags// rdo rje ye shes bla med ni// de ring <lb edRef="#SVUTibD" n="45a2"/> nyid du ’bab par shog/</foreign>

</note>

</app>

</listApp>

<p><supplied reason="lost">vajrāveśa aḥ iti |</supplied></p>

<app>

<note sameAs="txt:STTS0224">STTS 224 <foreign>vajrāveśa aḥ |</foreign></note>

</note>

</app>

</listApp>

<p><supplied reason="lost"><seg rend="check">daśavārān yāvac chatavārān</seg> uccārya niyatam āviśati | <seg rend="check">tato</seg> yady āveśo na bhavati tadā krodhamuṣṭiṁ baddhvā sattvavajrīṁ sphoṭayet | <seg rend="check">vajrasattva aḥ aḥ aḥ aḥ</seg> iti coccārya, <seg rend="check">bhagavatā</seg> vajrasattvena raktajvālākulāpūryamāṇaṁ cintayet | yāvac <seg rend="check">chata</seg>vārān uccārayet |</supplied></p>

<app>

<note sameAs="txt:SDPT292:13-21">SDPT 292:13-21

<foreign>10, 20, 30, 40, 50, 60, 70, 80, 90, 100vārān uccārya niyatam āviśati | tataḥ krodhamuṣṭiṁ baddhvā sattvavajrīmudrāṁ sphoṭayed idam udīrayet | oṁ sumbhani sumbhani *hūṁ (em.; <foreign>huṁ</foreign> ed.) | oṁ gr̥hṇa gr̥hṇa *hūṁ (em.; <foreign>huṁ</foreign> ed.) | oṁ gr̥hṇāpaya gr̥hṇāpaya *hūṁ (em.; <foreign>huṁ</foreign> ed.) | oṁ ānaya hoḥ bhagavan vajrarāja *hūṁ (em.; <foreign>huṁ</foreign> ed.) phaṭ | aḥ aḥ aḥ aḥ. 10, 20, 30, 40, 50, 60, 70, 80, 90 śatavārān uccārayet | bhagavatā ca vajravātamaṇḍalyā ca *vajrahūmkāreṇa (em. <foreign>vajrahuṁkāreṇa</foreign> ed.) raktavarṇajvālāprabheṇāpūryamāṇaṁ cintayet |</foreign>

</note>

<note>Bhūtaḍāmara manual (f. 9r) <foreign>-ntena raktajvālākulaprabheṇāpūryamāṇa[ṁ] cintayitvā hūṁ aḥ iti bahuśo japet |</foreign></note>

<note corresp="txt:SVUTib">SVU Tib. <foreign xml:lang="tib">bcu nas lan brgya’i bar du brjod na nges par ’bab par ’gyur ro// de nas gal te ’bab par ma gyur na de’i tshe khro po’i khu tshur bcings la/ rdo rje sems ma’i phyag rgya dral bar bya zhing/ <seg rend="check">ba dzra sa t+wa ā ā ā āḥ</seg> zhes bya ba <lb edRef="#SVUTibD" n="45a3"/> ’di yang brjod la/ bcom ldan ’das rdo rje sems dpa’ ’od zer dmar po <seg rend="check">’bal bas</seg> kun du khyab pas kun du gang bar bsams la/ lan brgya’i bar du bzla bar bya’o//</foreign>

</note>

</app>

</listApp>

<p><supplied reason="lost">evam api yady āveśo na bhavati tato ghaṇṭāsahitāṁ vajrā</supplied><pb edRef="#cod" n="60r" break="no"/>veśasamayamudrāṁ baddhvā vāmapādena tasya dakṣiṇapādam

<app>

<lem wit="#MSK" type="emn">ākramyoparyākāśadeśe</lem><rdg wit="#cod">ākramyamyopayākāśadese</rdg>

</app>

vairocanaṁ <app>

<lem wit="#MSK" type="emn">śrīvajrasattvasyopari</lem>

<rdg wit="#cod">śrīvajrasatvosyopari</rdg>

</app>

<app>

<lem>tasyaivāveśanāya</lem>

<note>possibly the ms. shows <foreign>tasyaivāveśanāyaṁ</foreign>, but the <foreign>anusvāra</foreign> is unclear and anyhow unwanted.

</note>

</app>

<app>

<lem wit="#MSK" type="emn">kruddhahūṁkāra</lem>

<rdg wit="#cod">kruddhaṁhū;ṁkāra</rdg>

</app> raśmisa<app>

<lem wit="#MSK" type="emn">mūhenā</lem>

<rdg wit="#cod">-mūkenā-</rdg>

<note>wrongly reports a <foreign>-mūmena-</foreign> as reading</note>

</app>kramyamāṇamadhastācca vajravātamaṇḍalyā hūṁkāreṇotthāpyamānam

evaṁ pūrvādi<app>

<lem wit="#MSK" type="emn">diksthitai</lem>

<rdg wit="#cod">-disthitair</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">rakṣobhyādibhiḥ</lem>

<rdg wit="#cod">akṣobhyādiḥ</rdg>

</app> hūm̐ <app>

<note>Emend <foreign>trāḥ</foreign>, with MSK?</note>

</app> hrīḥ aḥ

ity ebhiḥ svabījaraśmivyūhaiḥ saṁpātyamānaṁ <app>

<lem wit="#MSK" type="emn">cintayaṁsta</lem>

<rdg wit="#cod">cintayens tam</rdg>

<note><ptr target="#MSK"/> reads <foreign>cintayet stam</foreign></note>

</app>m

āveśayet | vajrasattva aḥ aḥ aḥ aḥ

<app><lem wit="#MSK">iti tathaivāvartayet</lem>

<rdg wit="#cod">i tathaivāvarttayet</rdg>

</app> |</p>

<app>

<lem>evam api ... baddhvā</lem>

<note>SVU Tib.: <foreign xml:lang="tib">de lta bus kyang gal te ’bab par ma gyur na/ de’i tshe rdo rje ’bebs pa’i dam tshig gi phyag rgya dril bu dang b as pa <lb edRef="#SVUTibD" n="45a4"/> bcings la</foreign></note>

<note>SDPT (p. 292) punar api yady āveśo na bhavati/ tato ghaṇṭāsahitāṁ vajrāveśasamayamudrāṁ baddhvā</note>

</app>

</listApp>

<app>

<lem>vāmapādena ... tathaivāvartayet</lem>

<note>SDPT (p. 292):

vāmapādena tasya dakṣiṇapādam ākraṁyopary ākāśadeśe vairocanaṁ śrīvajrahuṁkārasyopari tasyaivāveśanāya

kruddhahuṁkāraraśmisamūhenākramyamāṇam adhastāc ca vajravātamandalyā huṁkāreṇotthāpyamānam evaṁ pūrvādidiksthitair akṣobhyādibhiḥ | huṁ trāṁ hrīḥ iti svabījaraśmivyūhaiḥ saṁpātyamānaṁ cintayaṁs tam āveśayet | huṁ vajrāveśa aḥ <seg rend="check">śatadhoccārayet</seg> |</note>

</app>

</listApp>

<ab>

atha <app>

<lem>pāpabahutvā</lem>

<note>

<seg rend="check">Emend pāpabahulatvād</seg> ?

</note>

</app>

<app>

<lem wit="#MSK">dāveśo</lem>

<rdg wit="#cod">āveso</rdg>

</app> na bhavati punaḥ pāpasphoṭanamudrayā tasya <app>

<lem wit="#MSK">punaḥ punaḥ</lem>

<rdg wit="#cod">punaḥ puna</rdg>

</app> pāpāni <app>

<lem wit="#MSK">sphoṭavyāni</lem>

<rdg wit="#cod">sphoṭavyā</rdg>

</app> |<listApp type="parallels">

<app>

<lem>atha pāpabahutvād ... kṣaṇād eva bhavati</lem>

<note>SDPT (pp.292–294):

atha pāpabahutvād āveśo na bhavati | tadā pāpasphoṭanamudrayā tasya pāpāni sphoṭayet | tataḥ |

samidbhir madhurair agniṁ prajvālya susamāhitaḥ |

nirdahet sarvapāpāni tilahomena tasya tu ||

oṁ sarvapāpadahanavajrāya svāhā | iti dakṣiṇahastatale kr̥ṣṇatilaiḥ

pāpapratikr̥tiṁ kr̥tvā huṁkāraṁ madhye vicintya | tarjanyaṁguṣṭhābhyāṁ

homayet | tato homakuṇḍān nirgatya jvālākulair vajrais tasya śarīre

pāpaṁ dahyamānaṁ cintayet | tataḥ punar vajrāveśaṁ tathaivaṁ

baddhvāveśayet | niyatam āviśati | evam api yasyāveśo na bhavati

tasyābhiṣekaṁ na kuryād iti | āviṣṭasya ca pañcābhijñādiniṣpattis tat

kṣaṇād eva bhavati |

</note>

</app>

</listApp>

</ab>

<app>

<lem wit="#MSK">samidbhi</lem>

<rdg wit="#cod">samidgi</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">rmadhurai</lem>

<rdg wit="#cod">mudhurair</rdg>

</app> ragniṁ prajvālya susamāhitaḥ |</l>

<l n="cd">nirdahetsarva<app>

<lem wit="#MSK" type="emn">pāpāni</lem>

<rdg wit="#cod">-pāpāṇi</rdg>

</app> tilahomena tasya tu ||</l>

<l n="c">oṁ sarvapāpadahanavajrāya svāheti ||<listApp type="parallels">

<app>

<lem>samidbhir ... svāheti</lem>

<note>

<title>Vajraśekhara</title>

</seg> :

<foreign>bud shing mngar bdag gi me ||

mnyam par gzhag pas rab spar nas||

til mar gyis ni sbyin sreg byas ||

sdig pa thams cad sreg par ’gyur ||

oṁ sa rba pā paṁ da ha na ba dzra ya svāhā ||</foreign>

(D f.269r2–3);

<foreign>Pāda</foreign>s ab = STTS 1140ab:

<foreign>samidbhir madhurair agniṁ prajvālya susamāhitaḥ |

vajrakrodhasamāpattyā tilāṁ hutvā aghān dahet ||</foreign>.

The heart mantra (<foreign>hr̥daya</foreign>) is taught to be <foreign>oṁ sarvapāpadahanavajrāya svāha</foreign> (STTS1144).</note>

</app>

</listApp>

</l>

</lg>

<p>dakṣiṇa-hasta-tale kr̥ṣṇa-tilaiḥ pāpa-pratikr̥tiṁ kr̥tvā

<app>

<lem type="emn" sameAs="#SDPEdS">hūṁkāraṁ madhye</lem>

<rdg wit="#cod #MSK">hūṁkāramadhyaṁ</rdg>

</app>

vicintya tarjany-aṅguṣṭhābhyāṁ homaṁ kuryāt |

tato homa-kuṇḍān nirgatya

<app>

<lem wit="#MSK" type="emn">jvālā-mālākulair vajrais</lem>

<rdg wit="#cod">jvālāmālākulerdvajres</rdg>

<note>MSK reads <foreign>jvālāmālākuled vajrais</foreign>. It is possible that the scribe has either written superscript part of <foreign>-ai</foreign> on top of <foreign>repha</foreign>, or converted a <foreign>repha</foreign> into such a superscript part of <foreign>-ai</foreign>. In the latter case, ours is the AC reading, and MSK’s the PC reading.</note>

</app>

tasya śarīre

<app>

<lem wit="#MSK" type="emn">pāpaṁ</lem>

<rdg wit="#cod">pāpāṁ</rdg>

</app>

dahyamānaṁ cintayet <seg rend="check">|</seg> niyatam āviśati | evam api

<app>

<lem wit="#MSK" type="silemn">yasyāveśo</lem>

<rdg wit="#cod">yasyāveso</rdg>

</app> na bhavati tasyābhiṣekaṁ na kuryāditi ||

</p>

<app>

<lem wit="#MSK" type="emn">āviṣṭasya</lem>

<rdg wit="#cod">āveṣṭhasya</rdg>

</app> ca pañcābhijñādiniṣpatti<pb edRef="#cod" n="60v" break="no"/>

<app>

<lem type="emn">statkṣaṇādeva}</lem>

<rdg wit="#cod #MSK">tataḥ kṣaṇād</rdg>

</app>

<app>

<lem wit="#MSK">bhavati</lem>

<rdg wit="#cod">bhavanti</rdg>

</app> ||

</l>

</lg>

<ab>

tataḥ samāviṣṭaṁ jñātvācāryeṇa he vajrasattva he vajraratna he vajradha<supplied reason="lost">rma</supplied>

<supplied reason="lost">he</supplied> vajrakarmeti vajrasattvasamayamudrāṁ baddhvoccāraṇīyam <seg rend="check">/</seg> punaḥ nr̥tya sattva nr̥tya vajreti | sace<app>

<lem wit="#MSK" type="emn">dāviṣṭaḥ</lem>

<rdg wit="#cod">ādiṣṭhaḥ</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">śrīvajrasattvamudrāṁ</lem>

<rdg wit="#cod">śrīvajrasatvamudrā</rdg>

</app> badhnīyāt | tadācāryeṇa <app>

<lem wit="#MSK" type="emn">vajramuṣṭimudropadarśanīyā</lem>

<rdg wit="#cod">vajramuṣṭhimudrāpadarśanīyāḥ</rdg>

<note>

We follow the emendation by \MSK. But there might be a serious corruption in this part if we can trust the Tibetan translation. Tib.\ adds the following after<foreign>-padarśanīyā</foreign>:<foreign>de bzhin du rdo rje bzhad pa’i phyag rgya ’ching du bcug la | de’i tshe rdo rje chos kyi phyag rgya nye bar bstan pa’i bar du’o ||</foreign> (<foreign>*evaṁ vajrahāsamudrāṁ baddhvā tadā yāvad vajradharmamudropadeśam</foreign>). This in turn may be compared with the SDPT, leading to the conclusion that there is a haprographical error in the relevant part. The original reading might then be as follows: <foreign>tadācāryeṇa vajramuṣṭiṁ baddhvā evaṁ vajrahāsamudrāṁ baddhvā tadā yāvad vajradharmamudropadarśanīyā</foreign>.

</note>

</app> | evaṁ sarve śrīvajrasattvādayaḥ <app>

<lem type="emn">sāṁnidhyaṁ</lem>

<rdg wit="#cod">sannidhyan</rdg>

<note>

emends <foreign>saṁnidhiṁ</foreign>, but this is a wrong emendation</note>

</app> kalpayanti<listApp type="parallels">

<app>

<lem>evaṁ ... kalpayanti</lem>

<note>STTS 892–893:

<foreign>vajrakrodhaterittirimudrāṁ svahr̥dayaṁ yathāvat sthāpya, vajrāṅkuśādibhiḥ karmāṇi kr̥tvā,

punaḥ sarvasamayamudrāṁ bandhayet. tataḥ sarve sāṁnidhyaṁ kalpayanti.</foreign>

</note>

</app>

</listApp> | tato’bhipretavastu pr̥cchedanena | jihvāyāṁ <app>

<lem wit="#MSK" type="emn">tasyāviṣṭasya</lem>

<rdg wit="#cod">tasyāviṣṭasyāviṣṭasya</rdg>

</app> vajraṁ vicintya brūhi vajreti vaktavyam | tataḥ sarvaṁ vadati ||<listApp type="parallels">

<app>

<lem>tataḥ samāviṣṭaṁ ... vadati</lem>

<note>SDPT 294:14-15:

<foreign>tataḥ samāviṣṭaṁ jñātvā punaḥ oṁ *vajrasattva</foreign>(\emn; <foreign>vajrasattvasattva-</foreign>

ed.)<foreign>saṁgrahādigītim uccārya krodhamuṣṭyā tathaiva sattvavajrīmudrāṁ sphoṭayet. *saced</foreign> (\emn; <foreign>sa ced</foreign> ed.) <foreign>āviṣṭo vajrasattvakrodhamudrāṁ badhnīyāt, tadācāryeṇa vajramuṣṭiṁ krodhamudrāṁ badhniyāt. evaṁ yāvat sacet vajrahāsamudrāṁ badhnīyāt. tadā vajradharmakrodhamudrāṁ bandhayed ity evaṁ sāṁnidhyaṁ kalpayanti. tatas tasya jihvāyāṁ vajraṁ vicintya brūhi vajreti vaktavyam. tataḥ sarvaṁ kathayati</foreign>.

</note>

</app>

</listApp>

</ab>

</div>

<head type="editorial">Puṣpapātaḥ</head>

<ab>

tatastāṁ mālāṁ mahāmaṇḍale kṣepayet | pratīccha vajra hoḥ iti | tato yatra patati <app>

<rdg wit="#cod">somya</rdg>

</app> sidhyati | tatastāṁ mālāṁ tasyaiva śirasi bandhayet | oṁ pratigr̥hṇa tvamimaṁ <app>

<lem>sattvaṁ</lem>

<note>

emends <foreign>sattva</foreign>, but we do not understand why</note>

</app> mahābaleti |<listApp type="parallels">

<app>

<lem>tatas tām mālāṁ ... mahābaleti</lem>

<note>STTS 228–229:

tatas tāṁ mālāṁ mahāmaṇḍale kṣepaed anena hr̥dayena.

pratīccha vajra hoḥ.

tato yatra patati, so ’sya sidhyati.

tatas tāṁ mālāṁ gr̥hya, tasyaiva śirasi bandhayed anena hr̥dayena.

oṁ pratigr̥hṇa tvam imaṁ sattvaṁ *mahābala (\emn; <foreign>mahābalaḥ</foreign> ed.).

tayā baddhayā tena mahāsattvena pratīcchito bhavati.

śīghraṁ cāsya sidhyati;

SDPT p.294, ll.18–21:

<foreign>tatas tāṁ mālāṁ mahāmaṇḍale kṣepayet | praticcha vajra hoḥ | iti |

tato yatra patati so ’sya siddhyati | tatas tāṁ mālāṁ tasyaiva śirasi bandhayet |

oṁ pratigr̥hṇa tvam *imāṁ (\emn\ imaṁ?) vajrasattva mahābala | iti |</foreign>

</note>

</app>

</listApp>

</ab>

</div>

<head type="editorial">Maṇḍaladarśanam</head>

<ab>

tato mukhabandhaṁ muñcedanena |

</ab>

<l n="ab">\om\ vajrasattvaḥ svayaṁ te’dya <app>

<lem wit="#MSK" type="emn">cakṣūdghāṭanatatparaḥ</lem>

<rdg wit="#cod">cakṣutghāṭanatatparaḥ</rdg>

<note>

silently emends <foreign>cakṣūdghāṭanatatparaḥ</foreign>, which is metrically correct and conforms with reading of STTS. But several texts (<foreign>Vajrāvalī</foreign> etc.) have ’corrected’ the mantra to read <foreign>cakṣurudghāṭanatatparaḥ</foreign>

</note>

</app> |

</l>

<app>

<lem wit="#MSK" type="emn">paśyeti</lem>

<rdg wit="#cod">pasyeti</rdg>

</app> |<listApp type="parallels">

<app>

<lem>tato ... paśyeti</lem>

<note>SDPT p.294, ll.22–25:

<foreign>tato mukhabandhaṁ muñced anena |

oṁ vajrasattvaḥ svayaṁ te ’dya cakṣūdghāṭanatatparaḥ ||

udghāṭayati sarvākṣo vajracakṣur anuttaram || iti | he vajra paśya | iti |</foreign>

</note>

</app>

</listApp>

</l>

</lg>

<l n="ab">tato mahāmaṇḍalaṁ vajrāṅkuśā<app>

<lem>dārabhyāvairocanapa<seg rend="check">rya</seg>ntaṁ</lem>

<note>

emends <foreign>ārabhya vairocanaparyantaṁ</foreign>

</note>

</app> darśayet ||<listApp type="parallels">

<app>

<lem>tato ... darśayet</lem>

<note>

SDPT 294:

<foreign>tato mahāmaṇḍalavajrāṁkuśād ārabhya yāvad vairocanaparyantaṁ darśayet</foreign>

</note>

</app>

</listApp>

</l>

</lg>

</div>

<head type="editorial">Ṣaḍvidhābhiṣekaḥ</head>

<ab>

tatastiṣṭha vajretyādinā praveśamudrāmokṣaṁ śiṣyahr̥daye kārayet | tato bāhyamaṇḍalābhyantare pūrvadvārā<pb edRef="#cod" n="61r" break="no"/>bhi<app>

<lem wit="#MSK" type="emn">mukhaṁ</lem>

<rdg wit="#cod">-mukhīṁ</rdg>

<note>Emended <foreign>-mukhaṁ</foreign>, with SDPT. Another possibility might be to emend <foreign>-mukhī</foreign>.</note>

</app> bāhyato vā candramaṇḍalamālikhya <app>

<lem wit="#MSK" type="emn">śiṣyaṁ</lem>

<rdg wit="#cod">śiṣya</rdg>

</app> sattvavajrādimudrācatuṣṭayena svasamayamudrayā ca śrīvajrasattvādirūpamadhiṣṭhāya | svamahāmudrayā candramaṇḍale <app>

<lem wit="#MSK">pratiṣṭhāpyābhiṣiñce</lem>

<rdg wit="#cod">pratiṣṭhāpyābhiṣiñceṅ</rdg>

</app> dgandhapuṣpādibhirabhya<seg rend="check">rcyā</seg>rghaṁ dattvā | chatradhvajapatākādibhi<app>

<lem>stūryaśaṅkhanirnāditai</lem>

<note>

reads <foreign>-śaṅkhā-</foreign>, emending it to <foreign>-śaṅkha-</foreign>, but the latter is clearly the reading of the ms.; <ptr target="#MSK"/>

ignores the presence of <foreign>repha</foreign> in <foreign>-nirnāditaiś</foreign>.<foreign>nirnādita</foreign> is recorded in BHSD; but <foreign>ninādita</foreign>, as in SDPT may be better</note>

</app>śca | tato <app>

<lem>maṅgala</lem>

<note>the <foreign>-ṅ-</foreign> lacks its hook.

</note>

</app>gāthābhirabhinandya |<listApp type="parallels">

<app>

<lem>tato ... -nirnāditaiś ca</lem>

<note>SDPT: 294–296 <seg rend="check">LINE NUMBERS!!</seg>:

<foreign>tatas tiṣṭha vajretyādinā *śiṣyaṁ</foreign> (\emn; <foreign>śiṣya-</foreign> ed.) <foreign>praveśamudrāṁ mokṣayet | tato bāhyamaṇḍalābhyantare candramaṇḍalaṁ pūrvadvārābhimukhaṁ saṁlikhya bāhyato vā śiṣyaṁ śrīvajrahuṁkāramudrayā sattvavajrādibhiś cādhiṣṭhāya mahāmudrayā tataḥ pratiṣṭhāpyābhiṣiñcet | gandhapuṣpādibhir abhyarcyārghaṁ datvā | chatradhvajapatākādibhis turyaśaṁkhanināditaiś ca | tato maṅgalagāthābhir abhinandya</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

ādau tāva<app>

<lem>dudakābhiṣekeṇa</lem>

<note>Tib.\ adds <foreign>mudrābhiṣekeṇa</foreign> after this.

</note>

</app> makuṭapaṭṭavajrādhipatināmābhiṣekai<app>

<lem>ścābhiṣicya</lem>

<note>

needlessly emends <foreign>cābhiṣiñcya</foreign>

</note>

</app> | punaḥ <app>

<lem wit="#MSK">puṣpādibhi</lem>

<rdg wit="#cod">puṣpādibhi</rdg>

</app> rlāsyādyaṣṭavidha<app>

<lem wit="#MSK" type="emn">pūjayā</lem>

<rdg wit="#cod">pūjāyā</rdg>

</app> ca <app>

<lem type="emn" sameAs="#SDPEdS">saṁpūjayet ||</lem>

<rdg wit="#cod">sampūjyaye ||</rdg>

<rdg wit="#MSK">saṁpūjya</rdg>

<note><ptr target="#MSK"/> emends <foreign>saṁpūjya</foreign>.</note>

</app>

<app>

<lem>ādau ... vyākuryāditi</lem>

<note>SDPT 296.<seg rend="check">LINE NUMBERS!!</seg>:

<foreign>ādau tāvad udakābhiṣekena tato mudrābhiṣekena mukuṭapaṭṭavajrādhipatināmābhiṣekaiś cābhiṣiñcet |

punaḥ puṣpādibhir lāsyādyaṣṭavidhapūjayā ca pūjayet |

śiṣyenācāryaṁ valitavajrāṁjalinā praṇamyottamāṁ dakṣiṇāṁ datvā puṣpādyabhiṣekāś ca grāhyā iti |

ācāryābhiṣekaṁ tu śrīvajrahuṁkāramudrayā tathaiva pratiṣṭhāpya yathā nirdiṣṭeṣu sthāneṣu samayamudrābhis tasya kāye śrīvajrahuṁkārādīn nyasya | punar api anenāṣṭottaraśatasahasraparijaptaṁ vijayakalaśaṁ kr̥tvā |

oṁ vajrādhipati tvām abhiṣiñcāmi dr̥ḍho me bhava jaḥ huṁ vaṁ hoḥ huṁ phaṭ iti | tata imaṁ codīrayan | oṁ vajrābhiṣiñca | iti codakābhiṣekaṁ vajramuṣṭinodakaṁ vijayakalaśād gihītvā dadyād idaṁ ca brūyāt ||

idaṁ te nārakaṁ vāri samayātikramād dahet ||

samayābhirakṣāt siddhiḥ siddhaṁ vajrāmr̥todakam ||

vajraghaṇṭāṁ ca mudrāṁ ca yady amaṇḍalino vadet ||

hased vāśraddhadānena janasaṁgaṇikāsthitaḥ || iti |

tataḥ sarvavidhim anuṣṭhāya nāmāṣṭaśatena saṁstutya gāthāpañcakenānujñāṁ datvodgatavyākaraṇena sarvaśiṣyān sarvaśiṣyān vyākuryād iti |</foreign>

</note>

</app>

</listApp>

</ab>

<ab>

śiṣyeṇa <app>

<lem wit="#MSK" type="emn">cottamāṁ</lem>

<rdg wit="#cod">cottamān</rdg>

</app> dakṣiṇāṁ dattvācāryaṁ <app>

<lem wit="#MSK" type="emn" corresp="#SVUTib">praṇamya</lem>

<rdg wit="#cod #MSK">praṇamya praṇamya</rdg>

<note>

This could be a dittography.</note>

</app> valitavajrāñjalinā <app>

<lem type="emn">puṣpādikam abhiṣekāś ca grāhyāḥ</lem>

<rdg wit="#cod">puṣpādikaṁm abhiṣekāś ca grāhyaḥ</rdg>

<rdg wit="#MSK">puṣpādikābhiṣekāś ca grāhyāḥ</rdg>

<note>Would <foreign>puṣpādikam abhiṣekāya grāhyam</foreign> be another possibility? <ptr target="#MSK"/>

emends <foreign>puṣpādikābhiṣekāś ca grāhyāḥ</foreign>; SDPT reads <foreign>puṣpādyabhiṣekāś ca grāhyā iti</foreign>.

</note>

</app> | ācāryābhiṣekaṁ tu śrīvajrasattvamahāmudrayā pratiṣṭhāpya | yathānirdiṣṭeṣu sthāneṣu samayamudrābhistasya kāye <app>

<lem type="emn">śrīvajrasattvādīn}</lem>

<rdg wit="#cod #MSK">śrīvajrasattvādiṁ</rdg>

</app> nyasya śrīvajrasattvapratimāṁ ca śirasi pratiṣṭhāpyodakābhiṣekaṁ <app>

<lem wit="#MSK">dattvemaṁ</lem>

<rdg wit="#cod">datvaimaṁ</rdg>

</app> mantramaṣṭottaraśata<app>

<lem type="emn">vārān</lem>

<rdg wit="#cod">-vārām</rdg>

<note>

emends <foreign>-vāram</foreign>

</note>

</app> āvartayet | oṁ mahāsukha vajrasattva jaḥ hūm̐ vam̐ hoḥ <app>

<lem wit="#MSK" type="emn">suratastva</lem>

<rdg wit="#cod">surata tvam</rdg>

</app> miti || tataḥ sarvavidhimanuṣṭhāya <app>

<lem type="emn">śiṣyaṁ</lem>

<rdg wit="#cod">śiṣya</rdg>

<note>

takes the word as part of a compound with <foreign>śiṣyanāmāṣṭaśatena</foreign>

</note>

</app> nāmā<supplied reason="lost">ṣṭa</supplied>śatena saṁstutya gāthāpañcakenānujñāṁ dattvā | <app>

<lem type="emn">udgatā</lem>

<rdg wit="#cod">uṅgatā-</rdg>

<rdg wit="#MSK">udgāthā-</rdg>

<note>\emn\ <foreign>udgata-</foreign>, with SDPT? <ptr target="#MSK"/>

emends <foreign>udgāthā-</foreign>. Note error <foreign>ṅg</foreign> for <foreign>dg</foreign> also in §73.

This is a name of the <foreign>mudrā</foreign>. The <foreign>Guhyasamājamaṇḍalavidhi</foreign> teaches this <foreign>mudrā</foreign>.

</note>

</app>

<app>

<lem wit="#MSK" type="emn">vyā<pb edRef="#cod" n="61v" break="no"/>karaṇena</lem>

<rdg wit="#cod">-vyākaraṇaina</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">sarvaśiṣyān</lem>

<rdg wit="#cod">sarvaśiṣyā</rdg>

</app> vyākuryāditi || ||

</ab>

</div>

<head type="editorial">Guhyābhiṣekaḥ</head>

<l n="ab">atha guhyābhiṣeko bhavati | <app>

<lem>ācāryābhiṣekā<supplied reason="lost">rhaṁ praveśya sarvamaṇḍaladevatātattvamācā</supplied>

<seg rend="check">rya</seg>karma ca śikṣayet</lem>

<note>SDPT: <foreign>ācāryābhiṣekārhaṁ praveśya sarvamaṇḍalaṁ tu tat kurusva | iti</foreign>.

Restore <foreign>ācāryābhiṣekārham praveśyam ... ācāryakarma ca...</foreign>

</note>

</app> | iyatā <app>

<lem wit="#MSK">guhyābhiṣekeṇā</lem>

<rdg wit="#cod">guhyābhiṣekaiṇā-</rdg>

</app> bhiṣikto bhavatīti |<listApp type="parallels">

<app>

<lem>atha ... bhavatīti</lem>

<note>SDPT 296.<seg rend="check">LINE NUMBERS!!</seg>:

<foreign>atha guhyābhiṣeko bhavati |

ācāryābhiṣekārhaṁ praveśya sarvamaṇḍalaṁ tu tat kurusva | iti |</foreign>

</note>

</app>

</listApp> saṁkṣiptakramaḥ ||</l>

</lg>

</div>

<head type="editorial">Madhyābhiṣekakrama</head>

<ab>

atha madhyakrama ucyate | mūla<app>

<lem wit="#MSK">maṇḍalāddhasta</lem>

<rdg wit="#cod">-maṇḍalārddhasta-</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">caturasraṁ</lem>

<rdg wit="#cod">caturaśram</rdg>

</app> paścimadvāraṁ pañcabhiścūrṇairmaṇḍalamālikhya tasya madhye<app>

<lem wit="#MSK">’ṣṭapattraṁ</lem>

<rdg wit="#cod">ṣṭhapattram</rdg>

</app> padmaṁ tasyopari raktavarṇaṁ raśmimālinaṁ pañcasūcikaṁ vajramālikhet | tataḥ puṣpādibhi<app>

<lem>stan maṇḍalaṁ</lem>

<note>\MSK silently (and ungrammatically) emends <foreign>taṁ maṇḍalaṁ</foreign>.

</note>

</app> saṁpūjya candramaṇḍalapaṭācchannaṁ siṁhāsanaṁ <app>

<lem wit="#MSK" type="emn">pīṭhikāṁ</lem>

<rdg wit="#cod">pīṭhikam</rdg>

</app> vā <app>

<lem type="emn">vajrayakṣeṇābhijapya pūrvavacchiṣyaṁ</lem>

<rdg wit="#MSK">vajrayakṣābhijaptāṁ pūrvavac chiṣyaṁ</rdg>

<rdg wit="#cod">vajrayakṣābhijaptāpūrṇṇavasthiṣyaṁ</rdg>

</app>

<app>

<lem wit="#MSK">vajrasattva</lem>

<rdg wit="#cod">vajrasatvaṁm</rdg>

</app> madhiṣṭhāya | <app>

<lem wit="#MSK">tatra</lem>

<rdg wit="#cod">tattra</rdg>

</app> pratiṣṭhāpya | vajrasattvamahāmudrayā siṁhāsanopari vitānaṁ dakṣiṇabhāge ca <app>

<lem type="emn">paṭṭasra</lem>

<rdg wit="#MSK">paṭasrag-</rdg>

<rdg wit="#cod">paṭāsrag-</rdg>

</app> gdāmabhūṣitaṁ <app>

<lem>ratnacūḍaṁ chatraṁ</lem>

<rdg wit="#cod">sitaṁ ratnacūḍacchatraṁ</rdg>

<rdg wit="#MSK">sitaratnacūḍacchatraṁ</rdg>

</app> hūṁkārābhimantritam | vāmato nānā<seg rend="check">vastra</seg>

<app>

<lem wit="#MSK" type="emn">vicitra</lem>

<rdg wit="#cod">-vicittra-</rdg>

</app> dhvajapatākāśca gaganagañjaparijaptāḥ saṁsthāpyārghaṁ dattvā puṣpādibhiḥ saṁpūjya śaṅkhapaṭahabherīkāhalādibhirvādyairvādyamudrādhiṣṭhitaivajra<pb edRef="#cod" n="62r" break="no"/>

lāsyādibhiśttamāṁ dakṣiṇāmādāya | śrīvajrasattvapratimāṁ tasya mūrdhni pratiṣṭhāpya maṅgalagāthā uccārayet ||

</ab>

<l n="ab">lakṣmīdharaḥ kāñcana<app>

<lem wit="#MSK" type="emn" rend="hyphenleft">parvatābhas</lem>

<rdg wit="#cod">-parvvabhas</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">trilokanāthas</lem>

<rdg wit="#cod">tr̥lokanāthas</rdg>

</app>

<app>

<lem type="emn">trimalaprahīṇaḥ</lem>

<rdg wit="#cod">tr̥malaprahīṇaḥ</rdg>

<rdg wit="#MSK">trimalaprahīnaḥ</rdg>

</app>/

</l>

<l n="cd">buddho vibuddhāmbujapattranetra<app>

<lem>stanmaṅgalaṁ bhavatu śāntikaraṁ tavādya</lem>

<note>metrical problem: 4th pāda is Vasantatilaka; Tib. suggests different reading, with elements maṅgala śāntikara prathama.

Conjecture tan maṅgalaṁ syāt prathaman tu loke?

</note>

</app>

<app>

<lem>lakṣmīdharaḥ ... tavādya</lem>

<note>This and the following stanzas are also attested, in the same order, in Padmaśrīmitra’s <foreign>Maṇḍalopāyikā</foreign>. We quote here a provisional transcript from the codex unicus by RT.\

Padmaśrīmitra:

<foreign>lakṣmīdharaḥ kañcanaparvatābhaḥ trilokanāthas trimalaprahīnaḥ |</foreign>

(f.9v1)<foreign>buddho vibuddhāmbujapatranetras trimaṅgalaṁ śāntikaraṁ tavādya ||</foreign>;

<foreign>Vajrāvalī</foreign> 24.5:

<foreign>lakṣmīdharaḥ kāñcanaparvatābhas trilokanāthas trimalaprahīṇaḥ |

buddho vibuddhāmbujapatranetras tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||</foreign>

</note>

</app>

</listApp> ||

</l>

</lg>

<l n="ab">tenopadiṣṭaḥ pravarastva<app>

<lem wit="#MSK" type="emn">kampyaḥ</lem>

<rdg wit="#cod">akaṁpya |</rdg>

</app> khyāta<app>

<lem wit="#MSK">striloke</lem>

</app> naradevapūjyaḥ |</l>

<l n="cd">dharmottamaḥ śāntikaraḥ <app>

<lem wit="#MSK" type="emn">prajānāṁ</lem>

<rdg wit="#cod">prajānā</rdg>

</app> loke <app>

<lem>dvitīyaṁ</lem>

<note>The <foreign>yaṁ</foreign> seems to be the result of a correction of some previous error for this <foreign>akṣara</foreign>.

