Sarvavajrodayā Maṇḍalopāyikā: digital edition

List of Witnesses

  • MS: National Archives, Kathmandu, 3-360vi.bauddhatantra/84
    • Content:
      • Sarvavajrodayā Maṇḍalopāyikā by Ānandagarbha
    • Colophon:
      • : .....
    • Physical Description: Palm-leaf manuscript. ... leaves in Bhujimol script. Apparently written in the 14th century CE.
    • Hand Description: A1H1main hand of the manuscript, black ink, ... script
    • History: ...
  • TibD:
  • EdT:
  • EdMM:
  • SDPS: The Sanskrit text of the Sarvadurgatipariśodhanatantra as edited by Skorupski
  • BhḌ:

Metadata of the Edition

  • Title: Sarvavajrodayā Maṇḍalopāyikā: digital editionSarvavajrodayā MaṇḍalopāyikāTattvālokakarīTattvālokakarīVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaBhūtaḍāmara manual (f.8r)VajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaVajraśekharaTattvālokakarī
  • Text Identifier: DHARMA_EdSarvavajrodaya

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).

1

Maṅgala

2

Trisamādhi (Pūrvasevā)

1

Ādiyoga

MS:21r cintanīyetyādiyogo nāma samādhiḥ.

(2)(3)

2

Maṇḍalarājāgrī

1

Emanation of the Sixteen Bodhisattvas

1

Vajrasattva

tadanu vajradhātvīśvaryā caturṣu sthāneṣv ātmānam adhiṣṭhāya bodhyagrīṁ baddhvā hr̥dgata-vajrasattvaṁ codayed vajrasattveti.

(4)(5)
  • KSP 117: tadanu vajradhātvīśvaryā catuḥsthāneṣv ātmānaṁ adhiṣṭhāya bodhyagrīmudrāṁ baddhvā hr̥dgatavajrasattvaṁ codayed vajrasattveti.

tataḥ sarvatathāgata-hr̥dayebhyaḥ candra-maṇḍalāni bhūtvā viniḥsr̥tya yāvat-sarvalokadhātuṣu sarvasattvānāṁ nairātmya-prativedhaṁ kārayitvā candra-maṇḍalākāraṁ cittaikāgratāṁ niṣpādyāgatya sarva-devatā-sthāneṣu candra-maṇḍalāny eva bhūtvāvasthitaṁ cintayet.

(6)(7)
  • KSP 117: tataḥ sarvatathāgatahr̥dayebhyaś candramaṇḍalāni bhūtvā viniḥsr̥tya yāvatsarvalokadhātuṣu sarvasattvānāṁ nairātmyaprativedhaṁ kārayitvā candramaṇḍalākāraṁ cittaikāgratāṁ niṣpādyāgatya sarvadevatāsthāneṣu candramaṇḍalāny eva bhūtvāvasthitaṁ cintayet.

tatas tebhyo jñāna-raśmayo viniḥsr̥tya svahr̥dgata-vajre praviśya tena sahaikībhūya, sarvatathāgatādhiṣṭhānena mahān sarvākāśa-samavasaraṇa-pramāṇa-pañcasūcika-vajra-vigraho bhūtvā, punaḥ pūrvavad dhr̥dgata-vajra-pramāṇam eva bhūtvā tasmād viniḥsr̥tya svahasta-sthitaṁ cintayet. tasmāc ca punar vajrākāra-raśmayo ’neka-varṇāneka-saṁsthānā viniḥsr̥tya sarvākāśa-dhātuṁ vyāpya, tebhyaḥ punar vajrasattvādi-rūpeṇa sarva-sattvadhātuṁ yāvat sarvatathāgata-samatājñānābhisaṁbodhyādau niyojya, punaḥ saṁhāra-yogenaikasattva-kāyo bhūtvā svahr̥dgata-MS:21vvajre praviśya, tatrāvasthitenodānam udānayamānaṁ cintayet.

(8)(9)(10)(11)(12)(13)(14)(15)
  • KSP 117: tatas tebhyo jñānaraśmayo viniḥsr̥tya hr̥dgatavajre praviśya tena sahaikībhūya sarvatathāgatādhiṣṭhānena mahat sarvākāśadhātusamavasaraṇapramāṇaṁ pañcasūcikavajravigraho bhūtvā *oṁ vajrātmako ’ham ity uccārayet (em.; ity uccārayet oṁ vajrātmako ’ham ed. Inui) 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.

aho samantabhadro ’haṁ dr̥ḍhasattvaḥ svayaṁbhuvām | yad dr̥ḍhatvād akāyo ’pi sattvakāyatvam āgata iti ||

  • STTS 40.

tato hr̥dayād avatīryākṣobhyasyāgrato sthitvājñāṁ mārgayamānaṁ cintayet. tato sarvatathāgata-kula-cakravartitve pañcabuddha-makuṭa-paṭṭābhiṣekenābhiṣicyānuttara-śīlādikaṁ yāvat sarvatathāgata-samatājñānābhisaṁbodhi-niṣpādakam ādya-vajram ādya-vajrāṅkita-ghaṇṭā-sahitam aśeṣānavaśeṣa-sattvadhātūnāṁ niṣpādanāya samantabhadrāya dadyāt. tato nāmābhiṣekādi dadyāt.

(16)(17)(18)(19)(20)(21)(22)(23)(24)(25)(26)(27)
  • KSP 117: tato hr̥dayād avatīrya ... pañcabuddhaṁ makuṭapaṭṭābhiṣekena cābhiṣicyānuttaraśīlādikayā ... -bhisaṁbodhiṁ niṣpādyaikam ādyavajraṁ vajrāṇkitaṁ ghaṇṭāsahitam ...

tadanu vajrapāṇyahaṁkāreṇa udānam udānayet.

(28)

idaṁ tat sarva-buddhānāṁ siddhi-vajram anuttaram | ahaṁ mama kare dattaṁ vajre vajraṁ pratiṣṭhitam iti ||

  • STTS 43

2

The Other Fifteen Bodhisattvas

evam utpatti-spharaṇa-saṁhāra-nilaya-dr̥ḍhībhāva-vairocana-hr̥dgata-vajra-madhyāvasthitenodānam udānayamānam abhiṣekānantarodānaṁ ca vajramuṣṭi-paryantena draṣṭavyam iti.

(29)(30)(31)(32)
  • KSP 117 (ed. Inui 1994: 109,16–17): evam utpatti-spharaṇa-saṁhāra-yogena vairocana-hr̥dgata-madhyāvasthitenodānam udānayanto ’bhiṣekānantare vajrasattvād ārabhya yāvad vajramuṣṭi-paryantaṁ sva-sva-cihnāni pūrvavat spharaṇa-saṁhāra-yogenodānam udānayanti.

vajrarājādīnām udānāni bhavanti.

(33)(34)

Vajrarāja

aho hy amogharājo ’haṁ vajrasaṁbhava-m-aṅkuśaḥ | yat sarva-vyāpino buddhāḥ samākr̥ṣyanti MS:22r siddhaye ||

(35)(36)(37)
  • STTS 46: Horiuchi as well as Yamada misreads amogharājāhaṁ for amogharājo ’haṁ in the manuscript.
  • KSP 118 (ed. Inui 1994: 107–108)

idaṁ tat sarva-buddhānāṁ vajra-jñānam anuttaram | yat sarva-buddhārtha-siddhy-arthaṁ samākarṣaṇam uttamam iti ||

(38)(39)(40)(41)
  • STTS 49
  • KSP 118

Vajrarāga

aho svabhāva-śuddho ’ham anurāgaḥ svayambhuvām | yac chuddhy-arthaṁ viraktānāṁ rāgeṇa vinayanti hi ||

(42)(43)(44)
  • STTS 52: aho svabhāvaśuddho ’ham anurāgaḥ svayaṁbhuvām | yac chuddhyarthaṁ viraktānāṁ rāgeṇa vinayanti hi ||

idaṁ tat sarva-buddhānāṁ rāga-jñānam anāvilam | hatvā virāgaṁ rāgeṇa sarva-saukhyaṁ dadanti hīti ||

(45)(46)
  • STTS 55

Vajrasādhu

aho hi sādhu-kāro ’haṁ sarvaḥ sarva-vidāṁ varaḥ | yad vikalpa-prahīṇānāṁ tuṣṭiṁ janayate dhruvam ||

(47)
  • STTS 58

idaṁ tat sarva-buddhānāṁ sādhukāra-pravartakam | sarva-tuṣṭikaraṁ vajraṁ divyaṁ prāmodya-vardhanam iti ||

  • STTS 61

Vajraratna

aho hi sv-abhiṣeko ’haṁ vajraratnam anuttaram | yan niḥsaṅgā api jinās tridhātu-patayaḥ smr̥tāḥ ||

(48)
  • STTS 66

idaṁ tat sarva-buddhānāṁ sattvadhātv-abhiṣecanam | ahaṁ mama kare dattaṁ ratnaṁ ratne niyojitam iti ||

(49)(50)
  • STTS 69: idaṁ tat sarvabuddhānāṁ sattvadhātvabhiṣecanam | ahaṁ mama kare dattaṁ ratne ratnaṁ niyojitam iti ||

Vajrateja

aho ’nupama-tejo ’haṁ sattva-dhātv-avabhāsanam | yac chodhayati śuddhānāṁ buddhānām api tāyinām ||

(51)(52)(53)(54)
  • STTS 72: aho hy anupaman tejaḥ sattvadhātvavabhāsanam | yac chodhayati śuddhānāṁ buddhānām api tāyinām ||.

idaṁ tat sarva-buddhānām ajñāna-dhvānta-nāśanam | paramāṇu-rajaḥ-saṁkhyā sūryādhikatara-prabham ||

(55)(56)(57)
  • STTS 74: idaṁ tat sarvabuddhānām ajñānadhvāntanāśanam | paramāṇurajaḥsaṁkhyasūryādhikataraprabham iti ||

Vajraketu

aho hy asadr̥śaḥ ketuḥ ahaṁ sarvārtha-siddhinām | yat sarvāśā-prapūrṇānāṁ sarvārtha-paripūraṇam iti ||

(58)(59)(60)
  • STTS 77: aho hy asadr̥śaḥ ketur ahaṁ sarvārthasiddhinām | yat sarvāśāparipūrṇānāṁ sarvārthapratipūraṇam ||

idaṁ tat sarva-buddhānāṁ MS:22vsarvāśā-paripūraṇam | cintāmaṇi-dhvajaṁ nāma dāna-pāramitā-nayam ||

  • STTS 80

Vajrahāsa

aho mahā-hāsa-m-ahaṁ sarvāgryāṇāṁ mahādbhutam | yat prayujyanti buddhārthe sadaiva susamāhitāḥ ||

(61)(62)(63)
  • STTS 83: aho mahāhāsa-m-ahaṁ sarvāgryāṇāṁ mahādbhutam | yat prayuñjanti buddhārthe sadaiva susamāhitāḥ ||. Horiuchi reads buddhārthaṁ.

idaṁ tat sarva-buddhānām adbhutotpāda-darśakam | mahā-harṣakaraṁ jñānam ajñātaṁ para-śāsibhir iti ||

(64)(65)(66)
  • STTS 86

Vajradharma

aho hi paramārtho ’ham ādi-śuddhaḥ svayambhuvām yat kolopama-dharmāṇāṁ viśuddhir upalabhyate ||

(67)(68)(69)
  • STTS 91. Yamada misreads svayambhuvān.

idaṁ tat sarva-buddhānāṁ rāga-tattvāvabodhanam | ahaṁ mama kare dattaṁ dharmaṁ dharme pratiṣṭhitam ||

(70)
  • STTS 94. Yamada correctly edits dharmaṁ dharme pratiṣṭhitam, but Horiuchi misreads dharmaṁ dharmapratiṣṭhitam.

Vajratīkṣṇa

aho hi sarva-buddhānāṁ mañjughoṣa-m-ahaṁ smr̥taḥ | yat prajñāyā arūpiṇyā ghoṣatvam upalabhyate ||

(71)(72)
  • STTS 97

idaṁ tat sarva-buddhānāṁ prajñāpāramitā-nayam | chettāraṁ sarva-śatrūṇāṁ sarva-pāpa-haraṁ param ||

(73)(74)
  • STTS 100

Vajrahetu

aho vajramayaṁ cakram ahaṁ vajrāgra-dharmiṇām | yac cittotpāda-mātreṇa dharma-cakraṁ pravartate ||

(75)
  • STTS 103

idaṁ tat sarva-buddhānāṁ sarva-dharma-viśodhanam | avaivartika-cakraṁ tu bodhi-maṇḍam iti smr̥tam ||

(76)
  • STTS 106: idaṁ tat sarvabuddhānāṁ sarvadharmaviśodhakam | avaivartikacakraṁ tu bodhimaṇḍam iti smr̥tam iti ||

Vajrabhāṣa

aho svayambhuvāṁ guhyaṁ saṁdhābhāṣa-m-ahaṁ smr̥taḥ | yad deśayanti sad-dharmaṁ vāk-prapañca-vivarjitam ||

(77)(78)(79)
  • STTS 109.

idaṁ tat sarva-buddhānāṁ vajra-jāpam anantaram | sarva-tathāgatānāṁ tu mantrāṇām āśu sādhanam iti ||

(80)(81)
  • STTS 112: idaṁ tat sarvabuddhānāṁ vajrajāpam udāhr̥tam | sarvatathāgatānāṁ tu mantrāṇām āśu sādhanam iti ||

Vajrakarma

aho hy amoghaṁ buddhānāṁ sarvakarma-m-ahaṁ bahu | yad anābhoga-buddhārthaṁ vajrakarma pravartate ||

(82)(83)(84)(85)
  • STTS 116
  • KSP 129: aho hy amoghabuddhānāṁ sarvakarmāvaham ahaṁ | yad anābhogabuddhārthaṁ vajrakarmapravartakam ||. 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.

idaṁ tat sarva-buddhānāṁ viśva-karmakaraṁ param | ahaṁ mama kare dattaṁ viśve viśvaṁ niyojitam ||

(86)
  • STTS 119

Vajrarakṣa

aho vīryamayo varma sudr̥ḍho ’haṁ dr̥ḍhātmanām | yad dr̥ḍhatvād akāyānāṁ vajrakāyakaraṁ param ||

(87)(88)(89)
  • KSP 129
  • STTS 122: aho vīryamayo varmaḥ sudr̥ḍho ’haṁ dr̥ḍhātmanām | yad dr̥ḍhatvād akāyānāṁ vajrakāyakaraṁ param iti ||. The codex reads varmaḥ, which Horiuchi and Yamada accept in their editions.

idaṁ tat sarva-buddhānāṁ maitrī-kavacam uttamam | dr̥ḍha-vīrya-mahā-rakṣaṁ mahā-mitram udāhr̥tam ||

  • STTS 125

Vajrayakṣa

aho mahopāya-m ahaṁ buddhānāṁ karuṇātmanām | yat sattvārthatayā śāntā raudratvam api kurvate ||

(90)
  • STTS 128
  • KSP 131

idaṁ tat sarva-buddhānāṁ sarva-duṣṭāgrya dāmakam | vajra-daṁṣṭrāyudhaṁ tīkṣṇam upāyaḥ karuṇātmanām ||

(91)(92)(93)(94)
  • SVU Tib.: ’di ni sangs rgyas thams cad kyi || ma rungs thams cad ’dul ba’i mchog || kun gyi mchog ni ’dul byed pa || rdo rje mche ba’i mtshon rno ste || thabs dang snying rje’i bdag nyid do ||
  • STTS 131: idaṁ tat sarva-buddhānāṁ sarva-duṣṭāgra-dāmakam | vajra-daṁṣṭrāyudhaṁ tīkṣṇam upāyaḥ karuṇātmanām iti ||. Tattvālokakarī ad STTS 131: ma rungs thams cad ’dul ba’i 84a5 mchog | 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 ’dul ba’i mchog yin pas na de skad ces bya’o ||.
  • KSP 131: idan tat sarva-buddhānāṁ sarva-duṣṭāgrya-dāyakam | vajra-daṁṣṭrāyudhaṁ tīkṣṇam upāyaḥ karuṇātmanām ||

Vajramuṣṭi

aho hi sudr̥ḍho bandhaḥ samayo ’haṁ dr̥ḍhātmanām | yat sarvāśā-prasiddhy-arthaṁ muktānām api bandhanam ||

(95)(96)
  • STTS 134. The codex reads sudr̥ḍho bandhaḥ and this reading is adopted by Yamada. It is only in Horiuchi’s edition that we find the error sudr̥ḍhabandhaḥ.
  • KSP 132.

idaṁ tat sarva-buddhānāṁ mudrā-bandhaṁ mahā-dr̥ḍham | sarva-buddhāśu-siddhyarthaṁ samayo duratikrama iti ||

(97)
  • STTS 137: idaṁ tat sarvabuddhānāṁ muṣṭibandhaṁ mahādr̥ḍham | yat sarvabuddhās tu siddhyarthaṁ samayo duratikrama iti ||. The cod. shows buddhāśu and this is accepted in Yamada’s edition, while Horiuchi’s gives buddhās tu. Both editions accept yat although it renders the stanza unmetrical and must obviously be removed.