</note>

</app>

<app>

<lem wit="#MSK" type="emn">śubhamaṅgalaṁ tat</lem>

<rdg wit="#cod">subhaṁ maṅgalan tam</rdg>

</app>

<app>

<lem>tenopadiṣṭaḥ ... śubhamaṅgalaṁ tat</lem>

<note>

Padmaśrīmitra:

<foreign>tenopadiṣṭa pravaras tv akambyyaḥ(?) khyātas triloke naradevapūjyaḥ |

dharmottamaḥ śāntakaraṁ prajānāṁ loke dvitīye śubhamaṅgalaṁ te ||</foreign>;

<foreign>Vajrāvalī</foreign> 24.5:

<foreign>tenopadiṣṭaḥ pravaras tv akampyaḥ khyātas triloke naradevapūjaḥ |

dharmottamaḥ śāntikaraḥ prajānāṁ tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||</foreign>

</note>

</app>

</listApp>

||

</l>

</lg>

<l n="ab">saddharmayuktaḥ <seg rend="check">śruti</seg>maṅgalāḍhyaḥ saṁgho nr̥devāsuradakṣiṇīyaḥ |</l>

<app>

<lem wit="#MSK">hrīśrīnivāsaḥ</lem>

<rdg wit="#cod">hrīśrīnivāśaḥ</rdg>

</app> pravaro gaṇānāṁ loke <app>

<lem wit="#MSK" type="emn">tr̥tīyaṁ</lem>

</app> śubhamaṅgalaṁ <app>

</app>

<app>

<lem>saddharmayuktaḥ ... śubhamaṅgalaṁ tat</lem>

<note>Padmaśrīmitra:

<foreign>saddharmayuktāḥ <seg rend="check">śubha</seg>maṅgalādyaḥ saṁghā nr̥devāsuradakṣiṇīyaḥ |

hrīśrīnivāsaḥ pravaro gaṇānāṁ loke gr̥tī(2)ya śubhamaṅgalaṁ te ||</foreign>;

<foreign>Vajrāvalī</foreign> 24.5:

<foreign>saddharmayuktaḥ <seg rend="check">śruta</seg>maṅgalāḍhyaḥ saṁgho nr̥devāsuradakṣiṇīyaḥ |

yaḥ śrīnivāsaḥ pravaro gaṇānāṁ tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||</foreign>

</note>

</app>

</listApp> ||

</l>

</lg>

<l n="ab">yanmaṅgalaṁ <app>

<lem wit="#MSK">tuṣita</lem>

<rdg wit="#cod">tuśita-</rdg>

</app> devavimānagarbhā<app>

</app> dihāvatarato jagato hitāya |</l>

<app>

<lem wit="#MSK" type="emn">sendraiḥ</lem>

<rdg wit="#cod">saindraiḥ</rdg>

</app> surairanugatasya tathāgatasya tanmaṅgalaṁ bhavatu śāntikaraṁ <app>

<lem wit="#MSK">tavādya</lem>

<rdg wit="#cod">taṁvyadya</rdg>

</app>

<app>

<lem>yanmaṅgalaṁ ... tavādya</lem>

<note>

Padmaśrīmitra:

<foreign>yan maṅgalaṁ tuṣitadevavimānagarbhād āsīd ihāvatarato jagato hitāya |

sendraiḥ surair anugatasya tathāgatasya tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||</foreign>

</note>

</app>

</listApp> ||

</l>

</lg>

<lem wit="#MSK" type="emn">nmaṅgalaṁ</lem><rdg wit="#cod">maṅgala</rdg>

</app>

<app><lem type="emn" rend="hyphenright">kisalayojjvala</lem>

<rdg wit="#cod">kiśalayojvala-</rdg>

<note><ptr target="#MSK"/> emends <foreign>kisalayajvala-</foreign>, but the phrase <foreign>kisalayojjvala</foreign> is found in several Sanskrit texts.</note>

</app>puṣpanaddhe</l>

<l n="b">ramye ca lumbinivane bahudeva<app>

<lem type="emn">juṣṭe</lem>

<rdg wit="#cod">-juṣṭhe</rdg>

<note><ptr target="#MSK"/> reads -juṣṭhe as though it were unproblematic</note>

</app> |</l>

<l n="c">nāthasya <app>

<lem wit="#MSK">janmani babhūva bhavāntakasya</lem>

<unclear>janmani vabhūva bhavāntaka</unclear>sya</rdg>

<note>restoration on the basis of Padmaśrīmitra and other sources.</note>

</app></l>

<l n="d">tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||</l></lg>

<app>

<note>Padmaśrīmitra:

<foreign>yan maṇgalaṁ kisalayojvalapuṣpanaddhe ramye ca lumbinivane bahudevapuṣṭe |

nāthasya janmani babhūva bhavāntakasya tan maṅgalaṁ bhava(3)tu śāntikaraṁ tavādya ||</foreign></note>

<note><ptr target="#MSK"/> inserts here

<foreign>groṅ khyer ser skye’i gnas rgyal po’i pho braṅ du |

lhums nas bltams pa ston pa bde gśegs zas gstan sras |

myur bskrun bdud rtsi’i chus stor pa yi bkra śis gaṅ |

bkra śis des ni skye dgru rnams la .zi bhyed śog || 6 ||</foreign>

With regard to the verse no. 6, <ptr target="#MSK"/> states that the Sanskrit ms. omits this verse.

It is reconstructed by H. Takahashi: yan maṅgalaṁ kapilavastuni rājadhānyāṁ garbhād viniḥsr̥tavataḥ snapitasya devaiḥ | śauddhodaner amr̥tavāribhir āśuvr̥ddhyai tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||

For stanzas 6-8, MSK wrongly reconstructs order and text. We move quotations from MSK to the correct position, but leave MSK’s stanza numbering intact in these quotations.</note>

</app>

</listApp>

<l n="a"><pb edRef="#cod" n="62v"/> yanmaṅgalaṁ

<app>

<lem wit="#MSK" type="emn">vividha</lem>

<rdg wit="#cod">vividhi-</rdg>

</app> duḥkha<app>

<lem wit="#MSK" type="emn">vināśanāya</lem>

<rdg wit="#cod">-vināśaya</rdg>

</app>

</l>

<lem wit="#MSK">tuṣṭyā</lem>

<rdg wit="#cod">tuṣṭhā</rdg>

</app> tapova<supplied reason="lost">nam abhivrajato ’rdharātre |</supplied></l>

<l n="c"><supplied reason="lost">yakṣaiḥ surair anugatasya tathāgatasya</supplied></l>

<l n="d"><supplied reason="lost">tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||</supplied></l>

</lg>

<app>

<lem>yanmaṅgalaṁ ... tavādya</lem>

<note>

Padmaśrīmitra:

yan maṅgalaṁ vividhaduḥkhavināśānāya tuṣṭyā tapovanam abhivrajato ’rdharātre |

<seg rend="check">pakṣaiḥ</seg> surair anugatasya tathāgatasya tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||

</note>

</app>

</listApp>

<app>

<lem>

<supplied reason="lost">yanmaṅgalaṁ puravare</supplied></lem>

<note>Regarding this restitution, see our comment on the preceding stanza.</note>

</app> kapilāhvaye ca</l>

<l n="b"> devai<app>

<lem wit="#MSK" type="emn" sameAs="#PŚM">r mahātmabhir abhiṣṭutam</lem>

<rdg wit="#cod">mahātmabhi ṣṭhutam</rdg>

</app>

<app>

<lem type="emn">acyutā<supplied reason="lost">dyaiḥ</supplied></lem>

<note>MSK here reconstructs -vanditasya, but we reconstruct following PŚM.</note>

</app>

|</l>

<l n="c"><supplied reason="lost">āsīd anantakuśalasya</supplied>

tathāgatasya</l>

<l n="d">tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||</l>

</lg>

<app>

<lem>yanmaṅgalaṁ ... tavādya</lem>

<note>

Padmaśrīmitra:

yan maṅgalaṁ puravare kapilāhvaye ca devair mahātmabhir abhiṣṭutam acyutādyaiḥ |

āsīd anantakuśalasya tathāgatasya tan maṅgalaṁ bhavatu śā(4)ntikaraṁ tavādya ||

</note>

</app>

</listApp>

<l n="a">yanmaṅgalaṁ sakalasattvahitāya bodhau</l>

<l n="b">saddharmaratnaniratasya mune<app>

<lem wit="#MSK" type="emn">rbabhūva</lem><rdg wit="#cod">babhūya</rdg></app> |</l>

<l n="c">sarvārtha<app><lem wit="#cod" rend="hyphenaround">siddhisuviśāla</lem><rdg wit="#MSK">-siddhiṣu viśāla-</rdg><witDetail wit="#MSK" type="silemn"/></app>parākramasya</l>

<l n="d">tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||</l>

</lg>

<app>

<note>Not transmitted by Padmaśrīmitra. <seg rend="check">CHECK!!</seg></note>

</app>

</listApp>

<l n="a">yanmaṅgalaṁ jvalitakāñcanavigrahasya</l>

<l n="b">vaiḍūryavarṇatr̥ṇa<app><lem wit="#MSK" type="emn" rend="hyphenaround">saṁstara</lem>

<rdg wit="#cod">-saptara-</rdg>

</app>madhyagasya |</l>

<l n="c">paryaṅkabaddha<app>

<lem wit="#MSK" type="emn">nibiḍottama</lem>

<rdg wit="#cod">-nivitottama-</rdg>

<note>Check PŚM ms.</note>

</app>niścalasya</l>

<l n="d">tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||</l>

</lg>

<app>

<lem>yanmaṅgalaṁ jvalita-... tavādya</lem>

<note>Padmaśrīmitra:

yan maṅgalaṁ jvalitakāñcanavibhramasya vaidūryavarṇatr̥ṇasaṁstarasaṁsthitasya |

paryaṅkabaddhanicitrottamaniścalasya tan maṅgalaṁ bhavatu śāntikaraṁ tvādya ||</note>

<note>MSK inserts here:

chu bo’i ’gram na rtswa ṣa’i phreṅ gis yoṅs bskor ba | śin tu rmad du byun ba’i srid pa sel mdzad pa | klu yi rgyal pos phyag byas pa yi bkra śis gaṅ | bkra śis des ni skye dgu rnams la .zi byed śog || 11 ||

</note>

</app>

</listApp>

<l n="a">yanmaṅgalaṁ bhagavato drumarājamūle</l>

<l n="b">maitrībalena vijite bahumārapakṣe |</l>

<l n="c"><seg rend="check">nānāprakāram</seg>

<app><lem wit="#MSK" type="emn">abhavad bhuvi</lem>

<rdg wit="#cod">abhava bhuvi</rdg>

</app> cāmvare</l>

<l n="d">tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||</l>

</lg>

<app>

<lem>yanmaṅgalaṁ bhagavato ... tavādya</lem>

<note>Not transmitted by Padmaśrīmitra. <seg rend="check">CHECK!!</seg>

</note>

<note>MSK inserts here

sdug bsṅal mtha’ dag g.zig phyir rdo rje’i gdan b.zugs te | nam gyi tho raṅs bdud b.zi po dag rnams btul ba | ston pa bde bar gśegs pa’i bkra śis gaṅ yin pa | bkra śis des ni skye dgru rnams la .zi byed śog || 13 ||

</note>

</app>

</listApp>

<l n="a">yanmaṅgalaṁ pravadato <seg rend="check">varadharmacakre</seg></l>

<l n="b">vārāṇasīsthitavataḥ sugatasya śāstuḥ |</l>

<l n="c"><app><lem wit="#MSK" type="emn">atyadbhutaṁ</lem>

<rdg wit="#cod">adbhudbhutaṁ</rdg>

</app> sphuṭa<app>

<lem wit="#MSK" type="emn">mabhū</lem>

<rdg wit="#cod">abhud</rdg>

</app>d bhuvi cāmvare ca</l>

<l n="d">tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||</l>

</lg>

<app>

<lem>yanmaṅgalaṁ pravadato ... tavādya</lem>

<note>Padmaśrīmitra:

yan maṅgalaṁ pravadato varadharmacakre vārāṇasīṁ sthitavataḥ sugatasya śāstu(ḥ) |

atyadbhutasphuṭam abhūd bhuvi cāmbare ca tan maṅgalaṁ bhavatu śāntikaraṁ tavā(5)dya ||

</note>

</app>

</listApp>

<l n="a">yanmaṅgalaṁ hitakaraṁ paramaṁ pavitraṁ</l>

<l n="b">puṇyakriyāka<pb edRef="#cod" n="63r" break="no"/>raṇam āryajanābhijuṣṭam |</l>

<l n="c"><app><lem>kr̥tsnaṁ jagāda bhagavān muniśākyasiṁhaḥ</lem>

<note>kr̥tsnañ jagāda bhagavāṁ muniśākyasiṁhaḥ: kr̥tsnaṁ jagāda bhagavān muniśākyasiṁhas MSK (silent normalizations).

<seg rend="check">Report this in the apparatus?</seg></note>

</app></l>

<l n="d">tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya || iti |</l>

</lg>

<app>

<lem>yanmaṅgalaṁ hitakaraṁ ... tavādyeti</lem>

<note>Padmaśrīmitra:

yan maṅgalaṁ hitakaraṁ paramaṁ pavitraṁ puṇyakriyākaraṇa(m) āryajanābhijuṣṭam |

kr̥tsnaṁ jagāta bhagavān muniśākyasiṁhaḥ tan maṅgalaṁ bhagavatu śāntikaraṁ tavādya ||</note>

<note> Kriyāsaṁgrahapañjikā 6-8-8-2-2:

<foreign>yan maṅgalaṁ hitakaraṁ paramaṁ pavitraṁ puṇyakriyākaraṇam āryajanābhijuṣṭam |

kr̥tsnaṁ jagāta bhagavān muniśākyasiṁhaḥ tan maṅgalaṁ bhavatu te ’dya varābhiṣeke ||</foreign>

(Tanemura 2004: 199–200)</note>

<note>MSK inserts here

mu stegs byed pa kun gyi ṅa rgyal g.zom pa daṅ |

’gro la bde ba skyed phyir cho ’phrul ’dam pa dag |

ñe bar ston pa’i rgyal po’i bkra śis graṅ yin pa |

bkra śis des ni skye dgu rnams la .zi byed śog || 16 ||

’gro la phan phyir mtho ris gnas ni ’dir gśegs te |

thaṅs pa la sogs lha thogs lag na rṅa yab gdugs |

sna tshogs thogs pas yoṅs su bskor ba’i bkra śis gaṅ |

bkra śis des ni skye dgu rnams la .zi byed śog || 17 ||

de b.zin gśegs pa .zi ba’i mchog tu ñer gśegs pa |

ma da ra yi me tog maṅ pos mṅon mchod pa |

lha mchog rnams kyis mṅon par bstod pa’i bkra śis gaṅ |

bkra śis des ni skye dgu rnams la .zi byed śog || 18 ||

</note>

</app>

</listApp>

<p>

nāmāṣṭaśatena ca saṁstutyādau <app>

<lem>pūrṇakumbhai</lem>

<note>Tib. seems to imply a word like tatas between pūrṇṇakumbhair and vajrāṁkuśādi-.

</note>

</app>rvajrāṅkuśādi<app>

<lem wit="#MSK">hr̥dayāni</lem>

<rdg wit="#cod">-hr̥dayani</rdg>

</app> udīrayaṁs <app>

<lem wit="#MSK" type="emn">tatastatkalaśaiḥ</lem>

<rdg wit="#cod">tatastakalaśaiḥ</rdg>

</app> paścādvijaya<app>

<lem wit="#MSK" type="emn">kalaśā</lem>

<rdg wit="#cod">-kalaśā</rdg>

</app> dvajramuṣṭinodakamādāyābhiṣekaṁ pānaṁ ca dattvā <app>

<lem wit="#MSK" type="emn">kalaśena</lem>

<rdg wit="#cod">kalasena</rdg>

</app> cābhiṣiñcedudakābhiṣekataḥ |

<app>

<lem wit="#MSK" type="emn">tatrāyaṁ</lem>

<rdg wit="#cod">tatrāyām</rdg>

</app> prayogaḥ | oṁ vajrāṅkuśa hūm̐ vajrābhiṣiñca yāvat oṁ vajrasattva hūm̐ | oṁ vajrābhiṣiñceti | oṁ mahāsukhetyādi pūrvavadāvartayet | <app>

<lem wit="#MSK" type="emn">śeṣaṁ</lem>

<rdg wit="#cod">seṣam</rdg>

</app> pūrvava<app>

</app> | madhyakramo’yam || ||

</p>

</div>

<head type="editorial">Vistarābhiṣekakrama</head>

<p>atha vistarābhiṣekakramo bhavati |

<app>

<lem type="emn">tathaiva</lem>

<rdg wit="#cod">athaiva</rdg>

</app> sarvaṁ kr̥tvā lāsyādyaṣṭavidhapūjayā ca <app>

<lem wit="#MSK">saṁpūjayet</lem>

<rdg wit="#cod">sampūjayet</rdg>

<rdg wit="#cod">sampūjyayet</rdg>

<note><ptr target="#MSK"/> notes the presence of <foreign>y</foreign> but does not note that it is cancelled.</note>

</app> |

tato ratnaśalākāṁ sauvarṇa<app>

<lem wit="#MSK">śalākāṁ</lem>

<rdg wit="#cod">-salākām</rdg>

</app> vādāya purataḥ sthitvā sphuṭavāgevaṁ vadet |

</p>

<lg>

<l n="ab"> ajñānapaṭalaṁ <app>

<lem wit="#MSK" type="emn" sameAs="#VĀ">vatsa</lem>

<rdg wit="#cod">vaccha</rdg>

</app> apanītaṁ jinais tava |</l>

<l n="cd"><app><lem type="emn">śalāki</lem>

<rdg wit="#cod">śalākī-</rdg>

</app>vaidyarājais tu yathā lokasya <app>

<lem wit="#MSK" type="emn">taimiram</lem>

<note>(<ptr target="#MSK"/> reads <foreign>cai purā</foreign>)</note>

</app> ||</l>

</lg>

<note>The <foreign>ajñānapaṭalam</foreign> stanza is also found in several other texts. See Tanemura 2004: 180.</note>

</app></listApp>

<p>athāsya hr̥dayam | oṁ vajranetrāpahara <app>

<lem wit="#MSK" type="emn">paṭalaṁ</lem>

<rdg wit="#cod">paṭaliṁ</rdg>

</app> hrīr iti |</p>

<p>tato darpaṇam ādāya <app>

<lem wit="#MSK" type="emn">dharmalakṣaṇaṁ</lem>

<rdg wit="#cod">dharmmaṇalakṣaṇaṁ</rdg>

</app> kathayet |</p>

<l n="ab">pratibimbasamā dharmā acchāḥ śuddhā hyanāvi<supplied reason="lost">lāḥ</supplied>/

</l>

<supplied reason="lost">agrāhyānabhilāpyāśca hetu</supplied>karmasamudbhavāḥ//

<note>

<foreign>Guhyasamājamaṇḍalavidhi</foreign> v.288

($\rightarrow$ <foreign>Vajrāvalī</foreign> (33. <foreign>Darpaṇābhiṣekavidhi</foreign>))

</note>

</l>

<app>

</app>

jñātvā <pb edRef="#cod" n="63v"/> tu vai

<app>

<lem wit="#MSK" type="emn">dharmā</lem>

<rdg wit="#cod">dharmmā</rdg>

</app>

<app>

<lem>nniḥsvabhāvā</lem>

<note>

reads bhiḥsvabhāvān, but we think ni- was intended</note>

</app>

<app>

<lem wit="#MSK">nanālayān</lem>

<rdg wit="#cod">anālayāṁ</rdg>

</app> |

</l>

<l n="d">kuru sarvārthamatulaṁ <app>

<rdg wit="#cod">jātau sy</rdg>

</app> rasi tāyināmiti//<listApp type="parallels">

<app>

<note>

<foreign>Vajrāvalī</foreign> 33. <foreign>Darpaṇābhiṣekavidhi</foreign>:

<foreign>tato darpaṇam ādāya āḥ-kāreṇa mantritaṁ darśayan śiṣyam</foreign> \\

<foreign>pratibimbasamā dharmā acchāḥ śuddhā hy anāvilāḥ |

agrāhyānabhilāpyāś ca hetukarmasamudbhavāḥ</foreign> || 1 ||

<foreign>darpaṇavad vajrasattvas teṣv acchaḥ śuddho hy anāvilaḥ</foreign> |

<foreign>hr̥di tiṣṭhati te vatsa sarvabuddhādhipaḥ svayam</foreign> || 2 ||

<foreign>evaṁ jñātvā tu vai dharmān niḥsvabhāvān anālayān |

kuru sattvārtham atulaṁ jāto ’sy urasi tāyinām</foreign> || 3 ||

<foreign>iti vadet.</foreign> (p.\ 438)

$\bullet$ teṣv acchaḥ] \emn\ following \cod\ C; te svacchaḥ ed.

As mentioned above, the source of the first verse is Dīpaṁkarabhadra’s <foreign>Guhyasamājamaṇḍalavidhi</foreign> v.288.

</note>

</app>

</listApp>

</l>

</lg>

<p>

<app>

<lem>

<supplied reason="lost">tato ghaṇṭāmādāya vādayan</supplied></lem>

<note>tentative restoration by RT. Only cited Tib.: <foreign>de nas dril bu blans la dkrol te</foreign></note>

</app> |

</p>

<app>

<lem>

<supplied reason="lost">ākāśala</supplied>

</lem>

<note>

Supplied based on the <foreign>Vajrāvalī</foreign>.

</note>

</app>

<app>

<lem wit="#MSK">kṣaṇaṁ</lem>

<rdg wit="#cod">kṣaṇa</rdg>

</app> sarva<app>

<lem wit="#MSK" type="emn" sameAs="#VĀ">mākāśaṁ cāpya</lem>

<rdg wit="#cod">ākāśaś cāpy</rdg>

<note>

emends <foreign>ākāśaś cāpy</foreign>

</note>

</app>lakṣaṇam|</l>

<l n="cd">ākāśa<app>

<lem wit="#MSK" type="emn" sameAs="#VĀ">samatāyogā</lem>

<rdg wit="#cod">samātāyogāt</rdg>

</app> tsarvāgrasamatā <app>

<lem wit="#MSK" type="emn">sphuṭā</lem>

<note>(sphuṭeti ||);

sphuṭo ti MS</note>

</app>//<listApp type="parallels">

<app>

<note>

Quoted in the <foreign>Vajrāvalī</foreign> (42. <foreign>Anujñāvidhiḥ</foreign>), vol. 2, p. 460:

<foreign>ākāśalakṣaṇaṁ sarvam ākāśaṁ cāpy alakṣaṇam |

ākāśasamatāyogāt sarvāgrasamatā sphuṭā ||</foreign>;

<foreign>Sarvabuddhasamāyogaḍākinījālaśaṁvara</foreign> 9.231:

<foreign>ākāśalakṣaṇaṁ sarvā[=am] cākāsarvāpālakṣaṇam [=ākāśaś cāpy alakṣaṇaḥ] |{|"/>

māyopamaṁ ca sarva[ṁ] vai traidhātukam aśeṣataḥ [||]</foreign>

</note>

</app>

</listApp>

</l>

</lg>

<l n="ab">iti ghaṇṭāṁ dadyāt/

{\ah"/><app>

<lem>ghaṇṭāpra\<supplied reason="lost">dānahr̥dayamantraṁ syā</supplied>t/</lem>

<rdg wit="#cod">ghaṇṭāpra+ + + + + + + + + + +t \</rdg>

<note>

edits <foreign>[sbyin pa’i sñiṅ po yin no |] [tataḥ]</foreign>, but the restoration <foreign>tataḥ</foreign> (inspired by Tib.) cannot be correct as a <foreign>-t</foreign> is clearly visible at the end. We believe one should restore <foreign>pradānahr̥dayam bhavati |</foreign>, perhaps followed by <foreign>tasmāt</foreign>. But since <foreign>tasmāt</foreign> is very rare in our text, we remain uncertain.</note>

</app>

</l>

</lg>

<app>

<lem wit="#MSK" type="emn" sameAs="#VĀ">sarvatathāgatānanurāgayasveti</lem>

<rdg wit="#cod">sarvvatathāgatārāgayasveti</rdg>

<note>

accepts the text as it stands in the ms</note>

</app>/

</l>

<app>

<lem wit="#MSK" type="emn">caturdikṣu</lem>

<rdg wit="#cod">catudikṣu</rdg>

</app> catvāraḥ <app>

<lem wit="#MSK">śarāḥ</lem>

<rdg wit="#cod">sarāḥ</rdg>

</app> kṣeptavyāḥ|</l>

<app>

<lem type="conj">eke tūrdhva</lem>

<rdg wit="#cod">ekenaurddham</rdg>

<rdg wit="#MSK">ekenordhvam</rdg>

<note>

reads <foreign>ekenairddham</foreign>.

</note>

</app>

<app><lem type="emn"><seg rend="check">mākāraṇīya</seg></lem>

<rdg wit="#MSK">ākṣepaṇīyam?</rdg>

<note><ptr target="#MSK"/> accepts the text as it stands in the ms. This should be <foreign>āvāraṇīyam</foreign> or <foreign>uccāraṇīyam</foreign>?</note>

</app>

<app>

<lem wit="#MSK" type="emn">madhastācca</lem>

<rdg wit="#cod">adhastā</rdg>

</app> hoḥ iti/</l>

</lg>

<ab>

<app>

</app> rdarpaṇamādāyaivaṁ vadet/</ab>

<l n="ab">darpaṇavadvajrasattva<app>

<lem wit="#MSK">ste’cchaḥ</lem>

<rdg wit="#MS">te acchaḥ</rdg>

</app> śuddho hyanāvilaḥ|</l>

<l n="cd">hr̥daye tiṣṭhate <app>

<lem wit="#MSK" type="emn">vatsa</lem>

<rdg wit="#cod">vaṁsa</rdg>

</app> sarvabuddhādhipaḥ svayamiti//<listApp type="parallels">

<app>

<note>Quoted in the <foreign>Vajrāvalī</foreign> (33. <foreign>Darpaṇavidhi</foreign>):

<foreign>darpaṇavad vajrasattvas te svacchaḥ śuddho hy anāvilaḥ |

hr̥di tiṣṭhati te vatsa sarvabuddhādhipaḥ svayaṁ ||</foreign>

</note>

</app>

</listApp>

</l>

</lg>

<app>

<lem type="emn">vaktavyaṁ</lem>

<rdg wit="#MS">vaktavyac</rdg>

</app>

ca yo ’yaṁ <app>

<lem wit="#MSK">sarvatathāgatādhipati</lem>

<rdg wit="#cod">sarvvatathāgata adhipatir</rdg>

</app> rbodhicitto’yamityavagaccha/

athāsya darpaṇagrahaṇe mantraḥ/ ā <app>

<lem wit="#MSK" type="emn">vajrasattveti</lem>

<rdg wit="#cod">vajrāsatveti</rdg>

</app> |

</l>

</lg>

<lem wit="#MSK">dharmacakraṁ</lem>

<rdg wit="#cod">dhammacakraṁ</rdg>

</app> pādayormadhye saṁsthāpya <app>

<lem wit="#MSK">śaṅkhaṁ</lem>

<rdg wit="#cod">ṣaṅkhañ</rdg>

</app> ca dakṣiṇahaste <app>

<rdg wit="#cod">datvevam</rdg>

</app> vadet |</p>

<app>

<lem>tato ... vadet</lem>

<note>The opening prose and following 3 stanzas of this section are also founds in the <foreign>abhiṣeka</foreign> section of the <foreign>Kriyāsaṁgrahapañjikā</foreign>.

KSP chapter 6: <foreign>tato dharmacakraṁ pādayor madhye saṁsthāpya śaṇkaṁ ca dakṣiṇahaste dattvāivaṁ vadet</foreign> (Sakurai 1996: 509).

</note>

</app>

</listApp>

<l n="ab">adyaprabhr̥ti sahacittotpādamātreṇa dharmacakraṁ <app>

<lem type="emn">pravartaya</lem>

<rdg wit="#cod">pravarttaye</rdg>

<note>

emends <foreign>pravartayet</foreign>

</note>

</app>/

</l>

<app>

<lem wit="#MSK" type="emn" sameAs="#VĀ">āpūrya hi</lem>

<rdg wit="#cod">āpūrya</rdg>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#VĀ">samantācca</lem>

<rdg wit="#cod">samantāc</rdg>

<rdg wit="#MSK">samantād vai</rdg>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#VĀ">dharmaśaṅkha</lem>

<rdg wit="#cod">dharmmacakram</rdg>

</app> manuttaram//<listApp type="parallels">

<app>

<lem>adyaprabhr̥ti ... anuttaram</lem>

<note>KSP chapter 6:

<foreign>adyaprabhr̥ti saha cittotpādamātreṇa dharmacakraṁ pravartaya |

āpūrya samantāc ca dharmaśaṇkham anuttaram ||</foreign> (Sakurai 1996: 509–510);

VĀ 42.1: <foreign>adyaprabhr̥ti sahacittotpādamātreṇa dharmcakraṁ pravartaya |

āpūrya hi samantāc ca dharmaśaṅkham anuttaram ||</foreign> Mori 2009: 460)

</note>

</app>

</listApp>

</l>

<lem type="emn">kāṅkṣā</lem>

<rdg wit="#cod">kāṅkṣa</rdg>

</app> vimatirvā <app>

<lem wit="#MSK">nirviśaṅkena</lem>

<rdg wit="#cod">nninniśaṅkona</rdg>

</app> cetasā|</l>

<l n="d">prakāśaya sadā loke <app>

<lem wit="#MSK" type="emn">mantracaryānayaṁ</lem>

<rdg wit="#cod">mantrācayānayam</rdg>

</app>

vidhim//<listApp type="parallels">

<app>

<lem>na te ... vidhim</lem>

<note>KSP chapter 6:

<foreign>na te kāṅkṣā vimatir vā nirviśaṇkena cetasā |

prakāśaya sadā loke mantracaryā*nayaṁ</foreign>(\emn; <foreign>naya-</foreign> ed.) <foreign>vidhim ||</foreign> (Sakurai 1996: 510)

</note>

</app>

</listApp>

</l>

<l n="e">evaṁ

<app>

<lem wit="#MSK" type="emn" sameAs="#KSP">kr̥tajño</lem>

<note>

reads <foreign>kr̥jñe</foreign>

</note>

</app>

buddhānām upa<pb edRef="#cod" n="64r" break="no"/>kārīti

<app>

<lem wit="#MSK" type="emn">gīyase</lem>

<rdg wit="#cod">bhīyase</rdg>

</app> |

</l>

<l n="f">te ca vajradharāḥ sarve rakṣanti tava sarvata iti//<listApp type="parallels">

<app>

<lem>evaṁ ... sarvata</lem>

<note>KSP chapter 6:

<foreign>evaṁ kr̥tajño buddhānām upakārīti gīyate |

te ca vajradharāḥ sarve rakṣanti tāv sarvaśaḥ ||</foreign> (Sakurai 1996: 510)

</note>

</app>

</listApp>

</l>

</lg>

<app>

<lem wit="#MSK" type="emn" corresp="#SVUTib">vajracakravajrabhāṣau</lem>

<rdg wit="#cod">vajracakrabhāṣau</rdg>

</app> dharmākṣarasahitau <app>

<lem wit="#MSK" type="emn">prayoktavyau</lem>

<rdg wit="#cod">prayoktavyo</rdg>

</app> |

punaḥ|</l>

</lg>

<l n="ab">sarvasattvahitārthāya sarvalokeṣu sarvataḥ|</l>

<l n="cd">yathāvinayato <app>

<lem wit="#MSK" type="emn">viśvaṁ</lem>

<rdg wit="#cod">visvam</rdg>

</app> dharmacakraṁ <app>

<lem type="emn">pravartyatām</lem>

<rdg wit="#cod">pravarttatāṁ</rdg>

<rdg wit="#MSK">pravartatām</rdg>

<note>

edits <foreign>pravartatām</foreign>, but translate as 2nd person imp. form</note>

</app>//<listApp type="parallels">

<app>

<lem>sarvasattvahitārthāya ... dharmacakraṁ pravartyatām</lem>

<note>

STTS 2998–3011 teaches the set of the five verses, i.e.\ those of <foreign>dharmacakra</foreign>,<foreign>vajracakra</foreign>,<foreign>krodhacakra</foreign>,<foreign>padmacakra</foreign>, and <foreign>maṇicakra</foreign>.

STTS 2999:

<foreign>sarvasattvahitārthāya sarvalokeṣu sarvataḥ |

[yathāvinayato viśvaṁ dharmacakraṁ pravartyatām] ||</foreign>

(The words in the square brackets are Horiuchi’s reconstruction based upon the other four verses.);

KSP chapter 6:

<foreign>sarvasattvahitārthāya sarvalokeṣu sarvataḥ |

yathāvinayato viśvaṁ dharmacakraṁ pravartaya ||</foreign>

(Sakurai 1996: 510) = VĀ 42.2: (Mori 2009: 462) = <foreign>Viṁśatividhi</foreign> (<seg rend="check">LOCATION TANAKA’s Ed</seg>)

</note>

</app>

</listApp>

</l>

<l n="c">sarvasattvahitārthāya sarvalokeṣu sarvataḥ|</l>

<l n="d">yathāvinayato viśvaṁ vajracakraṁ <app>

<lem>pravartyatām</lem>

<note>

For unclear reasons, this is emended to <foreign>pravartatām</foreign> by \MSK.

</note>

</app>//

</l>

<l n="e">evaṁ krodhapadmamaṇicakraṁ <app>

<lem>pravartyatāmiti</lem>

<note>

For unclear reasons, this is emended to <foreign>pravartatām</foreign> by \MSK.

</note>

</app>

</l>

</lg>

<ab>

gāthāpañcakenānujñāṁ dadyāditi/

</ab>

<app>

<lem type="emn">tataś codgatayā sarvān</lem>

<rdg wit="#cod">tataḥ svaugaṁtayā sarvvāṁ</rdg>

<rdg wit="#MSK">tataḥ svodgāthayā sarvaṁ</rdg>

<note>

reads <foreign>tataḥ śvogaṁtayā sarvāṁ</foreign> and

emends <foreign>tataḥ svodgāthayā sarvaṁ</foreign>.

</note>

</app> sarvabuddhātmabhāvakaḥ

<note>

does not recognize this passage as metrical. Parallel in KSP.

See also <foreign>Hevajrasekaprakriyā</foreign>,<foreign>Ratnāvalī</foreign> (a commentary on the <foreign>Kr̥ṣṇayamāri</foreign>),<foreign>Vāgīśvarakīrti</foreign>’s <foreign>Saṁkṣiptābhiṣekavidhi</foreign>,<foreign>Vajrāvalī</foreign>.

</note>

/

</l>

<l n="cd">vajranāmābhiṣekaistu <app>

<lem wit="#MSK" type="emn">vyākuryā</lem>

<rdg wit="#cod">vyākuyād</rdg>

</app> dvai <app>

<lem>tathāgatān</lem>

<rdg wit="#MSK">tathāgatam</rdg>

<rdg wit="#cod">tathāgatām</rdg>

</app>

<app>

<lem>vajranāmābhiṣekais ... tathāgatān</lem>

<note>Samāyoga 9.427 <seg rend="check">TEXT!!</seg>

</note>

</app>

</listApp>//

</l>

<l n="c">oṁ eṣo ’haṁ vyākaromi tvāṁ vajrasattvastathāgataḥ|</l>

<app>

<lem type="emn">bhavadurgatitoddhr̥tya atyantabhavasiddhaye</lem>

<rdg wit="#cod">bhavadurggatitoddhr̥tya atyantabhavasiddhayet</rdg>

<rdg wit="#MSK">bhavadurgatita uddhr̥tyātyantabhavaṁ siddhayet</rdg>

</app>//

</l>

<l n="e">he vajranāma <app>

<lem wit="#MSK" type="emn">tathāgata</lem>

<rdg wit="#cod">tathāga</rdg>

</app> siddhya samayastvaṁ <app>

<lem wit="#MSK" type="emn">bhūrbhuvaḥ</lem>

<rdg wit="#cod">bhūbhruvaḥ</rdg>

</app> svaḥ/ iti |</l>

</lg>

<l n="ab">tatreya<app>

<lem>mudgatā</lem>

<note>

emends <foreign>udgāthā</foreign>

</note>

</app>/

</l>

<l n="cd">tathāgata<app>

<lem wit="#MSK">muṣṭi</lem>

<rdg wit="#cod">muṣṭhi</rdg>

<note>(CHECK!!)</note>

</app>dvayaṁ baddhvā vāmacīvara<app>

<lem>karṇikādhāraṇābhinayo</lem>

<note>

Thus also KSP;</note>

<note>emends <foreign>-karṇikadhāraṇābhinayo</foreign>

</note>

</app> dakṣiṇena varadānābhinaya iti/<listApp type="parallels">

<app>

<lem>tathāgatamuṣṭidvayaṁ ... varadānābhinaya iti</lem>

<note>

KSP:

<foreign>tatreyaṁ samudgatā tathāgatamuṣṭidvayaṁ baddhvā vāmacīvarakarṇikādhāraṇābhinayo hr̥di dakṣiṇakare varadābhinayaḥ</foreign>

(<seg rend="check">LOCATION!!</seg>).

See also <foreign>Guhyasamājamaṇḍalavidhi</foreign> vv.368–369:

<foreign>tatas tathāgato bhūtvā vyākuryād udgatayānayā |

hr̥nmuṣṭicīvarā vāmā dakṣiṇā tu varapradā || 368 ||

oṁ esāhaṁ vyākaromi tvāṁ vajrasattvas tathāgataḥ |

bhavadurgatitoddhr̥tya atyantabhavasiddhaye ||</foreign> 369 ||;

<foreign>Viṁśatividhi</foreign>

<seg rend="check">Tanaka Ph.D thesis 703. CHECK RECENT PUBLICATION!!</seg>

</note>

</app>

</listApp>

</l>

<lem wit="#MSK">śiṣyebhyo</lem>

<rdg wit="#cod">siṣyebhyo</rdg>

</app> vaktavyam|</l>

<l n="d">yasyānayodgatayā mahāmudrayā paramarahasyavidhāne vyākaraṇaṁ <app>

<lem type="emn">kriyate</lem>

<note>

accepts <foreign>kr̥yate</foreign>

</note>

</app>/

</l>

<l n="e">tasya <app>

<lem wit="#MSK">vajrasattvādayaḥ sarvatathā<supplied reason="lost">gatāḥ savajradharāḥ samahābo</supplied>dhisattvaparṣanmaṇḍalāḥ</lem>

<note>restored following KSP;</note>

<rdg wit="#cod">vajrasatvādayaḥ sarvatath + + + + + + + + + + + + + dhisattvaparṣanmaṇḍalāḥ</rdg>

<note>

restores <foreign>vajrasattvādayaḥ sarvatathāgatāḥ sarvavajradharabodhisattvaparṣanmaṇḍalāḥ</foreign> based on Tib</note>

</app>

<app>

<lem wit="#cod">sarva</lem>

<note>omitted in \MSK</note>

</app><pb edRef="#cod" n="64v" break="no"/>tathāgatamaṇḍale svasamayācāryāḥ

<app>

<lem type="emn">samame</lem>

<rdg wit="#cod">samay</rdg>

</app> kakaṇṭhenā<app>

<lem type="emn">nuttarāyāṁ</lem>

<rdg wit="#cod">-nuttarāyā</rdg>

</app> samya<supplied reason="lost">ksaṁ</supplied>bodhau

<app><lem>vyāka<supplied reason="lost">raṇaṁ kurvate | yadutāsyaivodgatāyā mahāmudrāyāḥ paramarahasyo ttamasiddhyadhiṣṭhānenāsya</supplied></lem>

<note>restored following KSP;</note>

<rdg wit="#cod"> + + + + + + + + + + + + + + + + + + + + + + + + + + ttamasiddhyadhiṣṭhānenāsya</rdg>

</app> ca mantrasya baleneti śraddhātavyam/<listApp type="parallels">

<app>

<lem>yasyānayodgatayā ... śraddhātavyam</lem>

<note>KSP

<foreign>yasyānayodgatayā mahāmudrayā paramarahasyābhidhāne vyākaranaṁ kriyate tasya vajrasattvādayaḥ sarvatathāgatāḥ savajradharāḥ samahābodhisattvaparṣannamaṇḍalāḥ sarvatathāgatamaṇḍalebhyaḥ svasamayācāryāḥ samam ekakaṇṭhenānuttarāyāṁ samyaksambodhau vyākaraṇaṁ kurvate. yad utāsyaivodgātāyā mahāmudrāyāḥ paramarahasyottamasiddhyadhiṣṭhānenāsya ca mantrasya baleneti śraddhātavyam</foreign> (<seg rend="check">LOCATION!!</seg>);

<foreign>Saṁkṣiptābhiṣekavidhi</foreign>:

anayā dharmāhr̥tayā mudrayā vyākaraṇaṁ kriyate sa sarvatathāgataiḥ sarvabodhisattvāryaparṣanmaṇḍalair ekakaṇṭhenānuttarāyā samyaksambodhau vyākriyate | asyā evāhr̥tāyā mahāmudrāyāḥ prabhāvato asya mantrasya ca baleneti śraddhātavyam ||

<seg rend="check">(Sakurai’s edition section 5)</seg>

</note>

</app>

</listApp>

</l>

<app>

<lem type="emn">śeṣa āśvāsaḥ</lem>

<rdg wit="#MS">seṣa āśvāsa |</rdg>

</app>

śrīparamādye draṣṭa<supplied reason="lost">vyaḥ</supplied>/

</l>

</lg>

<app>

<lem>

<supplied reason="lost">tataḥ sarvamaṇḍalaguhyasamayajñānaṁ</supplied> śikṣayet</lem>

<note>

restored after STTS \S\S\ 607–608;</note>

<rdg wit="#cod">+ + + + + + + + + + + + [śikṣa]yet</rdg>

<note>STTS 607:

<foreign>tataḥ sarvamaṇḍalaguhyasamayajñānaṁ śikṣayet</foreign>.

</note>

</app>/

</l>

</lg>

<app>

<supplied reason="lost">virāga</supplied></lem>

<note>

restored after STTS \S\S\ 607–608;</note>

</app> sadr̥śaṁ pāpamasattvāsti tridhātuke|</l>

<l n="cd">tasmā<app>

<lem wit="#cod" sameAs="#STTS">tkāmavirāgitvaṁ</lem>

<rdg wit="#MSK">kāmavirāgatvaṁ</rdg>

<note>The <foreign>i</foreign> sign is faint but visible on our photos.</note>

</app> na <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">kāryaṁ</lem><witDetail wit="#MSK" type="silemn"/>

<rdg wit="#cod">kāyam</rdg>

</app> bhavatā punaḥ//<listApp type="parallels">

<app>

<note>

STTS 608:

<foreign>virāgasadr̥śaṁ pāpam anyan nāsti tridhātuke |

tasmāt kāmavirāgitvaṁ na kāryaṁ bhavatā punaḥ ||</foreign>;

<foreign>Paramādya</foreign>,<foreign>Mantrakhāṇda</foreign>

<seg rend="check">(CHECK!!)</seg>

</note>

</app>

</listApp>

</l>

</lg>

<l n="ab">mahāsamaya hana phaḍiti<listApp type="parallels">

<app>

<lem>mahāsamaya hana phaḍ</lem>

<note>STTS 608:

<foreign>mahāsamaya hana phaṭ</foreign>

</note>

</app>

</listApp>

imaṁ mahāsamayamantraṁ <app>

<lem wit="#MSK">coccārayet</lem>

<rdg wit="#MS">cocārayet</rdg>

</app>/

</l>

</lg>

<lem wit="#MSK">mantraṁ</lem>

<rdg wit="#MS">mantra</rdg>

</app>

dattvā svadevatā<app>

<lem wit="#MSK">caturmudrā</lem>

<rdg wit="#cod">-catumudrā-</rdg>

</app> jñānaṁ śikṣayet|</l>

<l n="cd">anena vidhinā vaktavyam/

na kasya ci<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">ttvayānyasyaiṣāṁ</lem>

<rdg wit="#cod">tvayānyasyaiṣā</rdg>

<note>

emends <foreign>tvayānyasyāsāṁ</foreign>

</note>

</app> mudrāṇā<app>

<lem wit="#MSK" type="emn">makovidasyaikatarāpi</lem>

<rdg wit="#cod">akovidanya | ekatarāpi</rdg>

<note>

read <foreign>akovidamya | ekatarāpi</foreign> and emend <foreign>akovidasyaikatarāpi</foreign>

</note>

</app> mudrā darśayitavyā/

tatkasya hetoḥ|</l>

<l n="c">tathā hi te sattvā <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">adr̥ṣṭamahāmaṇḍalāḥ</lem><witDetail wit="#MSK" type="silemn"/>

<rdg wit="#cod">adr̥ṣṭhamahāmaṇḍalā |</rdg>

</app>

<app>

<lem wit="#cod" sameAs="#STTS">santo</lem>

<note>

misreads <foreign>sattvā</foreign>

</note>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">mudrābandhaṁ</lem><witDetail wit="#MSK" type="silemn"/>

<rdg wit="#cod">mudrāvaddhaṁ</rdg>

</app> prayokṣyanti/</l>

<l n="d">tadā teṣāṁ na tathā siddhirbhaviṣyati|</l>

<l n="e">tataste vicikitsā <app>

<lem type="emn">prāptā</lem>

<rdg wit="#cod">prāpta</rdg>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">viṣamā</lem>

<rdg wit="#cod">-viśamā-</rdg>

<note>

accepts the reading as it stands</note>

</app>parihāreṇa śīghrameva kālaṁ kr̥tvāvīcau mahānarake pateyu<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">stava cāpāyagamanaṁ</lem>

<rdg wit="#cod">tava yāpāyagamanaṁ</rdg>

<note>

read <foreign>tavayāpāpagamanaṁ</foreign>, and emends <foreign>tvayā pāpagamanaṁ</foreign>

</note>

</app> syāditi<listApp type="parallels">

<app>

<note>STTS 250:

<foreign>tato hr̥dayaṁ dattvā svakuladevatācaturmudrājñānaṁ śikṣayet.

anena vidhinā vaktavyam.

na kasyacit tvayānyasyaiśāṁ mudrāṇām akovidasyaikasya ekatarāpi mudrā darśayitavyā.

tat kasya hetoḥ.

tathā hi te sattvā adr̥ṣṭamahāmaṇḍalāḥ santo mudrābandhaṁ prayokṣayanti, tadā teṣāṁ na tathā siddhir bhaviṣyati.

tatas te vicikitsā prāptā viṣamāparihāreṇa śīghram eva kālaṁ kr̥tvāvīcau mahānarake pateyuḥ.

tava cāpāyagamanaṁ syād iti</foreign>.

</note>

</app>

</listApp>/

</l>

<lem wit="#MSK" type="emn">lāsyādyaṣṭa</lem>

<note>(sil. for <foreign>-aṣṭa-</foreign>);

</note>

<rdg wit="#cod">yāsyādyaṣṭha-</rdg>

</app> vidhapūjayā puṣpādibhiśca <app>

<lem wit="#MSK">sarvatathāgatān</lem>

<rdg wit="#cod">sarvatathāgatāṁ</rdg>

</app> saṁpūjya

sarve <app>

<lem wit="#MSK" type="emn">yathāśaktyā</lem>

<rdg wit="#cod">yathāśakyā</rdg>

</app>

pūjayan<pb edRef="#cod" n="65r" break="no"/>tv iti |

</l>

<app>

<lem wit="#MSK">sarvatathāgatā</lem>

<rdg wit="#cod">savatathāgatāṁ</rdg>

</app> nvijñāpya yathecchayā dhūpādibhiśca <app>

<lem wit="#MSK" type="emn">pūjāṁ</lem>

</app> kārayitvā <app>

<lem wit="#MSK" type="emn">yathāpraviṣṭā</lem>

<rdg wit="#cod">yathāpraviṣṭhā</rdg>

</app>nyathāvibhavataḥ sarvarasāhārādibhiḥ <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">sarvopakaraṇai</lem>

<rdg wit="#MS">sarvvopakaraṇe</rdg>

</app>rmahā<app>

<lem wit="#cod">maṇḍala</lem>

<note>

reads <foreign>-maṇḍale-</foreign> and emends <foreign>-maṇḍala-</foreign>

</note>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">niryātitaiḥ</lem><witDetail wit="#MSK" type="silemn"/>

<rdg wit="#cod">niḥyātitaiḥ</rdg>

</app>

<app>

<lem wit="#MSK" type="emn" sameAs="#STTS">saṁtarpyedaṁ</lem><witDetail wit="#MSK" type="silemn"/>

<rdg wit="#cod">santarpyeda</rdg>

</app> siddhivajravrataṁ <app>

<lem wit="#MSK" type="emn" sameAs="#STTS">dadyā</lem>

<rdg wit="#MS">dadyā</rdg>

</app>

<app>

<lem>didaṁ tadityādi</lem>

<note>

reads <foreign>idaṁ tad (sarvabuddhatvam) ityādi</foreign> after Tib</note>

</app>/

</l>

<l n="h">tataḥ sarveṣāṁ punarapi na kasya cidvaktavyamiti <app>

<lem wit="#cod">śapathāhr̥dayamākhyeyam</lem>

<note>

needlessly emends <foreign>śapathahr̥dayam</foreign>;

STTS several times has the word <foreign>śapathāhr̥daya</foreign>.

</note>

</app>//<listApp type="parallels">

<app>

<note>

STTS 314–316:

<foreign>tataḥ sarve yathāśaktyā pūjayantv iti.

sarvatathāgatān vijñāpya, yathecchayā dhūpādibhiḥ pūjāṁ kārayitvā, yathā praviṣṭān yathāvibhavataḥ sarvarasāhāravihārādibhiḥ sarvopakaraṇair mahāmaṇḍalaniryātitaḥ saṁtarpyedaṁ sarvatathāgatavajravrataṁ dadyāt.

idaṁ tat sarvabuddhatvaṁ vajrasattvakare sthitam |

tvayāpi hi sadā dhāryaṁ vajrapāṇidr̥ḍhavratam ||

oṁ sarvatathāgatasiddhivajrasamaya tiṣṭha eṣa *tvāṁ</foreign> (\emn; <foreign>tv ā-</foreign> ed.) <foreign>dhārayāmi vajrasattva hi hi hi hi hūṁ.

tataḥ sarveṣāṁ punar api na kasya cid vaktavyam iti.

śapathāhr̥dayam ākhyeyam.</foreign>

</note>

</app>

</listApp>

</l>

</lg>

<l n="ab">tataḥ <app>

<lem wit="#MSK">praviṣṭān</lem>

<rdg wit="#cod">praviṣṭhāṁ</rdg>

</app> saṁpreṣya<app>

<lem>tataḥ praviṣṭān saṁpreṣya</lem>

<note>STTS 317: <foreign>tato yathāpraviṣṭān saṁpreṣya</foreign>

</note>

</app>

<app>

</app>

<app>

<lem wit="#MSK">rnāmāṣṭaśatena</lem>

<rdg wit="#cod">nāmāṣṭhaśatena</rdg>

</app> saṁstutya lāsyādibhiḥ saṁpūjya <app>

<lem wit="#MSK">praṇamyārghaṁ</lem>

<rdg wit="#cod">praṇamyā[r]gha</rdg>

</app> dattvābhipretasiddhaye kuśalaṁ <app>

<lem wit="#MSK" type="emn">pariṇamya</lem>

<rdg wit="#cod">pariṇamyapya</rdg>

<note>alternatively, we could emend <foreign>pariṇāmya</foreign>,

but <foreign>pariṇamya</foreign> is attested in this kind of context in KSP and <foreign>Sādhanamālā</foreign>.

</note>

</app> mudrāmokṣaṁ kr̥tvā sattvavajrīṁ baddhvā <app>

<lem wit="#MSK">trivārān</lem>

</app>

<app>

<lem wit="#MSK">saptavārān</lem>

<rdg wit="#cod">saptavārām</rdg>

</app> vā maṇḍalaṁ pradakṣiṇīkr̥tya pūrvavadvisarjanādikaṁ kr̥tvā | akāro mukham ityādinā

<app>

<lem wit="#MSK" type="emn" sameAs="#VA" corresp="#SVUTib">maṇḍalaṁ</lem>

<rdg wit="#cod">maṇḍalamudrāṁ</rdg>

</app> vikopayet/</l>

<app>

<lem wit="#MSK">nirmālyādika</lem>

<rdg wit="#cod">nirmmalyādikam</rdg>

</app>mudake <app>

<lem type="emn">prakṣepyamiti</lem>

<rdg wit="#cod">prakṣe[pya]ti</rdg>

<rdg wit="#MSK">prakṣepayati</rdg>

</app>/

</l>

<lem wit="#MSK">ścaturhūṁkāreṇa</lem>

<rdg wit="#cod">catuhūṁkāreṇa</rdg>

</app> sarvakīlānutpāṭya|</l>

<l n="d">oṁ ruru sphuru jvala tiṣṭha siddhalocane sarvārthasādhani <app>

<lem>svāhe<supplied reason="lost">tyaṣṭottara</supplied>śa<supplied reason="lost">taparijapta</supplied>kṣīreṇa</lem>

<note>

restores <foreign>svāhety aṣṭaśatajaptena kṣīreṇa</foreign>,

but this does not suffice to fill the gap;

Ānandagarbha uses the expression <foreign>aṣṭottaraśataparijap-</foreign>

also at several other places.

</note>

</app>

<app>

<lem wit="#MSK" type="emn">sarvakīlakānpratikr̥tīśca</lem>

<rdg wit="#cod">sarvvakīlakām | pratikr̥tīś ca</rdg>

<rdg wit="#MSK">sarvakīlakān prakr̥tiṁ ca </rdg>

<note>

misreading <foreign>ñc</foreign> for <foreign>śc</foreign>

</note>

</app> snāpayed <app>

<lem type="emn" wit="MSK">gartāṁś</lem>

<rdg wit="#cod">garttāś</rdg>

</app> cāpūrayet//<listApp type="parallels">

<app>

<lem>tataś ... cāpūrayet</lem>

<note>

<foreign>Vajrāvalī</foreign>, section <foreign>Maṇḍalopasaṁhāra</foreign>, ed. Mori:

<foreign>tad anu oṁ vajrakīla utkīlaya sarvakīlān vajradharājñayā hūṁ hūṁ hūṁ hūṁ phaṭ hoḥ iti caturhūṁkāramantreṇa kīlakān utpādya oṁ ru ru sphuru jvala tiṣṭha siddhalocane sarvārthasādhanani svāhā iti sāṣṭaśatajaptakṣīreṇa snāpayet. kīlakadevatāś ca visarjayet. garttāṁś cāpūrayet.</foreign>

</note>

</app>

</listApp>

</l>

</lg>

<l n="ab">praveśadvārābhimukhaṁ <app>

<lem type="emn">sārvakarmikakuṇḍaṁ</lem>

<rdg wit="#cod">sarvakarmikakuṇḍaṁ</rdg>

</app> kr̥tvātmaśiṣya<app>

<lem wit="#MSK">bhūpāle<supplied reason="lost">bhyaḥ sarvasattvebhyaśca śāntikahomaṁ</supplied> kuryāditi</lem>

<rdg wit="#cod">bhūpāle + + + + + + + + + + + kuyād iti</rdg>

<note>The <foreign>e</foreign> in <foreign>bhūpāle</foreign> seems fairly clear, but was not read by MSK; at the end, <ptr target="#MSK"/>

omits <foreign>[ku]yād iti</foreign>. In the light of Tib., and the parallel passage for the sequence <foreign>ātmaśiṣyabhūpāla</foreign> in 3.1 of the SVU (<seg rend="check">CROSS REFERENCE!!</seg>), we can propose the following conjectural restorations: <foreign>-bhūpālebhyaḥ sarvasattvebhyaś ca śāntikahomaṁ kuryād iti; -bhūpāleṣu sarvasattveṣu ca śāntikahomaṁ kuryād iti; -bhūpālasarvasattvārthaṁ śāntikahomaṁ kuryād iti</foreign>.

</note>

</app>/

</l>

<l n="cd">tataḥ <app>

<lem wit="#MSK" type="emn">pradhāna<pb edRef="#cod" n="65v" break="no"/>śiṣyaṁ</lem>

<rdg wit="#cod">p<unclear>r</unclear>adhānaśiṣyāṁ</rdg>

<note><ptr target="#MSK"/> does not notice the trace of an <foreign>-r-</foreign> in the first <foreign>akṣara</foreign>.</note>

</app>

<app>

<lem>vāmapārśve’vasthāpya</lem>

<rdg wit="#cod">vāmapārśve vasthāpya</rdg>

<note>

misunderstand and emends <foreign>vāmapārśvena sthāpya</foreign>

</note>

</app> yathāvadghr̥tāhutiśataṁ <app>

<lem wit="#MSK" type="emn">vajrasattvamantreṇa juhuyāt/ tato</lem>

<rdg wit="#cod">vajrasatvamantreṇa juhutattato</rdg>

<note>

’s correct emendation starts from a grave misreading <foreign>-maṇḍalajupātan tato.</foreign>

</note>

</app>

<app>

<lem>buddhalocanā<supplied reason="lost">japtānāṁ mudrāsahitānāṁ ghr̥tadadhi</supplied>miśrāṇāṁ tilānā</lem>

<note>

tentative restoration and emendation;</note>

<rdg wit="#cod">vuddhalocanā + + + + + + + + + + + miśrāṇyatilānām</rdg>

<rdg wit="#MSK">[buddhalocanāmantreṇa aṣṭaśatāhutiṁ kuryāt] | [de nas phyag rgya de ñid bcinṅs la źo daṅ miṣrālpatilānām]</rdg>

<note>

emends <foreign>-miśrālpatilānām</foreign>. We tentatively propose to restore the gap as follows: <foreign>-mantreṇa mudrāṁ baddhvā ghr̥tadadhi-</foreign>.

</note>

</app>

<app>

<lem wit="#MSK" type="emn">māhutiśatam</lem>

<rdg wit="#cod">āhutīśatam</rdg>

</app> |

</l>

<lem type="emn">vajrayakṣajaptena vāriṇā</lem>

<rdg wit="#cod">vajrayakṣajapte vāriṇā</rdg>

<rdg wit="#MSK">vajrayakṣajaptavāriṇā</rdg>

<note>

emends <foreign>vajrayakṣajaptavāriṇā</foreign>

</note></app>

<app>

<lem wit="#MSK">mūrdhni</lem>

<rdg wit="#cod">mūdhni</rdg>

</app>

<app>

<lem wit="#MSK" type="emn">paryukṣya</lem>

<rdg wit="#cod">payukṣya</rdg>

</app> vāmapāṇau tenaiva <app>

<lem type="emn">rakṣāsūtrakaṁ</lem>

<rdg wit="#cod #MSK">rakṣyāsūtrakam</rdg>

<note>

accepts the reading of \cod</note></app>

<app>

<lem>badhnīyāt | <supplied reason="lost">tatastasya hr̥dayaṁ kare</supplied>ṇa</lem>

<rdg wit="#cod">vadhnīyāt· + + + + + + + + + ṇa</rdg>

<note>

restores <foreign>badhnīyāt | tatas tasya hr̥daye hastena</foreign>

</note>

</app>

<app>

<lem wit="#MSK">spr̥śan saptavārān</lem>

<note>(for the second <foreign>ṁ</foreign>);

</note>

<rdg wit="#cod">spr̥śaṁ saptavārāṁ</rdg>

</app> parijapet |</l>

<app>

<lem wit="#cod">anyeṣāṁ tu</lem>

<rdg wit="#MSK">anyeṣām atra</rdg>

<note>

<ptr target="#MSK"></ptr> reads <foreign>anyeṣātra</foreign>.

</note>

</app>

<app>

<lem wit="#MSK" type="emn" corresp="#SVUTib">yathoktasaptasaptāhutiṁ</lem>

<note>

<foreign>ji skad du bshad pa’i sbyin sreg lan bdun bdun</foreign>

</note>

<rdg wit="#cod">yathoktaptasaptāhutīñ</rdg>

<note>

does not notice the scribal cancellation sign,

and emends <foreign>yathoktasaptasaptāhutīn</foreign>.

</note>

</app> juhuyāt |</l>

<l n="e">tataḥ <app>

<lem>paryukṣaṇa</lem>

<rdg wit="#cod">paryukṣaṇaṁ</rdg>

<rdg wit="#MSK">paryukṣaṇaṁ</rdg>

</app> rakṣāsūtraṁ <app>

</app>

<app>

<lem type="emn">hr̥dayālambhanaṁ</lem>

<rdg wit="#cod">hr̥dayālabhataṁ</rdg>

<rdg wit="#MSK">hr̥dayālabhanaṁ</rdg>

</app> ca kuryāditi ||</l>

</lg>

</div>

<head type="editorial">Pariṇāmanā</head>

<app>

<lem type="emn">vajrasattvādisatsattva</lem>

<rdg wit="#cod">vajrasattvādisasattva-</rdg>

</app>

sarvasiddhi<app>

<lem wit="#cod">pradāyikām</lem>

<note>

emends <foreign>-pradāyikam</foreign>, which is unlikely</note>

</app> |

</l>

<l n="cd">sarva<app>

<lem type="emn">vajrodayāṁ</lem>

<rdg wit="#cod">vajropamāṁ</rdg>

<rdg wit="#MSK">vajrodayaṁ</rdg>

</app>

kr̥tvā ya<app>

<lem wit="#MSK">nmayopacitaṁ</lem>

<rdg wit="#cod">mayotpacita</rdg>

</app> śubham ||</l>

<l n="c">ānandagarbhavidyāgraḥ sarvasattvaikabāndhavaḥ |</l>

<app>

<lem wit="#MSK">aśeṣa</lem>

<rdg wit="#cod">aseṣas</rdg>

</app> stena <app>

<rdg wit="#cod #MSK">lokās tu</rdg>

</app> mahāvajradharo vibhuḥ ||</l>

</lg>

</div>

<head type="editorial">Samāpti</head>

<p>śrīmadāryasarvatathāgatatattvasaṁgrahān mahāyānābhisamayān mahātantrarājād uddhr̥tā vajradhātumahāmaṇḍalopayikā

<app><lem type="emn">sarvavajrodayā</lem>

<rdg wit="#cod">sarvavajrodakā</rdg>

</app> nāma <app><lem type="emn">samāptā</lem>

<rdg wit="#cod">samāptaḥ</rdg>

</app> ||

<app>

<lem>kr̥teyaṁ mahāvajrācāyānandagarbhapādairiti ||</lem>

<note>After this a <foreign>pariṇāmanā</foreign> verse by the scribe:

vilikhya puṇyaṁ yatprāptaṁ mayā sādhanasaṁskr̥ti |

aseṣastena loko’yaṁ bhūyācchrīvajrasambhavaḥ ||

</note>

</app>

</p>

</div>

<div type="chapter"><head type="editorial">Invocation</head></div>

<div type="chapter"><head type="editorial">Triple Absorption (Preliminary Service)</head>

<div type="subchapter"><head type="editorial">Initial Union</head>

<p>... are to be visualized. Thus the Absorption called Initial Union.</p>

</div>

<div type="subchapter"><head type="editorial">Summit of Maṇḍala Kings</head>

<div type="section"><head type="editorial">Emanation of the Sixteen Bodhisattvas</head>

<div type="section"><head type="editorial">Vajrasattva</head>

<p>Subsequently, with the [seal of] Vajradhātvīśvarī<note>STTS §391 <foreign>aṅguṣṭhadvayaparyaṅkā kuñcitāgrāgravigrahā|

samamadhyottamāṅgā ca vajradhātvīśvarī smṛtā||</foreign>. The same stanza is quoted in KSP ch.~6 (ed. Inui §73).</note> he should empower himself at the four places,<note>Based on Ānandacandra’s VJU §12 <foreign>tatas trilokavijayamudrayā, oṁ sumbha nisumbha hūṁ, gṛhna gṛhna hūṁ, gṛhṇāpaya gṛhṇāpaya huṁ, ānaya hoḥ, bhagavan vidyārāja hūṁ phaṭ, adhitiṣṭha mām iti hṛdūrṇakaṇṭhamūrdhasv āsanam adhitiṣṭhet</foreign>, we assume the four are heart, the throat, the space between the eyebrows, and the top of the head. See also, in our text, <seg rend="check">§3.3p24</seg>.

</note> display the <foreign>bodhyagrī</foreign> [seal]<note>SDPT p.~264: <foreign>tatremāḥ krodhamuṣṭidvidhākṛtya| vāmavajrāṅgulī grāhyā dakṣiṇena samutthitā||\ bodhyagri nāma mudreyaṁ buddhabodhipradāyikā||\ sagarvotkarṣanaṁ dvābhyāṁ vajrahuṁkāravajrasattvasattvavajrīṇām|</foreign>; KSP ch.~6 (ed. Inui §94):

<foreign>vāmavajrāṅguliṁ grāhya dakṣiṇena samutthitām| bodhyagrī nāma mudreyaṁ buddhabodhipradāyikā||</foreign>.</note> and impell Vajrasattva in his heart, [saying] <hi rend="mantra">o Vajrasattva</hi>.<note>STTS §35.</note></p>

<p>Then, [the practitioner] visualizes [Vajrasattva] as being present in the form of (<foreign>bhūtvā</foreign>) lunar discs emanated from the hearts of All Tathāgatas; as making all sentient beings throughout all world-systems penetrate selflessness; as creating singleminded focus upon the shape of a lunar disc; <note><seg rend="check">RT: The term cittaikāgratā is a definition of samādhi in Abhidharma literature. The present passage alludes to the opening of STTS (§20) where Sarvārthasiddhi sees a lunar dics which represents bodhicitta. </seg></note> [and] as arriving in the positions of all deities, precisely in the form of lunar discs.</p>

<p>Then [according to his visualization] knowledge-rays emanate from them,<note>The moon discs.</note> enter the vajra in his own heart,<note>That is Vairocana’s, i.e. the practioner’s, own heart. See the first sentence of §2.2.1.2.</note> and become one with it. [Whereupon] he should visualize [it] as having taken, thanks to the empowerment of All Tathāgatas, the form of a great five-pronged vajra as extensive as the assembly of the universe; as having once again become, like previously, of the size of the vajra in his heart; and as emanating from it onto his hand. And from that [vajra] are emanating rays, which this time have the shape of vajras, multiple colors and multiple forms, and they expand throughout the System of the Universe. From them [emanates], this time taking the form of Vajrasattva, etc., the whole System of Beings, and he applies it to the Complete Awakening with the Knowledge of the Equality of All Tathāgatas without exception (<foreign>yāvat</foreign>), and the rest.<note>The rest alluded to here with <foreign>ādi</foreign> seems to be the list <foreign>sarvatathāgatamahābodhicittotpādana...sarvatathāgatarddhivikurvitāni</foreign> in STTS §39.</note> Through Contraction Yoga, they once again take the body of a single being and enter the vajra in his own heart. He should visualize a hymn being sung by him (i.e., Vajrasattva) who is present there:</p>

Oh, I am Samantabhadra, the solid being of the Self-born [Buddhas]. Though bodiless, thanks to their having a solid body, I have obtained the body of a being!<note>It seems that Ānandagarbha interpreted this udāna quite differently. See <title>Tattvālokakarī</title> on STTS 40: ```Oh’ means amazement. `I’ am [Vajrasattva, or the practitioner?] himself. [I am] self-born because [I am] born on my own, and [therefore] the Lord Buddha. `The solid being’ is the unbreakable being. If you are Samantabhadra among Buddhas, what is the amazement? [Answering this question, the part] beginning with [the words] `because of solidness’ is recited. The relative pronoun <foreign>yad</foreign> means the reasoning (<foreign>rgyu gang gis</foreign>, *<foreign>yena hetunā</foreign>). Although bodiless because of solidness, i.e. although I have non-dual mind as my nature, I am in the body of a being, which means that I have the body of a being itself as my nature, which in turn means that I am in the state of the body of a being (<foreign>sattvakāyatvam</foreign>). <foreign>āgataḥ</foreign> means `having obtained’. It is the amazement that [I am] accomplished in this way. This is taught as follows: Although I have non-dual knowledge as my nature and therefore am formless, I will show the form-body (<foreign>gzugs kyi sku</foreign>, *<foreign>rūpakāya</foreign>) of my own to the people to be instructed."</note>

</p>

<p>Then he should visualize [Vajrasattva] as having descended from his heart and standing in front of Akṣobhya while requesting instruction.<note><seg rend="check">RT: The expression <foreign>ājñāṁ mārgayamānam</foreign> seems to be a circumlocution for asking a <foreign>samaya</foreign>.</seg></note></p>

<p>Then he should perform the consecration to Emperorship of the Family of All Tathāgatas with the consecration by means of a crown-turban representing the Five-Buddhas. Together with a bell marked with the primordial Vajra, he should give to Samantabhadra the primordial Vajra that consists in unsurpassed conduct, etc., [and] generates the Complete Awakening with the Knowledge of the Equality of All Tathāgatas without exception, in order to create the Complete Whole System of Beings. Then he should give the name-consecration, etc.<note>It seems that the term abhisamaya (as seen in STTS §42 <foreign>yāvat-sarvatathāgata-samatājñānābhijñānuttara-mahāyānābhisamayottamasiddhy-avāpti-phala-hetos</foreign>) and abhisambodhi (as used here by Ānandagarbha) are interchangeable in the STTS system. Cf. STTS §196 <foreign>sarvatathāgata-samatājñānābhijñābhisambodhy-uttamasiddhaye</foreign>.</note>

Subsequently he should sing a hymn with self-identification as Vajrapāṇi:</p>

This is that unsurpassed accomplishment-Vajra of all Buddhas! I have been given into my (i.e., Vajrasattva’s, i.e., Vajrapāṇi’s) hand, established as a Vajra in the Vajra!

</p>

<!--%"This" is so called [because the practitioner] placed [the vajra] in his heart. (Or: Having placed [the vajra] in his heart, [the practitioner] called [the vajra] "this".)

%"All tathāgatas is Vairocana etc. "Siddhivajra" is [so called because it is] for the sake of accomplishment and/or because it has accomplishment as its nature.

%[This is] unsurpassed because it is taught: \begin{quote}

%voidness (stong ba nyid, *śūnyatā) is called vajra.

%\end{quote}

%For the [vajra] is superior because it has as its nature knowledge of voidness of the five families.

%% phul du byung ba: atiśaya, utkarṣa

%"It (tat)" is that which is bestowed by Vairocana.

%% A explains that tat in the udāna is correlative with the relative pronoun (yad) not mentioned in the udāna.

%With regard to "I", the vajra [bestowed] is I.

%With regard to [the phrase] "given into my hand", the form of vajra which has the nature of I is given into my hand.

%Because so, I have been "established as a Vajra in the Vajra."

% rab tu gzhag pa: *pratiṣṭhāpana}

%%comments RT

%With regard to the second udāna, I have checked the commentary on the STTS by Ānandagarbha. The pratīka of the relevant part is sarvabuddhānām, implying that <foreign>tat</foreign> is not a part of a compound.