2

Emanation of the Four Goddesses Surrounding Vairocana

tato ’kṣobhyāhaṁkāreṇa sattvavajrīṁ niṣpādayet | ratnasambhavāhaṁkāreṇa ratnavajrīm | amitābhāhaṁkāreṇa dharmavajrīm | amoghasiddhyahaṁkāreṇa karmavajrīm | āsām udānāni bhavanti ||

(98)(99)(100)

Sattvavajrī

aho hi sarvabuddhānāṁ sattvavajra-m-ahaṁ dr̥ḍhaḥ dr̥ḍham [siddham sign] MS:23v yad dr̥ḍhatvādda-kāyo ’pi vajra-kāyatvam āgataḥ ||

(101)
    aho ... āgataḥ
  • STTS 141

Ratnavajrī

aho hi sarva-buddhānāṁ ratnavajra-m-ahaṁ smr̥taḥ | yan mudrāṇāṁ hi sarvāsām abhiṣekanayaṁ dr̥ḍham||

(102)(103)(104)(105)(106)
    aho ... dr̥ḍham
  • STTS 144

Dharmavajrī

aho hi sarva-buddhānāṁ dharmavajra-m-ahaṁ śuciḥ | yat svabhāva-viśuddhyā vai rāgo’pi hi sunirmalaḥ ||

(107)(108)
  • STTS 147

Karmavajrī

aho hi sarva-buddhānāṁ karmavajra-m-ahaṁ bahuḥ | yad ekaḥ sann aśeṣasya sattva-dhātoḥ sukarma-kr̥d iti ||

(109)(110)
  • STTS 150


3

The Four Goddesses of Worship in the Inner Circle

punaḥ vairocanāhaṁkāreṇa lāsyādicatuṣṭayam | udānānyāsām ||

(111)(112)

Vajralāsyā

aho na sadr̥śī me ’sti pūjā hy anyā svayaṁbhuvām | yat kāma-rati-pūjābhiḥ sarva-pūjā pravartate ||

(113)(114)
  • STTS 154

Vajramālā

aho hy asadr̥śāhaṁ vai ratna-pūjeti kīrtitā | yat traidhātukarājyāgryaṁ śāsayanti prapūjitāḥ ||

(115)(116)
  • STTS 157

Vajragītā

aho hi saṁgītimayī pūjāhaṁ sarva-darśinām | yat toṣayanti pūjābhiḥ pratiśrutkopameṣv api ||

(117)(118)(119)
  • STTS 160

Vajranr̥tyā

aho hy udār-apūjāhaṁ sarva-pūjārthakāriṇām | yad vajranr̥tyavidhinā buddha-pūjā prakalpyata iti ||

(120)(121)(122)
    aho ... prakalpyata iti
  • STTS 163


4

The Four Goddesses of Worship at the Corners

punarakṣobhyādyahaṁkāreṇa vajradhūpādicatuṣṭayam | udānamāsām ||

(123)

Vajradhūpā

aho hyahaṁ mahāpūjā prahlādanavatī śubhā | MS:24r yat sattvāveśayogād dhi kṣipraṁ bodhiravāpyate ||

(124)
  • STTS 167

Vajrapuṣpā

aho hi puṣpapūjāhaṁ sarvālaṁkāra-kārikā | yat tathāgata-ratnatvaṁ pūjya kṣipramavāpyate ||

(125)(126)(127)
    aho ... avāpyate
  • STTS 170

Vajradīpā

aho hyahaṁ mahodārā pūjā dīpamayī śubhā | yadālokavatī kṣipraṁ sarvabuddhadr̥śo labhet
    aho ... labhet
  • STTS 173. It seems thatālokavatī should be understood as or emended to ālokavatīḥ.

||

(128)

Vajragandhā

aho gandhamayī pūjā divyāhaṁ hi manoramā | yat tathāgata-gandhaṁ vai sarvakāye dadāti hīti ||

(129)(130)(131)
    aho ... dadāti hīti
  • STTS 176


5

The Four Gate-keepers

ato vairocanāhaṁkāreṇa vajrāṅkuśādicatuṣṭayam | udānam eṣām ||

(132)(133)

Vajrāṅkuśa

aho hi sarvabuddhānāṁ samākarṣamahaṁ dr̥ḍhaḥ/ yanmayā hi samākr̥ṣṭā bhajante sarvamaṇḍalam
    aho ... sarvamaṇḍalam
  • STTS 180

||

(134)(135)

Vajrapāśa

aho hi sarvabuddhānāṁ vajrapāśamahaṁ dr̥ḍhaḥ | yatsarvatra praviṣṭāpi praveśyante mayā punaḥ
    aho ... punaḥ
  • STTS 183

||

(136)(137)(138)

Vajrasphoṭa

aho hi sarvabuddhānāṁ vajrasphoṭamahaṁ dr̥ḍhaḥ yatsarva bandhamuktānāṁ sattvārthādbandha iṣyate
    aho ... iṣyate
  • STTS 186

||

(139)(140)(141)

Vajrāveśa

aho hi sarvabuddhānāṁ vajrāveśamahaṁ dr̥ḍhaḥ | yatsarvapatayo bhūtvā ceṭā api bhavanti hīti
    aho ... bhavanti hīti
  • STTS 189

||

(142)(143)

// iyatā maṇḍalarājāgrī nāma samādhiḥ ||

3

Karmarājāgrī

tato vairocanena sahābhinnamātmānaṁ vicintya samājaṁ kuryāt | tatastānsamājagatānsarvatathāgatā nsabodhisattvaparṣanmaṇḍalān oṁ sarva tathāgatapādavandanaṁ karomītyudīrya |

(144)(145)(146)(147)(148)
  • KSP
  • STTS 192.

aho samantabhadrasya bodhisattvasya satkriyā | yattathāgatacakrasya madhye bhāti tathāgataḥ
    aho ... tathāgataḥ
  • STTS 193

||

ityudānamudānayamānāṁścintayet ||

tato vairocanahr̥daye praviśya niṣkramya sattvavajrādibhirekībhūya punarapyudānamudānayamānān |

(149)(150)

aho hi sarvabuddhānāṁ mahaudāryamanādijam | yatsarvāṇuprasaṁkhyā vai buddhā hyekatvamāgatā iti ||

(151)
  • STTS 195. quoted in KSP (\Ied\ section 158)

tataḥ śrīvajrasattvasthānastho yogī sarvatathāgatebhyo mālābhiṣekādikamādāya vajrāṅkuśādibhi rākr̥ṣya praveśya baddhvā vaśīkr̥tya caturmudrāmudritān vairocanādīn kr̥tvā sarvabuddhaikasaṁgrahe sarvakulāmudraṇe | bodhicittotpādane | sarvatathāgatākarṣaṇe | anurāge | toṣaṇe | abhiṣeke | prabhāsā vabhāsane | dānapāramitāniyojane | smitādbhutapratiṣṭhāpane | suviśuddhisamādhiniṣpādane | kleśopa kleśacchedane | mahāmaṇḍalapraveśane | niṣprapañcadharmatāniyojane | aśeṣānavaśeṣapūjayā sarvatathāgatapūjane | anyayānaspr̥hācittā tkleśopa kleśādibhayebhyaścārakṣaṇe |sarvarakṣāparipālane | kāyavākcittaikīkaraṇabandhatathāgata muṣṭyā sarvabuddhatvaniṣpādane |dānaśīlakṣāntivīryaprajñādhyānapraṇidhyupāyaniṣpādane | bodhicittāṅkuśena mahāmokṣapure sarvasattvākarṣaṇe | daśapāramitācaryayā praveśane | anyayānapr̥hācittasphoṭane | prakr̥tiprabhāsvarānutpādāveśe | saddharmanagarapālane ca niyojayediti ||

(152)(153)(154)(155)(156)(157)(158)(159)(160)(161)(162)(163)(164)(165)(166)(167)(168)(169)(170)

// karmarājāgrī nāma samādhiḥ ||

4

Supplement Reconsider the section title!

tato vajrayakṣaparijaptagandhodakena sarvapūjāṅgāni prokṣya | vajrānalamudreṇa parijapya | oṁ vajrapuṣpe hūm̐ iti puṣpamudrayā puṣpāṇi | oṁ vajragandhe hūm̐ iti gandhamudrayā gandham | oṁ vajradhūpe hūm̐ iti dhūpamudrayā dhūpam | oṁ akāro mukhaṁ sarvadharmāṇāmādyanutpannatvāditi

    oṁ ... -anutpannatvād
  • Pañcaviṁśatisāhasrikā Prajñāpāramitā I-2: 85

khaḍgamudrayā balim | vajrabandhena khaḍgākarṣābhinayā khaḍgamudrā | oṁ vajrāloke hūm̐ iti dīpamudrayā dīpam/ oṁ vajrasattva hūm̐ iti | tilayavakuśalājāsitasugandhikusumacandanodaMS:25v kāni śaṅkhabhājanādau prakṣipya sphuṭitavajrāñjalilakṣaṇayārghamudrayā triḥ parijapya saptavāramekaviśati vāraṁ vā parijapya sthāpayet | tato yathāvaddvārodghāṭanaṁ kr̥tvā śrīvajrasattvamahāmudrāṁ baddhvā/ oṁ vajrasattva hūm̐ iti parijapya/

(171)(172)(173)(174)(175)(176)(177)(178)(179)(180)(181)(182)(183)(184)(185)(186)(187)

bāhubhyāṁ vajrabandhena vajrācchaṭāvimokṣaṇaiḥ | śrīvajrasattvayogātmā sarvabuddhān samājayet || vāmācchaṭakatālena savyatāleti siddhyati | dakṣiṇena tu tāloktā saṁnipātāvubhāvapīti
    bāhubhyāṁ
  • Samāyoga 9.320, 322: bāhubhyāṁ vajrabandhena vajrācchaṭāvimokṣaṇaiḥ | śrīvajrasattvayogātmā sarvabuddhān samājayet || 9.320 || (= Samāyoga 5.49) vāmācchaṭakatālena śamyatāleti sidhyati | dakṣiṇena tu tāloktā saṁnipātāv ubhāv api || 9.322 ||; SDPT: bāhubhyāṁ vajrabandhena vajrachaṭakavimokṣaṇe | śrīśākyarājayogātmā sarvabuddhān samājayet || vāme chaṭakatālena samatālena siddhyati | dakṣiṇena tu tāloktaṁ saṁnipātāv ubhāv api || (p.172) (CHECK THE READING OF THE EDITION); Possibly quoted from the Paramādya. CHECK!!; Ānandagarbha’s Sarvadurgatipariśodhanamaṇḍalavidhi: 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 || (D f.193v6–7); Abhidhānottara (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 brdabs pas ’grub || g-yas ba’i thal mo yin par gsungs || gnyis ka kun tu sdud pa yin || (Lhasa 285b-286a D P Skt!!; Abhidhānottara (Tib.) 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 || (Lhasa 255a)

||

(188)(189)(190)(191)

samājamudrālakṣaṇam | oṁ vajrasamāja jjaḥ hūm̐ vam̐ hoḥ iti samājamudrāhr̥dayam |

(192)(193)

asyājñāmātracakitāḥ saparṣaccakra saṁcayāḥ | sarvabuddhāḥ samāyānti kā kathānyeṣu vartate ||
    asyā... vartate
  • Samāyoga 9.321=5.50: asyājñāmātracakitāḥ saparṣaccakrasaṁcayāḥ | sarvabuddhāḥ samāyānti kā kathānyeṣu vartate ||; SDPT p.172: asyā ājñāyā mātreṇa saparṣaccakrasaṁcayaḥ | sarvabuddhāḥ samāyānti kā kathānyeṣu varttate ||; Ānandagarbha’s Sarvadurgatipariśodhanamaṇḍalavidhi: ’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 || (D ff.193v7–194r1); Abhidhānottara (Tib.) 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 || (Lhasa f.255a D P!! SKT!!); 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 || (Lhasa 286a D P!! SKT!!)


(194)

tataḥ śīghraṁ mahāmudrāṁ vajrasattvasya sevayan | uccārayet sakr̥dvāraṁ nāmāṣṭaśatamuttamam
    tataḥ ... uttamam
  • To be traced.

|| vajrasattva mahāsattvetyādi
    The nāmāṣṭaśata beginning with vajrasattva
  • STTS §§197–201.

|

(195)(196)(197)(198)(199)

tato dvāreṣu sarveṣu karma kr̥tvāṅkuśādibhiḥ | mahākarmāgyramudrābhiḥ samayāṁstu niveśayet || mudrābhiḥ samayāgryābhiḥ sattvavajrādibhistathā | sādhayeta mahāsattvān jaḥ hūm̐ vam̐ hoḥ pravartayet
    tato ... pravartayet
  • STTS §209.22–23. STTS (\Hed) reads pravartayan for pravartayet.

||

(200)(201)(202)(203)(204)(205)

etaduktaṁ bhavati | vajrayakṣeṇa MS:26r vighnotsāraṇaṁ rakṣāṁśca kr̥tvā | vajramuṣṭinā dvārabandham | vajrasattvenārghaṁ dattvā vajradhātvādisamayamudrāṁ baddhvā | vajradhātu dr̥śyetyādinā sarvān dr̥śyānkr̥tvā jaḥ hūm̐ vam̐ hoḥ samayastvam | samayastvamaham | svahr̥dayāni mantrāṁśca śrīvairocanādīnāṁ triruccārya | dharmakarmamahāmudrābhiścainānāmudryābhi ṣekamudrābhi rbuddhādīnabhiṣicyārghaṁ dattvā | oṁ sarvatathāgatapuṣpapūjāmeghasamudraspharaṇasamaye hūm̐ iti puṣpaiḥ | oṁ sarvatathāgatagandhapūjāmeghasamudraspharaṇasamaye hūm̐ iti gandhaiḥ | oṁ sarvatathāgatadhūpapūjāmeghasamudraspharaṇasamaye hūm̐ iti dhūpaiḥ | oṁ akāro mukhaṁ sarvadharmānāmityādinā balipūjayā | oṁ sarvatathāgatadīpapūjā meghasamudraspharaṇasamaye hūm̐ iti dīpaiḥ | lāsyādyaṣṭavidhapūjayā ca saṁpūjya |

(206)(207)(208)(209)(210)(211)(212)(213)(214)(215)(216)(217)(218)(219)

Vajrasattva

oṁ sarvatathāgatasarvātmaniryātanapūjāspharaṇakarmavajrī āḥ |

(220)

Vajrarāja

oṁ sarvatathāgatasarvātmaniryātanapūjāspharaṇakarmāgri jāḥ

(221)

Vajrarāga

oṁ sarvatathāgatasarvātmaniryātanānurāgaṇapūjāspharaṇakarmabāṇe hūm̐ hoḥ |

(222)

Vajrasādhu

oṁ sarvatathāgatasarvātmaniryātanasādhukārapūjāspharaṇakarmatuṣṭi āḥ |

Vajraratna

oṁ namaḥ sarvatathāgatakāyābhiṣekaratnebhyo vajramaṇi oṁ |

Vajrateja

oṁ namaḥ sarvatathāgatasūryebhyo vajratejini jvala hrīḥ |

(223)

Vajraketu

oṁ namaḥ sarvatathāgatāśāparipūraṇacintāmaṇidhvajāgrebhyo vajradhvajāgri tram̐

(224)(225)

Vajrahāsa

oṁ namaḥ sarvatathāgatamahāprītiprāmodyakarebhyo vajrahāse haḥ |

Vajradharma

oṁ sarvatathāgatavajradharmasamatā samādhibhiḥ stunomi mahādharmāgri hrīḥ |

(226)(227)(228)

Vajratīkṣṇa

oṁ sarvatathāgataprajñāpāramitānirhāraiḥ stunomi mahāghoṣānuge dham̐

(229)(230)

Vajrahetu

oṁ sarvatathāgatacakrākṣaraparivartādisarvasūtrāntanayaiḥ stunomi sarvamaṇḍale hūm̐ |

(231)

Vajrabhāṣa

oṁ sarvatathāgatasaṁdhābhāṣabuddhasaṅgītibhir gāyan stunomi vajravāce vam̐ |

(232)(233)

Vajrakarma

oṁ sarvatathāgatadhūpameghaspharaṇapūjākarme kara kara |

Vajrarakṣa

oṁ sarvatathāgatapuṣpaprasaraspharaṇapūjākarme kiri kiri |

Vajrayakṣa

oṁ sarvatathāgatālokajvālāspharaṇapūjākarme bhara bhara

(234)

Vajrasaṁdhi

oṁ sarvatathāgatagandhasamudraspharaṇapūjākarme kuru kuru |
    oṁ ... kuru kuru
  • STTS §§506–507, 509–510, 512–513, 515–516: 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.


ityābhirvidyābhiḥ ṣoḍaśa sattvasadr̥śībhiḥ karmamudrāyuktābhiḥ pūjāṁ kuryāt || tatremā mudrā bhavanti | kāyasthaṁ vajrabandhaṁ saṁpīḍya dvidhīkr̥tya muṣṭidvayena

(235)(236)

sagarvotkarṣaṇād dvābhyā maṅkuśagrahasaṁsthitā | bāṇa ghaṭṭanayogā ca sādhukārā hr̥di sthitā || abhiṣeke dvivajraṁ tu hr̥di sūryapradarśanam | vāmasthabāhudaṇḍā ca tathāsye parivartitā || savyāpasavyavikacā hr̥dvāmakhaḍgamāraṇī | alātacakrabhramitā vajradvayamukhotthitā || vajranr̥tyabhramonmukta kapoloṣṇīṣasaṁsthitā | kavacā kaniṣṭhadaṁṣṭrāgrā muṣṭi dvayanipīḍiteti
    sagarvo-\ ... -nipīḍiteti
  • STTS §287–288: 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 ||

||

(237)(238)(239)(240)(241)(242)(243)(244)(245)

tataḥ catuḥpraṇāmaṁ kr̥tvā śrīvajrasattvamahāmudrāvyavasthitaḥ sarvatathāgatakāyavā kcittavajramātmānaṁ bhāvayedanena | oṁ vajrātmako’hamiti | tataḥ svabhāvaśuddhaṁ | oṁ svabhāvaśuddho’hamiti | nairātmyasamatayā ca | vairocanādisarvadevatāsvabhāvam | oṁ sarvasamo’hamiti || tataḥ śrīvajrasattvaśatākṣaraṁ vajravācodīrayan manasā vā sarvamevāhamiti bhāvayet | sarvadevatāmukhebhyaśca mantradhvanirabhiraṇatītyadhyavasāyaḥ kāryaḥ | evaṁ sarve japtā bhavanti | tāvabhāvayeMS:27v d dyāvatkhedo na jāyate | khede sati puna rnāmāṣṭaśatastuti marghaṁ dattvā pūjāṁ catuḥpraṇāmaṁ ca kr̥tvā yatoyataḥ samutpannā mudrāstāstatratatraiva muñcet | sattvavajrādimudrāmokṣam | vajra muriti

    vajra mur iti
  • STTS §309: atha sarvamudrāṇāṁ sāmānyo mokṣavidhivistaro bhavati. tatrādita eva yato yataḥ samutpannā mudrā tāṁ tatra tatraiva muñced anena hr̥dayena, vajra muḥ.

| śrīvajrasattvādīnāṁ sthānaniyama uktaḥ | akṣobhyādīnāṁ vajrasattvavajraratnavajradharmavajrakarmasthānamevasthānam |vairocanasyoṣṇīṣaḥ sthānam ||}

(246)(247)(248)(249)(250)(251)(252)(253)(254)(255)(256)

tato vajraratnasamayamudrayā hr̥dayotthitayā svābhiṣekasthānasthitayā sarvamudrābhiṣekaṁ kuryāt/ oṁ vajraratnābhiṣiñceti/ tadanu pūrvavatkavacabandhaṁ kuryāttarjanībhyām | oṁ sarvamudrāṁ me dr̥ḍhīkuru varakavacena vamiti

    tato ... vam iti
  • STTS 310: tato hr̥dayotthitayā ratnavajrimudrayā svābhiṣekasthānasthitayābhiṣcyāgrāṅgulibhyāṁ mālāṁ veṣṭayan baddhvā, tathaiva kavacaṁ bandhayed anena hr̥dayena, oṁ ratnavajrābhiṣiñca sarvamudrāṁ me dr̥ḍhīkuru varakavacena vaṁ.