%Tib.: sangs rgyas kun gyi zhes bya ba ni rnam par snang mdzad la sogs pa’o (*sarvabuddhānām iti vairocanādīnām).

%Probably "given into (Akṣobhya’s) hand" should be "given in my (Vajrasattva’s) hand." The 3rd and 4th pādas have the same structure: aha = vajram, mama kare = vajre, and dattam = pratiṣṭhitam.

--></div>

<div type="section"><head type="editorial">The other fifteen Bodhisattvas</head>

<p>In the same way he should visualize [another] hymn being sung by [the group of Bodhisattvas starting with Vajrarāja and]<note>The parallel passage in KSP has <foreign>vajrasattvād ārabhya yāvad vajramuṣṭiparyantaṁ</foreign>, but in our context the group begins with Vajrarāja.</note> ending with Vajramuṣṭi who are present in the middle of the Vajra in the heart of Vairocana thanks to his emanation, expansion, contraction and stabilization in his abode,<note>These actions are all alluded to in the previous section.</note> as well as a hymn right after the consecration.<note>Vilāsavajra on MNS <seg rend="check">4.135</seg> <foreign>khaḍgapāṇiṁ vicintya taddhṛccandropary akāraṁ dhyātvā pūrvavat spharaṇasaṁharaṇanilayadṛḍhībhāvādikaṁ kṛtvā bhāvayed iti sarvatra yojanīyam</foreign>. Tribe comment on this passage: `I have taken it to be the requirement to stabilise the visualisation of the maṇḍala (<foreign>nilayadṛḍhībhāva</foreign>) as this is both the last and the only new instruction.’</note> Now follow the hymns for Vajrarāja, etc.</p>

<head type="editorial">Vajrarāja</head>

Oh, I am Amogharāja, a hook born from the Vajra, through which (<foreign>yat = yena</foreign>) are attracted the omnipresent Buddhas for the purpose of accomplishment!\\

This is that unsurpassed Vajra-knowledge of all Buddhas, through which [takes place] the unsurpassed attracting for the purpose of accomplishing the purpose of all Buddhas!</p>

<!--%ad STTS 46 udāna

%[With regard to the stanza] beginning with "Oh", the word "Oh" is as before.

%With regard to "a hook born from the Vajra", for the reason that it is born from the body of All Tathāgata (singular), it is born from the Vajra.

%It is called a hook in the meaning that the body is caught and drawn down by means of it. The word hook is used inasmuch as it resemble a hook as a way to drawn down All Tathāgata.

%The words "I am Amogharāja" are used [to denote that] I am the king to bring the fruit unfailingly.

%In this case, what is the amazement? [Answering this, the part] beginning with "because Buddha is omnipresent" is recited.

%The relative pronoun "yad" means the reasoning (gtan tshigs gang gis, *yena hetunā / yena kāraṇena).

%It is the amazement to summon Buddha the Blessed One abiding in all the ether permanent ly, i.e. to draw [him] down from the omnipresent, by means of Vajra-like body, speech and mind, i.e. selfless knowledge, for the sake of the accomplishment.

%[To sum up,] it is taught as follows. Since the Buddhas and I are not separated from each other, i.e. I am equal to the omnipresent, I draw down All Tathāgata,

%those to be instructed see me as that [= a hook]. Therefore, I am not different from the nature of the [hook].-->

<head type="editorial">Vajrarāga</head>

Oh, I am the passion (<foreign>anurāga</foreign>), pure in nature, of the Selfborn ones, with which passion (<hi rend="italic">rāga</hi>) they give discipline, for the purpose of purifying the dispassionate ones!<note>On <foreign>virakta</foreign>, see Sūtaka/CMP, ch. 9: <foreign>prathamaṁ tāvad bhagavān caramabhavikabodhisattvāvasthāyāṁ dvīpādyavalokanaṁ kr̥tvā tuṣitabhuvanād avatīrya santānādicaturvidhānyāyaṁ darśayitvā vītarāgarūpam abhinirmāya hīnādhimuktikānāṁ caturāryasatyādhigamaṁ virāgacaryāṁ ca pratipādya punar mahāyānābhiniviṣṭānām aṣṭavijñānakāyādidharmanairātmyādhigamaṁ bhūmipāramitādicaryāṁ ca pratipādya punaś cakravartirūpam abhinirmāya gambhīrādhimuktikānāṁ satyadvayādvayādhigamaṁ rāgadharmacaryāṁ ca pratipāditavān</foreign>. This stanza from STTS also concerns <foreign>rāgacaryā</foreign>.</note>\\

<!--% dvīpādy] em. ed,; dīpādy MS

% nairātmyādhigamaṁ] em.; nairātmādhigamaṁ MS ed.

% satyadvayādvayādhigamaṁ] em.; satyadvayādhigamāya MS ed.-->

This is that unmuddled passion-knowledge of All Buddhas: through passion they slay dispassion and give complete bliss!\\

</p>

<head type="editorial">Vajrasādhu</head>

Oh, I am every acclamation (`<hi rend="italic">sādhu</hi> (well done)!’), the best of all Omniscient ones, through which is steadily produced the satisfaction of those who have transcended conceptualization!\\

This is that Vajra of All Buddhas which instigates the acclamation, which effects universal satisfaction, supernatural, conducive to joy!

</p>

<head type="editorial">Vajraratna</head>

Oh, I am the proper consecration, the unsurpassed Vajra-jewel, because of which, despite their indifference, the Jinas are called Lords of the Triple Sphere!\\

<!--%we assume tridhātu means Triple World

%kāmadhāta, rūpadhātu?

%<note>Allusion to the concept of the Cakravartin’s seven jewels? See Griffiths & Soutif 2008-2009, p. 58f.}\\-->

This is that consecration [of Ākāśagarbha] by All Buddhas into the Sphere of Beings. I have been given into my (i.e., Vajraratna’s) hand, fixed as a Jewel in the Jewel! </p>

<head type="editorial">Vajrateja</head>

Oh, I am the unequalled energy, through which the manifestation of the Saviors in the sphere of beings is purified, even though they are pure Buddhas!<note>We take the śodhayati as equivalent to a passive form, and the genitives here as objective genitives. See STTS §74: <foreign>atha vajraprabho mahābodhisattvas tena vajrasūryeṇa sarvatathāgatān avabhāsayann idam udānam udānayām āsa</foreign>, from the prose passage between the present stanza and the next in STTS and in our text.</note>\\

This is that light, more abundant than that of suns as numerous as a cloud (<foreign>rajas</foreign>) of the finest particles, of all Buddhas, which destroys the darkness of ignorance!

<!--%This is that destruction by all Buddhas of the darkness of ignorance, whose light is more abundant than that of suns as numerous as a cloud (<foreign>rajas</foreign>) of the finest particles!

%This is that destruction, whose light is more abundant than that of suns as numerous as a cloud (<foreign>rajas</foreign>) of the finest particles, of the darkness of ignorance of all Buddhas!-->

</p>

<head type="editorial">Vajraketu</head>

Oh, I am the incomparable banner of the Sarvārthasiddhis (Buddhas), through which (results) the fulfillment of all aims for those who are filled with all aims!\\

This is that fulfillment of all aims by All Buddhas, called Banner among Wish Jewels, the system of the Perfection of Giving!

</p>

<head type="editorial">Vajrahāsa</head>

Oh, I am the great and very miraculous laughter of the best ones of all, which the thoroughly concentrated (Buddhas) use toward the aim of (becoming) a Buddha!<note>The reading <foreign>prayuñjanti</foreign> in STTS (a regular active form) at first sight seems likely to be less original than the Aiśa passive <foreign>prayujyanti</foreign> that we have in our ms., and which was retained by EdT. But in the end it seems to us more plausible that the ms. of STTS has preserved the correct reading.</note>\\

This is that greatly gladdening knowledge, unknown to other teachers, which shows the miraculous arising of All Buddhas.

</p>

<head type="editorial">Vajradharma</head>

Oh, I am that fundamentally pure ultimate aim of the Self-born (Buddhas), through which purity is obtained by them who use the Dharma like a boat!\\

This is that awakening unto reality through the passion of All Buddhas. I have been given into my (i.e., Vajradharma’s) hand, fixed as Dharma in the Dharma!

</p>

<head type="editorial">Vajratīkṣṇa</head>

Oh, I am known as the soft sound of All Buddhas, through which Formless Wisdom comes to have sound!\\

This is that System of the Perfection of Wisdom of All Buddhas, the splitter of all enemies, the ultimate remover of all sins!

</p>

<head type="editorial">Vajrahetu</head>

Oh, I am the Wheel full of Vajras of (the Buddhas) whose Law is the best of Vajras, by which the Wheel of the Law turns as soon as the Thought (of Awakening) arises!\\

This is that purification of all Laws of All Buddhas, the wheel of the non-returners known as the Platform of Awakening!

</p>

<head type="editorial">Vajrabhāṣa</head>

Oh, I am known as the secret of the Selfborn (Buddhas), as the one of cryptic speech, through which they instruct the Good Law free of verbal prolixity!\\

This is that uninterrupted Vajra enunciation of All Buddhas, the quick accomplishment of the mantras of All Tathāgatas!

</p>

<!--%cf. sarvatathāgatasaṁdhābhāṣaḥ (STT 1,10,10)

-->

<head type="editorial">Vajrakarma</head>

Oh, I am every manifold unerring act of the Buddhas, by which the Vajra act proceeds effortlessly for the purpose of [becoming] a Budddha!<note>Buddha = Buddhatva or bodhi, or = buddhakārya: cf. Lalitavistara, Ratnagotravibhāga, Mahāvyutpatti.</note>\\

This is that highest executor of all acts of All Buddhas. I have been given into my (i.e., Vajrakarma’s) hand, fixed as the Viśva(vajra) in the Viśva(vajra)!

</p>

<head type="editorial">Vajrarakṣa</head>

Oh, I am the very solid armor full of powers of solid-bodied [yet] bodiless (Buddhas), by whose solidness, (I am) the ultimate maker of Vajra bodies!\\

%problem with disagreement of genders resolved by emending varmaḥ.

This is that superlative cuirass of the friendliness of All Buddhas, said to be of solid power and great protection, a great friend!

</p>

<head type="editorial">Vajrayakṣa</head>

Oh, I am the great expedient of the Buddhas whose spirit is compassionate, through which they, though pacified, engage in frightfulness for [the salvation of all] beings!\\

This is that best fetter used by All Buddhas for every evil, the sharp weapon with Vajra fangs, the expedient of the ones whose spirit is compassionate!

</p>

<!--%KSP like our MS reads -gryadāyakam.

%idaṃ tat sarvabuddhānāṃ sarvaduṣṭāgryadāyakam $/$

%vajradaṃṣṭrāyudhaṃ tīkṣṇam upāyaḥ karuṇātmanām -->

<head type="editorial">Vajramuṣṭi</head>

Oh, I am the very solid binding, the pledge of the solid-bodied (Buddhas), through which even those who are (already) liberated can be bound, for the purpose of realizing all desires!\\

This is that very solid seal-display of All Buddhas, the untransgressable pledge toward the realization of the instructions of All Buddhas!

</p>

</div>

<div type="subsection" n="2"><head type="editorial">Emanation of the Four Goddesses Surrounding Vairocana</head>

<p>Then he should generate Sattvavajrī with the self-identification of Akṣobhya; Ratnavajrī with the self-identification of Ratnasambhava; Dharmavajrī with the self-identification of Amitābha; Karmavajrī with the self-identification of Amoghasiddhi. </p>

<p>Now follow the hymns for them:</p>

<head type="editorial">Sattvavajrī</head>

Oh, I am the solid Entity-vajra of All Buddhas. Although bodiless, thanks to their having a solid body, I have obtained the body of a Vajra!

</p>

<!--%Oh, I am Samantabhadra, the solid being of the Self-born [Buddhas]. Though bodiless, thanks to their having a solid body, I have obtained the body of a being!

%udāna for Samantabhadra was translated: `Oh, I am Samantabhadra, the solid being of the Self-born [Buddhas]. Though bodiless, thanks to their having a solid body, I have obtained the body of a being!’-->

<head type="editorial">Ratnavajrī</head>

Oh, I am known as the Jewel-vajra of All Buddhas, through which the consecration system of all seals is solid!

</p>

<head type="editorial">Dharmavajrī</head>

Oh, I am the pure Dharma-vajra of All Buddhas, because even passion is fully immaculate, due to the natural purity (of all <foreign>dharma</foreign>s)!

</p>

<head type="editorial">Karmavajrī</head>

Oh, I am the Action-vajra of All Buddhas, manifold though being one, which properly carries out the actions of the whole Sphere of Beings!<note>We presume that <foreign>yadekaḥ</foreign> is to be analyzed as <foreign>ya-d-ekaḥ</foreign>, with hiatus-breaking <foreign>d</foreign>. For another instance of this phenomenon, see STTS §222 <foreign>yadi brūyā-d-imaṁ nayam</foreign> `when you will pronounce this system’.</note>\\

</p>

</div>

<div type="section"><head type="editorial">The Four Goddesses of Worship in the Inner Circle</head>

<p>Again with the self-identification of Vairocana [he should generate] the four [goddesses] starting with Lāsyā. [Now follow] their hymns:</p>

<head type="editorial">Vajralāsyā</head>

Oh, there is no other worship of the Self-born [Buddhas] equal to me, because through worships of Kāma and Rati every worship is carried out!<note>The term <foreign>lāsyā</foreign> connotes erotic dance. Cf. STTS §§276, 297, 1578. The form <foreign>pravartate</foreign> seems to stand in the meaning of <foreign>pravartyate</foreign>.</note>\\

</p>

<head type="editorial">Vajramālā</head>

Oh, I am the unequalled one called Jewel-worship, worshiped through which [the Buddhas] instruct the excellent kingdom of the Three World-Systems!<note>The causative form <foreign>śāsayanti</foreign> seems to be used here <foreign>metri causa</foreign> for <foreign>śāsanti</foreign>.</note>\\

</p>

<head type="editorial">Vajragītā</head>

Oh, I am the worship, full of chanting, of the All-seeing [Buddhas], because through worships they are pleased even with [chantings] that merely resemble echoes!<note>It seems <foreign>toṣayanti</foreign> = <foreign>tuṣyanti</foreign>.</note>\\

</p>

<head type="editorial">Vajranr̥tyā</head>

Oh, I am the lofty worship [of the Buddhas], who cause every worship to be efficacious, because Buddha worship is brought about through the conduct of Vajra dance!\\

</p>

</div>

<div type="section"><head type="editorial">The Four Goddesses of Worship at the Corners</head>

<p>Again with the self-identification of Akṣobhya, etc., [he should generate] the four [goddesses] starting with Vajradhūpā. [Now follow] their hymns:<note>The author here switches to use of collective singular <foreign>udānam</foreign> while plural <foreign>udānāni</foreign> was used so far.</note>

</p>

<head type="editorial">Vajradhūpā</head>

Oh, I am the great worship, the beautiful one that causes pleasure! Because, through the method (<hi rend="italic">yoga</hi>) of penetration into beings (or: penetration by the Being), Awakening is quickly obtained.

</p>

<head type="editorial">Vajrapuṣpā</head>

Oh, I am the flower worship, which brings about every decoration! Because the Jewel-state of the Tathāgatas is quickly obtained after performing worship [with flowers]!

</p>

<head type="editorial">Vajradīpā</head>

Oh, I am the very lofty worship, the beautiful one full of lamps! Because he will quickly obtain the light-filled eyes of All Buddhas.

</p>

<head type="editorial">Vajragandhā</head>

<!--%Oh, I am the supernatural worship, charming, full of fragrance, through which he places the fragrance of the Tathāgatas in every body!

-->Oh, I am the supernatural worship, charming, full of fragrance! Because [with me] he gives the fragrance of the Tathāgatas to [his] whole body.

</p>

</div>

<div type="section"><head type="editorial">The Four Gate-keepers</head>

<p>Then, with the self-identification of Vairocana [he should generate] the four [gods] starting with Vajrāṅkuśa. [Now follow] their hymns:</p>

<head type="editorial">Vajrāṅkuśa</head>

Oh, I am the solid attraction of All Buddhas! Because attracted by me they participate in every <foreign>maṇḍala</foreign>.\\

</p>

<head type="editorial">Vajrapāśa</head>

Oh, I am the solid Vajra noose of All Buddhas! Because even though they have (already) penetrated everywhere, they are still made to penetrate by me.\\

</p>

<head type="editorial">Vajrasphoṭa</head>

Oh, I am the solid Vajra <seg rend="check">burst</seg> of All Buddhas! Because for the benefit of (all) beings a bond is necessary for those freed from all bonds.<note>In latter Tantric texts, Vajrasphoṭa is explicitly associated with a word for `chain’ (Ratnāvalī 114: <foreign>sphoṭāṃ vajraśṛṅkhalām~|</foreign>; Sampuṭa: <foreign>oṁ āḥ vajrasphoṭe vaṁ haṁ svāhā | vajraśr̥ṅkhalāyāḥ ||</foreign> VIII.4.18. ||). It is obvious that the same idea underlies the present stanza, but less evident how the term <foreign>sphoṭa</foreign> could have gained such an association. Cf. Sanskrit theory of language where terms <foreign>sphoṭa</foreign> and <foreign>sambandha</foreign> are used?</note></p>

<head type="editorial">Vajrāveśa</head>

Oh, I am the solid Vajra possession of All Buddhas! Because, even after becoming universal rulers, they become slaves.

</p>

<p>Thus far the Absorption called Summit of Maṇḍala Kings.</p>

</div></div>

<div type="subchapter"><head type="editorial">Summit of Action Kings</head>

<p>Then he should visualize himself as identical to Vairocana and gather the assembly.<note>The construction INSTR. + saha + abhinna, cf. VJU <foreign>punar gaurīrūpayogena sādhyena sahaikībhūtam ātmānaṁ cintayed e[184v1]vam api mudrayati~|</foreign>; <foreign>sarvadevatābhir abhinnam ātmānaṁ bhāvayed</foreign>.</note> Then he should visualize those All Tathāgatas in the assembly along with their retinues (<foreign>parṣanmaṇḍala</foreign>) of Bodhisattvas who (each individually) pronounce `<hi rend="mantra">om</hi> I offer the veneration of the feet of the All Tathāgata’ and are singing the hymn:</p>

Oh, the good deed<note>The reading <foreign>satkriyā</foreign>of the <foreign>codex unicus</foreign> of STTS is confirmed not only by the testimony for this <foreign>udāna</foreign> here and in KSP chapter 6 but also by the Tibetan transmission of the commentaries by Ānandagarba and Śākyamitra, who both offer glosses that our translation follows. Nevertheless, we are tempted to speculate that at a stage of the transmission of this <foreign>udāna</foreign> prior to its inclusion in the STTS, the reading was <foreign>satkriyām</foreign>, whether intened as a 1st person singular verb form or as an accusative noun governed by <foreign>karomi</foreign>, and that the intended meaning was `I give respectful welcome to the Bodhisattva (cf. <foreign>vandanāṁ karomi</foreign> just above). Amoghavajra’s translation has 敬儀 (Taisho vol. 18, p. 216a24), meaning that he read <foreign>satkriyā</foreign> in the meaning `respectful welcome’.</note> of the Bodhisattva Samantabhadra<note><seg rend="check">See above, where Samantabhadra was identified with Vajrasattva. One gets the impression that the practitioner himself is here homologized with Samantabhadra and that his own action allows Vairocana to shine.</seg></note> by which the Tathāgata shines in the middle of the circle of Tathāgatas.

</p>

<p>Then he should enter into Vairocana’s heart, re-emerge after he has become one with the Sattvavajra, etc.,<note>The Tattvālokakarī suggests that Sattvavajra is the name of the five-pronged vajra in the heart of Vairocana. See Tanemura (2019): ``sattvavajraに関しては，ĀnandagarbhaはSTTS §127に対する註釈で「sattvavajraとは[心臓の]月輪にある金剛杵」であるとしている．STTS §127: <foreign>atha yāvantaḥ sarvākāśadhātusamavasaraṇāḥ sarvatathāgatakāyavākcittavajradhātavas, te sarve sarvatathāgatādhiṣṭhānena tasmin sattvavajre praviṣṭāḥ</foreign>. <hi rend="italic">Tattvālokakarī</hi> ad loc.: sems dpa’i rdo rje zhes bya ba ni zla ba’i dkyil ’khor la gnas pa’i rdo rje’o (P f.47r6–7, D 41r5). 伊集院2016: 148, 註(20)を参照.’’ CHECK also Shiori Ijuin’s 2016 article.

<seg rend="check">The 5-pronged vajra is the cihna of the first Bodhisattva to emanate, namely Vajrasattva. Ryugen suggest that the `etc.’ may allude to the symbols (arrow, etc.) of the samayas of the other Bodhisattva (Vajrarāja, etc.). According to Śākyamitra, this episode is linked to the second samādhi (Mandalarajagri).</seg></note> and again [visualize All Tathāgatas with their retinues] while they are singing the hymn:

</p>

Oh, the (vajra) of great loftiness, born without beginning, by which the Buddhas, as numerous as all atoms, have come to unity!

</p>

<p>Then, the practitioner should stand in the place of Śrī Vajrasattva, should receive from All Tathāgatas the garland consecration, etc.;<note><seg rend="check">Explain mālābhiṣeka: cf. Vajrāvalī.</seg></note> should use the Vajra-hook, etc., to draw [them] near, to cause [them] to enter (<seg rend="check">the maṇḍala/himself</seg>), to bind [them], and to bring [them] under control. He should make Vairocana and the others sealed by the four seals,<note><seg rend="check">Cf. the svādhiṣṭhāna section in Ādiyoga; see KSP 6-2-4.</seg></note> and should assign them to [their respective tasks]:</p>

<list>

<item>[Vajrasattva as transcendent deity] gathering into one of All Buddhas [and] sealing of All Families</item>

<item>[Vajrasattva as member of Akṣobhya’s retinue] stimulation of the Thought of Awakening</item>

<item>[Vajrarāja] drawing near All Tathāgatas</item>

<item>[Vajrarāga] passion for them</item>

<item>[Vajrasādhu] gladdening them</item>

<item>[Vajraratna] consecrating them</item>

<item>[Vajrateja] illuminating them with light</item>

<item>[Vajraketu] assigning to the perfection of liberality</item>

<item>[Vajrahāsa] bestowing a miraculous smile</item>

<item>[Vajradharma] producing absorption into complete purity</item>

<item>[Vajratīkṣṇa] cutting off defilements and minor defilements</item>

<item>[Vajrahetu] introducing into the great maṇḍala</item>

<item>[Vajrabhāṣa] assigning to the reality (<hi rend="italic">dharmatā</hi> which is free of proliferation (of the mind)%`falsehood’ thus BHSD</item>

<item>[Vajrakarma] veneration of All Tathāgatas with every form of worship without omission</item>

<item>[Vajrarakṣa] protection against desire for other vehicles and against the dangers of defilements and minor defilements, etc.</item>

<item>[Vajrayakṣa] guarding with all means of protection</item>

<item>[Vajrasandhi] producing All-Buddha-hood with the Tathāgata fist which is the binding that unifies body, speech and mind,<note><seg rend="check">Vajrasandhi = Vajramuṣṭi! The latter seems to be more common in SVU.</seg> STTS §132–137: vajrasandhi is the heart mantra of the Bodhisattva Vajramuṣṭi who is himself a transformation of the mantra.</note></item><item>[Sattvavajrī, Ratnavajrī, Dharmavajrī, Karmavajrī] producing liberality, good conduct, forbearance, heroism, wisdom, concentration, resolve and means</item>

<item>[Vajrāṅkuśa] drawing all beings to the city of great liberation with the goad which is the thought of Awakening</item>

<item>[Vajrapāśa] introducing [them into it] through the practice of the ten perfections</item>

<item>[Vajrasphoṭa] shattering desire for other vehicles</item>

<item>[Vajrāveśa] non-arising [of dharmas] (i.e., emptiness)<note>Chanchan suggests that anutpāda is a synonym of śūnyatā.</note> which is naturally luminous, and</item>

<item>[Vairocana] guarding the city of the good law.</item>

</list>

<p>[Thus far] the Absorption called Summit of Action Kings.</p>

</div>

<div type="subchapter"><head type="editorial">Supplement (or Prior Service???)</head>

<p>Then, with fragrant water that has been empowered with the [mantra of] Vajrayakṣa,<note><hi rend="mantra">oṁ vajrayakṣa hūm</hi>, i.e., the <hi rend="italic">sārvakarmika</hi> mantra.</note> he should besprinkle all requisites for worship, empower [them again] with the [mantra of] Vajrānala and its seal;

<note>See KSP 6-2-1-7 <foreign>punar vajrānalāhaṅkāreṇa tanmudrāyuktena pūjāṅgāni śodhayet</foreign> and the parallel passage in SDPT (p. 134). Vajrānala’s mantra is also stated in Ādiyoga T6.</note>

[empower] the flowers, pronouncing <hi rend="mantra">oṁ vajrapuṣpe hūṁ</hi>, with the flower-seal;

[empower] the fragrant powder, pronouncing <hi rend="mantra">oṁ vajragandhe hūṁ</hi>, with the fragrant-powder-seal;

[empower] the incense, pronouncing <hi rend="mantra">oṁ vajradhūpe hūṁ</hi>, with the incense-seal;

[empower] the tribute (<foreign>bali</foreign>), pronouncing <hi rend="mantra">the syllable a is the gate of all entities because of their primordial beginninglessness</hi>,<note>Allusion to Arapacana, and thus to the sword, is evident from extensive version at Pañcaviṁśatiprajñāpāramitā 1.

<!--%PvsP1-2: 85

%Pañcaviṃśatisāhasrikā Prajñāpāramitā I-2, Tokyo: Sankibo Busshorin 2009. = PvsP1-2-->

The note in Tribe’s book on Nāmasaṁgīti 4.46 (p. 441) does not seem to mention this point. He translates “The sound ‘A’ is the first of all dharmas since it is unarisen from the beginning.”</note> with the sword-seal — the sword-seal is the gesture of drawing the sword with the Vajra-bind<note><seg rend="check">We need a general note on this, referring to STTS on vajrabandha.</seg></note> —;

[empower] the lamp, pronouncing <hi rend="mantra">oṁ vajrāloke hūṁ</hi>, with the lamp-seal.</p>

<p>Pronouncing <hi rend="mantra">oṁ vajrasattva hūṁ</hi>, he should scatter the sesame, barley, <foreign>kuśa</foreign>-grass, parched rice, white and fragrant flowers, and sandal water, into a conch-shell, a vessel, or such, and place [the latter] either after empowering it three times, seven times or twenty-one times with the guest-water-seal marked by the budding Vajrāñjali. Then he should open the gates in the proper manner,<note><seg rend="check">Is <foreign>dvārodghāṭana</foreign> described anywhere in the text?

STTS 857–858 <foreign>tato madhyasthito bhūtvā vajrācāryaḥ samāhitaḥ / manasodghāṭayec caiva vajradvāracatuṣṭayam // tatrāyaṃ dvārodghāṭanamantraḥ // oṃ vajrodghāṭaya samaya praviśaya hūṃ //</foreign> and STTS 987 <foreign>dvivajrāgryāṅgulī samyak saṃdhāyottānato dṛḍham /(STT 1,420,987)

vidārayeta saṃkruddho dvārodghāṭanam uttamam iti //</foreign>;

however, we find a different mantra at SDPT p. 172 <foreign>vajramuṣṭidvayaṃ baddhvā tarjanī dve prasārayet // kaniṣṭhāṃ śṛṅkhalīkṛtya dvārodghāṭanamudrayā //

oṃ sarvavid dvāram udghāṭaya hūṃ / dvārodghāṭanamantramudrayā dvāram udghāṭayet /</foreign></seg></note> and display the great seal of Śrī Vajrasattva, after empowering it with <hi rend="mantra">oṁ vajrasattva hūṁ</hi>.</p>

Himself in union with Śrī Vajrasattva, he should assemble All Buddhas using his arms, a Vajra-bind [or] releases of the Vajra-snap.\\

With a clap of the left palm the [seal] called Tālā is realized; with the right, the one called [simply] <seg rend="check">Tālā</seg>. [The third one is as follows] both [palms] are joined together.<note>Haru: `Both together is called Saṁnipāta.’</note>

<!--%Ryugen is reminded of Guhyasādhana in Āveśa section of STTS §247. Is Saṁnipāta an equivalent of Sūkṃatāla

%in SBS 9.244 we read śamyatāla instead of samyaktāla; SDPT has samatāla; Tib. *savyatāla?

--></p>

<p>[Thus] the characteristics of the assembly-seals. The heart of the assembly-seal<seg rend="check">s</seg> is: <hi rend="mantra">oṁ Vajra-Assembly <seg rend="check">jjaḥ</seg> hūṁ vaṁ hoḥ</hi>.

</p>

All Buddhas with their retinues (<foreign>parṣaccakrasaṁcaya</foreign>) assemble being compelled by its mere command. What question is there with regard to other [beings]?\\

Then, while performing the Great Seal of Vajrasattva, he should quickly pronounce one time the One-hundred-and-eight Names beginning with Vajrasattva and Mahāsattva.\\

Then, after performing [each of the four respective] actions at all [of the four] gates, with the goad, etc.,<note><seg rend="check">List the four in note.</seg></note> he should cause the pledges<note>Kenichi: the Samayasattvas are itended.</note> to enter with the excellent Great Seals and Action Seals.\\

With the excellent Pledge Seals and with Sattvavajra, etc.,<note><seg rend="check">List the four in note.</seg></note> he should bring the Great Beings under control <seg rend="check">while activating</seg> <hi rend="mantra">jaḥ hūm̐ vam̐ hoḥ</hi>.

</p>

<p>It is like this. With Vajrayakṣa he should perform the banishment of obstacles, and the protections; with Vajramuṣṭi, the locking of the gates; with Vajrasattva he should give guest water and then display the pledge seal<note>Or seals?</note> of the Vajradhātu, etc. [Pronouncing the mantra] beginning with <hi rend="mantra">O Vajra-sphere, visible one</hi>,<note><seg rend="check">Check Ādiyoga section and KSP 6.2.6.1 for this mantra.</seg></note> he should make all visible, and three times pronounce <hi rend="mantra">jaḥ hūm̐ vam̐ hoḥ you are the pledge! I am you the pledge!</hi>, the own hearts and the mantras of Śrī Vairocana and the others.<note><seg rend="check">Still unclear whar the svahṛdayas are, and what the mantras.</seg></note> And he should seal them<note>I.e., the five Jinas and their respective retinues.</note> using the Law-Seal, the Action-Seal and the Great-Seal, and should consecrate the Buddhas, etc., with various <seg rend="check">seal consecrations</seg>, and offer guest water.<note>Cf. our emended text at 43:16: dharmmakarmmamahāmudrābhiś cāmudryābhiṣiñcen mudrābhiṣekais tathāgatādīn | bhadrakalpikaparyantāṁ | dharmmakarmmamahāmudrābhiś cāmudryābhiṣiñcen mudrābhiṣekais tathāgatādīn bhadrakalpikaparyantān |</note>.

He should offer worship, with flowers pronouncing <hi rend="mantra">om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with flowers hūm̐</hi>;

with fragrant powders pronouncing <hi rend="mantra">om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with fragrant powders hūm̐</hi>;

with incense pronouncing <hi rend="mantra">om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with incense hūm̐</hi>;

with tribute worship pronouncing <hi rend="mantra">the syllable a is the gate of all entities</hi>;<note><seg rend="check">See beginning of 2.4 Supplement (11:9).</seg></note>

with lamps pronouncing <hi rend="mantra">om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with lamps hūm̐</hi>;

and with the eightfold worship starting with Lāsyā.</p>

<p><hi rend="mantra">om̐ o action vajra, who expand the worship by offering up <seg rend="check">every self</seg><note>PDS: instead of takig sarvātmā as object, perhaps take it as saravātmānā `with complete dedication’.</note> to All Tathāgatas āḥ!</hi>\\

<hi rend="mantra">om̐ o action eminence, who expand the worship by offering up every self to All Tathāgatas <seg rend="check">jaḥ!</seg></hi>\\

<hi rend="mantra">om̐ o action arrow, who expand the worship by loving and offering up every self to All Tathāgatas hūm̐ hoḥ!</hi>\\

<hi rend="mantra">om̐ o action satisfaction, who expand the worship by applauding and offering up every self to All Tathāgatas āḥ!</hi>\\

<hi rend="mantra">om̐ homage to the jewels for consecration of the body of All Tathāgatas, o vajra jewel om̐!</hi>\\

<hi rend="mantra">om̐ homage to the suns which are All Tathāgatas, o vajra fire, burn hrīḥ!</hi>\\

<hi rend="mantra">om̐ homage to the banner tops which are the wish jewels of All Tathāgatas that fulfill all wishes, o vajra-banner-tip, tram̐!</hi>\\

<hi rend="mantra">om̐ homage to the [smiles] which cause the great joy and delight of All Tathāgatas, o vajra laughter, haḥ!</hi>\\

<hi rend="mantra">om̐, I praise with <seg rend="check">vajra absorptions on the equality of the Laws</seg>

of All Tathāgatas, o great Law emince, hrīḥ</hi>\\

<hi rend="mantra">om̐, I praise with accomplishments of the perfection of wisdom of All Tathāgatas, o follower of the great sound, dham̐!</hi>\\

<hi rend="mantra">om̐, I praise with the systems of scriptures of the wheels [of the Law] of All Tathāgatas in akṣaras, chapters, etc., o universal maṇḍala, hūm̐!</hi>\\

<hi rend="mantra">om̐, I praise while chanting with the songs for the Buddhas in the intentional<note>This is Franceso’c translation. Check references.</note> language of All Tathāgatas, o vajra speech, vam̐!</hi>\\

<hi rend="mantra">om̐, o you whose action is worship through the expansion of wafts of incense to All Tathāgatas, kara kara!</hi>\\

<hi rend="mantra">om̐, o you whose action is worship through the expansion of multitudes of flowers to All Tathāgatas, kiri kiri!</hi>\\

<hi rend="mantra">om̐, o you whose action is worship through the expansion of flames of light to All Tathāgatas, bhara bhara!</hi>\\

<hi rend="mantra">om̐, o you whose action is worship through the expansion of an ocean of fragrant powder to All Tathāgatas, kuru kuru!</hi>\\</p>

<p>He should perform the worship with these mantras, conformable to the sixteen Beings (i.e., Bodhisattvas), accompanied by their action seals.</p>

<p>In this connection, these seals are used: after compressing the vajra-bind onto the body, and after splitting it up with the two fists (displayed as <foreign>vajramuṣṭi</foreign>),</p>

with the two, there is (on the one hand) drawing and (on the other) the [expression of] pride [of Vajrasattva];<note>Pride is symbolized by fist on hip.</note> [the seal for Vajrarāja] is placed as if holding the goad;

and [for Vajrarāga] it is joined with arrow-shooting; [for Vajrasādhu] it is acclamation, placed at the heart;

[for Vajraratna], it is a double vajra <seg rend="check">as</seg> for consecration; [for Vajrateja] it is the display of the sun at the heart; [for Vajraketu], it has a staff in the form of the left arm; and [for Vajrahāsa] it is moved around in front of the face;

[for Vajradharma] it is opened in left and right; [for Vajratīkṣṇa], it slays through a sword in the left [hand] at the heart; [for Vajrahetu] it is moved around like a fire-brand in a circle; [for Vajrabhāṣa] it arises in the mouth with two vajras;<note>The corresponding gestures are made on both sides of the mouth.</note>[for Vajrakarma] it is placed at the cheeks and at the crown, unfolding from the moving around of the vajra dance; [for Vajrayakṣa] it is a cuirass; [for Vajrarakṣa] it is an excellent [pair of] tusks [made by] the little fingers; [for Vajramuṣṭi] it [again] compresses the two fists.

</p>

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<p>Then he should make fourfold obeisance<note>See STTS §214.</note> and, positioned with the great seal of Śrī Vajrasattva,<note>See STTS §255.</note> he should visualize his own self as the vajra of the bodies, speech and thoughts of All Tathāgatas [while reciting] with this [mantra]: <hi rend="mantra">om̐, I am one in nature with the vajra!</hi> Then [he should visualize his own self] as pure by nature [with this mantra]: <hi rend="mantra">om̐, I am pure by nature!</hi>, and [lastly] as having the nature of all deities starting with Vairocana inasmuch as he is equal to them in selflessness, [with this mantra]: <hi rend="mantra">om̐, I am the same as all of them!</hi></p>

<p>Then, while pronouncing the hundred-syllable [mantra] of Śrī Vajrasattva with the vajra-voice, or mentally, he should cultivate [the idea]: `I am am none other than all!’. And he should hold the conviction: `From the mouths of all deities rings forth the sound of mantras!’. In this way [the mantras] are recited by all [deities]. He should keep cultivating it as long as no fatigue arises. When he is fatigued, he should again give the praise with the One hundred and eight names [and] guest water; should perform the worship and fourfold obeisance; and, wherever seals are formed, he should release them there. The releasing of the seals of Sattvavajra, etc., is [with the mantra: <hi rend="mantra">vajra muḥ</hi>. The regulation for the place [of applying the four seals] for Śrī Vajrasattva, etc., has been discussed.<note><seg rend="check">In Svādhiṣṭhāna part Ādiyoga: see KSP 6-2-4. See also 2.2.1.1.</seg></note> For [the four Jinas] Akṣobhya, etc., the place is the same as the [respective] place of Vajrasattva, Vajraratna, Vajradharma and Vajrakarma. The crown is the place for Vairocana.</p>

<p>Then he should perform the complete seal consecration using the pledge-seal of Vajraratna arisen from his heart and placed at [Vajraratna’] own consecration position, [using the mantra]: <hi rend="mantra">om̐ consecrate, o vajraratna!</hi> After that he should perform the binding of the cuirass as before, with the index fingers,<note><seg rend="check">In the Ādiyoga section; see KSP 6-2-1-5.</seg></note> [using the mantra]: <hi rend="mantra">solidify my complete seal with the best cuirass vam̐!</hi> At the end he should gratify [all deities] with the [seal] that <seg rend="check">has flat palms</seg> and, after pronouncing the hundred-syllable (mantra) of Vajrasattva should transfer the merit to accomplishing the desired aim. He should implore all Buddhas and Bodhisattvas [saying]: `If I have commited any omission in the ceremony, you may please forgive me!’. And after giving them guest water he should encourage them to depart.</p>

Om̐! You have worked for the benefit of all beings! Having given success as sought, please go to the land of the Buddhas, to come back later.

</p>

<p>Above, he should release [the seal of] Sattvavajrī with this heart: <hi rend="mantra">o Vajrasattva, muḥ!</hi> In this way, all are dismissed.</p>

<p>And he should mentally cause the gathering of circles with retinues (i.e., the Vajradhātumaṇḍala), as it has been generated, to enter with Perfect Union<note>Probably a techn. term. Check commentaries on STTS.</note> into his own body, protect himself with the seals of Vajrarakṣa, Vajrayakṣa, Vajrasandhi and Vajrakarma, rise up, make <seg rend="check"><hi rend="italic">maṇḍalaka</hi></seg> and carry out the recitation of books, etc.

%in the <seg rend="check">corners of the maṇḍala</seg><note>See Ryugen’s KSP book, p. 235 n. 50.</note>

In this way he should perform every day, as [a rite for] the four nodes of the day,<note>While <hi rend="italic">catuḥsaṁdhyam</hi> is often (notably in STTS) an adverb, the compound <hi rend="italic">catuḥsaṁdhyāvasāne</hi> below shows that Ānandagarbha used it as a noun.</note> during a month, during a semester, during a year or during however much time it takes to becomes favored by the deities. Or else he should, as previously, practice Great Union<note>Bu ston teaches in his <hi rend="italic">Yid bzhin kyi nor bu</hi>, a commentary on the SVU, teaches that the <hi rend="italic">mahāyoga</hi> is from the internal bathing (<hi rend="italic">adhyātmasnāna</hi>) up to the practice of the four kinds of <hi rend="italic">mudrā</hi>, i.e. <hi rend="italic">mahāmudrā</hi>, <hi rend="italic">samayamudrā</hi>, <hi rend="italic">dharmamudrā</hi>, and <hi rend="italic">karmamudrā</hi>, and that the first union (<hi rend="italic">ādiyoga</hi>), of which the core part is the <hi rend="italic">pañcākārābhisaṁbodhi</hi>, starts after the practice of the four kinds of mudrā (<hi rend="italic">Ijuin</hi> 2016). There is no such clear distinction in the SVU itself.

If we compare the structure of the SVU with that of the <hi rend="italic">*Trailokyavijayodayā</hi>, a manual by the same author of the practices based upon the system of the Trailokayavijayamahāmaṇḍala of the STTS, the latter teaches the “single yoga (<hi rend="italic">rnal ’gyor gcig</hi>, <hi rend="italic">*ekayoga</hi>)” which is alternative to the <hi rend="italic">mahāyoga</hi> after the self empowerment (<hi rend="italic">svādhiṣṭhāna</hi>). While the practitioner should accomplish the <hi rend="italic">mahāmudrā</hi> of Vajrahūṁkāra and practice the four kinds of <hi rend="italic">mudrā</hi> of the five Buddhas in the single yoga, he should accomplish the <hi rend="italic">mahāmudrā</hi> of the thirty-two deities of the Trailokayavijayamahāmaṇḍala and practice the four kinds of <hi rend="italic">mudrā</hi> of those deities in <hi rend="italic">mahāyoga</hi>. This <hi rend="italic">mahāyoga</hi> in the *Trailokyavijayodayā corresponds to the sections in the SVU which teach <seg rend="check">the accomplishment of the <hi rend="italic">mahāmudrā</hi> the twenty-eight bodhisattvas</seg> and the practice of the four kinds of <hi rend="italic">mudrā</hi> of those deities (sections 39–59 in Takahashi’s Japanese translation). (See Ijuin 2015) Probably these sections teach the mahāyoga in the SVU.</note> and worship, etc.</p>

Having taken the vajra as representing reality and having caused the bell to resound as representing Dharma, having empowered the Great Seal as representing the pledge, he should recite the heart.

</p>

<p>Then, while pronouncing the triad of mantras beginning with `I am one in nature with the vajra!’<note>This refers to the set that was taught on p.~<seg rend="check">14</seg>.</note> he should contemplate the triad of their meanings, should generate <seg rend="check">Vajradhātumahāmaṇḍala</seg> in his heart by means of the pentad of hearts taught in the Maṇḍala of Four Seals,<note>This is the title of a section STTS 563–567.</note> should install Śrī Vairocana, etc., in their respective places with the aforementioned hearts,<note><seg rend="check">What does this refer to? Mahāyoga section?</seg></note> should enter them by means of the Union of Identity with Space, should become one with them by means of the mantras beginning with <hi rend="mantra">I am one in nature with the vajra!</hi>, should conceive of himself as the <seg rend="check">Vajradhātumahāmaṇḍala</seg> [while pronouncing] `I am myself the vajra sphere!’, and receite the heart mantra of Śrī Vajrasattva while cultivating [the idea]: `I am am none other than all!’</p>

<p>And in this situation too he should keep in mind:<note>The <foreign>api</foreign> here alludes to the fact that the same instruction has been given above, p.~<seg rend="check">14</seg>.</note> `From the mouths of all deities rings forth the sound of mantras!’. In this way all [deities] beginning with Vairocana are quickly made effective. And whenever he gets exhausted, he should offer the Praise in One hundred and Eight Names, perform the worship and make fourfold obeisance. And at the end of <seg rend="check">(the ritual of) the four nodes of the day/the fourth node</seg>, he should perform the practice that is preceded by the Praise in One hundred and Eight Names and dismiss [them].

</p>

<p>All mantras, whether relevant for worldly or soteriological aims, can be made effective through the Great Union. As for one who is unable to visualize the maṇḍala, he should perform the Great Union and then recite a hundred-thousand times each individual mantra.</p>

<p>[Now a special use of a mantra]

After reciting <hi rend="mantra">o vajra, arise!</hi> a hundred-thousand times, he should bind the Vajrottiṣṭha seal and keep reciting throughout the night. [The mantra] is made efficient. After that, using that [seal], he will be able place a jar, etc.,<note><seg rend="check">Haru: "anything that he wants to empower".</seg></note> in the sky.

</p>

Carefully placing together the two excellent vajras which are his thumbs, in firmly horizontal position, he can raise any dead person. It is called the Vajrottiṣṭhā (seal)!

</p>

<p>And after reciting <hi rend="mantra">o vajra-possession!</hi> a hundred-thousand times, purifying the Vajra-bell with a thousand residue-oblations of ghee,<note>Haru: saṁpātāhuti is a special kind of oblation. Perhaps a procedure where you pour half of the ghee onto the fire and half onto the object to be empowered. See Kṣemarāja’s Svacchandoddyota.</note> and placing it down with the Pledge-seal of Vajrāveśa, he should recite [the same mantra] throughout the night. He causes [Vajrāveśa] to take possession of every [animate or inanimate being]<note><seg rend="check">That this is intended transpires from STTS §235--249</seg>.</note> when that <seg rend="check">magic</seg> (bell) has been supercharged in his hand.

</p>

</div>

<div type="chapter"><head type="editorial">Maṇḍala rituals</head>

<div type="subchapter"><head type="editorial">Ritual of purifying the earth and touching it</head>

<p>Having thus carried out the preliminary service, he should draw the maṇḍala in the northeastern part of a monastery, a park, a village or a city, or where it is agreeable to his mind, on a piece of ground that is even, smooth, gently sloping, of proper dimensions and not saline. For a king (it should measure) a hundred or fifty cubits; for feudatory chiefs (<foreign>sāmanta</foreign>) or feudatory princes (<foreign>mahāsāmanta</foreign>), fifty or twenty-five cubits; for a guild foreman or a merchant, twenty-five or half of it; for (ordinary) practitioners,%<note>Can we come up with a nicer translation, to bring across that the word <foreign>sādhaka</foreign> refers to one who seeks only <foreign>siddhi</foreign>, not release?</note>

twelve or six cubits. In the middle of the prospective maṇḍala ground, he should first ward off the maṇḍala obstacles with an oblation of powder of human bones along with blood and poison,<note>Guhyasamājatantra 15.83: <foreign>pratikṛtim asthicūrṇena viṣeṇa rudhireṇa ca~| kṛtvā tu gṛhyate śīghraṁ vajrasattvo ’pi dāruṇaḥ ||</foreign>.</note> and carry out a pacificatory oblation for himself, his disciples, the king, etc.</p>

<p>Then he should purify the ground. He should dig down a fathom deep, or as deep as the neck, the navel or the knee, fill (the hole) with soil that has been rubbed with fragrant paste (<foreign>sugandha</foreign>), besprinkle it repeatedly with fragrant water that has been consecrated with the Vajraśikharā (mantra), and beat it until it is properly even. He should enter the storeyed palace<note>Or may we translate `citadel’?</note> adorned with four gates, whose extremities are closed by four paneled doors, splendidly covered by canopies

having beautiful flags that are very colorful and have bell dangling from them,<note>Cf. Bhramaharasādhana: <foreign>calaccitrapatākāgraghaṇṭāmukharadiṅmukham~| paramaiḥ pañcabhiḥ kāmair upahāraiś ca darpaṇaiḥ</foreign>; SDPT <foreign>nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāś ca</foreign>.</note> adorned with the Buddha, the jewel (of Ratnasambhava), etc.,<note>I.e., vajra for Akṣobhya (E), the lotus for Amitābha (W), the khaḍga for Amoghasiddhi (N)? But the problem is that Ratnasambhava is in the South, while the list should start in the East. So maybe this interpretation is wrong?

Cf. Bhūtaḍāmara manual <foreign>...pūrvavad upalipya gandhāmbunā prokṣya madhye ratnādikaṁ nyasyed iti | bhūmiśodhanavidhiḥ</foreign>.</note> in painting or sculpture, with incense pots placed at its four corners, and adorn it (further) with flowers, lamps, cloths, etc., after which he should smear it with perfume, besprinkle it with water that has been consecrated with the Vajrayakṣa (mantra), place his hand on the ground and seven times repeat the Vajrasattva (mantra) with the (mantra of) a hundred syllables.<note>On `the (mantra of) a hundred syllables’ (<foreign>śātākṣara</foreign>), and its ritual function, see Tanemura 2004: 261 n.~116.</note>

<seg rend="check">So goes</seg> the ritual of purifying the earth and touching it.</p>

</div>

<!--%\section{Ritual of \red{preparatory/incubatory} oblation}

--><div type="subchapter"><head type="editorial">Ritual of oblation for incubation</head>

Then, in the morning, his body perfumed, wearing ornaments and garments as available, wrapped in a deep-red cloth, garlanded, with fragrant mouth, himself

</p>

<p rend="noindent">he should carry out the maṇḍala ritual, starting on the eighth of the waxing (fortnight), or starting on the tenth, thirteenth or fourteenth, through the fifteenth. The part of the ground that is still in unmodified state should be swept and smeared with cow dung, after which he should repeat (the mantra of) Vajrasattva in the aforementioned way,<note>This refers back to the end of the previous section (<hi rend="italic">vajrasattvaṁ śatākṣaraṁ ca saptaśa āvartayed iti</hi>).</note> while touching (the ground) with the hand. Then he should carry out the entire ritual. Or he should do it starting on the morning of the full-moon day. But on the day of entering the maṇḍala the master together with the disciples should fast. </p>

<p>In this context, first he should take position in the middle of the maṇḍala ground and carry out the self-protection as well as the smashing of obstacles, etc. Then with the Vajracakrā (<foreign>mudrā</foreign>) he should mete out the maṇḍala, and execute (<foreign>niṣpādya</foreign>) the taking of the vow preceded by obeisance, etc.,<note>On <foreign>praṇāmādika</foreign>, see Ādiyoga, Takahashi translation §19, catuṣpraṇāma. See also Tanemura 2004: 295 n. 218.</note> the great Yoga,<note>See MSK §25 and §27. <foreign>mahāyoga</foreign> means to empower body, speech and mind. See GuSaMaVi 320–321: <foreign>kāyavākcittasaṁsiddher yāś cānyā hīnajāḥ smṛtāḥ | sidhyante mantrajāpāt tu kāyavākcittabhāvanaiḥ || yaduktaṁ | vajraṁ tattvena saṁgṛhya ghaṇṭāṁ dharmeṇa vādya ca |

samayena mahāmudrām adhiṣṭhāya hṛdā japed iti ||</foreign>.</note> (and the visualization of) the storeyed palace and the seats, after which he gladdens himself while he sits in <hi rend="italic">sattvaparyaṅka</hi>.

</p>

<seg rend="check">Today/Now</seg> my birth is fruitful! And my life is fruitful! I will become the equal of the Pledge Buddhas — no doubt!<note><seg rend="check">We need to record the parallel in KSP 6.3.2. Also in Nāgabodhi’s Viṁśatividhi. Bhūtaḍāmara initiation manual in Göttingen</seg>.</note>\\

I will become a non-returner solely concentrated on the conception of awakening!<note>Harunaga Isaacson points out that the expression <foreign>ekacetana</foreign> would be most suitably combined with <foreign>bodhicitta</foreign>, and some parallels (<seg rend="check">LIST</seg>) for this verse indeed read <foreign>bodhicittaikacetanaḥ</foreign>; nevertheless, the reading found in our manuscript is also well attested (<seg rend="check">LIST</seg>). Isaacson suggests that <foreign>bodhisattva</foreign> may be conceived as an equivalent to <foreign>bodhicitta</foreign>, on the basis of <seg rend="check">TEXTUAL EVIDENCE</seg>. See also Tanemura 2004: 275.</note> <seg rend="check">Today/Now</seg> I will have a birth in the Buddha family — no doubt!\\

This is the best day for me. My worship <seg rend="check">today/now</seg> is unsurpassed! My encounter <seg rend="check">today/now</seg> is the best, because of (my) invitation of all Buddhas!

</p>

<p>Then he should prostrate with all limbs, and should invite all Buddhas with an incence <seg rend="check">pot</seg> in his hand.<note>problem varttikā/ghaṭikā</note></p>

Let the Buddhas situated in all directions pay heed to me! I, named N.N., the vajra-bearer, fashion the maṇḍala. Let all Buddhas, etc., come forth! May you grant this accomplishment!

</p>

<p rend="noindent">Having said this, the yogin performs the initial yoga, the (meditation named) supreme maṇḍala king,<note>See KSP 6-2-11 <hi rend="italic">Maṇḍalarājāgrī nāma samādhiḥ</hi>. Consult Candrakīrti’s Vajrasattvasādhana (ed. Tomabechi); maybe in Tomabechi’s thesis there is discussion.</note> the (meditation named) supreme action king, and once again opening the gates<note>This refers to SVU §15: <foreign>tato yāvad dvārodghāṭanaṁ kr̥tvā śrīvajrasattvamahāmudrāṁ baddhvā</foreign>.</note> he stands in the place of Vajrasattva,<note>According to PDS, this means the center of the maṇḍala.</note> with the great <foreign>mudrā</foreign> of Śrī-Vajrasattva,<note>The <foreign>mahāmudrā</foreign> is described in the passage, lost in Sanskrit, that is given in Takahashi’s translation, §24. See also his §39–40, suggesting that it is connected with <foreign>āveśa</foreign>.</note> utterly devoted to reciting His mantra, is to be solicited by means of the one-hundred-and-eight names<note>See STTS.</note> by all assistants (<foreign>uttarasādhaka</foreign>), who are endowed with the self-identification of (the respective subordinate) Tathāgatas,<note>I.e., visualizing themselves as the retinue of Tathāgatas surrounding Vajrasattva. PDS suggests conjecturing <foreign>-tattattathāgata-</foreign> (KSP <foreign>śiṣyaiḥ svasvacakravartiyogavadbhir yathāyogavajraghaṇṭādhāribhir</foreign>).</note> for the marking of the great maṇḍala.</p>

<p>Then he should arise,<note>PDS: Does this mean that <foreign>vyavasthita</foreign> in the preceding sentence means `sitting’? But <foreign>utthā</foreign> is also a technical term for end of <foreign>meditation</foreign>.</note> make reverence to the feet of all Tathāgatas and observe that the sky is filling up with all Tathāgatas.<note>Bhūtaḍāmara has the reverse order — first Tathagatas filling the sky, then the worship of their feet —</note></p>

I alone am myself the vajra bearer! I myself am Vajrasattva! I am the great king Buddha! I am the powerful vajra-bearer!\\

I am the king Lord of yogins! I am the resolute Vajrapāṇi! I am the lord with the great vajra, who does not abandon empowering!<note><foreign>adhiṣṭhānaṁ na riñcati</foreign> is a set phrase in several Buddhist texts; the whole passage displays scriptural language.</note></p>

<p>Then he should place (the mantra) <hi rend="mantra">vajradr̥ṣṭi maṭ</hi> on the eyes, should mete out a crossed vajra on the soles of his feet with the syllable <hi rend="mantra">aḥ</hi>, should form the pledge <foreign>mudrā</foreign> of his own (deity)<note>Presumably Vajrasattva.</note> and cause that maṇḍala to arise in the sky above <supplied reason="explanation"><foreign>uparyākāśe</foreign></supplied><note>The term <foreign>uparyākāśa</foreign> seems to be specific to our text. It also occurs in sections §49 and 68 <seg rend="check">ADJUST NUMBERING</seg>.</note> <supplied reason="subaudible">pronouncing</supplied> <hi rend="mantra">o vajra, arise</hi>.</p>

<p>Then he once empowers his own self with that pledge <foreign>mudrā</foreign> of his own (deity) and again forms the great <foreign>mudrā</foreign> (of Vajrasattva).<note>See just above <foreign>śrīvajrasattvamahāmudrayā</foreign>.</note></p>

Arising in the same way, remaining with the <foreign>mudrā</foreign>, looking down in all directions, he should stride around with (the deity’s) <seg rend="check">self-confidence</seg>, reciting (the mantra of) Vajrasattva.

</p>

<p rend="noindent"> With the vajra-eye he should bind the maṇḍala with boundary markers in the directions, should erect a wall enclosure with the soles of his feet, while making the earth (hard) as a vajra up to the top of Sumeru, should again carry out the smashing of obstacles, etc., and should draw the secret-shaped maṇḍala with this (mantra) joined with <foreign>mudrā</foreign>: <hi rend="mantra">om̐ vajramaṇḍala hūm̐ jaḥ</hi>. The <foreign>mudrā</foreign> that draws the entire maṇḍala with the vajras of the index and the thumb in the two vajra-fists is called Vajracakrā. <hi rend="mantra">om̐ great vajracakrā empower <seg rend="check">cause success</seg>%apply standard translation of siddhya throughout text

hūm̐</hi>: with this (mantra-goddess) he again empowers the maṇḍala. The <foreign>mudrā</foreign> of this (mantra-goddess) is Vajrahetukarmamudrā.

</p>

<p>Then the vajra-stakes of <foreign>khadira</foreign> (wood) are to be driven into the four corners of the maṇḍala with the vajra. They are consecrated one-hundred-and-eight times with this heart: <hi rend="mantra">om̐ vajra stake peg down all obstacles hūm̐ phaṭ</hi>. Or he takes takes a five-pronged vajra with his left vajra-fist and, while intoning the syllable <hi rend="mantra">hūm̐</hi>, he fashions five stakes, at the four corners of the maṇḍala and at the maṇḍala’s navel, after which he drives them down with his right hand made into a three-pronged vajra, while intoning this (mantra): <hi rend="mantra">om̐ gha gha smash smash all evils phaṭ, peg down peg down all sins phaṭ, o vajra-stake, the Vajra-bearer commands svāhā</hi>.</p>

<p>Then he places the sprinkling jar, consecrated with the <seg rend="check">Vajrayakṣa (mantra)</seg>, in the doorway of the maṇḍala, strengthens <seg rend="check">all protections</seg><note>Em. sarvarakṣā (acc.pl.)?</note> with the Vajramuṣṭikarmamudrā and covers it with the Vajrakavaca (mantra). And so its is said:</p>

And he should make the Vajra-fist which is a procedure for binding (<foreign>bandhayoga</foreign>). But in a maṇḍala he should cover all protections <seg rend="check">with</seg> the Vajrakavaca.<note>Em. rakṣā sarvās tu? Em. -kavacena? The pāda could have been pronounced originally with 2x kava was ko.</note></p>

<p>He should sit back down in the middle of the maṇḍala, arrange the entire maṇḍala in his mind, smear all places<note>Text has singular for plural.</note> in the maṇḍala with paste, and make small square maṇḍalas with sandal, saffron, etc., in the places of the five Tathāgatas. In the other (places) round ones. And they are consecrated seven times with their respective own mantras.

</p>

<p>Then from the sky-region he should draw (them) with the Vajra-hook, etc., make (them) enter, bind and subdue (them). In these (places) he makes the Tathāgatas, etc., settle down with their own hearts and worships them with five services.

%HI and PDS find the sentence clumsy. Haru suggests original sentence was tato teṣu tathāgatādīn niveśya ..., and that vajrāṅkuśādibhir ākṛṣya praveśya baddhvā vaśīkṛtyākāśadeśāt was added secondarly to explain.</p>

Over the jar for unction, that is full of all rice grains, etc., he scatters a drop of water consecrated with (the mantra of) Vajrasattva.

He should incubate<note>Harunaga Isaacson points out that this verb is used also by specialists of ancient mediterranean religions in a sense like the one we need here. See https://en.wikipedia.org/wiki/Incubation\_(ritual).</note> it according to precept, after giving <foreign>argha</foreign> with perfume water. He should also scatter flowers and incubate them with incense. On another day, at the three nodes, he should properly consecrate it. With it, when it is consecrated again, he should carry out the unction in the maṇḍala. And eminent men should know its charactistics, that will be stated.

</p>

<p>And this (jar) is to be placed in front of Śrī-Vajrasattva.</p>

<p>Then he should make one-hundred-and-eight oblations of ghee, etc., with each of (the mantras of) Vajrayakṣa, Vajrasattva, and Buddhalocanā.<note><seg rend="check">Add explanation of what these mantras are. On Buddhalocanā, see Susiddhikarasūtra, Giebel 2001: 130. Mañjuśriyamūlakalpa ed. Vaidya p. 310.</seg></note></p>

<p><seg rend="check">So goes</seg> the ritual of oblation for incubation.</p>

</div>

<div type="subchapter"><head type="editorial">Ritual of incubation</head>

<p>Then he should give an external offering (to the demons outside the maṇḍala), does the <foreign>upasparśana</foreign>,<note>Cf.~VĀ p. 318.</note> offer praise<note>Is this praise of the initiands who are equal to Vairocana, or is it Vajrasattva as equal to Vairocana? See STTS §196, etc.</note> with the one-hundred-and-eight names, worship Sarvatathāgata<note>Or is the idea that the disciples are being worshiped, each individually, as Sarvatathāgata = Vairocana?</note> with flowers, etc., and with dancing, etc.,<note>PDS asks: are Puṣpā and Lāsyā pūjā deities?</note> pay obeisance and incubate the disciples.</p>

<p>In that context, the disciples, being well bathed,<note>AmoghapāKaRā:

<foreign>asya vidyāyā ayam upacāravidhinītisamayavidyādhareṇa śucir bhūtvā <hi rend="bold">susnātaśucivastra</hi>dhāriṇā bhavitavyam</foreign>.</note> wearing clean clothes, and bearing flowers in their hands,<note>SDPT: punaḥ puṣpakareṇa śiṣyeṇācāryaṁ <hi rend="bold">puṣpakareṇaiva</hi> deśanānumodanādhyeṣaṇāyācanāṁ ca kṛtvā vaktavyam.</note> should first pay obeisance to the master and say the following:</p>

O greatly beloved one, you are my instructor! I wish, o great protector, (to be initiated into) a resolute Bodhisattva method. Give me the pledge, the reality,<note>Or read samayatattvaṁ? See occurrence of same stanzas on p. 52.</note> and give me the conception of awakening! Give me the triple refuge: Buddha, Dharma and Saṅgha. O protector, make me enter the excellent city of great release!

</p>

<p>Then he should cause them to carry out the confession of sins:</p>

<!--% kṛpayā1 parītta2mānasa3mānagha4matiṁ sa5kalakā6yahatamoham /

% kṛpayā1 parītta2mānasa3managhama4tiṁ saka5lakāya6hatamo7ham /

%pratividhy1a kṛpā2mūlaṁ3 bodhau4 saṁve5danaṁ bi6bharmy asam7am

%saugata1mantravi2viktaṁ3 | satatam a4nābho5gavāhi6sāmājy7am· |

%prāpayi1tum eva 2teṣāṁ3 jagatāṁ4 sthito ’ham5 a6dhunā vidiveha

%prāpayi1tum aśe2ṣajagat3 sthito ’ham4 adhunā5pi6 diveha

%MS reads: prāpayitumeśajatāṁ sthito ham adhunā vidiveha

%emended: prāpayitum aśeṣajagat sthito ’ham adhunāpi diveha-->

Listen, (you who are) intent on good thoughts,<note>Or em. <foreign>nityaṁ</foreign> as in SHKM?</note> having fully eradicated all conceptualizations.<note>SHKM 5cd: <foreign>śṛṇu bhadrāśayan nityaṁ samyak saṅhṛtya kalpanāḥ</foreign>.</note> Our dispersed mind is controled by the Sugatas beginning with Vajrasattva.\\

What bad I have done, rejoiced in, and caused to be done, (even) unwittingly — all of it do I now confess before the one of best awakening.\\

I constantly rejoice in the two requisites (of awakening) of the Sugata and (his) sons<note>Jnānapāda, Samantabhadra, st. 16; ed. Tanaka.</note> that are of unfathomable depth, that effect the benefit of the whole world — and also in those belonging to others.\\

I approach as refuge the Sugata, at the middle of the lotus which is his whole family, who out of compassion cut round mental processes (? <foreign>mānasa</foreign>), who is (himself) of faultless thoughts, who slays delusion with all his bodies.\\

I approach as refuge the Dharma, a park for those (Buddhas) of best intelligence and a forest for Conquerors (i.e., Jinas) because of its fearfulness to inferior (creatures), capable of deconstructing (<foreign>vibhāvanā</foreign>) the power of (bound) existence.\\

I approach as refuge the throng of ascetic-lords, praised for their departed state, who beat the poisonous snakes of passion and so on, whose minds are of broad compassion, whose intelligence is wide awake.\\

With regard to awakening do I bear an unparalleled <seg rend="check">premonition</seg> (<foreign>saṁvedana</foreign>), after having penetrated to the root of (the tree of) compassion, that has destroyed the enemy with the power of its own fruit which is the object of the sense organ which is the chain of causality.<note>Mahāyānasūtrālaṁkāra 17.36. RT suggests samanantara is a technical term of abhidharma.</note>\\

I should give all of this (here in my possession) as though it were mere grass, etc., for the ripening of creatures, or also for (their) protection (and) for purifying my own mind.\\

Thus should I cultivate (the perfection of) conduct, forbearance, heroism, meditation, and ultimate wisdom, as I continually strive for the purification of self and others.\\

I am now, here and by day, present to make the whole world reach a permanent state of effortless <!--%BHSD on anābhoga

--> community,<note><seg rend="check">We need a note on <foreign>sāmājya</foreign> as Buddhist counterpart of Śaiva <foreign>sāyujya</foreign>, etc.</seg></note> distinguished by the mantras of the Sugatas.

</p>

<quote> And by this root of merit, thus acquired, %BHSD on samudānayati

may I become one who reliquishes all property. With regard to all beings may I generate equanimity. May all beings be guided by me with all vehicles having every multitude of means, and established in the unestablished <foreign>nirvāṇa</foreign> sphere. May I generate the thought that even after causing the <foreign>nirvāṇa</foreign> of all beings, not a single being has been caused to reach <foreign>nirvāṇa</foreign>. May I keep in mind the fact that not a single entitiy has an arising. And with the undispersed thought of one who has the knowledge of omniscience may I train in the six perfections. May I keep in mind the accomplishment of a single vehicle and its system.<note><seg rend="check">Does <foreign>nirhāra</foreign> simply function as a plural marker, or does it have a meaning like `production’ as indicated in BHSD? Gaṇḍavyūha: nānāyānanayanirhāraprabhavā ... Do we have here the idea of ekārthatva of various yānas?</seg></note> May I train for production and comprehension thirty-seven factors conducive to awakening. May I make effort toward comprehension of the ten powers, the (four) confidences (<foreign>vaiśāradya</foreign>), the (four) special knowledges (<foreign>pratisaṁvid</foreign>) and (eighteen) particular Buddha characteristics (<foreign>āveṇikabuddhadharma</foreign>). Thus may I exert myself up to the production of absolutely all Buddha characteristics.

This is the vajra-like great production of the conception of awakening of Bodhisattvas. It is the father of all Tathāgatas, it carries out the command of all Tathāgatas,<note>Or: it commands all Tathāgatas.</note> it is the eldest son of all Tathāgatas, it is the lord Samantabhadra. Thus, being firmly established in this (previously described) resolve (<foreign>cittotpāda</foreign>), may I join the entire mass of people who are susceptible to conversion with the realization (<foreign>niṣpādana</foreign>) of the accomplishement (<foreign>nirhāra</foreign>) of endless entry points (<foreign>mukha</foreign>), technically named Samantabhadracaryā and lacking any established limits, after having won them over, gladdened, and encouraged them by displaying a variety of practices which permit many entry points in accordance with the power of merit-roots that I have accumulated.

</quote>

<p>Then, while reciting <hi rend="mantra">o pledge aḥ</hi>, he should mete out a lunar disc at the heart of the disciple, and atop it a five-pronged

</p>

vajra should be (mentally) established at his heart, with the heart: <hi rend="mantra">o beloved one, you are the pledge hoḥ! o vajra realize whatever is desired</hi>!<note><seg rend="check">Add note on surprising fem. voc. form <foreign>surate</foreign></seg>. Cf. sumate in stanzas in §<seg rend="check">3.8.1.2</seg>. That section contains another occurrence of this same stanza</note>

</p>

<p>And on the head, after placing (there his) hand that has been immersed in fragrant water, he should visualize (another) vajra while repeating the (mantra of) Vajrasattva. On the forehead (he should visualize) a vajra-jewel transformed from the syllable <hi rend="mantra">trām̐</hi> atop a moon (disc); on the throat a vajra-lotus transformed from the syllable <hi rend="mantra">hrīḥ</hi>; on the top of the head a crossed vajra transformed from the syllable <hi rend="mantra">kam̐</hi>. He should pronounce <hi rend="mantra">o vajrasattva! o vajraratna! o vajradharma! o vajrakarma!</hi><note>heart-pañcasūcikavajra (Vairocana) / head-vajra-Vajrasattva (Akṣobhya) / forehead-vajraratna-Vajraratna (Ratnasambhava) / throat-vajrapadma-Vajradharma (Amitābha) / mūrdhan-viśvavajra-Vajrakarma (Amoghasiddhi).</note> He should empower (the disciples) each in his own heart, etc.<note><seg rend="check">Emend uccārayan and svasvahṛdayādiṣu?</seg> Presumably all items are to be visualized stand atop a moon disc, although this is expressed only in the first and third case.</note>

Then with recourse to Vajragandhā he should place fragrant paste on their hands; with recourse to Puṣpā (he should place) flowers; with Dhūpā he should incense them; with Dīpā he should give them lamp-light. He should give (each one) a tooth stick, consecrated with (the mantra of) Vajrahāsa, twelve inches long, of Udumbara or Aśvattha wood, smeared with fragrant paste and with a flower tied to its tip. And right at the (other) tip they should chew (each on his own stick) facing East or North.

</p>

<p>And after giving fresh<note>We were initially tempted to emend <foreign>pratyagagrān</foreign>, because on the Brahminical tradition kuśas are typically <foreign>prāgagra</foreign> (cf. Griffiths & Sumant 2015), but <foreign>pratyagagra</foreign> is only very rarely attested in any branch of Sanskrit literature, while the Bhūtaḍāmara manual supports <foreign>pratyagra</foreign> here, as does Tib.</note> blades of Kuśa grass consecrated with (the mantra of) Vajratīkṣṇa he should say: `Make a bed with these by scattering all but one on the ground and placing one on the head.’</p>

<p>Consecrated with the (mantra of) Vajrarakṣā,</p>

furnished with three knots, a thread should then properly be bound on the left hand by himself.

</p>

<p>Then, after encouraging and gladdening all (disciples) with an instruction, according to (their) ability, into the deep and vast Dharma (sea), he should say: `Arise, handsome faced ones: tomorrow you will see the great maṇḍala!’</p>

<p>So goes the ritual of incubation.</p>

</div>

<div type="subchapter"><head type="editorial">Ritual of delineating</head>

<p>Then, at the time of sunrise, in the same way<note>This refers to what was done in the Adhivāsanahomavidhi; <seg rend="check">REF</seg>.</note> he should impose that maṇḍala onto the sky above and delineate it. </p>

<p>In this connection, he should first place the individual threads colored with fragrant blue, yellow, red, green and white pigments, in this very order.