/ ante samatālayā toṣayet pūrvavat |vajrasattvaśatākṣaraṁ coccāryābhi pretasiddhaye kuśalaṁ pariṇāmayya yanmayā vidhinyūnaṁ kr̥taṁ tat kṣāntumarhatheti vijñāpyārghaṁ ca dattvā gamanāya saṁcodayet sarvabuddhabodhisattvān |

(257)(258)(259)(260)(261)(262)(263)(264)(265)(266)(267)

oṁ kr̥to vaḥ sarvasattvārthaḥ siddhiṁ dattvā yathānugā | gacchadhvaṁ buddhaviṣayaṁ punarāgamanāya tviti
    oṁ ... punarāgamanāya tv
  • STTS 317: oṁ kr̥to vaḥ sarvasattvārthaḥ siddhir dattā yathānugā | gacchadhvaṁ buddhaviṣayaṁ punar āgamanāya tu ||

||

sattvavajrīṁ cordhvato muñcedanena hr̥dayena | vajrasattva muḥ

    vajrasattva muḥ
  • STTS 317: vajrasattva muḥ.

iti | evaṁ sarve visarjitā MS:28r bhavanti ||

(268)(269)

yathā nirmitaṁ ca saparṣaccakra saṁcayaṁ tathaiva manasā sādhuyogena svakāye praveśya vajrarakṣayakṣasaṁdhikarmamudrābhirātmānaṁ saṁrakṣyotthāya maṇḍalakarma pustakavācikādi kuryāt | evaṁ pratyahaṁ catuḥsaṁdhyaṁ kuryānmāsaṁ ṣaḍmāsaṁ saṁvatsaraṁ yāvatā vā kālena devatābhiranujñāto bhavati | athavā pūrvavanmahāyogaṁ kr̥tvā pūjādikaṁ ca |

(270)(271)(272)(273)(274)(275)(276)

vajraṁ tattvena saṁgr̥hya ghaṇṭāṁ dharmeṇa vādya ca| samayena mahāmudrāmadhiṣṭhāya hr̥dayaṁ japet
    vajraṁ ... japet
  • Vajrāvalī mentions the source of the verse: tad uktaṁ paramādyatantre \\ vajraṁ tattvana saṁgrāhya ghaṇṭāṁ dharmeṇa vādya ca | samayena mahāmudrāṁ adhiṣṭhāya hr̥d ājapet || (Mori’s edition 29.3). Paramādyamantrakalpakhaṇḍa (Ota.\ No.\ 120, Toh.\ 488): 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 || (P vol.5 156.1.5–6 folio number!! D LOCATION!! ; Taisho No.244, vol.8, 812c TEXT!! See note 29.3 *2 (Mori’s edition, vol.2, pp.607–608) mention Hevajrasekaprakriyā CROSS REFERENCE!! The same verse is quoted again below. See p.\pageref{paramadyaverse1-2}.

//

(277)(278)(279)

tato vajrātmakādicaturmudrā maṇḍaloktahr̥daya pañcakena vajradhātumahāmaṇḍalaṁ nirmāya pūrvoktairhr̥dayaiḥ śrīvairocanādīn yathāsthāne niveśyākāśasamatāyogeṇa praviśya taiḥ saha vajrātmakādimantrairekībhūya vajradhāturahaṁ svayamiti vajradhātumahāmaṇḍalamātmānaṁ vicintya sarvamevāhamiti bhāvayan śrīvajrasattva japet | sarvadevatāmukhebhyaśca mantradhvanirabhiraṇatītyatrāpi cintanīyam | evamāśveva sarve vairocanādayaḥ siddhā bhavanti | śrāntaḥśrāntaśca nāmāṣṭaśatastutiṁ pūjāṁ catuḥpraṇāmaṁ ca kuryāt | catuḥsaṁdhyāvasāne ca nāmāṣṭaśatastutipūrvakaṁ vidhiṁ kr̥tvā visarjayediti ||

(280)(281)(282)(283)(284)(285)(286)(287)(288)(289)

sarvalaukikalokottarāśca mantrā mahāyogena sādhyāḥ | yastu maṇḍalaṁ bhāvayitumaśaktaḥ sa mahāyogaṁ kr̥tvā pratyekaṁ sarvamantrāṇāṁ lakṣajāpaṁ kuryāt | vajrottiṣṭheti lakṣajāpaṁ kr̥tvā vajrottiṣṭhamu drāṁ baddhvā sakalāṁ rātriṁ japet | siddho bhavati ||

(290)(291)(292)(293)(294)(295)

tataḥprabhr̥ti tayā kalaśādikamākāśe sthāpayet |

(296)

dvivajrāgryāṅgulī samyaksaṁdhāyottānato dr̥ḍham | utthāpayen mr̥taṁ sarvaṁ vajrottiṣṭheti saṁjñiteti
    dvivajrāṅgulī ... saṁjñiteti
  • STTS 963: dvivajrāgryāṅgulī samyak saṁdhāya susamāhitaḥ | utthāpayen mr̥taṁ sarvaṁ vajrottiṣṭheti saṁjñitā ||

||

(297)(298)(299)(300)

vajrāveśa {\ah"/>iti ca lakṣaṁ parijapya vajraghaṇṭāṁ ghr̥tasaṁpātāhutisahasreṇābhisaṁskr̥tya vajrāveśasamayamudrayāvaṣṭabhya sakalāṁ rātriṁ japet | tayā siddhayā hastasthayā sarvamāveśayatīti || ||

(301)(302)(303)

3

Maṇḍala rituals

1

Bhūmisaṁśodhanaparigrahavidhiḥ

Section 3.1 evaṁ kr̥tvā pūrvasevāṁ maṇḍalamālikhedvihārārāmagrāma nagarāṇāṁ pūrvottaradigbhāge | yatra vā manaso ’nukūlaṁ bhavati tatra | susamasnigdhasuplavasupramāṇānūṣare bhūbhāge | rājño hastaśataṁ pañcāśaddhastaṁ vā | sāmantamahāsāmantānāṁ pañcāśatpañcaviṁśatihastaṁ vā | śreṣṭhinaḥ sārthavāhasya vā pañcaviṁśatiṁ tadardhaṁ vā | sādhakānāṁ dvādaśahastaṁṣaḍḍhastaṁ vā | tatrādau tāvadabhimatamaṇḍalabhūmimadhye mānuṣāsthicūrṇahomena rakta viṣasahitena maṇḍalavighnān nivāryā tmaśiṣyabhūpālādiśāntikahomaṁ kuryāt ||

(304)(305)(306)(307)(308)(309)(310)(311)(312)(313)(314)(315)(316)(317)

tato bhūmiṁ śodhayet | vyāmamātraṁ kaṇṭhanābhijānu mātraṁ vādhaḥ khanitvā sugandhābhyakta mr̥dāpūrya vajraśikharā parijaptagandhodakenāsicyākoṭayet | susamāṁ kūṭāgāramantargatāṁ catustoraṇaśobhitāṁ caturdvārākṣavāṭaparivr̥taparyantāṁ sucitritasaghaṇṭāvasaktasatketuvitānavitatottamāṁ

    sucitrita... vitatottamāṁ
  • Cf. Samāyoga 6.3cd: ghaṇṭāvasaktasatketuvitānavitatottame

buddharatnādipaṭapratimābhirupaśobhitāṁ catuṣkoṇāva sthitadhūpaghaṭikāṁ puṣpadīpavastrādibhiścopaśobhya gandhenopalipya vajrayakṣa parijaptagandhodakena prokṣya bhūmau hastaṁ dattvā vajrasattvaṁ śatākṣaraṁ ca saptaśa āvartayediti//

(318)(319)(320)(321)(322)(323)(324)(325)(326)(327)(328)(329)(330)(331)(332)(333)(334)(335)(336)

// bhūmisaṁśodhanaparigrahavidhiḥ ||

2

Adhivāsanahomavidhiḥ

tataḥ

(337)

svayaṁ prātaḥ sugandhāṅgo yathāptyābharaṇāmbaraḥ | suraktavastrasaṁvītaḥ sragvī surabhitānanaḥ ||
    svayaṁ ... surabhitānanaḥ
  • Paramādya (P LOCATION!!, D. f.189r); Tibetan translation of Paramādya suggest that the reading of the opening is not snātaḥ but prātaḥ (in the morning). See also Samāyoga 6.20: tataḥ snātaḥ sugandhāṅgo vicitrābharaṇāvr̥taḥ | vicitravastrasaṁvītaḥ sragvī surabhitānanaḥ ||


(338)(339)(340)(341)(342)

śuklāṣṭamīm ārabhya daśamīṁ trayodaśīṁ caturdaśīṁ vārabhya pañcadaśīṁ yāvanmaṇḍalakarma kuryāt | prakr̥tisthabhūbhāgaṁ tu saṁmārjyopalepanaṁ kr̥tvā tathaiva hastenālabhya vajrasattvamāvartayet | tataḥ sarvaṁ vidhiṁ kuryāt | paurṇamāsyāṁ vā pūrvāhnamārabhya kuryāditi | maṇḍalapraveśadivase tvanāhāreṇācāryeṇa śiṣyasahitena bhavitavyam ||

(343)(344)(345)(346)(347)(348)(349)

tatra tāvan maṇḍalabhūmimadhye sthitvātmarakṣāṁ vighnaghātādikaṁ ca kuryāt | tato vajracakrayā maṇḍalaṁ nirmāya praṇāmādipūrvakaṁ saṁvaragrahaṇaṁ mahāyogaṁ kr̥tvā kūṭāgāram āsanāni ca niṣpādya sattvaparyaṅkaniṣaṇṇa ātmānaṁ harṣayet ||

(350)(351)(352)(353)(354)(355)(356)

adya me saphalaṁ janma saphalaṁ jīvitaṁ ca me | samaḥ samayabuddhānāṁ bhavitāhaṁ na saṁśayaḥ ||

(357)(358)
  • 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 Maṇḍalopāyikā.

avaivartyo bhaviṣyāmi bodhisattvaikacetanaḥ | tathāgatakulotpattir mamādya syān na saṁśayaḥ ||

(359)

agro me divaso hy adya yajño me ’dya niruttaraḥ | saṁnipāto ’dya me hy agraḥ sarvabuddhanimantraṇād iti ||

  • The parallel in Padmaśrīmitra’s Maṇḍalopāyikā has some variant readings:

    agro me divaso hy adyaḥ yajño me ’dya niruttaraḥ | ājñāṁ karomy ahaṁ nātha sarvabuddhānukaṁpayā ||

    (359)

tataḥ sarvāṅgena praṇamya dhūpaghaṭikāhastaḥ sarvabuddhān nimantra yet |

(360)(361)(362)
  • BhḌ: tato dhūpavartikāhastaḥ sarvāṅgaiḥ sarvabuddhān praṇamya nimantrayet
  • KSP: sarvāṇgena praṇamya hūṁ jaḥ vajrajihvaḥ sarvabuddhān nimantrayet

samanvāharantu māṁ buddhā aśeṣadikṣu saṁsthitāḥ | amuko nāmāhaṁ vajrī maṇḍalaṁ kalpayāmyaham | āyāntu sarvabuddhādyāḥ siddhimenāṁ pradāsyatheti ||

(363)

uktvā | ādiyogaṁ maṇḍalarājāgrīṁ karmarājāgrīṁ ca vibhāvya punardvārodghāṭana pūrvakaṁ vajrasattvasthāne śrīvajrasattvamahāmudrayā vyavasthitastanmantrodīraṇa tatparo yogī sarvottarasādhakaistathāgatāhaṁkārayuktairnāmāṣṭaśatena mahāmaṇḍalālikhanāyādhyeṣaṇīyaḥ ||

(364)(365)(366)(367)

tata utthāya sarvatathāgatairgagaṇamāpūrayamāṇaṁ dr̥ṣṭvā sarvatathāgatapādavandanāṁ kr̥tvā

(368)(369)(370)(371)(372)

ahameva svayaṁ vajrī vajrasattva ahaṁ svayam | ahaṁ buddho mahārājā ahaṁ vajrī mahābalaḥ || ahaṁ yogīśvaro rājā vajrapāṇirahaṁ dr̥ḍhaḥ | ahaṁ svāmī mahāvajra adhiṣṭhānaṁ na riñcati ||
    ahaṁ ... riñcati
  • These two verses and the preceding prose: Bhūtaḍāmara manual.


(373)(374)

tato vajradr̥ṣṭi maḍ iti cakṣuṣor vinyasya | aḥkāreṇa pādatalayor viśvavajraṁ nirmāya svasamayamudrāṁ baddhvoparyākāśe tan maṇḍalam utthāpya vajrottiṣṭheti | tatas tayā svasamayamudrayātmānaṁ sakr̥d adhiṣṭhāya punar mahāmudrāṁ baddhvā |

(375)(376)(377)(378)
  • Parallel to Tattvālokakarī (P LOCATION!!, D f.109v5–6)

tathaivotthāya mudrāsthaḥ MS:30v sarvato vyavalokayan | parikramet sagarveṇa vajrasattvam udāharan ||

(379)(380)
    kramet sa
  • STTS §203: tathaivotthāya mudrāsthaḥ sarvato vyavalokayan | parikramet sagarveṇa vajrasattvam udāharan ||. We believe the reading -krameta garveṇa in the STTS codex unicus is in need of correction because sagarva is a common expression in the language of this text while the med. opt. form parikrameta is unattested.
    kramet sa

vajradr̥ṣṭyā diksīmāmaṇḍalabandhaprākārapañjaraṁ pādatalaparigraheṇa ca rasātalamupādāya sumerupr̥ṣṭhaṁ yāvadvajramayaṁ kurva npunarvighnaghātādikaṁ kr̥tvā guhyarūpaṁ maṇḍalamākarṣayedanena mudrāyuktena oṁ vajramaṇḍala hūm̐ jaḥ iti

    vajradr̥ṣṭyā ... hūṁ jaḥ iti
  • parallel to Tattvālokakarī (P LOCATION!!, D f.109v7–110r3)

//

(382)(383)(384)(385)(386)

vajramuṣṭidvayena tarjanyāṅguṣṭhacakrā sarvamaṇḍalākarṣaṇī vajracakrā nāma mudrā

    vajramuṣṭidvayena ... mudrā
  • KSP (CHECK!!)

/

(387)(388)(389)

oṁ mahāvajrācakre’dhitiṣṭha sidhya hūm̐ |

(390)

ityanayā maṇḍalaṁ punaradhitiṣṭhet | vajrahetukarmamudraivāsyā mudrā ||

tataḥ khadiravajrakīlakā maṇḍalakoṇacatuṣṭaye vajreṇākoṭyāḥ |

(391)

oṁ vajrakīla kīlaya sarvavighnān bandha hūm̐ phaṭ | ityanena hr̥dayenāṣṭottaraśataśataparijaptāḥ | vāmavajramuṣṭyā vā pañcasūcikaṁ vajraṁ ādāya tena hūm̐kāramudīraya nmaṇḍalakoṇacatuṣṭaye maṇḍalanābhau ca kīlakapañcakaṁ niṣpādya dakṣiṇakareṇa trisūcikavajrīkr̥tenākoṭayedimamudīrayan

(392)(393)(394)(395)(396)(397)(398)

oṁ gha gha ghātaya ghātaya sarvaduṣṭān phaṭ, kīlaya kīlaya sarvapāpān phaṭ, vajrakīla vajradhara ājñāpayati svāheti ||

(399)(400)(401)(402)

tato vajrayakṣaparijaptaprokṣaṇakalaśaṁ maṇḍalagr̥hadvāre nyasya vajramuṣṭikarmamudrayā sarvarakṣāṁ dr̥ḍhīkr̥tya vajrakavacena kavacayet | tathā cāha

(403)(404)(405)

bandhayogavidhānaṁ ca vajramuṣṭiṁ prakalpayet | kavacayedvajrakavaca rakṣāṁ sarvāṁ tu maṇḍala iti ||

(406)(407)(408)(409)

punarmaṇḍalamadhye niṣadya manasā sarvamaṇḍalaṁ parikalpya sarvamaṇḍalasthānaṁ gandhenopalipya pañcatathāgatasthāneṣu caturasrāṇi candanakuṁkumādibhi rmaṇḍalakāni kuryāt | śeṣeṣu vartulāni | svasvamantraiśca saptavāraparijaptāni ||

(410)(411)(412)(413)(414)(415)(416)

tato vajrāṅkuśādibhirākr̥ṣya praveśya baddhvā vaśīkr̥tyākāśadeśātteṣu tathāgatādīn svahr̥dayai rniveśya pañcabhirupacāraiḥ saṁpūjya/

(417)(418)(419)(420)(421)

abhiṣekāya kalaśaṁ sarvavrīhyādisaṁyutam | stokaṁ toyasya prakṣipya vajrasattvābhimantritam || adhivāsayedvidhivaddattvārghaṁ gandhavāriṇā | kusumāni ca prakṣipya dhūpenaivādhi vāsayet || anyasmintvahani trisaṁdhyantaṁ samyakparijapet | tenābhiṣekaṁ kurvīta puna rjaptena maṇḍale | lakṣaṇaṁ vakṣyamāṇaṁ ca tasya jñeyaṁ mahātmabhiḥ
  • abhiṣekāya ... mahātmabhiḥ
  • Durgatipariśodhana (CHECK!!)