</p>

<p>He should impose Akṣobhya, etc., onto the threads with these seeds belonging to them: <hi rend="mantra">hūm̐ <seg rend="check">traḥ</seg> %or emend tra;m/trā;m? cf. preceding chapter

hrīḥ aḥ āḥ</hi>, should impose <hi rend="mantra">o aṅkuśi with radiating gaze jaḥ</hi><note>This mantra already in STTS §370. Check Tanemura 2004: 141-2, 240-241. KSP places jaḥ onto the eyes.</note> onto the two eyes with a gaze of the eyes that attract with quickly fluttering eye-lashes,<note>Silent quotation of STTS.</note> and should instigate Akṣobhya, etc., while pronouncing this (sentence): `May the Lord offer me the vajra-thread in order to delineate the great maṇḍala!’.</p>

<p>Then he should fill those threads with the light threads sent forth by Akṣobhya, etc., from their own seeds and placed in his own hand after having been attracted by the radiating goad.</p>

<p>And while reciting `All entities are in mutual succession! All entities are mutually dependent! All entities are absolutely dependent! <hi rend="mantra">om̐ vajrasattva hūm̐</hi>!’, he twists them into a (single) twine,<note>Tib. suggest a form like valayet, with <foreign>saṁvartya</foreign> at the beginning of the next sentence, translating both by the same verb. This does not look convincing. Parallel texts only have forms derived from <foreign>valayati</foreign>; the dictionary meanings for the noun <foreign>valaya</foreign> are not suitable to the context. We tentatively suggest the noun was here intended in the unattested meaning `twine’. An alternative would be to remove one of the two words <foreign>valaye saṁvartya</foreign> from the text as gloss of the other (which would imply that <foreign>valaye</foreign> is an error for <foreign>valayya</foreign>, itself a <foreign>lyap</foreign> form instead of <foreign>ktvā</foreign>).</note> after which he visualizes the sun and the moon, transformed from the syllables <hi rend="mantra">ma</hi> and <hi rend="mantra">ṭa</hi>, in his right and left eyes, stabilizes them with <hi rend="mantra">o vajra gaze maṭ</hi>, places that thread in a vessel of gold, etc., smeared with fragrant paste and worship it with fragrance, flowers, and incense.</p>

<p>He takes hold of it with the Vajrabandha (<foreign>mudrā</foreign>) and consecrates it a hundred and eight times with <hi rend="mantra">om̐ do not transgress the thread which is the vajra pledge hūm̐</hi>.</p>

<p>Then with recourse to (the mantras of the) sixteen Bodhisattvas<note>Add note on them.</note> he once again smears the maṇḍala ground with fragrant paste, decorates it all around the outside with flowers, gives <foreign>argha</foreign> to all the families (of the five Tathāgatas) present in the sky, worships them with recourse to Puṣpā, etc., and to Lāsyā, etc., pays obeisance, visualizes the yellow-colored sun and moon in his left and right eyes as transformations of two syllables <hi rend="mantra">jaḥ</hi>, and fashion the maṇḍala to the accompaniment of song and sound (i.e., music) offerings.</p>

<p>In that connection, first he makes the thread wet with white fragrant paste over whose colorant the mantra (i.e., <hi rend="mantra">āḥ</hi>) has previously been pronounced.<note>This refers to the beginning if the chapter.</note> Then he pronounces <hi rend="mantra">o vajradhātu</hi><note>The form <foreign>vajradhātu</foreign> is an Ārṣa vocative; see STTS §<seg rend="check">XX</seg>.</note> only in his mind, with the vajra-voice,<note>ADD note on this.</note> and after becoming Vairocana he turns the assistant into a form of Vajrakarma while pronouncing (the mantra) <hi rend="mantra">o vajrakarma</hi> (emitted) from his own heart.<note>See STTS §114.</note> Then he visualizes himself as Vajrasattva while pronouncing the (mantra of) Vajrasattva, takes that thread with his left hand in Vajramuṣṭi (<foreign>mudrā</foreign>) and with the syllable <hi rend="mantra">jaḥ</hi> sends forth that assistant in the form of Vajrakarma who holds (the other end of) the thread in his hand, after which, in order to convey (the maṇḍala) to symmetry, he should face East and lay down the (first) brahmā-thread.<note>ADD note on this.</note> Next, standing in the South and facing North, the master (should lay down) the second. Then, standing in the Southeast, facing North, (he should lay down) the Eastern thread of the outside of the maṇḍala. Standing in the Northwest, facing South, (he should lay down) the western thread. Standing in the same place, (he should lay down) the northern thread. Standing in the Southeast again, (he should lay down) the southern side thread. And so also delineation of the platform. Standing in the southeastern corner again (he should lay down a thread) up to the northwestern corner. Standing in the Southwest, he should lay down (a thread) uo to the northeastern corner. And the movement of the master and the assistant is in pradakṣiṇa procedure. In that connection, there is this delineation mantras: <hi rend="mantra">om̐ do not transgress the thread which is the vajra pledge hūm̐</hi>. With three <hi rend="mantra">jaḥ</hi> syllables, i.e., with <hi rend="mantra">jaḥ jaḥ jaḥ</hi>, the assistant should perform the thread drawing.<note>See Tanemura 2004: 146.</note></p>

<p>And the gates are an eighth part (of the length of a side). The projections of the gates have the measure of the gates. The completely internal and the completely external platforms measure half of the gates. The ground for five-colored powder measures half of the platform. The gateway should be made three times (the measure of) the gate.</p>

<p>He should delineate the inner maṇḍala (measured) by half of the outer maṇḍala, is square, has four gates, is enclosed by a platform and has eight pillars. After this he should consecrate as before with the stake-mantra a stake of Khadira (wood) which at the bottom has the shape of a single-pronged vajra, and at the top the shape of a five-pronged vajra, and drives it into the navel of the maṇḍala with a vajra. After this, with the thread hanging from it, he should delineate the garland of vajras outside of the inner maṇḍala starting in the Northeast and proceeding in pradakṣiṇa. And the thread is double the length of the maṇḍala; in thickness (<foreign>pārimaṇḍalya</foreign>) it is to be made as thick<note><seg rend="check">Or as long?</seg></note> as the (master’s) little finger, in the case of a six-cubit (maṇḍala) and suitably (thicker) in other cases.<note><seg rend="check">See parallel passage in Rajaḥpātanavidhi.</seg></note>

</p>

<p>Now the delineation if expressed in the words of scripture:</p>

The wise one should delineate a nice maṇḍala with a new thread, that is as well applied, as well measured and as beautiful as possible:\\

He should delineate the external maṇḍala that is square, four-gated, adorned with four gateways, prepared with four threads<note>Brahmasūtra, pārśvasūtra, ...?</note>, adorned with fillets and wreaths, and inlaid at all its corners and angles of door projections with vajra-jewels.\\

Having entered its inner city that resembles a wheel, circumscribed with a thread of vajra, and adorned with eight pillars, the wise one should delineate (the interior) maṇḍala, conveying it to symmetry, with eight maṇḍalas (within it, separated) by four threads (running in pairs from East to West and North to South).<note>Cf. the Trailokyavijayamaṇḍala shown in Mori 1997: 93, fig. 29.</note></p>

<p>And on both outer and inner platforms are to be drawn full and half pearl-garlands, fly-whisks as well as lunar and solar orbs. In all corners of the maṇḍala are (to be placed) banners with colorful tips from which dangle bells that are fluttering in the wind.<note>Cf. Adhyardhaśatikā PP.</note>On them and on the angles of the door-projections he must draw vajra-jewels with brilliant rays on the crescent moon as base.</p>

</div>

<div type="subchapter"><head type="editorial">Ritual for defense against obstacles</head>

<div type="section"><head type="editorial">Defense against obstacles</head>

<p>If he wishes to perform a defense against obstacles, he should peg down in this manner all obstacles with stakes that are like the mentioned one standing at the navel of the maṇḍala and have been empowered a hundred and eight times with the stake-mantra<note>What is this?</note> that has (previously) been muttered a hundred thousand times: having delineated the circular light-orb for the external maṇḍala in pradakṣiṇa with the string that hangs from the mentioned stake standing at the navel of the maṇḍala, he should delineate in the same circular manner the mountainrange beyond it.

On that light-orb, with soil from an anthill, he should make effigies of the obstacles, first among which being the gods, and fashions a yellow Śakra transformed from the syllable <hi rend="mantra">ī</hi> in the Śakra effigy placed in his proper direction; in the same way, in the effigies of Agni, etc., a red Agni transformed from the syllable <hi rend="mantra">ram</hi>;

a black Yama, with <hi rend="mantra">aham</hi>;

a black ogre, with <hi rend="mantra">kram</hi>;

a white Varuṇa, with <hi rend="mantra">vam</hi>;

a grey Vāyu, with <hi rend="mantra">yam</hi>;

a yellow Kubera, with <hi rend="mantra">phaṭ</hi>;

a white Īśāna, with <hi rend="mantra">sumbha</hi>.

After this he should attract them, cause them to enter, bind them, take control of them with the (four mantra-mudrā deities) Vajrāṅkuśa, etc., and pegs them down.</p>

</div>

<div type="section"><head type="editorial">Total defense against obstacles</head>

<p>He who wishes to effect complete freedom from obstacles should cover them with soil. If in this condition (<foreign>evam</foreign>) they [still] pose obstacles, he should immerse himself in [the deity]

Vajrahūm̐kāra and attract them with the (mantra called) Ṭakki-king, or should (as above) do the attraction, etc., with Vajrāṅkuśa, etc., and then should bind the (<foreign>mudrā</foreign> of) Vajrahūm̐kāra<note>I.e., Trailokyavijaya.</note> and step on the effigy of the obstacle with his left foot. Employing the relevant intercalation (<foreign>vidarbhaṇa</foreign>)<note>On this technical term, %see Tantrasadbhāvasāra (ed. Sanderson?) siddhibhāk sādhakaf proktaḥ yeṣu yad uktaṁ bījaṁ vidarbhaṇādyeṣu yatra tatraiva vacmy avatāraṁ tāvac chaktīnāṁ; Īśānaśivagurudevapaddhati 5.5; also Netratantra. Check TĀK. Padoux, Studies in Mantraśāstra, p. 98.

Padoux 1977.</note> for <hi rend="mantra">hūm̐ vam̐ hūm̐</hi>,<note>The example is the one to be used in case the obstacle is Varuṇa. For the connection between Varuṇa and clouds, see Lalitavistara (ed. <seg rend="check">XX</seg>) <foreign>tatra varuṇaś ca nāma nāgarājo manasvī ca nāgarājaḥ sāgaraś ca nāgarājo ’navataptaś ca nāgarājo nandopanandau nāgarājāv evam āhuḥ – vayam api bodhisattvasya pūjākarmaṇe kālānusārimegham abhinirmāya uragasāracandanacūrṇavarṣam abhivarṣayiṣyāmaḥ</foreign>.</note> etc., he should stand in reverse archery stance, and while <seg rend="check">repeatedly</seg> casting that <seg rend="check">seal</seg> in the direction of (an obstacle) such as a cloud, he should visualize that the clouds, etc., are being burnt to ashes by Vajrahūṁkāra who shines like dense blazing fire expanding high in the sky and kicks [the effigy] with his foot. In this way they are struck down.<note>The preceding paragraph was translated somewhat differently in Griffiths 2014: 178, on the basis of the edition princeps which has a few different readings.</note>%One who wishes to effect complete freedom of obstacles may cover them with soil. So also if they pose obstacles (despite having been pegged down), he should reach meditative union with Vajrahūm̐kāra , attract them with (the mantra called) Ṭakki-king, perform</p>

</div>

<div type="section"><head type="editorial">Defense against a wind obstacle</head>

<p>Then there is defense against a wind obstacle. He should realize the meditation on emptiness,<note><seg rend="check">How does this work?</seg></note> immediately become Vairocana transformed from the syllable <hi rend="mantra">a</hi>, i.e., visualize the form of Vairocana that is stated in scripture,<note>This clause might be a marginal gloss that made it into the text at some point.</note> mentally emit from his own heart (the god) Ārya-Acala transformed from the syllable <hi rend="mantra">hāṁ</hi> and, while mentally pronouncing (the mantra) <hi rend="mantra">o vajra hāṁ bind</hi> he makes a heptad of drops with fragrant paste in the northwestern corner on the outside of the outer maṇḍala. After this he fills the individual drops with the syllable <hi rend="mantra">ya</hi> and in the middle (he inserts into the drop) a seventh syllable <hi rend="mantra">ya</hi> furnished with a drop. These seven drops are to be imagined as the seven deer-borne black-colored winds, brought forward and bound by Ārya-Acala with his noose. And in the middle one of them is the leader, while the others take position all around protecting him.<note>This sentence gives the appearance of being redundant, and might be an old marginal note beginning with <foreign>madhye ca</foreign> as lemma for the preceding sentence <foreign>madhye ca saptamaṁ yakāraṁ binduyuktam ete ca sapa bindavaḥ ... baddhāś cintanīyāḥ</foreign>. This would also help to explain the presence of <foreign>iti</foreign>.</note> Then he visualizes a dish as Meru transformed from the syllable <hi rend="mantra">ā</hi>; on top of it an earth-disc (is to be visualized) that is transformed again from the syllable <hi rend="mantra">ā</hi> and covered everywhere with vajras; and in the middle a five-pronged vajra that is inseminated with the syllable <hi rend="mantra">hūm̐</hi>. <seg rend="check">And</seg> in the corners he should visualize tridents and, proncouncing <hi rend="mantra">o vajra hāṁ bind</hi> in the same way with that dish he should cover that aforementioned heptad of drops.<note>The group of seven drops is weighed down with heavy items.</note> Then he should visualize the aforementioned Lord Vairocana transformed from the syllable <hi rend="mantra">a</hi> above the Meru dish, and should imagine Ārya-Acala who, after resting on the mountain with his archery stance, bears sword and noose in his hands and threatens the (seven) winds. In this way the binding of all winds is brought about.</p>

</div>

<div type="section"><head type="editorial">Defense against an obstacle of water, etc.</head>

<p>Then there is defense against an obstacle of water, etc.<note><seg rend="check">Water, fire, ...</seg>.</note> He should visualize himself as Ārya-Acala transformed from the syllable <hi rend="mantra">hām̐</hi> standing on wind and fire discs; should make an effigy of the obstacle with soil from an anthill or unfallen cow dung; should produce a sword that is transformed from a syllable <foreign>khaṁ</foreign> (in Acala’s hand) and enveloped in fire (emerging) from a <foreign>repha</foreign>;<note>This here means the syllable <hi rend="mantra">raṁ</hi>.</note> should produce a noose <seg rend="check">made of Kuśa grass</seg>,

<note>Is this reading correct? Cf. MMK <foreign>athāṅkuśaṁ sādhayitukāmaḥ, kuśamayam aṅkuśaṁ kṛtvā</foreign>. But STTS atha bhagavān vairocanas tathāgataḥ punar api sarvatathāgatasamayāṅkuśasamayasaṁbhavavajraṁ nāma samādhiṁ samāpadyemaṁ sarvatathāgatasarvamudrāgaṇapatiṁ svahṛdayān niścacāra // ( 1,94,178), so perhaps <foreign>pāśam aṅkuśamayam</foreign>? (Maybe -<foreign>maya</foreign> can mean `endowed with’: cf. SVU §36 <foreign>bhūmitalam upādāya sumerupṛṣṭhaṁ yāvad vajramayaṁ kurvan</foreign>.) <foreign>pāśam aṅkuśasahitam</foreign>?</note> take it in the left hand, and the sword in the right. After this, he should attract (the obstacle) with the noose, make it enter the effigy, adopt the archery stance and press (the obstacle) down on its head, while pronouncing this (mantra): <hi rend="mantra">obeisance to all vajras! o great fearsome anger, burst hūm̐ traṭ hām̐ mām̐</hi>.

</p>

<p>Or he should split its effigy with the sword. Or he should smear its effigy with black mustard seeds<note>On the meaning of rājikā, see Bisschop & Griffiths 2007: 16, n. 43.</note> that have been drenched in poison and burn it with fire.

</p>

If burned with fire and (previously) smeared — no doubt — even Brahmā, even Śakra, burns quickly, in an instant!\\

Thus spoke the Lord Vairocana.<note>This sounds like the style of the Vajraśekhara cycle. Source not yet traced.</note></p>

<p>And one should carry out the ritual after a ten-thousandfold service of this mantra with meditative immersion into Ārya-Acala.</p>

<p>Or he should visualize Ārya-Mañjuśrīyamāntaka transformed from this (mantra) <hi rend="mantra">om̐ āḥ hūm̐</hi>, black, six-legged, four-faced, four-armed, bearing sword and axe in his right hands, bearing noose and pestle in his left hand, facing south and filling the sky with (his) wrathful hordes, after which he should make the trident gesture and apply it with hurling gestures for defense against clouds, etc. The trident gesture is <seg rend="check">a sharp angle</seg> of the two index fingers while holding the palms in vajra-bind.</p>

</div>

<div type="section"><head type="editorial">Optional ritual</head>

<p>And if, even so, there is no <seg rend="check">quelling/weakening/diminishing</seg> of the obstacles, he should write the mantra inside two plates of unbaked clay with blood, charcoal from a pyre, and juice of the intoxicating leaves<note>check meaning of unmattakapattra. Possibly name of a specific plant?</note> of poisonous mustard (<foreign>viṣarājikā</foreign>).<note><seg rend="check">Occurrences in HeTa, Brahmayāmala, etc. Check meaning</seg>.</note>, after which he should place mustard seeds (<foreign>siddhārtha</foreign>) over which the mantra has been muttered a hundred-and-eight times in the space between those two plate, gaze at the obstacles fire, etc., [symbolized by the seeds inside] and make a hundred or seven offerings. Then they disappear, or die, or are taken by non-humans.</p>

<p>mānuṣāsthimayacaturaṅgulapramāṇakīlakenāṣṭottaraśatajaptena tathaiva vajrāṅkuśādibhir ākṛṣya praveśya vaddhvā [vaśīkṛtya ca] pratikṛtiṁ vajreṇa kīlayed iti //</p>

<p>Or he should produce the lakh-fold muttering of the sylable <hi rend="mantra">hūm̐</hi> with meditative immersion into Vajrahūm̐kāra, after which he should draw, enter, bind and control the effigy with the mantras of Vajrāṅkuśa, etc., and peg it down with a vajra in the form of a peg over which, in the same way, the mantra has been muttered a hundred and eight times.<note>This seems to refer to the first paragraph of this chapter, and so the mantra in question must be the <foreign>kīlamantra</foreign>.</note></p>

</div>

<div type="section"><head type="editorial">Extinguishing of conflagrations</head>

<p>Now the extinguishing of conflagrations is discussed. Above the fire he should visualize a water-maṇḍala transformed from the syllable <hi rend="mantra">vam̐</hi>; above that a wheel standing in the middle of the lotus; above that Vairocana, transformed from the same syllable <hi rend="mantra">vam̐</hi>, white as conch, jasmine or moon, sitting and filling the ten directions with nine streams of water like the four oceans, the four rivers and the Anavatapta. After protecting the Meru dish and the peg with the Vajranetrī and the Vajrajvālānalārka (mantras), he should carry out the binding of those (obstacles) into the sky with the Vajrayakṣa and the Vajrabhairavanetra (mantras) and <seg rend="check">gives</seg><note><seg rend="check">Emend dadhyāt?</seg></note> a Vajra-cage with the Vajrabandha (mantra).<note>Vajranetrī and Vajrajvālānalārka mantras are found in Ādiyoga section; also in Javanese inscripion. Vajrabhairavanetra is found in SDPT.</note> Or he should carry out the defense against obstacles with a hostile magic oblation.</p>

</div>

<div type="section"><head type="editorial">Removing the Pegs from the Ground</head>

<p>Then, uttering the syllable <hi rend="mantra">hūm̐</hi> four times, he should pull out the peg that is present in the center of the maṇḍala, fill the hole for the peg with (powders of) five colors to be specified, and make (the ground) flat.</p>

<p>Then, uttering the syllable <hi rend="mantra">hrīḥ</hi>, he should visualize the moon and the sun in his left and right eyes, gaze around with the furor-eye and make the gates.</p>

</div>

<div type="subchapter"><head type="editorial">Ritual for laying down powders</head>

<div type="section"><head type="editorial">Preparation of pigments</head>

<p>Now follows the preparation of pigments. With utterance of this (mantra) <hi rend="mantra">om̐ vajracitrasamaya hūm̐</hi> joined with the gesture he should empower all the pigments seven times (so that) they <seg rend="check">partake of vajra nature</seg>. Thus spoke the lord Mahāvajradhara. In this context, the gesture is this:</p>

Having made the pair of (his hands to display) the vajra gesture while being joined close together and having equal tips,

he should summon all pigments with the radiant eye.%Having produced the well-bounded and equal-tippedness of the pair of (hands displaying) the vajra gesture, he should summon all pigments with the radiant eye.

<note><seg rend="check">Refer to STTS definition of dīptadṛṣṭi.</seg></note>

</p>

<p>And at the end he should ignite (them) with the syllable <hi rend="mantra">hīḥ</hi>, with (his right hand displaying) the pledge seal of the wrathful Vajrasūrya and with his left hand (clenched) in vajra fist. While pronouncing <hi rend="mantra">om̐ vajracitrasamaya hūm̐</hi> he should proceed in <hi rend="italic">pradakṣiṇa</hi> to lay down the pigment starting from the northeast. After that<note><hi rend="italic">tataḥ paścāt</hi>: We suspect that this does not mean the following is a separate sequence of <hi rend="italic">rajaḥpātana</hi> after the one just prescribed, but rather than the <hi rend="italic">rajaḥpātana</hi> begins after <foreign>jvālana</foreign>.</note> (he lays down) an appropriate quantity of (pigment) in this order: blue, yellow, red, green, white. In the case of a six-cubit (maṇḍala), the line of pigment is as <seg rend="check">thick/long</seg> as the (master’s) little finger;<note><seg rend="check">See parallel passage in Sūtraṇavidhi.</seg></note> from then on, with every increase by a cubit these is increase (of the width of the line of pigment) by one <hi rend="italic">pāda</hi>.<note><seg rend="check">The precise intention here is unclear to us. It seems hard to imagine a width for the line of pigment of multiple <hi rend="italic">pāda</hi>s</seg>.</note> </p>

</div>

<div type="section"><head type="editorial">Coloring the Maṇḍala (Scriptural Sources)</head>

<p>And thus it is stated in the Vajraśekhara:

</p>

A triangle made of vajra blue (i.e., of sapphire); another one, touching it, of gold; a triangle make of ruby; and another one of emerald. The one in the middle is known as white.<note><seg rend="check">Why is jñeyā feminine? We are not dealing with anoither triangle!</seg></note> This is the traditional sequence of pigments.

</p>

Thus spoke the Lord Mahāvajradhara.</p>

Uninterruptedly holding a vajra and a bell, fully concentrated, he should draw in the east the deep blue one (Akṣobhya); in the south the yellow one (Ratnasambhava); red, the one whose part is west (Amitābha); in the north, the <hi rend="italic">mañjiṣṭha</hi><note>The expected color here is green, but this does not seem to be among the attested meanings of the word <hi rend="italic">mañjiṣṭha.</hi></note> one (Amoghasiddhi); and in the middle portion of the ground, the ultimate one (Vairocana) of crystal color.\\

The drops present at the tips of the vajra-stems are adorned with five circles. In the middle of the middle circle, he should enter the Buddha image. In the middle one of the circles, to all sides of the Buddha, he should draw one after the other the four Pledge-<seg rend="check">excellencies</seg>.\\

With <hi rend="italic">vajra</hi>-speed<note>See STTS §864 etc., and see below.</note> he should stride forth onto the four circles and cause the four Sarvabuddhas, beginning with Akṣobhya, to enter into [them].\\

He makes the circle of Akṣobhya perfect (sama) with Vajradhara, etc.; the circle of Ratnasambha complete (pūrṇa) with Vajragarbha, etc.; the circle of Amitāyus pure with Vajranetra, etc. He draws the circle of Amoghasiddhi with Vajraviśva, etc.\\

He draws the Vajra goddesses on the four corners; he draws the Buddhapūjās on the cornes of the outer circle. He should cause four gate-keepers to enter into the middle of all gates; in the external part of the maṇḍala [he should cause to enter] the great beings.

</p>

<p>For this purpose, this is the heart for vajra-speed: <hi rend="mantra">om̐ vajra-speed stride forth hūm̐</hi>. Now its seal:

</p>

Mentally he should pick up the line or the vajra-cord when entering or leaving (so that) he does not fall from the pledge.

</p>

</div>

<div type="section"><head type="editorial">Coloring: the Five Tathāgatas</head>

<p>In this (maṇḍala), the Lord Vairocana is white, seated in vajra-paryaṅka<note>ADD NOTE</note> on a lion throne, holding a five-pronged vajra with the bodhyagrī-seal, of solar radiance,<note>Or perhaps we should emend here sūryaprabhāmaṇḍalaḥ, to make the list of attributes even more closely analogous to that given for Akṣobhya etc. Tib. seems to support such an emendation.</note> wearing strips of cloth as lower and upper garments, four-faced, empowered with jewel-<seg rend="check">crown-turban</seg>, and facing east with his principal face.

</p>

<p>Akṣobhya, etc., should be similar, seated in vajra-paryaṅka on elephant-thrones, etc., with solar aureoles, facing Vairocana, empowered with jewel-<seg rend="check">crown-turban</seg>, and respectively blue, yellow, red or green in color. They are (however) single-faced, bear with their (respective) great seals a five-pronged vajra, a (five-pronged-)vajra-jewel, a (five-pronged-)vajra-lotus or a viśvavajra. While he recites the Five Tathāgatas’ Heart, namely <hi rend="mantra">vajradhātu</hi>, he should place or draw them, and while they are in space, bring them down and unite them in the same way. Likewise Sattvavajrin with <hi rend="mantra">sattvavajri</hi>, through to Vajrāveśa with <hi rend="mantra">vajrāveśa</hi>.<note>Should one understand <hi rend="mantra">sattvavajrī</hi> and <hi rend="mantra">vajrāveśā</hi> as perhaps in Tib.?</note>

</p>

</div>

<div type="section"><head type="editorial">Coloring: The Four Goddesses Surrounding Vairocana</head>

<p>In front of the Lord Vairocana is Sattvavajrin (in the form of) a five-pronged red vajra.

On his right side is Ratnavajrin (in the form of) a fabulous-gem jewel with five-pronged-vajra top.

Behind him is Dharmavajrin (in the form of) a sixteen-petalled white and red lotus, eight petals below being expanded and just so eight petals above being full-blown with five-pronged vajras between them. On his left is Karmavajrin (in the form of) twelve-pronged viśvavajra that is five-colored: white-colored in the middle, blue in front, yellow to the right, red in the back, emerald-colored to the left.

</p>

<p>(The Bodhisattvas) Vajrasattva, etc., through to the ones of the Bhadrakalpa, are seated in sattva-paryaṅka,<note>ADD NOTE</note> bearing with (their respective) great seal their respective marker, a vajra, etc., and have their eyes wide-open in delight. And all of them are facing Vairocana because of the fact that the nature (of them all) is to have knowledge with dharmadhātu as object. And Vairocana has the nature of Thus-ness.</p>

<p>In this (maṇḍala), (the Bodhisattva) Vajrasattva is in front of Akṣobhya; Vajrarāja to his right; Vajrarāga to his left; Sādhu behind him. <seg rend="check">In the same way the remaining ones, begininning with Vajraratna, are known for Ratnasambhava, etc.</seg> And on the outer rim of the maṇḍala he should draw the thousand Bodhisattvas of the Bhadrakalpa beginning with Maitreya, in succession, an equal amount per direction, starting in the east. On this (rim), to the east they have five-pronged vajras as weapons; to the south they bear vajra jewels; to the west they bear vajra lotuses; to the north they bear viśvavajras. Here follow the <seg rend="check">details of their entry</seg> and their names.</p>

</div>

<div type="section"><head type="editorial">Thousand names of the Bodhisattvas of the Bhadrakalpa</head>

<div type="subchapter"><head type="editorial">Ritual for the placing of jars</head>

<!--%§3.7, p. 41 of our edition

%see Tanemura 2004: 236 for picture of a jar

%see KSP 3.3.5-->

<p>Then he prepares a jar adorned with gems, or (a plain one) made of clay; its base not black; with large belly; with long neck; with pendent lip; filled with every gem: coral, gold, shell, pearl, ruby — with every plant: Bṛhatī, Kaṇṭakārī, Sahadevā, Daṇḍotpala, Śvetāparājitā —, with every grain: rice, barley, wheat, sesame, beans — with fragrant water as well as with white and fragrant flowers;<note>SVU MSK§14: tilayavakuśalājāsitasugandhikusumacandanodakāni śaṅkhabhājanādau prakṣipya. We accept the meaning given by Tib., and emend accordingly. See RT’s article on Mṛtasugatiniyojana for occurrence of sitasugandha which there seems to be sandal paste. See also Raghuvaṁśa: kaścitkāmī malayajaśītasugandhī payodharau.</note> completely smeared with fragrance; garlanded; marked by the Vajra of Śrīvajrasattva; with nice fabric attached to its neck; with nice <seg rend="check">twigs and fruit</seg> in its mouth;<note>Or can satpallava designate a particular kind of fruit-bearing tree?</note> empowered a hundred and eight times with the (mantra of) Vajrasattva with a <seg rend="check">Vajra blossoming creeper</seg> protected by the Sattvavajrī (seal);<note>We don’t know what Vajrakusumalatā means, nor how it fits into the sentence.</note> and again empowered for a thousand and eight times with (the mantra) <hi rend="mantra">om̐ vajra water hūm̐</hi>. He should place it in front of Lord Vajrasattva. And a second one over which a hundred and eight mutterings have been made with the (mantra of) Vajrasattva, facing the entrance gate. With that one (i.e., the second) he should bathe himself. When the students enter, he should display the Sattvavajrī or have it displayed.</p>

<p>Outside of the corners of the outer maṇḍala, he should place the jars for (the thirty-seven deities) starting with Śrī Vairocana, with their respective symbols, each empowered a hundred and eight times with the respective mantra. Behind (one of) them a full pot.</p>

<p>In the absence (of the stated total number of jars), he should (at least) give a jar and a full pot for Śrī Vajrasattva and for the five Tathāgatas, and (for all remaining deities together) give four jars marked with Sattvaratna, Sattvadharma, Sattvakarma and Sattvavajra, empowered one hundred and eight times with the respective family mantra, as well as four full pots. Because there is the prescription: `He should not have less than ten prepared’.</p>

</div>

<div type="subchapter"><head type="editorial">Consecration</head>

<div type="section" n="1"><head type="editorial">Simple consecration procedure</head>

<div type="subsection" n="1"><head type="editorial">Self-empowerment</head>

<p>Then in his mind he should make sure that the maṇḍala and the deities are present. He should worships (them) with flowers, etc., take the vow that starts with the (ritual) of four prostrations, etc., <note>On <foreign>catuḥpraṇāmādika</foreign>, see Ādiyoga section ...</note>properly fold (his hands) in the Sattvavajrī (<seg rend="check">mudrā/gesture</seg>) and enter. Then he properly drinks the vajra-water<note>Vajrodaka is taught is in STTS §221–223.</note> and causes (them) to enter into himself. Continuously <seg rend="check">agitating</seg> the middle finger of his right (hand) in Sattvavajrī with the Wrathful Fist in his left (hand), after properly making (them) firm with the syllable <hi rend="mantra">aḥ</hi> up to the point that they enter (him),</p>

having taken the vajra as representing reality and having caused the bell to resound as representing Dharma, having empowered the Great Seal as representing the pledge, he should mutter the heart.

</p>

<p>He should carry out the aforementioned ritual, with the five stanzas to be mentioned<note><seg rend="check">See 3.8.1.6, and 3.8.3 for the actual stanzas.</seg></note> take the permission as well as the own mantra of Śrī Vajrasattva as <seg rend="check"><foreign>udgatā</foreign>-prediction</seg><note>See SDPT 260 and 296 gāthāpañcakenānujñāṁ ca tu huṁkāram udgatāvyākaraṇaṁ cādāya. RT suspects udgatā means āśvāsa. See also <seg rend="check">§3.8.3 (p. 69, l. 5)</seg></note> Then he should carry out the self-empowerment, etc., pronounce one of the names, such as <hi rend="mantra">I am Suratavajra</hi>, fold (his hands in) the Great Seal of Vairocana and (with the mantra) <hi rend="mantra">vajradhātu aḥ</hi>, (cause Vairocana to take place) in his position, and cause the Vajra of the Tathāgatas to enter into himself (with the mantra) <hi rend="mantra">I am the Vajra</hi>.<note>Tathāgatavajra is an alternative name of Vairocana: see Vajrāvalī ... But here is rather seems to be an object.</note> Then he should visualize that vajra (with the mantra) <hi rend="mantra">I am Vajradhātu</hi>. In the same way (he should install the remaining deities up to Vajrāveśa), fold (his hands in) the Great Seal of Vajrāveśa and (with the mantra) <hi rend="mantra">vajrāveśa aḥ</hi>, (cause Vajrāveśa to take place) in his position, and cause the Vajra-bell to enter into himself (with the mantra) <hi rend="mantra">I am the Vajra-bell</hi>. Then he should visualize that bell (with the mantra) <hi rend="mantra">I am Vajrāveśa</hi>. <seg rend="check">In this way it becomes accomplished by a Vajra.</seg></p>

After that, the Vajra master, having folded (his hands in) the (seal of) <seg rend="check">Sattva-</seg>Vajra-hook, should assemble all Buddhas while snapping the fingers

</p>

<p rend="noindent"> and <seg rend="check">activating</seg> (the mantra) <hi rend="mantra">om̐ vajra assembly jaḥ hūm̐ vam̐ hoḥ</hi>.</p>

Then, while quickly making the Great Seal of Vajrasattva, he should pronounce one time the sublime 108 names.<note><seg rend="check">The same verse has occurred on 25v.</seg></note>

</p>

<p>Just like that, with the Vajra-hook, etc., he should draw (them) down, make (them) enter, bind and subdue (them). With the Vajrayakṣa (mantra) he should ward off the obstacles and make a wall and a net (for protection),<note>Cf. §17.</note> shut the gates of the maṇḍala with the Vajra-fist of the Pledge (Seal type), give all protecttion with the bisyllabic cuirass,<note>This refers to the mantra <hi rend="mantra">om̐ tum̐</hi> which has been taught in the Ādiyoga section — cf. KSP 6.2.1.5.</note> make (the maṇḍala with its deities) visible using the proper Pledge-Seals (of the respective deities) preceded by gifts of guest-water, while activitating (the mantras) <hi rend="mantra">jaḥ hūm̐ vam̐ hoḥ</hi>. He should accomplish the (respective) proper hearts and the mantras (by saying) <hi rend="mantra">you are the pledge</hi> and <hi rend="mantra">you pledge are I</hi> at the end (of each one), should give the seal-consecration to the Tathāgatas, etc., through to the ones of the Bhadrakalpa, by sealing them with the Dharma-Seal, the Action-Seal and the Great-Seal (of each one).</p>

<p>In this connection, the Dharma-Seals are none other than the proper hearts of (the four goddesses) beginning with Sattvavajr<seg rend="check">a</seg>.<note><seg rend="check">Supply note on these four goddesses</seg>.</note> And the Action-Seals as well as the Great-Seals of the (families of the) Vajra, the Jewel, the Dharma and the Action are pregnant with Vajra, etc., so that they are endowed with a female aspect. And (yet) they are representative of Vajrasattva, etc.</p>

<p>He makes flat the Tathāgata-fist in the left (hand), opens it up with the index and thumb of the right (hand), starting with the little finger, and should make a hemispherical <foreign>añjali</foreign>. This is the Pledge-Seal of (the ones of the Bhadrakalpa, namely) Maitreya, etc. Their mantra has been stated above.<note>See the end of §3.6.5.</note> He should install that mantra on their tongues. This is their Dharma-Seal. With the syllable <hi rend="mantra">aḥ</hi> he visualizes a Viśvavajra in (each) respective heart, forms the Great-Seal (of each Bodhisattva) in the order to their depiction,<note>This must then mean in the order in which they have been mentioned above.</note> and the Action-Mudrās come about. He should visualize a five-pronged Vajra in (each) respective heart, and forms their Great-Seals in none other than the order to their depiction. <seg rend="check">And</seg> that very mantra is common.<note><seg rend="check">Common to all members of the Bhadrakalpika group? Or common to Dharma-, Karma- and Mahāmudrā?</seg></note></p>

<p>Then he should do worship, after having offered guest-water. With the syllable <hi rend="mantra">om̐</hi> and the Vajrasattva (mantra)<note><hi rend="mantra">oṁ vajrasatvva hūṁ</hi></note> he should seven times <seg rend="check">empower</seg>, <seg rend="check">for any use</seg>, double cloth, as much as a lakh, ten-thousand, a thousand, a hundred, or individual pieces; (he should also <seg rend="check">empower</seg>) various kinds of canopies with colorful banners dangling from their four corners as well as parasol banners. He should empower as before a hundred flowering trees, or four trees as well as all flowers. He should offer (them with the mantra) <hi rend="mantra">om̐ vajra open the sky</hi>. (He should <seg rend="check">empower</seg>)</p>

all perfumes and good fragrances, fragrant with unguents

</p>

<p>with the Perfume-mantra;<note>We learn from SDPT that this mantra was <foreign>om̐ vajragandhe hūm̐</foreign>.</note> With the Incense-mantra,<note>We learn from SDPT that this mantra was <foreign>om̐ vajradhūpe hūm̐</foreign>.</note> he should empower </p>

camphor, aloe wood, frankincense, mixed with sandal wood, etc.

</p>

<p>as much as a lack of censer (<foreign>dhūpaghaṭikā</foreign>), ten-thousand, a thousand or a hundred — it should not be less than ten.</p>

<p>As much as a lakh, etc., of ghee-lamps, <seg rend="check">etc.,</seg>%remove (ā)di and obtain good uneven anuṣṭubh pāda?

or a thousand lamp basins, a hundred, ten basins or four, he should empower as before with the Lamp-mantra.<note>We learn from SDPT that this mantra was <foreign>om̐ vajrāloke</foreign>.</note>

He should first make an <seg rend="check">auspicious food-offering</seg>, <seg rend="check">as much as</seg><note><seg rend="check">What to do with <foreign>rūpaka</foreign>?</seg></note> a lakh, ten thousand, a hundred, or ten, and should offer various types of food to all deities, as previously with (the words) <hi rend="mantra">the syllable a is the mouth</hi>, etc.</p>

<p>Translation Option 1:

And he should empower with the syllable <hi rend="mantra">om̐</hi> or with the syllable <hi rend="mantra">hūm̐</hi> and then offer the worships with instrumental music, theater, dance, crown, golden bracelet, earrings, etc. Instrumental music means: ten thousand instruments, with the appearance of the ten instruments,<note>SDPT here reads <foreign>daśavādyāni vā huṁkāreṇa </foreign>.</note> with the Instrument-seals, with the two vajra-fists, with the fingers — the instrumental gestures are tenfold, namely the instrument of Vīṇā, of flute, of tambourine, of Mukunda, of cymbal, of kettle-drum, of <foreign>mṛdaṅga</foreign> drum, of war drum, of <foreign>guñja</foreign> drum, or of the <foreign>timilā</foreign>.

</p>

<p>Translation Option 2

And he should empower with the syllable <hi rend="mantra">om̐</hi> or with the syllable <hi rend="mantra">hūm̐</hi> and then offer ten thousand instruments, with the appearance of the ten instruments,<note>SDPT here reads <foreign>daśavādyāni vā huṁkāreṇa </foreign>.</note> with the Instrument-seals, with the two vajra-fists, with the fingers — the instrumental gestures are tenfold, namely: the instrument of Vīṇā, of flute, of tambourine, of Mukunda, of cymbal, of kettle-drum, of <foreign>mṛdaṅga</foreign> drum, of war drum, of <foreign>guñja</foreign> drum, or of the <foreign>timilā</foreign> — as well as the worships with instrumental music, theater, dance, crown, golden bracelet, earrings, etc.</p>

It (<foreign>sā</foreign>, sc. <foreign>sarvadevatā</foreign>?) is to be made with dangling cloth, adorned with wreath and chowrie, made with a string and half-string (of pearls), ornamented with half-moon. And well-prepared herds of horses, elephants and cows are to be given (to the maṇḍala), as well as beautiful gates with bells, etc.

</p>

<p>Then he should make worship with (the gestures of) Vajralāsyā, etc., and requests from all the Tathāgatas: please act for the benefit of all beings so that they attain every accomplishment!</p>

</div>

<div type="subsection"><head type="editorial">External offering</head>

<p>Then, after having placed the assistant in the maṇḍala, he should make the <seg rend="check">external offering</seg>, %fix translation of bali</p>

with parched grains, with sesame seeds, with water, with cooked rice along with flowers —

</p>

<p>with edible items such as cakes, and, starting in the east, should offer triple scatterings (of bits of the food), after consecrating it with the syllable <hi rend="mantra">a</hi>, as well as perfumes, flowers, incense, lamps and guest-water at beginning and end. In this connection, he should first of all have (the assistant) make small maṇḍalas. Then he should invite (the guardians of the directions to take their places). Then he should show the pledge (seal of each deity). And after giving guest water, he makes worship with perfumes, etc., and gives the external offering. Then he should dismiss (the deities). In this connection, there are these seals and mantras.</p>

<p>Standing in archery stance, facing east, he should show a Vajra in the left (hand),<note>It seems that thus could mean either that the hand hold a physical Vajra, or that the hand is folded in Vajramuṣṭi.</note> hold the Vajra in the right (and) on the thigh and make the invitation with the hook (gesture) of the right index finger. Śakra’s pledge seal is without the index hook. Standing in reverse archery stance, stretching out the index of the invitation seal: (this is) the dismissal seal. Now his mantra: <hi rend="mantra">homage to the Vajra in every direction! o Vajra-holder, protect protect svāhā</hi>.</p>

<p>He bends the index of his right hand in the shape of an earring, holds it against the third section of the needle which is his middle finger, and the thumb in the palm of his hand. (This is) the invitation seal for Agni. Starting from the invitation seal, the thumb placed on the side of the index: (this is) the pledge seal for Agni. Starting from this last seal, the nails of the thumb and the index are to be joined as one, facing each other in the palm of the hand:<note>Or, emending -madhyābhi-, translate: `facing the palm of them hand’.</note> (this is) the dismissal seal. The mantra: <hi rend="mantra">o brownish agni, come here, blaze blaze, burn, fire, crested one, straight one, you with deformed eyes svāhā</hi>.</p>

<p>The yogin, facing south, should hold his hands so that they face each other and he should hold his pair of thumbs inside the <seg rend="check">Abhyantaravajrabandha</seg> with the two ring-fingers held together outside like needle, and then folded back in: (this is) the invitation seal for Yama. He should again make the ring-fingers into a needle outside in the same way, and hold the seal at the heart:<note>The grammatical oddity of the text here is confirmed by the identical DSPT reading.</note> (this is) the pledge-seal. The dismissal is with this same ring-finger needle. The mantra: <hi rend="mantra">homage to Yama</hi>.</p>

<p>Facing southwest, standing in <seg rend="check">equal stance</seg>, he should make a fist in his right hand and should bend the middle and index fingers. He should place (this fist, after he has reshaped it) in the form of a sword, and should hold the left hand at the thigh. he should bend he left index: (this is) the invitation seal of Nirṛti. When the left hand of this same seal is placed on the thigh, then it is the sword-seal. It is the pledge-seal of Nirṛti.<note>Compared to KSP ..., the text of the mudrā-prescriptions for Nirṛti in SVU and SDPT seems bizarrely confused.</note> If he stretches out the index from the invitation-seal, it is the dismissal seal. The mantra: <hi rend="mantra">fear-maker of all beings make make svāhā</hi>.

</p>

<p>In the west, standing in <seg rend="check">equal stance</seg>, he should join together the index and thumb of the right hand. He should hold the left fist at the heart, and make the invitation with the hook which is the left index: (this is) the invitation seal of Varuṇa. From this same (seal), he should hold the left index touching the fist: it is the noose-seal. (This is) the pledge-seal of Varuṇa. If he stretches out the index from the invitation-seal, it is the dismissal seal. The mantra: <hi rend="mantra">tr̥ tr̥ puṭa tr̥ tr̥ crested one, straight one, you with deformed eyes svāhā</hi>.

</p>

<p>Standing with face to the northwest,<note>The construction is a contamination of those seen at the beginnings of the two preceding paragraphs.</note> he should hold the index which was (previously) detached from the needle of the left middle (finger) to the third section (of the middle finger) in the shape of an earring, and he should stretch it out parallel (to the middle finger). Holding his right hand on the thigh, the invitation seal of Vāyu is (shown) with the bent thumb. The pledge seal of Vāyu is just like it, up to but not including the thumb. Having stretched out the thumb from the invitation seal: (this is) the dismissal seal. The mantra: <hi rend="mantra">om̐ svasa khākha khakhaḥ svāhā</hi>.</p>

<p>Standing with face to the north, he joins both hands. In the <seg rend="check">Abhyantaravajrabandha</seg> is the needle of the two pinky fingers. Behind it he should hold apart the pair of ring fingers and bend the needle of the middle fingers in the shape of a Vajra: (this is) the invitation seal of Kubera. From this same seal, he should cast down the middle fingers as in the <seg rend="check">Abhyantaravajrabandha</seg>: (this is) the pledge seal of Kubera. From the invitation seal he should stretch the middle fingers: (this is) the dismissal seal. The mantra: <hi rend="mantra">om̐ for Kubera svāhā</hi>.</p>

<p>Standing with the face to the northeast, he should join together the two hands in an <foreign>añjali</foreign> and make a Vajra-bind of the palms (only) with the pinky and ring-fingers. He should (make) the pair of thumbs rest on the middle fingers and fix the pair of index fingers outside of the needle (formed) by the middle fingers, in the form of a Vajra. Having bent the same (index fingers) at the top, he should make the fingernails touch each other: (this is) the invitation seal of Īśāna. From this same one, he should hold the index fingers, as previously, in the form of a Vajra: (this is) the pledge seal of Īśāna. From the invitation seal he should stretch the index fingers: (this is) the dismissal seal. The mantra: <hi rend="mantra">om̐ jruṁ jruṁ svāhā</hi>.</p>

<p>He should stand in reverse archery stance, fold the hands in in the form of <foreign>añjali</foreign> and gaze upward: the invitation of Brahmā, etc., is with the hook formed by the index fingers. From this same one, he should restore the index fingers to the previous position: (this is) the pledge seal. From the invitation seal he should stretch the index fingers: (this is) the dismissal seal. The mantras are: <hi rend="mantra">to Brahmā above svāhā! to Sūrya the overlord of the <foreign>graha</foreign>s svāhā! to Candra the overlord of the lunar mansions svāhā!</hi></p>

<p>He should stand in the equal-legged stance, should join his hands together, should loosely hold the finger tips to each other, (should hold) his thumbs in the form of circle, should gaze downward: the invitation of the earth, etc., is with the two index-finger hooks. He should hold the index fingers as previously: (this is) the pledge seal. From the invitation seal, the dismissal is with the stretched index fingers. The mantras: <hi rend="mantra">to the earth below svāhā! to the Asuras svāhā! to the serpents svāhā!</hi>.</p>

<p>Then he should give sipping water to all of them, with their respective mantras only, and dismiss all by saying: `Make freedom from obstacles for me, with my group of disciples, and give me success in my ritual!’ </p>

<p>Then he should give the offering with the stanzas taught in the Subāhu:<note>Refer to Tanaka Kimiaki and Moriguchi articles.</note></p>

Gods and demons, all serpents, Siddhas, Tārkṣyas, Eagles, Kaṭapūtanas, Gandharvas, Yakṣas, or all types of Grahas: whatever superhuman creatures reside on earth!

With one knee on the ground and with an <foreign>añjali</foreign> I request them! May they listen and come here, with their sons, wives and servants, in order to give blessing, the ghosts residing on the flank of mount Meru, in the Nandana (forest), in divine sanctuaries, on the Sunrise and Sunset mountains, in the sun’s orb, and those who dwell in all the cities; in all the rivers, at confluences and even those who have made their dwelling in the ocean; in ponds, tanks and pools; in wells, on banks and at waterfalls; in rural areas (<hi rend="italic">grāmaghoṣa</hi>)<note><seg rend="check"><hi rend="italic">Padmaśrīmitra</hi>: <hi rend="bold">ye grāmaghoṣeṣu purakānare vā</hi> gulmālaye devagṛheṣu ye ca |

vihāracaityāvasathāśrameṣu matheṣu śālāsu ca kuñjarāṇām ||

SDPT: grāmaghoṣeṣu surakānane vā;

<hi rend="italic">Buddhacarita</hi>:

śrutvā tataḥ strījanavallabhānāṁ manojñabhāvaṁ <hi rend="bold">purakānanānām</hi> |

bahiḥprayāṇāya cakāra buddhimantargṛhe nāga ivāvarūddhaḥ || 3.2 ||;

<hi rend="italic">Brahmapurāṇa</hi>: sa bhikṣām adadād vīraḥ sapta dvīpān vibhāvasoḥ |

purāṇi <hi rend="bold">grāmaghoṣāṁś</hi> ca viṣayāṁś caiva sarvaśaḥ || 13.190 ||

jajvāla tasya sarvāṇi citrabhānur didhṛkṣayā;

<hi rend="italic">Rāmāyana</hi>: 2.077.015a rajakās tunnavāyāś ca <hi rend="bold">grāmaghoṣa</hi>mahattarāḥ |

2.077.015c śailūṣāś ca saha strībhir yānti kaivartakās tathā |;

<hi rend="italic">Kathāsaritsāgara</hi>: ratnair alaṁkṛtāṁ tāṁ ca kṛtvā karṇirathārpitām |

bhrāmayāmāsa nagara<hi rend="bold">grāmaghoṣeṣv</hi> itas tataḥ || SoKss 12,27.91 (Vet 20.91) ||</seg>.</note> or urban parks; in deserted dwellings and in temples; in monasteries, shrines or residential hermitages (<hi rend="italic">avasathāśrama</hi>?); in colleges and hostels; and those who dwell in the beautiful palace of eminent kings (<hi rend="italic">kuñjarāṇām bhūbhṛtām</hi>); on roads suitable for chariots and at cross-roads; and those who dwell in solitary trees, on highways, at large cremation grounds and in large forests inhabited by lions, elephants and bears; and those who have made their abode in terrifying great jungles, on supernatural islands; and those who reside in the cremation ground on Meru! Joyful and delighted, let them accept, eat or drink this fragrant garland of wreaths, food offering or lamp arrangement (brought forth) with devotion, and let them take pleasure in this fruitful action!

Having thus performed the adoration of the Grahas (etc.), he should singlemindedly carry out the worship of the directions.

May they enjoy this special food offering: in the East, the Vajra-bearer (Indra), together with the hosts of gods: Agni, Yama, and the king of the southwest; the lord of the waters (Varuṇa), Vāyu and the lord of wealth (Kubera); the king of the northeast; and the gods above, (namely) the moon, the sun and the ancestors; and all the gods on earth, (namely) the Nāgas, the Mountains accompanied by their secret troups. Having each respectively been addressed in the same way, every one in his own direction, may they be content and, accompanied by their armies, their soldiers, their sons, friends and kinsmen, the incense, receive these food-offerings, lamps, flowers and perfumes, eat, smell and drink them, nd let them take pleasure in this fruitful action!

</p>

<p>Then he should touch water and give a hundred and eight oblations according to the prescription for pacificatory oblations, using (the mantra of) Śrī Vajrasattva. The oblation is seven times seven with the heart of Vairocana and the others. Then he makes obeisance to all Tathāgatas:</p>

<quote>I, named N.N., a Vajra master of great austerity, will let the pupils enter (the maṇḍala) for the benefit of all beings!’

</quote></p>

<p><quote>In this regard, at the entry into the great maṇḍala no examination of suitability or insuitability needs to be carried out. For which reason? There are, o Lords Tathāgatas, some beings who have committed great sins: when they have seen and entered this great Vajradhātumaṇḍala, they will escape from of all bad rebirths (<hi rend="italic">apāya</hi>).</quote>

</p>

<p><quote>And there are, o Lords, beings lusting for every king of wealth, food, drink, or (other) objects of desire; because they are inimical to the pledge, they are unable to carry out preliminary services. Even for them, when they enter into it with the purpose to obtain their respective desires, all desires will become fulfilled.</quote>

</p>

<p><quote>And there are, o Lords, beings [who] enter maṇḍalas of other deity families out of fondness for dance, song, comedy, food, erotics, food and sport, while they do not understand the reality of the realization of the great vehicle of all Tathāgatas,<note>Since the chapter of the STTS from which these paragraphs originate is itself called Sarvatathāgatamahāyānābhisamaya, another translation could be `while they do not understand the authority (<hi rend="italic">dharmatā</hi>) of the Sarvatathāgatamahāyānābhisamaya’.</note> [and who], out of fear for the dangers of the moral commandments, do not enter into the maṇḍalas of the families of all Tathāgatas,<note>Or: `... into the maṇḍalas of the family of Sarvathāgata (i.e., Vairocana)’?</note> although they are an abridgement to the fulfillment of all desires and are the source of unsurpassed lust, love and joy — for them,

whose faces are standing on the road for entering into the maṇḍala of bad rebirths%

% who are (like) gates on the road for entering into the maṇḍala of bad rebirths

, (still) only this entry into the great Vajradhātumaṇḍala is suitable, in order for them to experience bliss and satisfaction which are the highest achievements of lust and love, and in order to ward off the path leading to the entering into all bad rebirths.</quote></p>

<p><quote>And there are, o Lords, pious beings, who are struggling while they desire the awakening of a Buddha through the means to ultimate achievement which are conduct, meditation and wisdom proper to all Tathāgatas, and while they move through the stages using <hi rend="italic">dhyāna</hi>s, <foreign>vimokṣa</foreign>s,<note>See Tournier 2014 on vimukti. See BHSD vimokṣa.</note> etc.: for them, in this same regard,

only through the entry into the great Vajradhātumaṇḍala even the status of Sarvatathāgata (i.e., of Vairocana) is not hard to realize — all the less so any other achievement!</quote></p>

<p>Thus he should inform. Then he should let the pupils enter.</p>

<p>In that connection, one who has adopted the five moral commandments; one who has adopted the vow of a layman, a novice or a monk; or one who is eligible for initiation to become master<note>The position of vā is strange. One expects: pañcaśikṣāpadaparigṛhītenopāsakaśrāmaṇerakabhikṣusaṁ-

varagṛhītenācāryābhiṣekārhena vācāryapādayoḥ.</note> should bow down to the feet of his master and pronounce:</p>

<seg rend="check">I will request the master (for instruction).</seg><note>Possibly this first pāda (reconstructed splely on the basis of Tib., not fund oin SDPT parallel) is to be rejected; in SVU at beginning of Adhivāsanavidhi is a nother group of stanzas beginning of with tvaṁ me śāstā mahārata.</note> O greatly beloved one, you are my instructor! I wish, o great protector, (to be initiated into) a resolute Bodhisattva method. Give me the pledge, the reality, and give me the vow!

</p>

<p>Then gives the pupil lower and upper garment empowered by Vajrayakṣa and a mouth-cover empowered by the four door guards, Vajrāṅkuśa, etc., and let him make four obeisances.</p>

<p>Then, the pupil who has flowers in a hand should with the same handful of flowers perform the confession (of bad karma), the assent (to good karma), the request (for instruction) and the supplication (not to entere into Nirvāṇa),<note>See Ādiyoga section on pāpadeśana, puṇyānumodana, ...</note> and he should pronounce:

</p>

Give me a vow, o lord. May the entirety of Buddhas, who are like suns among sages, pay me honor! \\

I, named N.N., am standing before the master.<note>Tib. points to sambaddha. Perhaps an error for sannaddha? Cf. passages like <hi rend="italic">ayaṁ sa bodhisattvasya mahāsattvasya mahāsaṁnāhasaṁnaddhasya mahāyānasaṁprasthitasya mahāyānasamārūḍhasya mahāsaṁnāho ’saṁnāhaḥ evaṁ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṁ caran mahāsannāhasannaddho bhavati</hi>, <hi rend="italic">evaṁ ca punar āyuṣman śāriputra bodhisattvo mahāsattva ekaikasyāṁ pāramitāyāṁ sthitvā ṣaṭ pāramitāḥ paripūrayati</hi>.</note> I enter the excellent great citadel of liberation, extremely esoteric, from which the Buddha’s dance arises,<note>The Tib. translation interprets the compound buddhanāṭakasambhava differently.</note> filled with circles of non-returning (Bodhisattvas).\\

Make me enter, o great master, the multitude of all esoteric families! Give me very fortunate consecration of a non-returning one!\\

Give me, o great maser, the approval (for obtaining) the marks (of a Buddha), the beautiful body of a Buddha together with its minor marks!\\

Give me, o great maser, the extremely wondrous consecration: may I become a master for the reason of (doing) good for all creatures!

</p>

<p>Then the master should carry out the request to all families

</p>

This one, named N.N., who has the property of the conception of awakening, desires pledge and vow in order to enter into this esoteric circle.

</p>

<p>Then the master should speak:</p>

You, magnanimous one, wish to receive the pure esoteric great family of the secret (Tathāgatas).

</p>

<p>Then the master should speak again in this way:</p>

Proceed to the Buddha, the Dharma and the Saṅgha, as refuge to the Triple Jewel. This is (your) steadfast vow in the beautiful family of Buddhas.\\

You, o very intelligent one, should take the Vajra, the Bell, and the Seal: the Vajra is none other than the conception of awakening; the Bell is taught to be Wisdom. And the master is to be taken as the guru equal to All Buddhas. This vow is called the pledge in the pure family of Vajras.\\

The quadruple gift must be given at the three nodes of the day and the three of the night:<note><seg rend="check">The required meaning if tridiva is not recoreded in Dictionaries. But the intended meaning is cleat from Vajāvalī 20.6: caturdānaṁ pradāṣyāmi ṣaṭ kṛtvā tu dine dine / mahāratnakule yogye samaye ca manorame // 16 //. Max Nihom’s book contains stuff on caturdāna. See also RT’s article on Padmaśrīmitra.</seg></note> they are called earthly possessions, security, dharma and benevolence. (This vow is called the pledge) in the lofty family of Jewels.\\

And you must take the Good Dharma of the three vehicles as <seg rend="check">both exoteric and esoteric</seg>. This vow is called the pledge in the pure family of Lotuses.\\

You must accept the vow to be in reality the ritual of worship, according to capacity, with all proper elements. (This vow is called the pledge) in the great lofty family of Action.\\

From now on, these fourteen called the ones (whose non-onservance is) publishable by expulsion, are not to abandoned or neglected. (Doing so) is taught to be a radical sin.\\

They are to be carried out in quotidian manner, at the three nodes of day and the three nodes of nights. Should any decrease occur, the Yogin would be guilty of gross transgression.<note>We take sthūlāpattya as an adjective. And other occurrences?</note>\\

And no living beings should be killed. He should not take anything not given. He should not commit sexual misconduct, and should not speak faslsely.\\

He should avoid alcoholic beverages, which are the root of all calamity. With discipline, and for the sake of (all) creatures, he should avoid all misconduct.\\

He should perform the veneration of good Yogins. To the extent possible, he should keep the three types of physical action and the four oral ones; and the three mental types.<note>What are these types?

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%yathā te āryā arhanto yāvajjīvam adattādānam, abrahmacaryam, mṛṣāvādam, surāmaireyamadyapramādasthānam, nṛtyagītavāditramālāgandhavilepanavarṇakadhāraṇam, uccaśayanamahāśayanākālabhojanajātarūparajatapratigrahāt prativiratāḥ,

%evam evāham itthaṁnāmā yāvajjīvam adattādānavairamaṇaṁ śrāmaṇeraśikṣāpadaṁ samādiyāmi.

%aham itthaṁnāmā yāvajjīvam abrahmacaryavairamaṇaṁ śikṣāpadaṁ samādade.

%aham itthaṁnāmā yāvajjīvaṁ mṛṣāvādavairamaṇaṁ śikṣāpadaṁ samādiyāmi.

%% samādiyāmi] p.50

%aham itthaṁnāmā yāvajjīvaṁ surāmaireyamadyapramādasthānavairamaṇaṁ śikṣāpadaṁ samādiyāmi.

%aham itthaṁnāmā yāvajjīvam uccaśayanamahāśayanaśikṣāpadaṁ samādiyāmi.

%aham itthaṁnāmā yāvajjīvaṁ nṛtyagītavāditravairamaṇaṁ śikṣāpadaṁ samādiyāmi.

%aham itthaṁnāmā yāvajjīvaṁ mālāgandhavilepanavairamaṇaṁ śikṣāpadaṁ samādiyāmi.

%aham itthaṁnāmā yāvajjīvam akālabhojanavairamaṇaṁ śikṣāpadaṁ samādiyāmi.

%aham itthaṁnāmā yāvajjīvaṁ jātarūparajatapratigrahaṇavairamaṇaṁ śikṣāpadaṁ samādiyāmi.

%trir api.

%anenāhaṁ daśameṇāṅgena teṣām āryāṇām arhatāṁ śikṣām anuśikṣe, anuvidhīye, anukaromi.-->

</note>

He should have no inclination to the inferior vehicle. He should not turn away from the benefit of (all) creatures. He should not abandon transmigration, nor ever be intent upon Nirvāṇa.\\

You should not show disrespect for <seg rend="check">XYZ</seg>. No symbol, seal, vehicle or weapon is to be omitted. This is called the pledge. You must keep it, intelligent one.\\

And he also has something that he needs to say himself: `O master, listen to me on this point — I shall act as you shall command, o lord!’

</p>

<p>[The pupil should also recite] from `I shall produce the ultimate [conception of awakening]’ up to `I shall establish the living beings in Nirvāṇa.’<note>See for the stanzas abbreviated here, e.g., Vajrāvalī, ed. Mori 20.16 stanzas 12–12.</note>

<!-- %Vajrāvalī

% utpādayāmi paramaṁ bodhicittam anuttaram /

% yathā traiyadhvikā nāthāḥ saṁbodhau kṛtaniścayāḥ // (12 //)

% tividhāṁ śīlaśikṣāṁ ca kuśalaṁ dharmasaṁgraham /% kuśalaṁ dharma for kuśaladharma. M. C?

% sattvārthakriyāśīlaṁ ca pratigṛhaṇāmy ahaṁ dṛḍham // (13 //)

% buddhaṁ dharmaṁ ca saṁghaṁ ca triratnāgram anuttaram /

% adyāgreṇa grahīṣyāmi saṁvaraṁ buddhayogajam // (14 //)

% vajraṁ ghaṇṭāṁ ca mudrāṁ ca pratigṛhṇāmi tattvataḥ /

% ācāryaṁ ca grahīṣyāmi mahāvajrakuloccaye // (15 //)

% caturdānaṁ pradāṣyāmi ṣaṭ kṛtvā tu dine dine /

% mahāratnakule yogye samaye ca manorame // (16 //)

% saddharmaṁ pratigṛhṇāmi bāhyaṁ guhyaṁ triyānikam /

% mahāpadmakule śuddhe mahābodhisamudbhave // (17 //)

% saṁvaraṁ sarvasaṁyuktaṁ pratigṛhṇāmi sarvataḥ /

% pūjākarma yathāśaktyā mahākarmakuloccaye // (18 //)

% utpādayitvā paramaṁ bodhicittam anuttamam /

% gṛhītvā saṁvaraṁ kṛtsnaṁ sarvasattvārthakāraṇāt // (19 //)

% atīṛṇāṁs tārayiṣyāmy amuktān mocayāmy aham /

% anāśvastān āvāsayiṣyāmi sarvasattvān sthāpayiṣyāmi nirvṛtau // (20 //)-->

If he does not take the vow, then he may enter (the maṇḍala) but no more.<note>This seems to mean that the pupil in question undergoes only Udakābhiṣeka, Makuṭapaṭṭābhiṣeka and Nāmābhiṣeka. See §3.8.1.6 below. <seg rend="check">Abhayākaragupta has some remarks on this point</seg>.</note> [The master] should not pronounce `<seg rend="check">Today/Now</seg> you’ etc.,<note>See STTS 220, quoted just below.</note> and should not perform the permission to become a master nor the consecration as master.<note>Or emend ācāryo ’nujñām?</note></p>

<p>Then, with this (initial part of the mantra), <hi rend="mantra">om̐ I produce the complete conception of yoga</hi>,</p>

having produced the ultimate unsurpassed conception of awakening,\\

the vajra should be <seg rend="check">(mentally)</seg>%this was necessary in 3.3, but maybe not here

established at his heart, with the heart: <hi rend="mantra">o beloved one, you are the pledge hoḥ! o vajra realize whatever is desired</hi>!<note>This same stanza has occurred in §3.3.</note></p>

<p>The he should empower Vajrasattva, should worship him with perfumes, flowers, etc., put a garland on him and made his mouth fresh, should collect the best possible fee, consecrate (the pupil) with water from the jar standing outside (of the maṇḍala) and form the Sattvavajrī (seal) with this (mantra): <hi rend="mantra">you are the pledge</hi>.</p>

<p>Then he should let (the pupil) take a flower garland with his two middle fingers, and let him enter with this heart: <hi rend="mantra">o pledge hūm̐</hi>. And at the respective gates, with the (mantras called) Vajrāṅkuśa, etc.\ — namely <hi rend="mantra">o vajrāṅkuśa jaḥ, o vajrapāśa hūm̐, o vajrasphoṭa vam̐, o vajrāveśa hoḥ</hi> — (he should perform the respective acts of attracting, causing to enter, binding and subjugating). <note>SDPT 290:

tatas tayaivāṁgusthābhyāṁ puṣpamālāṁ grāhayitvā praveśayed anena hṛdayena / oṁ vajrasamayaṁ praviśāmīti / pūrvadvāre ca vajrāṁkuśena tam ākarṣayet / dakṣiṇena pāśena praveśayet / paścimena sphoṭena badhnīyāt / uttare vajrāveśena veśayet / punaḥ pūrvadvāreṇa praveśyaivaṁ vadet /</note> Then he should let him enter again by the eastern gate and say the following: `<seg rend="check">Today/Now</seg>, you have entered the family of all Tathāgatas. So I will generate for you the Vajra-Knowledge, through which knowledge you will also obtain the accomplishment of all Tathāgatas, not to mention other accomplishments. And by you it should not be divulged to one who has not seen the great maṇḍala. Your pledge should not waiver!’</p>

<p>Then the Vajra-master should display the Sattvavajrī-seal, both downward and upward, place it on the head of the Vajra-disciple, and say the following: `This pledge vajra will shatter your head, if you divulge it to anyone!’</p>

<p>Then he should, in the same manner with the Pledge-seal, once pronounce the imprecation-heart over the (pledge) water and give it to that disciple to drink. In that regard, there is is imprecation-heart:</p>

Vajrasattva himself is <seg rend="check">today/now</seg> present in your heart. If you divulge this system, he will immediately break out and leave. <hi rend="mantra">om̐, vajra water ṭhaḥ</hi>

</p>

<p>Then he should say to the disciple: `From <seg rend="check">today/now</seg> onward, to you I am Vajrapāṇi. If I say to you `do this!’, then it must be done. And I must not be disrespected by you. May you not fall into hell, after dying through non-removal of dangers!’</p>

</div>

<div type="subsection"><head type="editorial">Possession</head>

<p>Then he should visualize himself as white Vajrasattva <seg rend="check">as transformation from</seg> the syllable <hi rend="mantra">a</hi>. After that, he should visualize the syllable <hi rend="mantra">a</hi> in his own heart with a garland of Vajra-rays. Again, after letting the disciple visualize immaculate super pure Vajrasattva <seg rend="check">as transformation from</seg> the syllable <hi rend="mantra">hūm̐</hi>, he should apply signs on his heart, brow, throat and forehead, with vajra, jewel, lotus and viśvavajra, as transformations of the syllables <hi rend="mantra">hūm̐ hrīm̐ hrīḥ kam̐</hi>, and should open his and his disciple’s heart with the door-opening seal. Then he should emit the vajra situated in his own heart as transformation of the syllable <hi rend="mantra">a</hi>, mentally cause it to enter into the vajra situated in his disciple’s heart, and visualize it as filling his entire body. He should say the following: `You should pronounce: ``And let all Tathāgatas take control, let Vajrasattva take posession of me!’’.’

</p>

<p>Then the Vajra master quickly displays the Sattvavajrī, places it on the (disciple’s) heart and should pronounce this:</p>

This pledge is that Vajra known as Vajrasattva. May the Vajra knowledge take possession of you right now.

<hi rend="mantra">vajra possession aḥ</hi>

</p>

<p>After it has been pronounced as many as ten times, or a hundred times, he certainly takes posssession (of the disciple). If possession does not occur, then by displaying the Wrath-fist he should cause the Sattvavajrī to burst. And he should pronounce <hi rend="mantra">vajrasattva aḥ aḥ aḥ aḥ</hi>, and visualize (the disciple) as being filled with by Lord Vajrasattva emitting red light. If possession does not occur even in that way, then he should display the Vajrāveśasamaya seal together with the bell. He should step with his left foot on (the disciple’s) right foot, while, in the sky above, above Śrī Vajrasattva, he visualizes Vairocana being stepped upon by the mass of rays of the wrathful syllable <hi rend="mantra">hūm̐</hi>,

so that the aforementioned (Śrī Vajrasattva) takes possession (of the disciple),

<!-- % so that (the master) causes the aforementioned (Śrī Vajrasattva) to take possession (of the disciple),

% so that he will enter the aforementioned (Śrī Vajrasattva),-->

and (while visualizing) below (the disciple) being raised up by the Vajravātamaṇḍalī (seal) to the accompaniment of the syllable <hi rend="mantra">hūm̐</hi>, and while visualizing (Śrī Vajrasattva) as being hurled down by Akṣobhya, etc., who reside in the East, etc., with the mass of rays of their own seeds — namely <hi rend="mantra">hūm̐ traḥ hrīḥ aḥ</hi> —, he should cause him to take possession (of the disciple). He should repeat <hi rend="mantra">vajrasattva aḥ aḥ aḥ aḥ</hi> in this same manner.</p>

<p>Now (if) due to superabundance of sin possession does not occur, his sins need to be exploded again and again with the sin-explosion-seal.</p>

Immersed in his deity (<hi rend="italic">susamāhita</hi>), he should ignite the fire with fuel of Madhura (wood) and burn down all his sins with a sesame oblation. <hi rend="mantra">om̐ to the vajra which burns all sins svāhā!</hi>

</p>

<p>(This is the mantra he should use) after he has made an effigy of the sin with black sesame seeds in the palm of his right hand, has visualized the syllable <hi rend="mantra">hūm̐</hi> in the middle, in order to make the oblation with this index and thumb.

</p>

<p>Then (if) he leaves the oblation pit and visualizes in the (disciple’s) body the sin being burnt by vajras full of flame garlands, (the deity) definitely takes possession. For one whose possession does not occur even in that way, he should not carry out <seg rend="check">consecration</seg>.</p>

<p>And for one who is possessed, the ripening of the Five Magical powers, etc., then immediately occurs.</p>

<p>Then, once he has determined (the disciple) to be possessed, the master should display the pledge-seal of Vajrasattva<note><seg rend="check">Vajrasattvasamayamudrā: what is this?</seg></note> with the words <hi rend="mantra">he vajrasatta! he vajraratna! he vajdradharma! he vajrakarma!</hi> and pronounce again <hi rend="mantra">dance sattva dance vajra!</hi>. If the (disciple), being possessed, displays the seal of Śrī Vajrasattva, then the master shows the seal of the Vajra-fist. In this way, all starting with Śrī Vajrasattva arrange their presence. Then (the master) should enquire regarding a desired object, visualize a Vajra on the tongue of this possessed (disciple), and speak with this (procedure):<note>See MSK §83 anena vidhinā vaktavyam.</note> <hi rend="mantra">tell, o Vajra!</hi> Then (the disciples) tells everything.