//

(422)(423)(424)(425)(426)(427)

śrīvajrasattvasya purataś cāyaṁ sthāpyaḥ ||

tato vajraMS:31v yakṣa-vajrasattvabuddhalocanābhiḥ pratyekaṁ ghr̥tādikamaṣṭottaraśataṁ juhuyāditi ||

(428)

// adhivāsanahomavidhiḥ ||

3

Adhivāsanavidhiḥ

tato bāhyabaliṁ dattvopaspr̥śya nāmāṣṭaśatena saṁstutya puṣpādibhirlāsyādibhiśca sarvatathāgataṁ saṁpūjya praṇamya śiṣyānadhivāsayet |

(429)

tatrādau tāvat susnātaśucivastraiḥ puṣpakaraiścācāryaṁ praṇamya śiṣyairevaṁ vaktavyam |

(430)(431)(432)(433)(434)

tvaṁ me śāstā mahārata | icchāmyahaṁ mahānātha bodhisattvanayaṁ dr̥ḍham | dehi me samayaṁ tattvaṁ bodhicittaṁ ca dehi me || buddhaṁ dharmaṁ ca saṁghaṁ ca dehi me śaraṇaṁ trayam | praveśayasva māṁ nātha mahāmokṣapuraṁ varamiti ||
    tvaṁ me ... varam iti
  • Nāgabodhi’s Viṁśatividhi 7.3–4: 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 || CHECK TANAKA’S ED!!; Durgatipariśodhana: 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. (p.284)\ In later texts, the first pāda is embedded into a single stanza. See, e.g., VA \S\ 20.4: 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 ... (p.375)

}

tataḥ pāpadeśanādikaṁ kārayet |

śr̥ṇu bhadrāśayanibhr̥ta samyaksaṁhr̥tya kalpanāḥ sakalāḥ | visr̥tamatirno sugatairadhiṣṭhyate vajrasattvādyaiḥ ||

(435)(436)

kr̥tamanumoditamakuśalamavaśena kāritaṁ yacca | tatsarvamagrabodheḥ purataḥ pratideśayāmyadhunā ||

saṁbhāradvayamaniśaṁ sugatasutānāmagāḍha gambhīram | sakalajagadarthasādhakamanumode ’haṁ tato ’nyadapi ||

(437)(438)

kr̥payā parīttamānasamanaghamatiṁ sakalakāyahatamoham | sugataṁ prayāmi MS:32r śaraṇaṁ sakalakulāmbhoja madhyagatam ||
    kr̥payā ... -madhyagatam
  • Quoted in Vajrajvālodayā (LOCATION!!)


(439)(440)

pravaradhiyāmārāmaṁ hīnabhayaṁkaratayā ca jetr̥vanam | dharmaṁ gato ’smi śaraṇaṁ bhayavibhavavibhāvanācaturam ||

rāgādyuraga viṣāpahamurukaruṇāmānasaṁ vibuddhadhiyam | vītabhavavandita mahaṁ prayāmi śaraṇaṁ yatīśagaṇam ||

(441)(442)

hetusamanantarādhipa viṣayātma phalaprabhāvajitaśatrum | pratividhya kr̥pāmūlaṁ bodhau saṁvedanaṁ bibharmyasamam ||

(443)(444)(445)

sattvānāṁ paripākāya paritrāṇāya vā punaḥ | svacetaḥśuddhaye caitatsarvaṁ dadyāṁ tr̥ṇādivat ||

(446)(447)(448)(449)

evaṁ śīlaṁ kṣamāṁ vīryaṁ dhyānaṁ prajñāmanuttarām | bhāvayeyaṁ viśuddhyarthī svapareṣāṁ pratikṣaṇam ||

(450)(451)(452)

saugatamantraviviktaṁ satatamanābhogavāhi sāmājyam | prāpayitumaśeṣajagat sthito ’hamadhunāpi diveha ||

(453)(454)(455)

This section anena caivaṁ samudānītena kuśalamūlena sarvasvaparityāginā mayā bhavitavyam | sarvasattvānām antike samacittatā mayotpādayitavyā | sarvasattvā mayā sarvayānaiḥ sarvopāyavisarai rvinīyā apratiṣṭhite nirvāṇadhātau pratiṣṭhāpayitavyāḥ | sarvasattvānapi ca parinirvāpya na kaścitsattvaḥ parinirvāpito bhavatītyevaṁ mayā cittamutpādayitavyam | anutpādatā mayā sarvadharmāṇāma vaboddhavyā | avyavakīrṇena ca sarvajñatājñānacittena ṣaṭsu pāramitāsu mayā śikṣitavyam | ekayānanayanirhāro mayāvaboddhavyaḥ | saptatriṁśadbodhipakṣyadharmanirhāra pratibodhāya mayā śikṣitavyam | daśabalavaiśāradyapratisaṁvidāveṇikabuddhadharmapratibodhāya mayābhiyogaḥ kartavyaḥ | evaṁ yāvadaparimitasakalabuddhadharmanirhārāya mayā pratipattavyam ||

(456)(457)(458)(459)(460)(461)(462)(463)(464)(465)

ayam asau bodhisattvānāṁ vajropamo mahābodhicittotpādaḥ sarvatathāgatapitā sarvatathāgatājñākāraḥ sarvatathāgatajyeṣṭhaputraḥ | ayam asau bhagavānsamantabhadraḥ | tadyathāsaṁpāditakuśalamūlabalena mayātra cittotpāde vyavasthitenānantamukhanirhārasya samantabhadracaryābhidhānasyāparya vasthitaprāntasya niṣpādane nikhilavineyajanarāśi rbahumukhaiścaryāprabhedasaṁdarśanairāvarjya saṁpraharṣya samuttejya niyojanīya iti ||

(466)(467)(468)(469)(470)(471)(472)(473)(474)

tataḥ śiṣyahr̥daye samaya {\ah"/>iti paṭhaṁś candramaṇḍalaṁ nirmāya tasyopari pañcasūcikaṁ

(475)

vajramasya pratiṣṭhāpyaṁ hr̥daye hr̥dayena tu | surate samayastvaṁ hoḥ vajra siddhya yathāsukhamiti ||

(476)(477)(478)

śirasi ca gandhodakapariplutaṁ karaṁ nyasya vajrasattvamāvartayanvajraṁ cintayet | lalāṭe candrasyopari trāṁkāreṇa vajraratnam | kaṇṭhe hrīḥkāreṇa vajrapadmam | mūrdhni kaṁkāreṇa viśvavajram | vajrasattva vajraratna vajradharma vajrakarmeti uccārayet | svahr̥dayādi ṣvadhitiṣṭhet ||

(479)(480)(481)(482)(483)(484)

tato vajragandhayā teṣāṁ kareṣu gandhaṁ dadyāt | puṣpayā puṣpāṇi | dhūpayā tāndhūpayet | dīpayā dīpenābhāsayet |

(485)(486)(487)

vajrahāsaparijaptaṁ dvādaśāṅgulapramāṇam udumbaramayam aśvatthamayaṁ vā gandhadigdhamagre kusumanibaddhaṁ dantadhāvanaṁ dadyāt | taiś ca prāṅmukhairudaṅmukhairvāgreṇaiva khādanīyam ||

(488)(489)(490)(491)

vajratīkṣṇa parijaptānpratyagrānkuśāndattvaivaṁ vadet |

(492)(493)

ebhi rāstāraṁ kr̥tvaikaṁ śirasi dattvā śayyā kalpanīyeti ||

(494)(495)(496)(497)

vajrarakṣābhijaptaṁ

tataḥ samyaṅnirbadhnīyā dvāmapāṇau tu sūtrakam | granthibhiḥ samupetaṁ vai tisr̥bhiḥ svayameva tu ||

(498)(499)(500)(501)

tato yathāśaktyā gambhīrodāradharmadeśanayā sarvā nsamuttejya saṁpraharṣya vadet | uttiṣṭhata bhadramukhāḥ śvo mahāmaṇḍalaṁ drakṣyatheti ||

(502)(503)(504)(505)

// adhivāsanavidhiḥ ||

4

Sūtraṇavidhiḥ

tataḥ sūryodayakāle tathaiva tanmaṇḍalamuparyākāśe nyasya sūtrayet |

(506)(507)
  • tataḥ sūryodayakāle ... aiśānīṁ diśam ārabhya sūtrayetjust before the quotation from the STTS etc.
  • parallel to Tattvālokakarī (P LOCATION!!, D f.111r3–112r4)

tatrādau tāvan nīlapītaraktaharitasitasugandhavarṇakaiḥ pr̥thak pr̥thak sūtrāṇi rañjitānya nayaiva paripāṭyāvasthāpya hūm̐ traḥ hrīḥ {\ah"/>āḥ ityebhiḥ svabījairakṣobhyādīn sūtreṣu nyasya dīptadr̥ṣṭyāṅkuśi jaḥ iti cakṣurdvaye nyasya pradrutapracara ccakṣuḥpakṣmākarṣaṇalocanādr̥ṣṭyākṣobhyādīnsaṁcodayedidamuccārayan

(508)(509)(510)(511)(512)(513)(514)(515)(516)(517)(518)

vajrasūtraṁ me bhagavān prayacchatu mahāmaṇḍalasūtraṇāyeti |

(519)(520)

tataḥ svabījaraśmisūtraira kṣobhyādisaṁpreṣitai rdīptāṅkuśākr̥ṣṭasvahastasaṁsthitaiḥ tāni sūtrāṇi saṁpūrya |

(521)(522)

anyonyānugatāḥ sarvadharmāḥ parasparānu praviṣṭāḥ sarvadharmā atyantānupraviṣṭāḥ oṁ vajrasattva hūm̐ iti ||

(523)(524)(525)
    anyonyānugatāḥ ... atyantānupraviṣṭāḥ sarvadharmā
  • Cf. the Sūtrapātanam section of KSP (3.5.4), ed. Tanemura 2004.

codāharan valaye saṁvartya maṭakārābhyāṁ dakṣiṇetaracakṣuṣoḥ saurya candramasau niṣpādya | vajradr̥ṣṭi maḍiti sthirīkr̥tya gandhopaliptahemabhājanādau tatsūtraṁ saṁsthāpya gandhapuṣpadhūpaiḥ saṁpūjya | oṁ vajrasamayasūtraṁ mātikrama hūm̐ iti | vajrabandhenāvaṣṭabhyāṣṭottara śataṁ ca parijapet ||

(526)(527)(528)(529)(530)(531)(532)(533)

tataḥ ṣoḍaśasattvaiḥ punarmaṇḍalabhūmiṁ gandhenopalipya bahiḥ samantataḥ puṣpeṇopaśobhyāntarikṣāvasthita sarvakulebhyo’rghaṁ dattvā puṣpādibhirlāsyādibhi śca sarvāṇi saṁpūjya praṇamya jaḥkārābhyāṁ vāmetaracakṣuṣoścandrasūryau pītābhau niṣpādya gītaśabdopahāraiḥ saha maṇḍalaṁ kalpayet ||

(534)(535)(536)(537)(538)

tatra tāvatpūrvābhimantritavarṇakena sugandhaśuklena sūtraṁ tīmayet | tato manasaiva vajradhātviti vajravācoccārayan vairocanībhūya svahr̥dayādvajrakarmetyudāharan vajrakarmarūpamuttarasādhakaṁ nirmāya | tato vajrasattvamudāharanvajrasattvamātmānaṁ niścintya tatsūtraṁ vāmavajramuṣṭyādāya jaḥkāreṇa taṁ vajrakarmarūpa muttarasādhakaṁ sūtrahastaṁ saṁpreṣya | sarvadiksamatāṁ vāhayan pūrvābhimukho brahmasūtraṁ pātayet | puna ryāmyāyāṁ sthita ācārya uttarābhimukho dvitīyam | tata āgneyadigbhāge sthitvottarābhimukho bāhyamaṇḍalapūrvasūtram | vāyavye sthito dakṣiṇābhimukhaḥ paścimasūtram | tatraiva sthita uttarasūtram | punarāgneyabhāge sthito dakṣiṇapārśvasūtram | evaṁ vedikāsūtraṇaṁ ca | punarā gneyakoṇe sthito vāyavyakoṇaṁ yāvat | nairr̥te sthita aiśānakoṇaṁ yāvatpātayet | pradakṣiṇayogena cācāryottarasādhakayo rgamanam | tatrāyaṁ sūtraṇa mantraḥ |

(539)(540)(541)(542)(543)(544)(545)(546)(547)(548)(549)(550)(551)(552)(553)(554)(555)(556)(557)(558)(559)(560)(561)(562)(563)(564)

oṁ vajrasamayasūtraṁ mātikrama hūm̐ iti ||

(565)

jaḥ jaḥ jaḥ iti tribhi rjaḥkārairuttarasādhakena sūtrākarṣaṇaṁ kāryam |

(566)(567)

dvārāṇi cāṣṭamabhāgikāni | dvārapramāṇā dvāraniryūhāḥ |

(568)

sarvābhayantarā sarvabāhyā ca dvārārdhapramāṇā vedikā | vedikārdhapramāṇā pañcaraṅgikarajobhūmiḥ | toraṇaṁ dvāratriguṇaṁ kāryam | bāhyamaṇḍalārdhenābhyantaramaṇḍalaṁ

(569)(570)(571)

caturasraṁ caturdvāraṁ vedikāparivāritam

(572)

aṣṭastambhayuktaṁ ca saṁsūtrya maṇḍalanābhau khādira madhaekasūcikavajrākāra muparipañcasūcikavajrākāraṁ kīlakaṁ
    maṇḍalanābhau ... kīlakaṁ
  • VA \S\ 12.2.7: maṇḍalanābhau khādiram *adhaekasūcikam (\emn; adha ekasūcikam ed.) *uparipañcasūcikavajrākāraṁ (\emn; upari pañcasūcikavajrākāraṁ ed.) kīlakaṁ ...

pūrvavadvajrakīlamantreṇa parijapya vajreṇākoṭya tadavasakta sūtreṇābhyantaramaṇḍalabāhyato vajramālāṁ pradakṣiṇakrameṇaiśānīṁ diśa mārabhya sūtrayet | maṇḍalapramāṇena ca dviguṇaṁ ṣaḍḍhaste parimāṇḍalyena kanīyasī pramāṇaṁ sūtraṁ kārya manyatrānurūpam
    parimāṇḍalyena ... anyatrānurūpam
  • VA \S\ 12.1.3: pārimaṇḍalyena ṣaḍḍhastamaṇḍale kanīyasīpramāṇaṁ sūtraṁ kāryam anyatrānurūpata ity ānandagarbha-ādayaḥ (ed. Mori, p.143).

||

(573)(574)(575)(576)(577)(578)(579)(580)(581)(582)(583)(584)(585)

idānīmārṣoktyāsūtraṇamucyate |

(586)

navena suniyuktena supramāṇena cāruṇā | sūtreṇa sūtrayetprājño yathāśaktyā sumaṇḍalam || caturasraṁ caturdvāraṁ catustoraṇaśobhitam catuḥsūtrasamāyuktaṁ paṭṭasragdāma bhūṣitam || koṇabhāgeṣu sarveṣu dvāraniryūha saṁdhiṣu | khacitaṁ vajraratnaistu sūtraye dbāhyamaṇḍalam || tasya cakrapratīkāśaṁ praviśyābhyantaraṁ puram | vajrasūtraparikṣipta maṣṭastambhopaśobhitam || maṇḍalaṁ sūtraye tprājñaḥ sarvadiksamatāṁ vahan | prākpratīcyuttarāvāgdikcatuḥsūtrāṣṭamaṇḍalamiti
    navena ... -maṇḍalam iti
  • The first four stanzas = STTS \S\S\ 203(4), 204(5), 204(6), and 204(7). The final stanza = Samāyoga 7.14 maṇḍalaṁ sūtrayet prājñaḥ sarvadiksamatāṁ vahan | prākpratīcyuttarāvāgdik catuḥsūtrāṣṭamaṇḍalam || = Paramādya D 264a, Vajramaṇḍālaṁkāra D80b CHECK!!

||

(587)(588)(589)(590)(591)(592)(593)(594)(595)(596)

sabāhyābhyantaravedikāyāṁ ca hārārdhahāracāmara candrasūrya maṇḍalāni lekhyāni |

(597)(598)

sarvamaṇḍalakoṇeṣu mārutoddhūtaghaṇṭā vasaktacitrāgrapatākāḥ | teṣu dvāraniryūha saṁdhiṣu cārdhacandrapratiṣṭhāne vajraratnaṁ karojjvalaṁ lekhyami ti ||

(599)(600)(601)(602)

5

Vighnanivāraṇavidhiḥ

1

Vighnanivāraṇa

sacedvighnanivāraṇaṁ kartukāmo bhavati | lakṣajaptena kīlamantreṇāṣṭottaraśatābhimantritairmaṇḍalanābhisthanirdiṣṭa kīlakasadr̥śaiḥ kīlakaiḥ sarvavighnākīlaMS:36r yeddanayānupūrvyā | yathoktamaṇḍalanābhisthakīlakāvasaktasūtreṇa pradakṣiṇato bāhyamaṇḍalasya vartulaṁ prabhāmaṇḍalaṁ saṁsūtrya tasya bahi ścakravāḍaṁ tathaiva vartulaṁ saṁsūtrayet | tatra prabhāmaṇḍale valmīkamr̥ttikayā devādivighnapratikr̥tiṁ kr̥tvā śakrapratikr̥tau svadiksthitāyāṁ mīkāreṇa śakraṁ pītam | evamagnyādiprakr̥tau raṁkāreṇa raktamagnim | ahamiti yamaṁ kr̥ṣṇam | kramiti rākṣasaṁ kr̥ṣṇam | vamiti varuṇaṁ śuklam | yamiti vāyuṁ dhūmram | phaḍiti kuberaṁ pītam | sumbhetīśānaṁ śuklaṁ niṣpādya vajrāṅkuśādibhirākr̥ṣya praveśya baddhvā vaśīkr̥tya kīlayet ||

(603)(604)(605)(606)(607)(608)(609)(610)(611)(612)