</p>

</div>

<div type="subsection"><head type="editorial">Falling of flowers</head>

<p>Then he should cast that garland in the great maṇḍala, saying: <hi rend="mantra">o vajra, accept (this) hoḥ</hi> Then, (the deity) on which it fall is realized for him. Then he should tie that garland on the head of the same (disciple), saying: <hi rend="mantra">o;m very powerful one, you must accept this entity</hi>.<note><seg rend="check">Judging from the STTS, mahābala is a pupil and sattva is the deity determined by where the flower fell. Add more comment on meaning of sattva in STTS.</seg></note> </p>

</div>

<div type="subsection"><head type="editorial">Viewing the maṇḍala</head>

<p>Then she should untie the blindfold, using this (stanza):</p>

<hi rend="mantra">Om̐</hi>. Vajrasattva himself, who is all eyes and whose highest aim is to open eyes, <seg rend="check">now</seg> opens your excellent Vajra-eye. He Vajra, see!

</p>

<p>Then he should show the great maṇḍala beginning with Vajrāṅkuśa and ending with Vairocana.<note><seg rend="check">For ā---paryantam, SDPT has yāvad---paryantam. Ryugen thinks Dominic (in his first book) has a note on Bhaṭṭa Rāmakaṇṭha’s use of similar redundant expressions in his Kiraṇavṛtti. CHECK.</seg></note> Then he should have the entering-seal made at the disciple’s heart, (saying) <hi rend="mantra">stay o vajra</hi>, etc.<note>See occurrence of tiṣṭha vajra at <seg rend="check">@@@; STTS §227</seg>.</note> Then, he shold draw a lunar disc facing the eastern gate, either inside the outer maṇḍala or outside of it; he should use the four seals starting with the one of Sattvavajra as well as (the disciple’s) own pledge-seal to transform the disciple into one who has the appearance of Śrī Vajrasattva; should install (the disciple) on the lunar disc with his own great-seal; and should consecrate (him). He should give guest-water, after worshiping (him) with perfumes, flowers, etc. --- with a parasol, with flagpoles, with banners and with blasts of the <hi rend="italic">tūrya</hi> and of the conch-shell.</p>

</div>

<div type="subsection"><head type="editorial">3.8.6.1 The <seg rend="check">six</seg>fold consecration</head>

<!--%this invented name (taken from MSK?) has to be reconsidered

%cf. 5 Vidyābhiṣekas in Vajrāvalī

%cf. Kalaśābhiṣeka

-->

<p>Then he should salute (him) with the auspicious stanzas,<note>See the stanzas on p. <seg rend="check">64</seg>, §3.8.2.</note> but first consecrate (him) through the water consecration, <seg rend="check">then through the seal consecration</seg>

and through the consecrations with <seg rend="check">crown-turban</seg>,<note>

STTS 1,40,42 tasmai samantabhadrāya mahābodhisattvāya sarvatathāgatacakravartitve sarvabuddhakāyaratnamukuṭapaṭṭābhiṣekeṇabhiṣicya pāṇibhyām anuprādāt

KSP 6-2-3-2-8 tataḥ pañcabuddhamakuṭapaṭṭābhiṣekaṃ gṛhṇīyāt</note> with Vajra, with the overlord (of instruments)<note><seg rend="check">This expression means ghaṇṭā</seg>: see Vajrāvalī §27 (ed. Mori, p. 424).</note> and with the name. Again he should worship (him) with flowers, etc., and with the eightfold worship by means of dance, etc.</p>

<p>After he has given an excellent fee, the disciple should bow to the master and receive the flowers, etc., and the consecrations, using the inverted Vajrāñjali.<note>

Vajrajvālodayā fol. 174b3–4: iti śatākṣareṇa trir dṛḍhīkṛtya valitavajrāñjalinā bhagavantaṃ praṇamya sarvābhiṣekaṃ gṛhnīyāt |</note> The consecration to become master, on the other hand, he should carry out with the great seal of Śrī Vajrasattva;

<note>On the equivalence of pratiṣṭhā with abhiṣic, see Vajrāvalī 16.1 (ed. Mori p. 325): tadanu tatra rajomaṇḍale paṭādimaṇḍale vā sākṣātkṛte vā manomayamaṇḍale yathoktapūjādipuraḥsaraṁ śiṣyapratiṣṭhām iva pratimādipratiṣṭhām api kuryāt /.</note> (the master) should impose Śrī Vajrasattva, etc., on his (i.e., the pupil’s) body with (their respective) pledge-seals in the places indicated previously<note><seg rend="check">See Ādiyoga section for description of the nyāsa process in the context of four mudrā practices.</seg></note> and should place the image of Śrī Vajrasattva on his head; after which he should give the water consecration and repeat this mantra a hundred and eight times: <hi rend="mantra">Om̐ Vajrasattva of great bliss jaḥ hūm̐ vam̐ hoḥ you are delighted!</hi> Then he should carry out the complete practice, should praise the disciple with the hundred and eight names, give the authorization with the pentad of stanzas, and prognosticate every disciple’s future with the <seg rend="check">Udgatā</seg>-prognostication.<note>Cf. <seg rend="check">§3.8.1.1</seg>.</note></p>

<!--%SDPT 296

%gandhapuṣpādibhir abhyarcyārghaṃ datvā / chatradhvajapatākādibhis turyaśaṃkhanināditaiś ca / tato maalagāthābhir abhinandyādau tāvad udakābhiṣekena tato mudrābhiṣekena mukuṭapatṭavajrādhipatināmābhiṣekaiś cābhiṣiñcet / punaḥ puṣpādibhir lāsyādyaṣṭavidhapūjayā ca pūjayet / śiṣyenācāryaṃ valitavajrāṃjalinā praṇamyottamāṃ dakṣiṇāṃ datvā puṣpādyabhiṣekāś ca grāhyā iti / ācāryābhiṣekaṃ tu śrīvajrahuṃkāramudrayā tathaiva pratiṣṭhāpya yathā nirdiṣṭeṣu sthāneṣu samayamudrābhis tasya kāye śrīvajrahuṃkārādīn nyasya / punar api anenāṣṭottaraśatasahasraparijaptaṃ vijayakalaśaṃ kṛtvā /-->

</div>

<div type="subsection"><head type="editorial">3.8.1.7 The esoteric consecration</head>

<p>Then comes the esoteric consecration. He should have a disciple who is eligible for consecration to become master enter [into the maṇḍala] and teach him the real meaning of all of the maṇḍala and the deities,<note>See Bhramahara and Abhisamayamañjarī for occurrences of maṇḍalatattva and devatātattva. RT mentions article by Alex Wayman.</note> as well as the office of a master. Only so far extends the esoteric consecration through which he is consecrated.<note><seg rend="check">RT In later times this cons. is called ācāryābhiṣeka whereas guhyābhi. would certainly involve erotic elements. It is likely that Ānandagarbha knew of the existence of such practices. So it sounds like the intended meaning is in opposition thereto: `That is enough by way of esoteric consecration to consecrate him.’</seg></note></p>

<p>Thus the abbreviated procedure.</p>

</div>

<div type="section" n="2"><head type="editorial">Intermediate procedure</head>

<p>Now is discussed the intermediate procedure. He should take just two cubits distance from the basic maṇḍala and, with five powders, draw an altar (<hi rend="italic">maṇḍala</hi>) that faces its entry gate, that has half the size of its innermost <seg rend="check">zone</seg> (<hi rend="italic">maṇḍala</hi>), is square, with gate in the west, and draw in the middle of this (altar) an eight-petalled lotus and on top of that a five-pronged vajra of red color that is encircled by rays.

</p>

<p>Then he should worship that altar with flowers, etc. Either on a lion-throne covered with a cloth (on which is depicted) a lunar disc, or on a (regular) seat that has been empowered with the Vajrayakṣa (mantra), he should as previously and transform him into Vajrasattva and install him there with the Great Seal of Vajrasattva.<note><seg rend="check">

Probably the indication pūrvavat refer to the Āveśa section.

Move punctuation to stand after rather than before vajrasattvamahāmudrayā.

Let’s undo our emendation -bhijapya and rather insert only an anusvāra to get -bhijaptāṁ as adj. only with īṭhikām. In other words, we follow MSK. We can cite evidence from KSP 6-8-1-3-2 (Nīrājanakramaḥ) suggesting that candramaṇḍalapaṭācchannam only qualifies the special seat (siṁhāsanam); hence, vajrayakṣābhijaptām would be necessary only for the normal seat (pīṭhikā).

<!--%(N: f. 113r5, K: f. 164v2, T1: f. 156v2, T2: f. 150v4, T3: f. 150r5)

%likhitāṣṭadalakamalakarṇikopari pīṭhikāyāṃ candramaṇḍalapaṭādicchādite siṃhāsane vā niṣadyādhimokṣeṇa, sanānamaṇḍalarahite vā, tathānyathā ca pīṭhādau bhāvitatanmaṇḍale paṭapustakacaityādikaṃ pūrvābhimukham anyamukhaṃ vā sthāpayet.

%rejected alternatives: -bhijaptvā (cf. parijaptvā in Kudrstinirghatana), or emend -bhijaptaṁ (adj. with śiṣyam) or

--></seg></note></p>

<!--%previous translation:

% should utter the Vajrayakṣa (mantra) over a lion-throne covered with a cloth (on which is depicted) a lunar disc, or over a seat; and should, as previously, after having placed him there, transform the disciple into Vajrasattva with the Great Seal of Vajrasattva.

-->

<p>He should place a canopy over the lion-throne, and on the right side a white, jewel-crested parasol, adorned with cloth and wreaths and empowered with [Vajrasattva’s mantra,] the syllable <hi rend="mantra">hūm̐</hi>; on the left side (he should place) banners and flags of various colorful textiles empowered with the (mantra of) Gaganagañja<note><seg rend="check">What is this?</seg>

<!--%KSP oṃ gagane gaganalocane huṃ / gaganagañjasya /

%SDPT oṃ gagane gaganalocane huṃ / gaganagañjasya /

%MMK iyaṃ gaganagañjasya mudrā / mantraṃ cātra bhavati sarvakarmikam - gaṃ

--></note>. He should give guest water and worship (the disciple) with flowers, etc., with musical instruments — conch-shells, kettle-drums, drums, and horns (<hi rend="italic">kāhala</hi>) — that have been empowered with the Instrument-seal,<note>VJU 25.2 (vādyamudrā in Samayoga): tato vādyamudrābhiḥ pūjaye[182r2]t | suṣiraṃ ca tataṃ caiva vitataṃ ca ghanaṃ tathā | ātodyamudrā nirdiṣṭāḥ sarvakarmaprasādhikāḥ || anātodyāpi sidhyante yathāveśapranartanaiḥ | sarvakarmasu cā[182r3]tyantaṃ sātodyā śrīś caturguṇā || hṛnmudrāmantravidyābhir vicitrakaraṇāni tu | viṣkambhakādikaraṇaiḥ sarvasiddhiprasādhikāḥ || etad uktaṃ bhavati |yatho[182r4]ktavādyacatuṣṭayena sāmānyahṛdayam udāharan bhagavantaṃ saparivāraṃ pūjayet | tato dharmamudrākṣarāṇi sarvadevatānām | tato hīḥkārādivi[182r5]śeṣadharmākṣarāṇi | tataḥ śrīherukādimantrān | tato vajrakuloktavidyā udāharan saṃpūjya śrīherukavādyākṣarāṇy udīrayan saparivāraṃ saṃpū[182r6]jayet |</note>

and with of <seg rend="check">exoteric</seg> dance and song (empowered) by Vajralāsyā, etc. After receiving the highest fee, (the master) should installing an image of Śrī Vajrasattva on his (i.e., the disciple’s) head and should recite the auspicious verses:</p>

The Budda, repository of fortune, resplendent like a mountain of gold, lord of the three worlds, free from the three stains,<note>rāga, dveṣa, moha</note> whose eyes are like wide-open lotus leaves: may you today have his pacifying auspiciousness!\\

The highest Law, taught by Him, excellent and imperturbed, famous in the three worlds, venerated by men and gods alike, pacifier of the people: may it be the second good and auspicious one in the world.\\

The Community united by the Good Law, full of the auspiciousness of learning, to be rewarded by men, gods and demons, the abode of wealth in the form of modesty, the most excellent of troops: may it be the third good and auspicious one in the world.\\

The auspiciousness which came about when the Tathāgata descended here from the interior of the palace of the Tuṣita gods for the benefit of the world, while accompanied by the gods including Indra, may you today have that pacifying auspiciousness!\\

The auspiciousness which the Lord Bhavāntaka had when He was born in the Lumbini-grove, which is covered by flowers whose radiance lies in their buds, and which is beautiful, being enjoyed by many gods, may you today have that pacifying auspiciousness!\\

The auspiciousness which came about when the Tathāgata happily approached the Austerity-grove at midnight in order to destroy the diverse (forms of) suffering, while accompanied by the gods <seg rend="check">including Indra</seg>,<note>Read sendraiḥ?</note> may you today have that pacifying auspiciousness!\\

The auspiciousness, praised by the magnanimous gods beginning with Acyuta, which the Tathāgata of infinite merit had in the excellent city called Kapila, may you today have that pacifying auspiciousness!\\

The auspiciousness, which the Sage, who is devoted to the jewel of the Good Law and who has extensive prowess in realizing all aims, had at the time of Awakening, for the benefit of all being, may you today have that pacifying auspiciousness!\\

The auspiciousness, which the one whose body is of flaming gold, who finds himself upon a bed of cat’s eye-colored grass, immovable with his legs very compactly folded in lotus posture, may you today have that pacifying auspiciousness!\\

The auspiciousness of diverse kinds on the earth and in the sky, which the Lord had at the roots of the king of trees when the numerous troops of Māra were vanquished by the power of his benevolence, may you today have that pacifying auspiciousness!\\

The auspiciousness, very amazing and clear on the earth and in the sky, which the Sugata had as Teacher when he gave teachings about the excellent wheel of the Law while present in Vārāṇasī, may you today have that pacifying auspiciousness!\\

The auspiciousness which the Lord Sage Lion of the Śākyas taught in exhaustive manner as beneficial, as supremely pure, as bringing about meritorious acts, as delighting noble people, may you today have that pacifying auspiciousness!<note>See Tanemura 2004: 297 for translation of some parallels verses from KSP.</note>\\

</p>

<p><seg rend="check">And after praising (the disciple) with the hundred-and-eight names, first he should give consecration and drink from the full pots and then he should take water with the Vajra-fist from the Victory jar (and give the same) while receiting the hearts of Vajrāṅkuśa etc. from all the jars</seg>

<!--%it seems that a verb like saṁprokṣya is missing after pūrṇakumbhaiḥ

% emend samastakalaśaiḥ-->

then he should take water with the Vajra-fist from the Victory-jar

and after giving both consecration and drink he should consecrate with the (relevant) jar following the procedure of the water consecration. In this situation, the application is like this: <hi rend="mantra">vajrāṅkuśa om̐ vajra consecrate</hi> up to <hi rend="mantra">om̐ vajrasattva hūm̐ om̐ vajra consecrate</hi>. He should recite <hi rend="mantra">mahāsukha</hi> as previously. The rest is just as previously.<note>§3.8.1.6</note> This is the intermediate procedure.

</p></div>

</div>

<div type="subchapter"><head type="editorial">Extensive procedure</head>

<p>Then comes the extensive procedure for consecration. In the same way he should perform everything and should worship (the disciple) with the eightfold worship by means of dance, etc. Then he should take a jewel(-studded) stick or a golden stick, stand in front (of the disciple) and pronounce the following with clear voice:</p>

O child, the veil of your ignorance has been removed by the Jinas, just as chief surgeons with sticks (remove) the people’s cataract.<note>Tanemura 2004: 180, 280 translated `scalpel’ in his book.</note></p>

<p>Now the heart for it: <hi rend="mantra">om̐ vajra-eye remove the veil hrīḥ</hi>. Then he should take a mirror and recount the charactistic<seg rend="check">s</seg> of the entities.</p>

The entities are like reflections, transparent, clear, stainless, imperceptible, inexpressable, and they arise from actions as cause.\\

Recognizing entities to be like that — devoid of own nature, baseess — you should act for universal, incomparable benefit. You are a legitimate son of the Saviors!

</p>

<p>Then he takes the bell and, while sounding it (he should pronounce):</p>

Everying is of ethereal aspect, and ether itself has no aspect. The ultimate sameness of everything is clear as a consequence of the sameness with ether.

</p>

<p>And then he should give the bell. <seg rend="check">The heart mantra for the giving of the bell will be <hi rend="mantra">aḥ</hi>.</seg></p>

<p>While (reciting) <hi rend="mantra">show affection to all Tathāgatas</hi> he should launch four arrows in the four directions. Some, however, say that <seg rend="check">a cover is to be made</seg> below and above with <hi rend="mantra">hoḥ</hi>.</p>

<p>He should again take the mirror and say the following:</p>

For you, Vajrasattva is like a mirror: transparent, clear and stainless. The overlord of all Buddhas is himself present in the heart, o child.

</p>

<p>He should also say: `Understand that this overlord of all Tathāgatas is this aspiration to awakening’.<note>It seems that Ānandagarbha has forgotten the concluding <foreign>iti</foreign> that is required after <foreign>avagaccha</foreign>.</note> Now the mantra for his receiving of the mirror: <hi rend="mantra">ā vajrasattva</hi>.</p>

<p>Then he should place a wheel of the Law between (the disciple’s) feet, give a conch (to be held) in his right hand, and say the following:</p>

From <seg rend="check">today/now</seg> onward, having filled the unsurpassed conch of the Law, turn the wheel of the Law in all direction immediately at the mere conception of the aspiration.\\

With unhesitating mind, you have no doubt or uncertainty. Give permanent light in the world to the precept which is the system of mantra practice.\\

You are praised as being a grateful servant of the Buddhas. And those Vajra-bearers all protect all around you.

</p>

<p>The two (words) Vajracakra and Vajrabhāṣa are to be used together with their Dharma-letters.</p>

<!--%see §2.2.1.2 p. 5 (Vajrahetu=Vajracakra and Vajrabhāṣa=Vajrajāpa)

%SDPT

%tad anu tathaiva jihvāyāṁ vajraṁ nyasya yathākrameṇa buddhavajradharādīnāṁ dharmākṣarāṇi nyasyet / etāni ca tāni / (<b>Sdp 264</b>)m huṁkāro buddhavajribhyāṁ traḥkāro vajragarbhataḥ / hrīḥkāro vajrasenasya aḥkāro vajraviśvataḥ / huṁ sattvavajryāḥ / traḥ ratnavajryāḥ / hrīḥ dharmavajryāḥ / aḥ karmavajryāḥ / huṁ he trāṁ traṁ hi hrīḥ deḥ haḥ / iti vajrasattvādīnām / mahārate huṁ / rūpaśobhe huṁ / śrotrasaukhye huṁ / sarvapūjye huṁ / prahlādini huṁ / phalāgame huṁ / sutejāgri huṁ / sugandhāgri huṁ / āpāhī jaḥ huṁ / āhi huṁ huṁ huṁ / he sphoṭa vaṁ huṁ / ghaṇṭa aḥ aḥ huṁ / iti / vajralāsyādīnāṁ vajrāveśaparyantānām iti /

%STTS

%atha bhagavān punar api sahacittotpāditadharmacakrapravartimahābodhisattvasamayasaṁbhavadharmādhiṣṭhānavajraṁ nāma samādhiṁ samāpadyedaṁ sarvatathāgatacakrasamayaṁ nāma sarvatathāgatahṛdayaṁ svahṛdayān niścacāra //:(STT 1,60,101) ’ vajrahetu ’ //(STT 1,61,101)

% athāsmin viniḥsṛtamātre sarvatathāgatahṛdayebhyaḥ sa eva bhagavān vajradharo vajradhātumahāmaṇḍal’ādīni sarvatathāgatamaṇḍalāni bhūtvā viniḥsṛtya, bhagavato vairocanasya hṛdaye praviṣṭvaikaghano vajracakravigrahaḥ prādurbhūya bhagavataḥ pāṇau pratiṣṭhitaḥ /.(STT 1,61,102)

%atha tato vajracakravigrahāt sarvalokadhātuparamāṇurajaḥsamās tathāgatavigrahā viniścaritvā sahacittotpādadharmacakrapravartanatvād vajrasattvasamādheḥ sudṛḍhatvāc caikaghanaḥ sahacittotpāditadharmacakrapravartimahābodhisattvakāyaḥ saṁbhūya, bhagavato vairocanasya hṛdaye sthitvedam udānam udānayām āsa /:(STT 1,61,103) " aho vajramayaṁ cakram ahaṁ vajrāgradharmiṇām /(STT 1,61,103) yac cittotpādamātreṇa dharmacakraṁ pravartate " //(STT 1,61,103)

%atha sa sahacittopāditadharmacakrapravartimahābodhisattvakāyo bhagavato hṛdayād avatīrya sarvatathāgatānāṁ vāmacandramaṇḍalāśrito bhūtvā, punar apy ājñāṁ mārgayām āsa //(STT 1,62,104)

%atha bhagavān sarvatathāgatacakravajraṁ nāma samādhiṁ samāpadya, sarvatathāgatamahāmaṇḍalasamayam aśeṣānavaśeṣasattvadhātupraveṣāvaivartikacakrasarvasukhasaumanasyānubhagavanārthaṁ yāvat sarvatathāgatasaddharmacakrapravartanottamasiddhinimittaṁ tad vajracakraṁ tasmai sahacittotpāditadharmacakrapravartine mahābodhisattvāya tathaiva pāṇibhyām anuprādāt /.(STT 1,62,105) tataḥ sarvatathāgatair ’ vajramaṇḍo vajramaṇḍa !! ’ iti vajranāmābhiṣekeṇābhiṣiktaḥ /.(STT 1,62,105)

%atha vajramaṇḍo bodhisattvo mahāsattvas tena vajracakreṇa sarvatathāgatān avaivartikatve pratiṣṭhāpayann idam udānam udānayām āsa //:(STT 1,62,106) " idaṁ tat sarvabuddhānāṁ sarvadharmaviśo=dhakam /(STT 1,62,106) avaivartikacakraṁ tu bodhimaṇḍam iti smṛtam " iti // //(STT 1,6263,106)

%atha bhagavān punar apy avācamahābodhisattvasamayasaṁbhavadharmādhiṣṭhānavajraṁ nāma samādhiṁ samāpadyedaṁ sarvatathāgatajāpasamayaṁ nāma sarvatathāgatahṛdayaṁ svahṛdayān niścacāra //:(STT 1,63,107) ’ vajrabhāṣa ’ //(STT 1,63,107)

%athāsmin viniḥsṛtamātre sarvatathāgatahṛdayebhyaḥ sa eva bhagavān vajrapāṇiḥ sarvatathāgatadharmākṣarāṇi bhūtvā viniḥsṛtya, bhagavato vairocanasya hṛdaye praviṣṭvaikaghano vajrajāpavigrahaḥ prādurbhūya, bhagavataḥ pāṇau pratiṣṭhi=taḥ /.(STT 1,6364,108)

%atha tato vajrajāpavagrahāt sarvalokadhātuparamāṇuraraḥsamās tathāgatavigrahā viniḥsṛtya, sarvatathāgatadharmatādīni sarvabuddharddhivikurvitāni kṛtvā, svavācatvād vajrasattvasamādheḥ sudṛḍhatvāc caikaghano ’vācamahābodhisattvakāyaḥ saṁbhūya bhagavato vairocanasya hṛdaye sthitvedam udānam udānayām āsa //:(STT 1,64,109) " aho svayaṁbhuvāṁ guhyaṁ saṁdhābhāṣam ahaṁ smṛtaḥ /(STT 1,64,109) yad deśayanti saddharmaṁ vākprapañcavivarjitam " //(STT 1,64,109)-->

<p><seg rend="check">Once more</seg>:

</p>

For the benefit of all beings, in all worlds, everywhere, may the entire wheel of the Law (<foreign>dharma</foreign>) be turned in accordance with the (relevant) discipline.\\

For the benefit of all beings, in all worlds, everywhere, may the entire wheel of the Vajra (<foreign>dharma</foreign>) be turned in accordance with the (relevant) discipline.

</p>

<p>In the same way (are formed the remaining three stanzas with) ``may the wheel of the Wrath (<foreign>krodha</foreign>), the Lotus (<foreign>padma</foreign>) and the Jewel (<foreign>maṇi</foreign>) be turned’’. With this pentad of stanzas he should give the permission.</p>

<!--%STTS §2998–3011

%KSP 6, vs. 15 (Sakurai p. 510)

%check Ratnākaśānti’s commentary on GuSaMaVi parallel

--><p rend="stanza">

Then he, who has the nature of every Buddha, should prognosticate (the disciple’s destiny to become) all the Tathāgatas with the Udgatā and with consecrations under (their) Vajra-names.\\

Om. I here, as the Tathāgata Vajrasattva, prognosticate you to accomplish an infinite number of existences, while rescuing (others) from the suffering of existence.\\

Hey Tathāgata caled Vajra, be successful! You are the pledge! <hi rend="mantra">bhūr bhuvaḥ svaḥ</hi>!

</p>

<p>In that connection, the Udgatā is this: he should fold the two Tathāgata-fists<note>Note in this mudrā.</note> and then follows the display of holding the edge of his robe with the left (hand), (and) the display of giving boons with his right. And then he should address the disciples as follows:

</p>

If for someone in the context of a highly esoteric ritual a prognostication is made with this great seal Udgatā, then all the Vajra-bearing Tathāgatas starting with Vajrasattva, along with their assembly circles of great Bodhisattvas, in the maṇḍala of All Tathāgatas make the prognostication for supreme perfect awakening simultaneously with a single voice. And (they do so) with the empowerment for the highly esoteric highest accomplishment thanks to the great seal Udgatā of this very (<seg rend="check">prognosticator</seg>), and with the power of his mantra. This must be held in firm belief.

</p>

<p>For the rest, the assurance<note>See Szántó & Griffiths 2015: 371.</note> is to be found in the Śrī Paramādya.</p>

<p>Then he should teach (the disciples) the esoteric pledge knowledge of all maṇḍalas:

</p>

Throughout the triple-sphered [world] there is no evil like absence of passion. Therefore, you should not practice being indifferent to sexual desire.

</p>

<p>And he should pronounce this mantra of the great pledge: <hi rend="mantra">one of great pledge, hana pha</hi>! Then, having given the mantra, he should teach (them) the knowledge of the four seals of the personal deities. He should speak with this rule: `You should not show any one of the seals to anyone who is untrained in these seals. Why is that? For in that way those beings, despite not having seen the great maṇḍala, will apply the displaying of the seals. Then they will not have success in that way. Then, being seized by doubt (regarding these teachings), they will quickly die as a result of not avoiding inconsistency and fall in the great Avīci hell, while you will suffer a terrible fate.’</p>

<!--%tato hṛdayaṁ dattvā svakuladevatācaturmudrājñānaṁ śikṣayet /:(STT 1,143,250)

%anena vidhinā vaktavyaṁ :(STT 1,143,250)

%na kasya cit tvayānyasyaiśāṁ mudrāṇām akovidasyaikasya ekatarāpi mudrā darśayitavyā /.(STT 1,143,250)

%tat kasya hetos (STT 1,143,250)

%tathā hi te sattvā adṛṣṭamahāmaṇḍalāḥ santo mudrābandhaṁ prayokṣayanti, tadā teṣāṁ na tathā siddhir bhaviṣyati /.(STT 1,143,250)

%tatas te vicikitsāprāptā viṣamāparihāreṇa śīghram eva kālaṁ kṛtvāvīcau mahānarake pateyuḥ. (STT 1,143,250)

%tava cāpāyagamanaṁ syād iti //(STT 1,143,250)

%atha sarvatathāgatasattvasādhanamahāmudrājñānaṁ bhavati /:(STT 1,144,251)

%cittajñānāt samārabhya vajrasūryaṁ tu sādhayet /(STT 1,144,251)

%buddhabimbaṁ tu mātmānaṁ vajradhātuṁ pravartayet //(STT 1,144,251)

%anayā siddhamātras tu jñānam āyur balaṁ vayaḥ /(STT 1,144,251)

%prāpnoti sarvagāmitvaṁ buddhatvam api na durlabham iti //(STT 1,144,251)

%sarvatathāgatābhisaṁbodhimudrā //(STT 1,144,251)-->

<p>Then, after worshipping all Tathāgatas with the eightfold worship of Lāsyā, etc., and with flowers, etc., on the grounds that `all should worship in accordance with their capacity’, he should formulate a request to all Tathāgatas in accordance with the desire (for a particular accomplishment) and<note>The ca after dhūpādibhiḥ is not found in the STTS parelles, and seems to have been inserted by Ānandagarbha.</note> should have (the disciples) worship (these deities) with incense, etc., should as soon as (the disciples) have entered make them refresh (the deities) with offerings of dishes, etc., of every flavor, which have been deposited on the great maṇḍala in accordance with their spending power, and then he should give this Vajra vow for accomplishment:</p>

<quote>This [Universal Buddhahood]<note>The term <foreign>sarvabuddhatva</foreign> connotes the <foreign>vajra</foreign>: see <seg rend="check">STTS §233</seg>.</note> here [is present in the hand of Vajrasattva. By you too should be borne forever the vow borne in Vajrapāṇi’s hand be borne. <hi rend="mantra">om̐ vajra pledge for the accomplishment of all tathāgatas, stand! I here bear you o vajrasattva hi hi hi hi hūm̐</hi>!<note>Vajra and Samaya and pupil are homologized. See Udāna quoted right before §2.2.1.2.</note></quote>

<p>Then the curse heart is to be taught to all, with (the instruction): `Once again it is not to be divulged to anyone.’</p>

<!--%tato bāhyamaṇḍale vajradhūpādibhiḥ pūjāṁ kṛtvā, tāḥ pūjāḥ svasthāneṣu sthāpayet /(STT 1,208209,314)

%tataḥ sarve yathāśaktyā pūjayantv iti //(STT 1,209,314)

%sarvatathāgatān vijñāpya, yathecchayā dhūpādibhiḥ pūjāṁ kārayitvā, yathā praviṣṭān yathāvibhavataḥ sarvarasāhāravihārādibhiḥ sarvopakaraṇair mahāmaṇḍalaniryātitaiḥ saṁtarpyedaṁ sarvatathāgatavajravrataṁ dadyāt //(STT 1,209,315)

%idaṁ tat sarvabuddhatvaṁ vajrasattvakare sthitam /(STT 1,209,315)

%tvayāpi hi sadā dhāryaṁ vajrapāṇidṛḍhavratam //(STT 1,209,315)

%oṁ sarvatathāgatasiddhivajrasamaya tiṣṭha eṣa tvāṁ dhārayāmi vajrasattva hi hi hi hi hūṁ //(STT 1,214,316)

%tataḥ sarveṣāṁ punar api na kasya cid vaktavyam iti /(STT 1,214,316)

%śapathāhṛdayam ākhyeyam /(STT 1,214,316)-->

<p>Then he should send off the ones who have entered, again praise (the deities) with the hundred and eight names, worship (them) with Lāsyā, etc., bow down and offer guest water to them, dedicate the merit to the desired accomplishment, disolve the seal, display the Sattvavajrī three times or seven, circumambulate the maṇḍala, carry out the dismissal, etc., as previously, and destroy the maṇḍala with the mantra <hi rend="mantra">the syllable a is the entrance [of all entities because they are unarisen originally]</hi>.<note>See §14 of SVU. The mantra is from Vairocanābhisambodhi.</note> The garlands, etc., should be thrown into water. Then he should dig up all stakes with four (times) the syllable <hi rend="mantra">hūm̐</hi> and should rinse all stakes as well as the images with milk over which the mantra <hi rend="mantra">om̐ ruru sphuru blaze stand O you with perfected vision! you who accomplish all aims! svāhā!</hi> %Oṁ, roar! flash! blaze! abide!

</p><!--%O you with perfected vision! you who accomplish all objectives! svāhā! (Giebel 2001: 130.23 - 30)

has been pronounced a hundred and eight times. And he should fill in all holes.

-->

<p>He should make a multipurpose firepit facing the entrance gate and carry out a pacificatory oblation for himself, his disciples and the king, as well as for all beings. Then he should place the principal disciple to its left side and make precisely a hundred ghee oblations with the mantra of Vajrasattva. Then (he should make) a hundred oblations of sesame seeds mixed with ghee and curd over which the Buddhalocanā has been muttered together with her seal. Then he should besprinkle his head with water over which the Vajrayakṣa has been muttered and tie a protective cord to his left arm with the same (mantra). Then he should recite (the same mantra) seven times while touching this (disciple’s) heart with his (own) hand. As for the others, he should in every mentioned instance offer seven oblations. Then he should carry out the besprinkling plus protective cord and the tuching of the heart.</p>

</div>

<div type="subchapter"><head type="editorial">Dedication</head>

By the merit that I have accumulated in composing (the Maṇḍala Manual) `For the Rising of All Vajras’, which grants every accomplishment with regard to the excellent beings beginning with Vajrasattva, may everyone (including myself, Ānandagarbha) gain the best knowledge which generates bliss (<foreign>ānandagarbha</foreign>), be a unique a friend for all beings, and sovereign Great Vajra-Bearer.<note>An alternative interpretation could be: `… may everyone (including myself, Ānandagarbha) who cherishes (the five classes of) knowledge, that is the womb of bliss, and who is is a unique friend for all beings, become a sovereign Great Vajra-Bearer.’ Cf. Suvarṇaprabhāsottamasūtra: hā vibho khyātacāritra sarvasattvaikabāndhava |; Mañjuśrīgṛha inscription: II. sarvvasatvopajīvyāku sarvvasatvekanāyaka sarvvasatvaparitrātā sarvvasatvekavāndhava ||</note>

</p>

<!--%Shiori’s translation of corresponding stanza from Vajrajvālodaya:

%I have accumulated merit by writing the Vajrajvālodayā. By the power of it, may people [and I,] for whom the most important is the [five classes of] knowledge, which possesses delight within (ānandagarbhavidyāgra), become Vajra-holders. The manual for sādhana of Śrī Heruka, the honorable and great Lord, which is extracted from the Ārya Sarvabuddhasamāyogatantra has been completed.

--></div>

</div>

<div type="subchapter"><head type="editorial">Author’s colophon</head>

<p>This completes the Manual for the Great Vajradhātumaṇḍala called `For the Rising of All Vajras’, extracted from the Great King of Tantras, the Realization of the Great Vehicle which is the Illustrious Noble Compendium of the Realities of All Tathāgatas. It was composed by the Great Vajra Master, the reverend Ānandagarbha.</p>

</div>

<p>structuring of the TEI file

<surname>Griffiths</surname>

</persName>

</p>

<bibl/>

</listBibl>

</div>

</body>

</text>

</TEI>

Sarvavajrodayā Maṇḍalopāyikā, by Ānandagarbha: Digital Critical Edition based on the Codex Unicus

Editorial

Witnesses

Edition

Chapter 1 Maṅgala

Chapter 2 Trisamādhi (Pūrvasevā)

1 Ādiyoga

2 Maṇḍalarājāgrī

1 Emanation of the Sixteen Bodhisattvas

2 Emanation of the Four Goddesses Surrounding Vairocana

3 The Four Goddesses of Worship in the Inner Circle

4 The Four Goddesses of Worship at the Corners

5 The Four Gate-keepers

3 Karmarājāgrī

4 Supplement Reconsider the section title!

Chapter 3 Maṇḍala rituals

1 Bhūmisaṁśodhanaparigrahavidhiḥ

2 Adhivāsanahomavidhiḥ

3 Adhivāsanavidhiḥ

4 Sūtraṇavidhiḥ

5 Vighnanivāraṇavidhiḥ

1 Vighnanivāraṇa

2 Atyantavighnanivāraṇa

3 Vāyuvighnanivāraṇa

4 Udakādivighnanivāraṇa