2

Atyantavighnanivāraṇa

atyantanirvighnaṁ kartukāmena mr̥ttikayā pracchādanīyāḥ | evamapi yadi vighnaṁ kurvanti | vajrahūṁkārayogaṁ kr̥tvā ṭakkirājenākr̥ṣya vajrāṅkuśādibhirvākarṣaṇādi kr̥tvā vajrahūṁkāraṁ baddhvā vāmapādena vighnapratikr̥timākramya hūm̐ vam̐ hūm̐ ityādividarbhaṇayogātpratyālīḍhapādāvasthito’ntarāntarā ca meghādyabhimukhīṁ tāṁ mudrāṁ kṣipan ṇodaraspharaṇadīptajvālākulaprabhena vajrahūṁkāreṇa pādaprahārābhighātena meghādikaṁ bhasmīkriyamāṇaṁ cintayet| evaṁ ghātitā bhavanti |

(613)(614)(615)(616)(617)(618)(619)

3

Vāyuvighnanivāraṇa

    atha vāyuvighna...
  • Parallel to Saṁpuṭatilaka, Hodgson f.115r, Wellcome f.168r, Derge 503b-504a CHECK!!

atha | śūnyatāsamādhi māmukhīkr̥tyānantaramakāreṇa vairocanībhūya tantrokta vairocanarūpaṁ niścintya hāṁkāreṇāryācalaṁ manasā svahr̥dayān niścārya vajra hāṁ bandha iti manasodīrayan bāhyamaṇḍalasya bāhyato vāyavye koṇe gandhena bindusaptakaṁ kr̥tvaikaikaṁ binduṁ yakāreṇā bhyantarīkr̥tya madhye ca saptamaṁ yaṁkāraṁ binduyuktam | ete ca sapta bindavaḥ sapta vāyavo mr̥gārūḍhāḥ kr̥ṣṇavarṇā āryācalena pāśenānīya baddhāścintanīyāḥ | madhye caiṣāmeko nāyakaḥ śeṣāḥ ṣaḍbindavaḥ taṁ parivārya samantato ’vasthitā iti | tataḥ śarāvamākāreṇa meruṁ vicintya tasyopari māhendra maṇḍalamākāreṇaiva sarvatra vajrasaṁcchannam | madhye ca pañcasūcikaṁ vajraṁ hūṁkārabījitam | koṇeṣu śūlāni ca vicintya tathaiva vajra hāṁ bandhetyudrīrayaṁstena śarāveṇa tadyathoktaṁ bindusaptakaṁ pīḍayet | tataḥ śarāvamerūparyakāreṇa bhagavantaṁ pūrvoktaṁ vairocanaṁ vicintyāryācalaṁ cālīḍhapādena parvatamavaṣṭabhya bhagavataḥ purataḥ khaḍgapāśa hastaṁ vāyū ntarjamānaṁ cintayet | evaṁ sarvavāyubandhaḥ kr̥to bhavati ||

(620)(621)(622)(623)(624)(625)(626)(627)(628)(629)(630)(631)(632)(633)(634)(635)(636)(637)(638)(639)(640)(641)(642)(643)(644)(645)(646)(647)(648)

4

Udakādivighnanivāraṇa

athodakādivighnanivāraṇaṁ bhavati | hāṁkāreṇa vāyavyāgneyamaṇḍalasthamāryācala mātmānaṁ niṣpādya | valmīkamr̥ttikayāpatitagomayena vā vighnapratikr̥tiṁ kr̥tvā | khaḍgaṁ khaṁkāreṇa rephāgnigarbhaṁ nirvartya | kṣmīkāreṇa ca \dagpāśaṁ kuśamayaṁ \dag\ niṣpādya vāmahastenādāya dakṣiṇena khaḍgaṁ pāśenākr̥ṣya vighnaṁ prakr̥tau niveśya | ālīḍhapādena sthitvā mūrdhni vāmapādena pīḍayedidamudīrayan namaḥ samantavajrāṇāṁ caṇḍamahāroṣaṇa sphoṭaya hūṁ traṭ hāṁ māmiti tatpratikr̥tiṁ khaḍgena vā vidārayet | viṣāktābhirvā rājikābhiḥ pratikr̥tiṁ vilipyāgninā tāpayet |

(649)(650)(651)(652)(653)(654)(655)(656)(657)

āpitastvagninā so hi lepitaśca na saṁśayaḥ | api brahmāpi śakro vā kṣipraṁ dahyati tatkṣaṇamiti || āha bhagavānvairocanaḥ ||
    tāpitas ... vairocanaḥ
  • Not traced. The phrase "ity āha bhagavān vairocanaḥ" is a part of quotation. Quoted also in the *Trailokyavijayodayā (Toh.2519) CHECK!!


(658)

āryācalayogena cāsya mantraMS:37v syāyutasevāṁ kr̥tvā paścātkarma kuryādi ti ||

(659)(660)

oṁ āḥ hūm̐ i tyanena cāryamañjuśrīyamāntakaṁ kr̥ṣṇaṁ ṣaṭcaraṇaṁ caturmukhaṁ caturbhujaṁ dakṣiṇabhujābhyāṁ khaḍgaparaśudharaṁ vāmabhujābhyāṁ pāśamusala dharaṁ dakṣiṇābhimukhaṁ krodhagaṇairgagaṇamāpūrayamāṇaṁ vicintya śūlamudrāṁ baddhvā meghādinivāraṇāya sākṣepaṁ prayojayet | talavajrabandhe tarjanīdvayasūcī śūlamudrā ||

(661)(662)(663)(664)(665)(666)

5

Optional Ritual

sacedevamapi vighnopaśāntirna bhavati | āmaśarāvadvayamadhye rudhiracityaṅgāraviṣa rājikonmattakapattra rasairmantramālikhya siddhārthakānaṣṭaśataparijaptāṁstasminśarāvasaṁpuṭe nyasyānalavighnādiṁ dr̥ṣṭvāhutiśataṁ saptakaṁ vā juhuyāt | tataste naśyante mriyante vāmanuṣyai rvā gr̥hyante | vajrahūṁkārayogeṇa vā hūm̐kāraṁ lakṣajaptaṁ kr̥tvā mānuṣāsthimayacaturaṅgulapramāṇakīlakenāṣṭottaraśatajaptena tathaiva vajrāṅkuśāMS:38r dibhir ākr̥ṣya praveśya baddhvā vaśīkr̥tya ca pratikr̥tim vajreṇa kīlayediti ||

(667)(668)(669)(670)(671)(672)(673)(674)

6

Agnidāhaśamana

athāgnidāhaśamanamabhidhīyate | agnerupari vaṁkāreṇa vāruṇamaṇḍalaṁ tasyoparipadmamadhyasthitaṁ cakraṁ tasyopari vaṁkāreṇaiva śaṅkhakundendudhavalaṁ vairocanamupaviṣṭaṁ catuḥsamudra caturnadyanavataptasadr̥śanavavāridhārābhirāpūrayantaṁ daśadiśaścintayediti | vajranetryā vajrajvālānalārkeṇa ca śarāvameruṁ kīlakaṁ ca saṁrakṣya vajrayakṣavajrabhairavanetrābhyāṁ teṣāmākāśabandhaṁ kr̥tvā vajrabandhena vajrapañjaraṁ dadyāt | abhicārahomena vā vighnanivāraṇaṁ kuryādi ti ||

(675)(676)(677)(678)(679)(680)(681)(682)(683)(684)

7

Removing the Pegs from the Ground

tato maṇḍalanābhisthitakīlakaṁ caturhūṁkāreṇotpāṭya vakṣyamāṇapañcavarṇakaiḥ kīlakagartāṁ prapūrya samīkuryāt | tato hrīḥkāreṇa vāmetaracakṣuṣoścandrasūryau niṣpādya krodhadr̥ṣṭyā parito nibhālya dvārāṇi kuryāt ||
    tato ... kuyāt
  • Parallel to Tattvālokakarī (P LOCATION, D f.112r4–6)

(685)(686)(687)(688)(689)

6

Rajaḥpātanavidhi

1

Raṅgābhisaṁskāraḥ

atha raṅgābhisaṁskāro bhavati | oṁ vajracitrasamaya hūm̐ | hūṁ | MS:38v ity anena mudrāyuktena sarvaraṅgā nsaptavārānabhimantrayedvajramayā bhavantītyāha bhagavānmahāvajradharaḥ | tatreyaṁ mudrā |

(690)(691)(692)

susaṁdhitasamāgryaṁ tu vajramudrādvikasya tu | kr̥tvā tu sarvaraṅgāṇi dīptadr̥ṣṭyā samāhvayet ||

(693)(694)(695)(696)(697)

hīḥkāreṇa cānte jvālayedvajrasūrya krodhasamayamudrayā vāmavajramuṣṭinā ca | oṁ vajracitrasamaya hūm̐ | ityuccārayannaiśānīṁ diśamārabhya pradakṣiṇato raṅgaṁ pātayet | tataḥ paścādyathāsukhamanena krameṇa nīlaṁ pītaṁ raktaṁ śyāmaṁ śuklamiti | ṣaḍḍhaste kanīyasī pramāṇā raṅgaṁ raṅgarekhā | ataḥ paraṁ hastavr̥ddhyā pādavr̥ddhiḥ |

(698)(699)(700)(701)(702)(703)(704)(705)

2

Colouring the Maṇḍala (Scriptural Souces)

tathā coktaṁ vajraśekhare |

(706)

nīlavajramayī sūciḥ sauvarṇālambanā parā | padmarāgamayī sūcistathā mārakatī parā | śvetābhyantarato jñeyā eṣa raṅgakramaḥ smr̥taḥ ||
    nīlavajramayī ... smr̥taḥ
  • Vajraśekhara LOCATION!!. This is incorporated into Dīpaṅkarabhadra’s Guhyasamājamaṇḍalavidhi, vv.246–247ab: śvetavajramayī sūcī sauvarṇālambanāparā | padmarāgamayī sūcī tathā marakatāparā || kr̥ṣṇābhyantarato jñeyā eṣa raṅgakramo ’sya tu |. Dīpaṅkarabhadra rewrites nīlavajramayī to śvetavajramayī, and śvetābhyantarato to kr̥ṣṇābhyantarato, since Vairocana and Akṣobhya changes their positions in the Guhyasamāja system. See also the notes below.


(707)(708)

ityāha bhagavānmahāvajradharaḥ ||

pūrveṇa mahānīlaṁ dakṣiṇaṁ pītasaṁyutam | lohitaṁ paścimabhāMS:39r gaṁ mañjiṣṭottarasaṁyutam ||

(709)

madhyato bhūmighāgaṁ ca sphaṭikābhaṁ niruttaram | vajraghaṇṭādharo nityaṁ saṁlikhetsusamāhitaḥ ||
    pūrveṇa ... susamāhitaḥ
  • These two verses are also found in the Guhyasamājamaṇḍalavidhi immediately after the six pādas quoted above, i.e. Dīpaṅkarabhadra does not insert the phrase ity āha bhagavān mahāvajradharaḥ. Guhyasamājamaṇḍalavidhi vv.247cd–249ab: pūrveṇa tu mahāśvetaṁ dakṣiṇe pītasaṁyutam || lohitaṁ paścimabhāgaṁ mañjiṣṭhottarasaṁyutam | madhyato bhūmibhāgaṁ tu indranīlaprabhāsvaram || prajñopāyātmako nityaṁ saṁlikhet susamāhitaḥ | Dīpaṅkarabhadra rewrites mahānīlaṁ to mahāśvetaṁ, and sphaṭikābhaṁ niruttaram to indranīlaprabhāsvaram for the same reason stated above. He also rewrites vajraghaṇṭādharo to prajñopāyātmako.

//

vajrastambhāgra saṁsthendupañcamaṇḍalamaṇḍitam | madhyamaṇḍalamadhye tu buddhabimvaṁ niveśayet ||

(710)(711)

buddhasya sarvapārśveṣu maṇḍalānāṁ tu madhyataḥ | samayāgryaścatasro hi saṁlikhedanupūrvaśaḥ ||

(712)(713)

vajravegeṇa cākramya maṇḍalānāṁ catuṣṭaye | akṣobhyādyāṁ stu caturaḥ sarvabuddhān niveśayet ||

(714)(715)(716)

akṣobhyamaṇḍalaṁ kuryāt samaṁ vajradharādibhiḥ | vajragarbhādibhiḥ pūrṇaṁ ratnasaṁbhavamaṇḍalam ||

(717)

vajranetrādibhiḥ śuddhaṁ maṇḍalaṁ tvamitāyuṣaḥ | amoghasiddheḥ saṁlekhyaṁ vajraviśvādimaṇḍalamiti ||

cakrasya koṇasaṁstheṣu vajradevyaḥ samālikhet | bāhyamaṇḍalakoṇeṣu buddhapūjāḥ samālikhet ||

(718)(719)

dvāramadhyeṣu sarveṣu dvārapālacatuṣṭayam | bāhyamaṇḍalasaṁstheṣu mahāsattvā nniveśayet || vajrastambhāgra... niveśayet

(720)(721)(722)

tatredaṁ vajravegahr̥dayaṁ bhavati | oṁ vajravegākrama hūm̐ iti ||

(723)(724)

athāsya mudrā bhavati \ manasotkṣipya rekhāṁ tu vajrasūtramathāpi vā | praviśan niṣkramanvāpi bhraśyate samāyānna sa iti ||

(725)(726)(727)(728)(729)(730)(731)(732)

3

Colouring: The Five Tathāgatas

tatra bhagavān vairocanaḥ sitavarṇaḥ siṁhāsane vajraparyaṅkaniṣaṇṇo bodhyagrīmudrayā pañcasūcikavajradhārī sūryaprabhamaṇḍalaḥ paṭṭaśāṭikānivasanottarīyaś caturmukho ratnamakuṭapaṭṭābhiṣekī pradhānamukhena pūrvānanaḥ | evam akṣobhyādayo ’pi gajāsanādiṣu vajraparyaṅkaniṣaṇṇāḥ sūryaprabhāmaṇḍalā vairocanābhimukhā ratnamakuṭapaṭṭābhiṣekinaḥ nīlapītaraktaśyāmāvarṇā yathākrameṇa | ekamukhāḥ pañcasūcikavajravajraratnavajrapadmaviśvavajradharāḥ svamahāmudrābhiḥ | vajradhātv iti pañcatathāgatahr̥dayam udīrayatā sthāpyā lekhyā vāntarikṣāvasthitāś ca tathaivāvatāryā ekīkāryāḥ |

(733)(734)(735)(736)(737)(738)(739)(740)(741)(742)(743)
  • Ānandagarbha gives more detailed iconographical information about the deities of the Vajradhātumahāmaṇḍala (except the Bodhisattvas of the Bhadrakalpa) in his Tattvālokakarī (P LOCATION!!, D f.113r2–115r2 CHECK!!). See also Endo 2018: 177, note 26.


4

Colouring: The Four Goddesses Surrounding Vairocana

evaṁ sattvavajrītisattvavajrī yāvadvajrāveśeti vajrāveśaḥ | bhagavato vairocanasyāgrataḥ pañcasūcikaṁ raktavajraṁ sattvavajrī | dakṣiṇapārśve pañcasūcikavajraśikhaṁ cintāmaṇiratnaṁ ratnavajrī | pr̥ṣṭhataḥ |ṣoḍaśapatraṁ padmaṁ sitaraktam aṣṭau patrāṇy adho vikasitāni | upari cāMS:40r ntargata-pañcasūcikavajrapattrāṇi mukulitāny aṣṭāv eva dharmavajrī | vāmato dvādaśasūcikaṁ pañcavarṇakaṁ viśvavajraṁ | karmavajrī | madhye sitavarṇam | purato nīlam | dakṣiṇe pītam | pr̥ṣṭhato raktam | vāmato marakatavarṇam iti ||

(744)(745)(746)(747)(748)(749)(750)(751)(752)(753)(754)(755)

5

Colouring: The Other Deities

vajrasattvādyāḥ sattvaparyaṅkaniṣaṇṇā bhadrakalpikaparyantā svamahāmudrayā svacihnavajrādidhāriṇaḥ praharṣotphullalocanāśca | sarve caite vairocanābhimukhā dharmadhātvālamvanajñānasvabhāvatvāt |vairocanaśca tathatāsvabhāva iti ||

(756)(757)(758)

tatra vajrasatvo’kṣobhyasya purato dakṣiṇapārśve vajrarājo vāme vajrarāgaḥ pr̥ṣṭhataḥ sādhuḥ | evaṁ ratnasambhavādīnāṁ vajraratnādayaḥ śeṣā jñāyanta eva | bāhyamaṇḍalavedikāyāṁ ca rūpaṇaṁ bhadrakalpikamaitreyādibodhisattvasahasramālikhet paripāṭyā samabhāgato dikṣu pūrvādiṣu |

(759)(760)(761)

tatra pūrvveṇa pañcasūcikavajrāyudhāḥ dakṣiṇena vajraratnadharāḥ paścimena vajrapadmadharā uttareṇa viśvavajradharā iti | atraiṣāṁ niveśanavidyā nāmāni ca bhavanti | oṁ sarvasaṁskāra pariśuddhadharmate mahānayaparivāre svāheti vidyā | tatra nāmāni ||

(762)(763)(764)(765)

6

Bhadrakalpikabodhisattvasahasranāmāni

[East]

maitreyaḥ 1 | siṁhaḥ | 1 | pradyotaḥ 2 | muniḥ 4 | kusumaḥ 5 | punarapikusumaḥ 6 | sunetraḥ 7 | sārthavāhaḥ 8 | mahābāhuḥ 9 | mahāvalaḥ 10 ||

nakṣatrarājaḥ 1 | oṣadhiḥ 2 | yaśāḥ 3 | ketuḥ 4 | mahāprabhaḥ 5 | muktiskandhaḥ 6 | vairocanaḥ 7 | sūryagarbhaḥ 8 | candraḥ 9 | arciṣmān 10 ||

(766)(767)

suprabhaḥ 1 | aśokaḥ 2 | tiṣyaḥ 3 | pradyotaḥ 4 | mānadhārī 5 | guṇaprabhaḥ 6 | arthadarśīḥ 7 | pradīpaḥ 8 | prabhūtaḥ 9 | vaidyaḥ 10 ||

(768)(769)

sūrataḥ 1 | ūrṇṇāḥ 2 | dr̥ḍhaḥ 3 | śrīdevaḥ 4 | duṣpradharṣaḥ 5 | guṇadhvajaḥ 6 | rāhulaḥ 7 | gaṇī 8 | brahmaghoṣaḥ 9 | dr̥ḍhasandhiḥ 10 ||

(770)(771)(772)

anunnataḥ 1 | prabhaṅkaraḥ 2 | mahāmeruḥ 3 | vajraḥ 4 | sañjayī | 5 | nirbhayaḥ 6 | ratnaḥ 7 | padmākṣaḥ 8 | valasenaḥ 9 | kusumaraśmiḥ 10 ||

jñānapriyaḥ 1 | mahādevaḥ 2 | brahmā 3 | amitābhaḥ 4 | nāgadattaḥ 5 | dr̥ḍhakramaḥ 6 | amoghadarśī 7 | vīryadattaḥ MS:41r 8 / bhadrapālaḥ 9 | nandaḥ 10 ||

akṣyataḥ 1 | siṅhadhvajaḥ 2 | jayaḥ 3 | dharmaḥ 4 | prāmodyarājaḥ 5 | sārathiḥ 6 | priyaṅkaraḥ 7 | varuṇaḥ 8 | guṇavāhuḥ 9 | gandhahastī 10 ||

(773)(774)(775)

vilocanaḥ 1 | meghasvaraḥ 2 | sucintitaḥ 3 | sumanāḥ 4 | śaśī 5 | mahāyaśāḥ 6 | manicūḍaḥ 7 | ugraḥ 8 | siṅhagatiḥ 9 | drumaḥ 10 |

(776)(777)

vijitāvī 1 | prajñākūṭaḥ 2 | susthitaḥ 3 | matiḥ 4 | aṅgajaḥ 5 | amr̥tavuddhiḥ 6 | surūpaḥ 7 | jñānī 8 | raśmiḥ 9 | dr̥ḍhavrataḥ 10 ||

(778)

maṅgalī 1 | satyaketuḥ 2 | padmaḥ 3 | nārāyaṇaḥ 4 | sukhavāhuḥ 5 | jñānākarabuddhiḥ 6 | guṇārcciḥ 7 | brahmadattaḥ 8 | ratnākaraḥ 9 | kusumadevaḥ 10 ||

(779)(780)

sucintitārthaḥ 1 | dharmmeśvaraḥ 2 | yaśomatiḥ 3 | pratibhāṇakūṭaḥ 4 | vajradhvajaḥ 5 | hitaiṣī 6 | vikriḍitāvī 7 | vigattottamaḥ 8 | bahudevaḥ 9 | merudhvajaḥ 10 ||

(781)(782)(783)(784)(785)(786)

gaṇiprabhaḥ 1 | vararatnagarbhaḥ 2 | atyuccagāmī 3 | viṣya 4 | maṇiviṣāṇī 5 | guṇakīrtiḥ 6 | candrārkābhaḥ 7 | 41v1 sūryaprabhaḥ 8 | jyotīrasaḥ 9 | siṁhaketuḥ 10 ||

(787)(788)(789)(790)

velāmaśrī 1 | śrīgarbhaḥ 2 | bhavāntadarśī 3 | vidyuprabhaḥ 4 | kanakaparvvataḥ 5 | siṁhadattaḥ 6 | aparājitadhvajaḥ 7 | jinaḥ 8 | pradyotakīrtiḥ 9 | dr̥ḍhavīryaḥ 10 ||

(791)(792)(793)

anupamakīrtiḥ 1 | vigatabhayaḥ 2 | arhadevaḥ 3 | mahāpradīpaḥ 4 | lokaprabhaḥ 5 | surabhigandhaḥ 6 | guṇāgradhārī 7 | vigatatamāḥ 8 | siṁhaketuḥ 9 | ratnakīrtiḥ 10 ||

(794)(795)(796)(797)(798)

praśāntadoṣaḥ 1 | manujacandraḥ 2 | sudarśanaḥ 3 | pratimaṇḍiṭaḥ 4 | maṇiprabhaḥ 5 | girikūṭaketuḥ 6 | dharmākaraḥ 7 | arthaviniścitajñānaḥ 8 | āyurdadaḥ 9 | ratnākaraḥ 10 ||

(799)(800)(801)(802)

janendrakalpaḥ 1 | siṁhavikrāntagāmī 2 | sthitabuddhiḥ 3 | vibhāgacchatraḥ 4 | jyeṣṭhaḥ 5 | atyudgataśrīḥ 6 | siṁhaghoṣaḥ 7 | vikrīḍitāvī 8 | nāgaprabhāsaḥ 9 | kusumaparvataḥ 10 ||

(803)(804)

nāganandī 1 | gandheśvaraḥ 2 | mahāyaśāḥ 3 | valadevaḥ 4 | guṇamālī 5 | nāgabhujaḥ 6 | netrapratimaṇḍitaḥ 7 | sucīrṇabuddhiḥ 8 | jñānavibhuḥ 9 | amitalocanaḥ 10 ||

(805)(806)(807)
:42r :42v :43r :43v :44r :44v

(folios 42–44 are missing)

[South]

MS:45r timān 8 |maraskandhaḥ 9 |guṇaguptaḥ 10 |arthaṅgamaḥ 1 | acchambhī 2 | sthitamitraḥ 3 | prabhasthitakalpaḥ 4 | maṇicaraṇaḥ 5 | mokṣatejāḥ 6 | śuddhapārśvaḥ 7 | subuddhiḥ 8 |

(808)(809)(810)(811)(812)

samatejāḥ 9 | jñānavaraḥ 10 | brahmadattaḥ 1 | satyarutaḥ 2 | subuddhiḥ 3 | baladattaḥ 4 | siṁhagatiḥ 5 | puṣpaketuḥ 6 | jñānākaraḥ 7 | puṇyadattaḥ 8 |

(813)(814)(815)

guṇagarbhaḥ 9 | yaśoratnaḥ 10 | adbhutayaśāḥ 1 | anihatavrataḥ 2 | abhayaḥ 3 | prabhamatiḥ 4 | brahmabāhuḥ 5 | vikrāntatejāḥ 9 | jñānapriyaḥ 7 | satyadevaḥ 8 |

(816)(817)(818)(819)(820)(821)

maṇigarbhaḥ 9 | jñānaśrī 10 | asitaḥ 1 | dr̥ḍhavrataḥ 2 | marutejāḥ 3 | brahmamuniḥ 4 | samantagāmī 5 | prāptavaraḥ 6 | arciskandhaḥ 7 | mahātejāḥ 8 |

(822)(823)(824)(825)(826)

campakagandhaḥ 9 | jñānorkaḥ 10 | sugaṇī 1 | indradhvajaḥ 2 | mahāpriyaḥ 3 | sumanaprabhaḥ 4 | gaṇiprabhaḥ 5 | vodhyaṅgaḥ 6 | ojaṅgamaḥ 7 | aniścitārthaḥ 8 |

(827)(828)(829)(830)

viṣṇudattaḥ 9 | subāhu 10 | mahāraśmiḥ 1 | āśadadaḥ 2 | puṇyābhaḥ 3 | ratnaketuḥ 4 | vajrasenaḥ 5 | samr̥ddhaḥ 6 | siṁhabalaḥ 7 | vimalanetraḥ 8 |

(831)(832)(833)

kāśyapaḥ 9 | prasannabuddhiḥ 10 || jñānakramaḥ 1 | ugratejāḥ 2 | mahāraśmiḥ 3 | sūryaprabhaḥ 4 | vimalaprabhaḥ 5 | vibhaktatejāḥ 6 | anupamaḥ 7 | madhupātraḥ 8 |

(834)(835)(836)

candraprabhaḥ 9 | vidyadattaḥ 10 | praśāntagāmī 1 | akṣobhyaḥ 2 | arhakīrtiḥ 3 | guṇavarmāḥ 4 | laḍitaksetraḥ 5 | vyūharājaḥ 6 | abhyudgataḥ 7 | hutārciḥ 8 |

(837)(838)(839)(840)(841)

padmaśrīḥ 9 | ratnabāhuḥ 10 | subhadraḥ 1 | ratnottamaḥ 2 | sumeruḥ 3 | amitaprabhaḥ 4 | samudradattaḥ 5 | brahmaketuḥ 6 | somakecchaḥ 7 | arciṣmān 8 |

(842)(843)(844)

velāmarājaḥ 9 | etāni dakṣiṇasyāṁ diśi vedikābhyantare lekhyāni || ||

(845)

[West]

jñānakīrtiḥ 1 | sañjayī 2 | guṇaprabhaḥ 3 | vighuṣṭaśabdaḥ 4 | pūrṇacandraḥ 5 | padmaraśmiḥ 6 | suvrataḥ 7 | pradīparājaḥ 8 | vidyuketuḥ 9 | raśmirājaḥ 10 ||

(846)(847)(848)

jyotiṣkaḥ 1 | anupamakīrtiḥ 2 | padmagarbhaḥ 3 | puṣpaḥ 4 | cārulocanaḥ 5 | anāvilārthaḥ 6 | ugrasenaḥ 7 | puṇyatejāḥ 8 | vikramaḥ 9 | asaṅgabuddhiḥ 10 ||

(849)(850)(851)

rāhudevaḥ 1 | ñānaraśmiḥ 2 | MS:46r sārathiḥ 3 | janendraḥ 4 | puṣpaketuḥ 5 | rāhulaḥ 6 | mahauṣadhiḥ 7 | nakṣatrarājaḥ 8 | vaidyarājaḥ 9 | puṇyahastī 10 ||

(852)

tacchakaḥ 1 | vighuṣṭaśabdaḥ 2 | sūryarasmiḥ 3 | dharmakośaḥ 4 | sumatiḥ 5 | gaṇendrakalpaḥ 7 | prajñākūṭaḥ 8 | susthitaḥ 9 | sucīrṇabuddhiḥ 10 ||

(853)(854)(855)

brahmaghoṣaḥ 1 | nāgaḥ 2 | guṇagarjitasvaraḥ 3 | abhijñāketuḥ 4 | prabhāketuḥ 5 | kṣemaḥ 6 | brahmā 7 | puṅgavaḥ 8 | laḍitanetraḥ 9 | nāgadattaḥ 10 ||

(856)(857)(858)

satyaketuḥ 1 | paṇḍitaḥ 2 | ajitaghoṣaḥ 3 | ratnaprabhaḥ 4 | ghoṣadattaḥ 5 | keśarī 6 | vicitrabhāṇī 7 | jñānaśūraḥ 8 | padmarāśiḥ 9 | puṣpitaḥ 10 ||}

(859)(860)

vikrāntagāmī 1 | puṇyarāśiḥ 2 | śreṣṭhabuddhiḥ 3 | jyotiṣaḥ 4 | candrapradīpaḥ 5 | akṣayaḥ 6 | subuddhinetraḥ 7 | prīṇitāṅgaḥ 8 | prajñārāṣṭraḥ 9 | uttamaḥ 10 ||

(861)(862)(863)

prahāṇatejāḥ 1 | prajñādattaḥ 2 | mañjughoṣaḥ 3 | asaṅgakośaḥ 4 | jyeṣṭhadattaḥ 5 | śreṣṭhaḥ 6 | jñānavikramaḥ 7 | pārthivaḥ 8 | vimuktigāmī 9 ||At the en of this section, MM has arciṣmān 8, pārthivaḥ 9, vegadharī 10. 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.

(864)(865)(866)

tiṣyaḥ 1 | suprabhaḥ 2 | śrīḥ 3 | surūpaḥ 4 | rājā 5 | arthasiddhiḥ 6 | siṁhasenaḥ 7 | MS:46v vāśakaḥ 8 | yaśāḥ 9 | jayaḥ 10 ||

(867)(868)(869)(870)

udāragarbhaḥ 1 | puṇyaraśmiḥ 2 | suvarṇaprabhaḥ 3 | śrotriyaḥ 4 | avaivartikapradīparājaḥ 5 | ratnakūṭaḥ 6 | asaṅgadevaḥ 7 | pārthivendraḥ 8 | vimuktigāmī 9 | suvarṇacūḍaḥ 10 ||

(871)(872)(873)(874)

rāhulabhadraḥ 1 | durjayaḥ 2 | muniprasannaḥ 3 | somaraśmiḥ 4 | kāñcanasuvarṇaprabhaḥ 5 | sudattaḥ 6 | guṇendradevaḥ 7 | dharmacchatraḥ 8 | puṇyavāhuḥ 9 | aṅgamaḥ 10 ||

(875)(876)

praṇītajñānaḥ 1 | sūkṣmabuddhiḥ 2 sarvatejāḥ 3 | oṣadhiḥ 4 | vimuktiketuḥ 5 | prajñākośaḥ 6 | jñānarājaḥ 7 | bhīṣmarūpaḥ 8 | oghakṣayaḥ 9 | asaṅgakīrtiḥ 10 ||

(877)(878)

satyarāśiḥ 1 | susvaraḥ 2 | girīndrakalpaḥ 3 | dharmakūṭaḥ 4 | mokṣatejāḥ 5 | śobhitaḥ 6 | praśāntagātraḥ 7 | manojñavākyaḥ 8 | siṁhadaṁṣṭraḥ 9 | vāraṇaḥ 10 ||

(879)(880)(881)(882)(883)(884)(885)

jagatpūjitaḥ 1 | siṁhapārśvaḥ 2 | dharmavikrāmī 3 | subhagaḥ 4 | akṣobhyavarṇaḥ 5 | tejorājaḥ 6 | bodhanaḥ 7 | sulocanaḥ 8 | vicitārthabuddhiḥ 9 | abhayaraśmiḥ 10 ||

(886)(887)(888)(889)

gandhatejāḥ 1 | toṣaṇaḥ 2 | amoghagāmī 3 | bhasmakrodhaḥ 4 | vararūpaḥ 5 | sukramaḥ 6 | pradāMS:47r nakīrtiḥ 7 | śuddhidattaḥ 8 | devasūryaḥ 9 | prajñālokaḥ 10 ||

(890)(891)(892)

samāhitaḥ 1 | ojatejāḥ 2 | kṣatriyaḥ 3 | bhāgīrathī 4 | suvarṇadāmā 5 | vimukticūḍaḥ 6 | samr̥ddhaḥ 7 | sthitagatiḥ 8 | madaprahīṇaḥ 9 . jñānakośaḥ 10 ||

(893)(894)(895)(896)

brahmagāmī 1 | candanaḥ 2 | aśokaḥ 3 | siṁharaśmiḥ 4 | keturāṣṭraḥ 5 | padmagarbhaḥ 6 | anantatejāḥ 7 | devaraśmiḥ 8 | puṇyapuṣpaḥ 9 | vidrumaḥ 10 ||

(897)(898)(899)

samr̥ddhajñānaḥ 1 | brahmavasuḥ 2 | ratnapāṇiḥ 3 | indramaḥ 4 | anupamavādī 5 | jyeṣṭhavādī 6 | pūjyaḥ 7 | tejāḥ 8 | sūryaḥ 9 | uttīrṇapaṅkaḥ 10 ||

(900)(901)(902)(903)(904)

jñānaprabhāsaḥ 1 | siddhaḥ 2 | māyuraḥ 3 | dhārmikaḥ 4 | hitaiṣirūpaḥ 5 | jñānī 6 | yaśaḥ 7 | jālaraśmiḥ 8 | vijitaḥ 9 | vaidūryagarbhaḥ 10 ||

(905)

puṣpaḥ 1 | devaḥ 2 | śaśī 3 | smr̥tiprabhaḥ 4 | kuśalaprabhaḥ 5 | sarvaguṇaprabhaḥ 6 | ratnaśrīḥ 7 | guṇacandraḥ 8 | rāhuḥ 9 | amr̥taprabhaḥ 10 ||

(906)

sumanāḥ 1 | jyotiprabhaḥ 2 | kasanaśivaḥ 3 | jñānasāgaraḥ 4 | dharmeśvaragiriḥ 5 | keśavilokitaḥ 6 | guṇakotivaMS:47v dlaḥ 7 | surendraḥ 8 | sughoṣaḥ 9 | supārśvaḥ 10 ||

(907)(908)

sthitārthaḥ 1 | guṇatejaḥśrīḥ 2 | asamantajñānī 3 | amitaśuraḥ 4 | sukhābhaḥ 5 | sumedhaḥ 6 | vimokṣā+cintī 7 | viśiṣṭhasvaraḥ 8 | laḍitāgragāmī 9 | śamathaḥ 10 ||

(909)(910)(911)(912)(913)(914)(915)(916)

adoṣaḥ 1 | śubhacīrṇabuddhiḥ 2 | padmottaraḥ 3 | sūryaraśmiḥ 4 | pratibhānavarṇaḥ 5 | sutīrthaḥ 6 | guṇendraḥ 7 | vigatabhayaḥ 8 | jñānaruciḥ 9 | pratibhānacakṣuḥ 10 ||

(917)(918)(919)

varabuddhiḥ 1 | śaśī 2 | ratnābhacandraḥ 3 | abhayaḥ 4 | mahādarśanaḥ 5 | brahmarutaḥ 6 ḥ | sughoṣah 7 | mahāprajñātīrthaḥ 8 | samantabuddhiḥ 9 | vajrasaṁhatabuddhiḥ 10 ||

(920)

buddhimatiḥ 1 | drumendraḥ 2 | ghoṣeśvaraḥ 3 | puṇyabāhuḥ 4 | sthāmaśrīḥ 5 | āryapriyaḥ 6 | pratāpaḥ 7 | jyotīrasaḥ 8 | duṁdubhimeghasvararājaḥ 9 | ekona mardhatr̥tīyaṁ śatamidaṁ paścimāyāṁ diśi vedikābhyāntare lekhyam || ||

(921)(922)(923)(924)(925)

[North]

priyacakṣurvaktraḥ 1 | sujñānaḥ 2 | samr̥ddhaḥ 3 | guṇarāśiḥ 4 | praṇataḥ 5 | dharmadhvajaḥ 6 | jñānarutaḥ 7 | gagaṇaḥ 8 | vimalaḥ 9 | jñāneśvaraḥ 10 ||

(926)(927)(928)(929)

prajñāvibhaktarutaḥ 1 | guṇatejoraśmiḥ 2 | r̥ṣīndraḥ 3 | matimān 4 | pratibhāṇakaḥ 5 | suyajñaḥ 6 | candrānanaḥ 7 | sūryaśaśī 8 | guṇasāgaraḥ 9 | guṇasañcayaḥ 10 ||

(930)(931)(932)(933)(934)

ketūttamaḥ 1 | puṇyadhvajaḥ 2 | pratibhāṇarāṣṭraḥ 3 | ratnaprabhaḥ 4 | priyacandraḥ 5 | siṁhabalabuddhiḥ 6 | vaśavartirājaḥ 7 | amr̥taprasannaḥ 8 | samadhyāyī 9 | akalpaḥ 10 ||

(935)(936)(937)

praśāntamalaḥ 1 | deśitāmūḍhaḥ 2 | laḍitaḥ 3 | subhadraḥ 4 | sthitacetajñānaḥ 5 | kathendraḥ 6 | mahādevaḥ 7 | gambhīramatiḥ 8 | amitaḥ 9 | dharmabalaḥ 10 ||

(938)(939)

pūjyaḥ 1 | puṣpaprabhaḥ 2 | trailokyapūjyaḥ 3 | rāhusūryagarbhaḥ 4 | marutpūjitaḥ 5 | mokṣadhvajaḥ 6 | kalyāṇacūḍaḥ 7 | amr̥taprabhaḥ 8 | vajraḥ 9 | dr̥ḍhasāgaraḥ 10 ||

(940)

ratnaskandhaḥ 1 | laḍitakramaḥ 2 | bhānumān 3 | śuddhaprabhaḥ 4 | ratnacūḍaḥ 5 | anupamaśrīḥ 6 | siṁhagatiḥ 7 | udgataḥ 8 | puṣpadattaḥ 9 | muktiprabhaḥ 10 ||

(941)(942)

padmaḥ 1 | jñānapriyaḥ 2 | laḍitavyūhaḥ 3 | amoghavihārī 4 | rūḍhavraṇaḥ 5 | ketudhvajaḥ 6 | sukhacittī 7 | vimoharājaḥ 8 | vidhiMS:49v jñaḥ 9 | śuddhasāgaraḥ 10 ||

ratnadharaḥ 1 | ajitaḥ 2 | jagattoṣaṇaḥ 3 | mahārutaḥ 4 | adanaḥ 5 | bhavatr̥ṣṇāmalaprahīṇaḥ 6 | cāritratīrthaḥ 7 | bahudevaghuṣṭaḥ 8 | ratnakramaḥ 9 | padmahastī 10 ||

(943)(944)(945)

śrīḥ 1 | jitaśatruḥ 2 | samr̥ddhayaśāḥ 3 | surāṣṭraḥ 4 | kusumaprabhaḥ 5 | siṁhasvaraḥ 6 | candrodgataḥ 7 | bhasmadāmā 8 | acalaḥ 9 | saṁjñāgatiḥ 10 ||

(946)(947)(948)

puṇyapradīparājaḥ 1 | svaracodakaḥ 2 | gautamaḥ 3 | ojabalaḥ 4 | sthitabuddhirūpaḥ 5 | sucandraḥ 6 | bodhyaṅgapuṣpaḥ 7 | praśastaḥ 8 | sutejāḥ 9 | balatejojñānaḥ10 ||

(949)(950)

kuśalaprabhaḥ 1 | dr̥ḍhavikramaḥ 2 | devasutaḥ 3 | praśāntaḥ 4 | sūryānanaḥ 5 | mokṣaprabhaḥ 6 | śīlaprabhaḥ 7 | vratasthitaḥ 8 | arajaḥ 9 | sāgarodgataḥ 10 ||

(951)(952)(953)

añjanaḥ 1 | ārjitaḥ 2 | gandhābhaḥ 3 | vimalaprabhaḥ 4 | smr̥tīndraḥ 5 | madhuravaktraḥ 6 | anantadhvajaḥ 7 | varabuddhiḥ 8 | caraṇaprasannaḥ 9 | ratnapriyaḥ 10 ||

(954)(955)

dharmeśvaraḥ 1 | viśvadevaḥ 2 | mahāmitraḥ 3 | sumitraḥ 4 | praśāntagatiḥ 5 | amr̥tādhipaḥ 6 | meruprabhaḥ 7 | āryastutaḥ 8 | jyotiṣmān 9 | dīptatejāḥ 10 ||

(956)(957)(958)(959)(960)

avabhāsadarśī 1 |sucīrṇavipākaḥ 2 | supriyaḥ 3 | vigataśokaḥ 4 | ratnaprabhāsaḥ 5 | cāritrakaḥ 6 | puṇyakramaḥ 7 | guṇasāgaraḥ 8 | caityakaḥ 9 | mārajahaḥ 10 ||

(961)(962)(963)(964)(965)

sattamaṅgamaḥ 1 | vāsanottīrṇagatiḥ 2 | abhedyavuddhiḥ 3 | udadhiḥ 4 | vimārṣṭaḥ 5 | gaṇimuktirājaḥ 6 | priyābhaḥ 7 | bodhidhvajaḥ 8 | jñānarutaḥ 9 | suśrīmān 10 ||

(966)(967)(968)(969)

brahmā 1 | jñānarutaḥ 2 | r̥ddhiketuḥ 3 | janendrakalpaḥ 4 | dharaṇindharaḥ 5 | sūryapriyaḥ 6 | rāhucandraḥ 7 | puṣpābhaḥ 8 | vidyādhipaḥ 9 | ojodhārī 10 ||

(970)(971)(972)(973)

puṇyapriyaḥ 1 | ratiprabhaḥ 2 | sughoṣaḥ 3 | dharmeśvaraḥ 4 | brahmarutaḥ 5 | suceṣṭaḥ 6 | askhalitabuddhiḥ 7 | mahāpraṇādaḥ 8 | yaśakīrtiḥ 9 | ketumān 10 ||

(974)(975)(976)

vighuṣṭatejāḥ 1 | jagatīśvaraḥ 2 | drumaḥ 3 | supraṇaṣṭamohaḥ 4 | amr̥taḥ 5 | sucandramāḥ 6 | anantaagnityanaketuḥ 7 | līlāprabhaḥ 8 | pūjyaḥ 9 | uttīrṇaśokaḥ 10 ||

(977)(978)(979)(980)(981)

kṣemapriyaḥ 1 | jagatpratiḥ 2 | priyaṅgamaḥ 3 | caraṇābhijātaḥ 4 | utpalaḥ 5 |anantapratibhānaraśmiḥ 6 | puṣpottamaḥ 7 | r̥ṣipradhānaḥ 8 | guṇavīryaḥ 9 | sāraḥ 10 ||

(982)(983)

marutādhipaḥ 1 | uccarataḥ 2 | prasannaḥ 3 | bhāgīrathiḥ 4 | puṇyamatiḥ 5 | hutārciḥ 6 | anantaguṇaraśmitejāḥ 7 | siṁhavikrāmī 8 | acalaḥ 9 | prasannaḥ 10 ||}

(984)

cīrṇaprabhaḥ 1 | nāgarutaḥ 2 | punar nāgarutaḥ 3 | cakradhāḥ 4 | varṇasuśreṣṭhaḥ 5 | lokapriyaḥ 6 | dharmaśaśī 7 | anantaratnakīrtiḥ 8 | meghadhvajaḥ 9 | prajñāmatiḥ 10 ||

(985)(986)(987)(988)

sugandhaḥ 1 | gagaṇasvaraḥ 2 | amaraḥ 3 | devarājaḥ 4 | praṇidhānaḥ 5 | sudhanaḥ 6 | pradīpaḥ 7 | ratnasvaraghoṣaḥ 8 | janendrarājaḥ 9 | rāhuguptaḥ 10 ||

(989)

kṣemaṅkaraḥ 1 | siṁhagatiḥ 2 | ratnayaśāḥ 3 | kr̥tārthaḥ 4 | kr̥tāntadarśī 5 | bhavapuṣpaḥ 6 | ūrṇaḥ 7 | atulapratibhānarājaḥ 8 | vibhaktajñāneśvaraḥ 9 | siṁhadaṁṣṭraḥ 10 ||

(990)(991)(992)(993)(994)(995)

laḍitakramaḥ 1 | puṇyapradīpaḥ 2 | dharmapradīpacchattraḥ 3 | maṅgalī 4 | aśokarāṣṭraḥ 5 | maticintī 6 | buddhibalaḥ 7 | dharmapradīpākṣaḥ 8 | sudarśī 9 | vegajahaḥ 10 ||

(996)(997)(998)(999)

atibalaḥ 1 | prajñāpuṣpaḥ 2 | dr̥ḍhaśvaraḥ 3 |

(1000)(1001)

(folio 51 is missing)

7

*Kalaśasthāpanavidhi

tato ratnamayaṁ mr̥nmayaṁ vā kalaśamakālamūlaṁ mahodaramuccagrīvaṁ lamboṣṭhaṁ pravālasuvarṇaśaṅkhamuktāpadmarāgaiḥ sarvaratnairbr̥hatīkaṇṭakārīsahadevādaṇḍotpalaśvetāparāji MS:52r tābhissarvauṣadhibhiḥ śāliyavagodhūmatilamāṣaiḥ sarvadhānyaiḥ sugandhodakasitasugandhakusumaiś ca paripūrṇaṁ samantato gandhopaliptaṁ srakhinaṁ śrīvajrasattvavajrāṅkitaṁ sadvastrābaddhakaṇṭhakaṁ sa tpallavaphalavaktraṁ vajrasattvena sattvavajrīparigr̥hītayā vajrakusumalatayāṣṭottaraśatajaptaṁ

    tato ... japtaṁ
  • SDPT: sarvaratnauṣadhisarvadhānyaparipūrṇaṁ saphalaṁ sapallavaṁ sadvastrāvabaddhakaṇṭhakaṁ kr̥tarakṣaṁ bahiḥ samantād divyagandhānuliptaṁ sragviṇaṁ vajrāṁkitam upari mahāvajrādhiṣṭhitaṁ krodhaterintirīparigr̥hītayā vajrakusumalatayā (p.258)

| oṁ vajrodaka hūm̐ iti |

(1002)(1003)(1004)(1005)(1006)(1007)

punaraṣṭottarasahasrābhimantritaṁ kr̥tvā | bhagavato vajrasattvasyāgrataḥ sthāpayet | praveśadvārābhimukhaṁ ca dvitīyaṁ vajrasattvenāṣṭottaraśatajaptam | tenodakenātmānam abhiṣiñcya | praveśakāle śiṣyāṇāṁ vajrasatvavajrīṁ badhnīyād bandhayed vā ||

(1008)(1009)(1010)(1011)(1012)

śrīvairocanādīnāṁ tu kalaśān pratyekasvacihnān bāhyamaṇḍalabāhyataḥ koṇeṣu teṣāṁ svamantrairaṣṭottaraśata japtān sthāpayet |teṣā mapi bāhyataḥ pūrṇakumbham ||

(1013)(1014)(1015)(1016)

abhāve śrīvajrasattvasya pañcatathāgatānāṁ ca kalaśaṁ pūrṇakumbhaṁ ca dattvā | sattvaratnadharmakarmavajrāṅkaṁ svakulamantrairaṣṭottaraśatābhijaptaṁ kalaśacatuṣṭayaṁ pūrṇakumbhacatuṣṭayaṁ ca dadyāt | daśanyūnaṁ na kārayediti vacanāt ||

(1017)(1018)(1019)(1020)(1021)(1022)

8

Abhiṣeka

1

Saṁkṣipta(-abhiṣeka-)kramaḥ

1

Svādhiṣṭhānam

    From the beginning of §3.8 to śeṣa āśvāsaḥ śrīparamādye draṣṭavyaḥ in §3.8.1.
  • Closely parallel to the Tattvālokakarī (P LOCATION!, D 115v4–137r3)

tato manasā maṇḍalaṁ devātāṁś ca pratyaMS:52vkṣān niścitya |
    puṣpādibhiḥ ... sādhitaṁ bhavati
  • 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)

puṣpādibhiḥ saṁpūjya catuḥpraṇāmādikapūrvakaṁ saṁvaram ādāya yathāvat sattvavajrīṁ baddhvā praviśet | tato vajrodakaṁ yathāvatpītvātmānamāveśayet | vāmakrodhamuṣṭyā dakṣiṇahastasattvavajrī madhyamāṅguliṁ punaḥpunaḥ sphoṭayan | {\ah}kāreṇa yathāvaddr̥ḍhīkr̥tya tadāveśaṁ yāvat |

(1023)(1024)(1025)(1026)(1027)(1028)(1029)

vajraṁ tattvena saṁgr̥hya ghaṇṭāṁ dharmeṇa vādya ca | samayena mahāmudrāmadhiṣṭhāya hr̥dayaṁ japediti ||
    vajraṁ ... japet
  • Vajrāvalī (Abhiṣeka) cites same verse from Paramādya; also cited in Hevajrasekapakriyā. LOCATION!! CROSS REFERENCE!! The same verse is quoted above. See p.\ \pageref{paramadyaverse1}. \label{paramadyaverse1-2}

(1030)

pūrvoktavidhiṁ kr̥tvā vakṣyamānagāthāpañcakenānujñāmudgatāvyākaraṇaṁ cādāya śrīvajrasattvātmamantram | tataḥ svādhiṣṭhānādikaṁ kr̥tvā suratavajro’hamityādyanyataraṁ nāmoccārya vairocanamahāmudrāṁ baddhvā tatsthāne vajradhātu {\ah"/>iti | tathāgatavajramātmānamāveśayet | vajro’ham | tato vajradhāturahamiti tadvajraṁ bhāvayet | evaṁ yāvadvajrāveśamahāmudrāṁ baddhvā tatsthāne vajrāveśa {\ah"/>iti | vajraghaṇṭā mātmānamāveśayet | vajraghaṇṭāham | tato vajrāveśo’ham iti tadghaṇṭāṁ bhāvayet | evaṁ vajreṇa sādhitaṁ bhavati |

(1031)(1032)(1033)(1034)

sattvavajrāṅkuśīṁ baddhvā vajrācārya stataḥ punaḥ | kurvannacchaṭasaṁghātaṁ sarvabuddhān samājayet ||
    sattvavajrāṅkuśīṁ ... samājayet
  • = STTS 208: sattvavajrāṅkuśīṁ baddhvā vajrācāryas tataḥ punaḥ | kurvann acchaṭasaṁghātaṁ sarvabuddhān samājayet ||; = SDPT: sattvavajrāṁkuśīṁ baddhvā vajrācāryaḥ tataḥ punaḥ | kurvan acchaṭāsaṁghātaṁ sarvabuddhān samājayet || (p.\ 260)

(1035)(1036)

oṁ vajrasamāja jaḥ hūm̐ vam̐ hoḥ pravartayan
    oṁ vajrasamāja ... pravartayan
  • SDPT: oṁ vajrasamāja jaḥ vaṁ hoḥ iti | ekaviṁśativāraṁ pravartayet | (p.\ 260)

|

(1037)

tataḥ śīghraṁ mahāmudrāṁ vajrasattvasya sevayan | uccārayetsakr̥dvāraṁ nāmāṣṭaśatamuttamam
    tataḥ ... uttamam
  • $\simeq$ STTS 208: tataḥ śīghraṁ mahāmudrāṁ bhāvya vajradharasya tu | uccārayet sakr̥dvāraṁ nāmāṣṭaśatam uttamam ||; $\simeq$ SDPT: tataḥ śīghraṁ mahāmudrāṁ vajrakrodhasamayam uccārayet | sakr̥dvāraṁ nāmāṣṭakaṁ śataṁ uttamam | (p.\ 260) While the relevant part of the Sarvavajrodayā is metrical, this part of the SDPT is unmetrical.

||

(1038)(1039)

    tathaiva ... bhadrakalpikaparyantān
  • 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)

tathaiva vajrāṅkuśādibhiḥ ākr̥ṣya praveśya baddhvā vaśīkr̥tya | vajrayakṣeṇa vighnotsāraṇaṁ prākārapañjaraṁ ca kr̥tvā samayavajramuṣṭinā maṇḍaladvārāṇi baddhvā dvyakṣarakavacena sarvarakṣāḥ saṁrakṣyārghadānapūrvikābhiḥ svasamayamudrābhirdr̥śyaṁ kr̥tvā jaḥ hūm̐ vam̐ hoḥ pravartayan | samayastvaṁ | samayastvamahamiti ca | svahr̥dayāni mantrāṁścānte saṁsādhya | dharmakarmamahāmudrābhiś cāmudryābhiṣiñce nmudrābhiṣekaistathāgatādīnbhadrakalpikaparyantān ||

(1040)(1041)(1042)(1043)(1044)(1045)(1046)(1047)

tatra sattvavajrādīnāṁ svahr̥dayānyeva dharmamudrāḥ | vajraratnadharmakarmaṇāṁkarmamudrāmahāmudrāśca vajrādyantargarbhāḥ strīrūpadhāriṇyo vajrasattvādirūpāśca tā iti ||

    tatra sattvavajrādīnāṁ ... sāmānyeti
  • SDPT p.266: tato yathālekhānusārato vairocanādīnāṁ mahāmudrābandhaṁ kuryāt | vajrasattvaratnadharmakarmakrodhānāṁ yā mahāmudrās tāḥ sattvaratnadharmakarmavajriṇām api vajrādyantargatāḥ strīrūpadhāriṇyaś ca tāḥ | yāṁ yāṁ mudrāṁ tu badhnīyād yasya yasya mahātmanaḥ. sarvamudrāsamayaḥ |


(1048)(1049)

vāmatathāgatamuṣṭimuttānaṁ kr̥tvā dakṣiṇahastatarjanyaṅguṣṭhābhyāṁ kanīyasī-āMS:53vrabhya vikāsya saṁpuṭāñjaliṁ kuryāt | iyaṁ maitreyādīnāṁ samayamudrā | vidyā caiṣāṁ pūrvoktā | tāmeva vidyāṁ teṣāṁ jihvāsu nyaset | iyaṁ teṣāṁ dharmamudrā | {\ah}kāreṇa svahr̥di viśvavajraṁ niṣpādya teṣāṁ lekhyānusārato mahāmudrāṁ baddhvā karmamudrā bhavanti | svahr̥di pañcasūcikaṁ vajraṁ vicintya lekhyānusārata eva teṣāṁ mahāmudrā bandhanīyāḥ |

    vāmatathāgata- ... sāmānyeti
  • 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 |


(1050)(1051)(1052)(1053)(1054)(1055)

    nānāprakārāṇi ... saptaśo’bhimantrya
  • SDPT, p. 270: pūrṇakumbhāś ca vastrayugalakṣaṁ daśasahasrakaṁ śataṁ pratyekam ekaṁ vā sarvasāmānyam | nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāśca | oṁkāreṇa śrīvajrahuṁkāreṇa ca parijapya |

tataḥ pūjāṁ kuryā t | arghaṁ dattvā vastrayugalakṣaṁ daśasahasraṁ sahasraṁ śataṁ pratyekaikaṁ vā sarvasāmānyam | nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatrapatākāśca | oṁkāreṇa vajrasattvena ca saptaśo ’bhimantrya |
    puṣpavr̥kṣaśatam ... sarvadevatābhyo niryātayet
  • SDPT p. 270: vajraspharaṇam 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 |

puṣpavr̥kṣaśataṁ caturo vā vr̥kṣān sarvapuṣpāṇi ca pūrvavadabhimantrya |oṁ vajra sphara khamiti niryātayet |

(1056)(1057)(1058)(1059)(1060)(1061)(1062)(1063)(1064)

sarvagandhān suvāsāṁśca vilepanasugandhikān

(1065)

gandhavidyayā |

karpūrāguruturuṣkāṇi candanādisaṁmiśrāṇi

(1066)(1067)

dhūpavidyayābhimantrya | dhūpaghaṭikālakṣaṁ daśasahasraṁ sahasraṁ śataṁ vā | daśanyūnam na kāryam |

(1068)

ghr̥tapradīpalakṣādisaṁkhyaṁ

(1069)

pradīpakuṇḍasahasraṁ -sahasraṁ MS:54r śataṁ daśakuṇḍāni catvāri vā pūrvavatpradīpamantreṇābhimantrya |

(1070)(1071)

svastikamāditaḥ kr̥tvā

balyupahāraṁ lakṣarūpakaṁ daśasahasraṁ śataṁ daśasaṁkhyaṁ vā nānāprakārāṇi ca bhakṣyāni pūrvavadeva akāro mukha mityādinā sarvadevatābhyo niryā}tayet |

(1072)(1073)(1074)(1075)

    daśavādyasahasrāṇi ... tathā
  • SDPT (p.272): daśavādyasahasrāṇi sahasraśataṁ vādyāni daśavādyāni vā huṁkāreṇa vādyamudrābhir vajramuṣṭibhyāṁ karāṁgulibhir vādyābhinayadaśaprakārāḥ. tadyathā vīṇāvaṁśāmurajāmukundākāṁsābherīmr̥daṁgapaṭahaguṁjātimilābhinayaś ceti. vādyanaṭanartakakuṇḍalamukuṭādipājāś ca. oṁkāreṇābhimantrya. tathā ...

daśavādyasahasrāṇi

daśavādyākāreṇa vādyamudrābhiḥ vajramuṣṭibhyāṁ karāṅgulībhi rvādyābhinayo daśaprakāraḥ tadyathā vīṇāvaṅśamuraja kurunda kānsībherīmr̥daṅgapaṭahaguñjatimilābhinayaśceti | vādyanaṭanartakamakuṭakaṭakakuṇḍalādipūjā śca | oṁkāreṇa hūṁkāreṇa vābhimantryaniryātayet | tathā

(1076)(1077)(1078)(1079)(1080)(1081)(1082)(1083)

paṭṭāvalambanā kāryā srakcāmara vibhūṣitā | hārārdhahāraracitā sārdhacandropaśobhitā || turaṁga hastigoyūthā dātavyāśca sukalpitāḥ | toraṇāni ca ramyāṇi ghaṇṭādisahitāni ca ||
    paṭā... śobhitā
  • To be traced. SDPT (p.272) tathā paṭāvalambanā kāryā srak cāmaravibhūṣitā | hārārdhahāraracitāracitārdhacandropaśobhitā | turaṁgahastigoyūthā dātavyāś ca sukalpitāḥ |


(1084)(1085)(1086)(1087)

tato vajralāsyādibhiḥ sampūjya | sarvasattvārthaṁ kurudhvaṁ sarvasiddhaya iti |sarvatathāgatavijñaptiṁ kuryāt |

  • SDPT (p.\ 272): punarvajrakulamaṇḍaloktaṣoḍaśakarmamudrābhir api saṁpūjya sarvakrodhakulavijñaptiṁ kuryāt | sarvasattvārthaṁ kurudhvaṁ sarvasiddhaya iti |; STTS 209: tatas tu guhyapūjābhiḥ saṁtoṣya sa mahātmanām | iti || (Ānandagarbha uses the latter half of the stanza, and change the word order so that the Sanskrit becomes more natural.); Guhyasamājamaṇḍalavidhi v.354: cakṣuḥkāyādyadhiṣṭhānasekapūjādikalpite | vijñāpayet sarvasattvārthaṁ kurudhvaṁ sarvasiddhaye || (hyper metrical.)


(1088)(1089)

2

Bāhyabalim

    tato ... tatreme mudrāmantrā bhavanti
  • SDPT pp.272–274: 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.

tato bāhyabaliṁ dadyād | uttarasādhakaṁ maṇḍale pratiṣṭhāpya |

(1090)

salājaṁ satilaṁ sāmbhaḥ sabhaktaṁ kusumaissaha | śaṣkulikādibhakṣaiḥ ca

(1091)(1092)

akārādinā parijapya

(1093)

pūrvadigbhāga mārabhya

(1094)

trikṣepān gandhapuṣpadhūpadīpārghāṁścādāvante ca dadyāt | tatra pūrvaṁ tāvan maṇḍalakāni kārayet | tata āvāhayet | tataḥ samayaṁ darśayet | arghaṁ ca dattvā gandhādibhiḥ sampūjya baliṁ dadyāt | tato visarjayediti | tatreme mudrāmantrā bhavanti |

(1095)(1096)(1097)(1098)

ālīḍhapadena sthitaḥ prāṅmukho vāmavajraṁ darśayet | dakṣiṇavajraṁ kaṭideśe saṁdhārya dakṣiṇatarjanyaṅkuśyāvāhayet | tarjanyaṅkuśarahitā śakrasya samayamudrā |pratyālīḍhapadena sthitvā āvāhanamudrāyāstarjanīṁ prasārya visarjanamudrā | athāsya mantraḥ | namo vajrasya diśi diśi vajrapāṇe rakṣa rakṣa svāhā |

    ālīḍhapadena ... rakṣa rakṣa svāhā
  • SDPT p.\ 274: 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; KSP (chapter 6, Homa, 6-7-14-1): 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.


(1099)(1100)(1101)(1102)(1103)

dakṣiṇakaratarjanīṁ kuṇḍalākāreṇa kuñcayitvā madhyamā sūcyāstr̥tīyaparve dhārayedaṅguṣṭhaṁ ca karamadhye | agnerāvāhanamudrā | āvāhanamudrāyā aṅguṣṭhaṁ tarjanīpārśvāśritama gneḥ samayamudrā | asyā eva mudrāyāḥ karamadhye | abhimukhāvaṅguṣṭhatarjanīnakhāvekatoyojyau visarjanamudrā |mantraḥ | agne ehyākapila jvala 2 daha MS:55r śikhi toli virūpākṣa svāhā |

    dakṣiṇakaratarjanīṁ ... virūpākṣa svāhā
  • SDPT p.\ 274: 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; KSP (chapter 6, Homa, 6-7-14-2): 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.


(1104)(1105)(1106)(1107)(1108)(1109)(1110)(1111)(1112)(1113)(1114)

yāmyabhimukho yogī abhimukhau karau kr̥tvā abhyantara vajrabandhe madhye’ṅguṣṭhayugalaṁ bahiranāmikā dvayāsaktasūcīṁ punarabhyantaraṁ dhārayedyamasyāvāhanamudrā | anāmikāṁ puna rbāhyataḥ sūcīṁ tathaiva kr̥tvā mudrāṁ hr̥daye dhārayetsamayamudrā | anayaivānāmikā sūcyā visarjanaṁ bhavati | mantraḥ | yamāya svāhā |

    yāmyabhimukho ... yamāya svāhā
  • SDPT p.\ 274: 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; KSP (chapter 6, Homa, 6-7-14-3): anāmikābhyāṁ sūcīkr̥tvā śeṣair abhimukhābhyantaravajrabandhair punar anāmike pr̥thak kr̥tvā kuñcyākarṣayet. āvāhanam. asyā mudrāyā ākuñcanarahitā(ṁ) hr̥di dhārayet. samayaḥ. oṁ yamāya svāhā. samayamudrāparibhramaṇād visarjanam. iti yamasya.


(1115)(1116)(1117)(1118)(1119)(1120)(1121)(1122)(1123)(1124)(1125)

nairr̥tya bhimukhassamapādasthito dakṣiṇakaramuṣṭiṁ kr̥tvā madhyamātarjanyau kuñcayet | khaḍgākāreṇa saṁsthāpya vāmakaraṁ kaṭipradeśe dhārayedvāmatarjanīṁ kuñcayitvā nirr̥terāvāhanamudrā | asyā eva mudrāyā vāmakaraṁ kaṭideśe ’vasthitaṁ khaḍgamudrā |nirr̥teḥ samayamudrā | āvāhanamudrāyāstarjanīṁ prasārya visarjanamudrā | mantraḥ | sarvabhūtabhayaṅkara kuru 2 svāhā |

    nairr̥tyabhimukhas ... svāhā
  • SDPT p.\ 274: 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; KSP (chapter 6, Homa, 6-7-14-4): vāmamuṣṭiṁ kaṭipradeśe sthāpya tarjanīṁ kuñcayitvā, dakṣiṇamuṣṭimadhyamātarjanībhyāṁ khaḍgākarṣaṇād āvāhanam. asyā eva vāmatarjanyākuṁcanarahitā samayaḥ. oṁ sarvabhūtabhayaṇkara kuru 2 svāhā. asyā eva vāmatarjanīprasāraṇād visarjanam. iti nairr̥tyasya.


(1126)(1127)(1128)(1129)(1130)(1131)(1132)(1133)(1134)(1135)(1136)(1137)(1138)

vāruṇyāṁ diśi samapādāvasthito dakṣiṇakaratarjanyaṅguṣṭhāvekato yojayet | vāmamuṣṭiṁ hr̥daye saṁdhārya vāmatarjanyaṅkuśenāvāhayet | varuṇasyāvāhanamudrā | asyā eva vāmatarjanīṁ muṣṭiyogato dhārayet pāśamudrā | pāśamudrā | MS:55v varuṇasya samayamudrā | āvāhanamudrāyāstarjanīṁ prasārya visarjanamudrā | mantraḥ | tr̥ tr̥ puṭa tr̥ tr̥ śikhi toli virūpākṣa svāhā ||

    vāruṇyāṁ ... virūpākṣa svāhā
  • SDPT p.\ 276: 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; KSP (chapter 6, Homa, 6-7-14-5): dakṣiṇamuṣṭau tarjanyaṇguṣṭhāv ekato yojyau. vāmamuṣṭiṁ hr̥di kr̥tvā tarjanyaṇkuśenāvāhayet. saivāṇkuśarahitā samayaḥ. oṁ bhr̥ 2 puṭa bhr̥ 2 śikhi toli virupākṣa svāhā. vāmatarjanīṁ prasārya visarjanam. varuṇasya.


(1139)(1140)(1141)(1142)

vāyavyāṁ diśya bhimukhaṁ sthitvā yuktatarjanīṁ kuṇḍalākāreṇa tr̥tīyaparve saṁdhāryābhimukhaṁ prasārayet | dakṣiṇakaraṁ kaṭideśe saṁsthāpyākuñcitāṅguṣṭhena vāyorāvāhanamudrā | asyā evāṅguṣṭhaṁ pūrvavadvāyoḥ samayamudrā | āvāhanamudrāyā aṅguṣṭhaṁ \ prasārya visarjanamudrā | mantraḥ | oṁ śvasa khākha khakhaḥ svāhā |

    vāyavyāṁ ... khakhaḥ svāhā
  • SDPT p.\ 276: vāyavyāṁ diśy abhimukhaṁ sthitvā vāmakaramadhyamā sūcīmuktā tarjanī kuṇḍalākāreṇa tr̥tīyaparve saṁdadhyābhimukhaṁ prasārayet. dakṣiṇakaraṁ kaṭideśe saṁsthāpya kuṁcitāṁguṣṭhena vāyor āvāhanamudrā. asyā cvāṁguṣṭhaṁ pūrvavat saṁdhārya vāyor samayamudrā. āvāhanamudrāyā aṁguṣṭhaṁ prasārya visarjanamudrā. mantraḥ. oṁ śvasa khākhe khukhaḥ svāhā; KSP (chapter 6, Homa, 6-7-14-6): vāmamuṣṭhāv ucchritamadhyamātr̥tīyaparva tarjanīkuṇḍalākāreṇa dhārayet. dakṣiṇamuṣṭiṁ kaṭipradeśe saṁsthāpy ākuñcitāṇguṣṭhenāvāhayet. saiva dakṣiṇāṇguṣṭhapradeśāt samayaḥ. oṁ susakhakhakhūkha svahā. atraivāṇguṣṭhaprasāraṇād visarjanam. vāyoḥ.


(1143)(1144)(1145)(1146)(1147)(1148)(1149)(1150)(1151)

kauberyabhimukhasthitaḥ karadvayamabhimukhaṁ kr̥tvābhyantaravajrabandhe kaniṣṭhādvayasūcīṁ tasyāḥ pr̥ṣṭhato ’nāmikāyugalaṁ pr̥thakpr̥thak saṁdhārya madhyamāsūcī vajrākāreṇa nāmayetkuberāvāhanamudrā | asyā eva mudrāyā madhyamādvaya mabhyantaravajrabandhayogato nyasyetkuberasya samayamudrā | āvāhanamudrāyā madhyamādvayaṁ prasārya visarjanamudrā | mantraḥ | oṁ kuberāya svāhā |

  • SDPT p.\ 276: 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; KSP (chapter 6, Homa, 6-7-14-7): abhyantaravajrabandhe kaniṣṭhādvayaṁ sūcīkr̥tvā tatpr̥ṣṭhato ’nāmikāyugalaṁ pr̥thak pr̥thak saṁdhārya madhyamādvayaṁ sūcīkr̥tvā vajrākareṇānayet. āvāhanam. asyā eva madhyamādvayaṁ praveśya samayaḥ. oṁ kuberāya svāhā. āvāhanamudrāyā madhyamādvayaṁ prasārya visarjanam. kuberasya.


(1152)(1153)(1154)(1155)(1156)(1157)(1158)(1159)

aiśānyāṁ diśi tadabhimukhāvasthitaḥ karadvayamekato yojyāñjaliṁ kr̥tvā kanīyasyanāmikais talavajrabandhaṁ kr̥tvāṅguṣṭha yugalaṁ madhyamāśritaṁ madhyamāsūcyo bahirvajrākāreṇa tarjanīdvayaṁ nyasya tadevākuñcyopari parasparanakhāsaktaṁ kuryādīśānāvāhanamudrā | asyā eva tarjanyau pūrvavad vajrākāreṇa dhārayedīśānasya samayamudrā | āvāhanamudrāyāstarjanyau prasārya visarjanamudrā | mantraḥ | oṁ jrum̐ jrum̐ śiva svāhā |

    aiśānyāṁ ... śiva svāhā
  • SDPT pp.\ 276–278: 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; KSP (chapter 6, Homa, 6-7-14-8): 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.


(1160)(1161)(1162)(1163)(1164)(1165)(1166)(1167)(1168)(1169)(1170)(1171)(1172)(1173)

pratyālīḍhasthānastho’ñjalyākāreṇa hastau saṁdhāryordhvaṁ dr̥ṣṭvā tarjanīdvayāṅkuśyā brahmādīnāmāvāhanam | asyā eva tarjanīdvayaṁ pūrvavatsaṁsthāpya samayamudrā | āvāhanamudrāyāstarjanīdvayaṁ prasārya visarjanamudrā | mantrā bhavanti | ūrdhva brahmaṇe svāhā | sūryāya grahādhipataye svāhā | candrāya nakṣatrādhipataye svāhā |

    pratyālīḍhasthānastho ... nakṣatrādhipataye svāhā
  • SDPT p.\ 278: 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; KSP (chapter 6, Homa, 6-7-14-9): 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.


(1174)(1175)(1176)(1177)

samapadaṁ sthānamāsthāya hastadvayamekato yojya viralānyonyāṅgulyagraṁ saṁyojyāṅguṣṭhau vartulākāreṇādho dr̥ṣṭiṁ kr̥tvā pr̥thivyādīnāṁ tarjanyaṅkuśābhyā māvāhanam | tarjanyau pūrvavadvyavasthāpya samayamudrā | āvāhanamudrāyāḥ prasāritatarjanībhyāṁ tarjanībhyāṁ MS:56v visarjanam | mantrāḥ | adhaḥpr̥thivyai svāhā | asurebhyaḥ svāhā | nāgebhyaḥ svāheti

    samapādaṁ ... nāgebhyaḥ svāheti
  • SDPT p.\ 278: 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; KSP (chapter 6, Homa, 6-7-14-10): 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.

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(1178)(1179)(1180)(1181)(1182)(1183)(1184)(1185)

tata ācamanaṁ svamantraireva sarveṣāṁ dattvā saśiṣyagaṇasya mamāvighnaṁ kuruta karmasiddhiṁ ca me prayacchatetyuktvā sarvā nvisarjayediti ||

    tata ... visarjayed iti
  • SDPT p.\ 278: tata ācamanaṁ svamantrair eva sarveṣāṁ datvā, “saśiṣyagaṇasya mamāvighnaṁ kuruta karmasiddhiṁ ca me prayaccha”\ ity uktvā sarvān visarjayed iti.


(1186)(1187)(1188)(1189)

atha subāhuparipaṭhitagāthābhi rbaliṁ dadyāt |

    atha ... dadyāt
  • SDPT p.\ 278: atha subāhuparipaṭhitagāthābhir baliṁ dadyāt.


(1190)

    devāsurā ... mahāvaneṣu
  • Subāhuparipr̥cchā (P LOCATION!!, D f.134r CHECK!!) CHECK TANAKA’S AND MORIGUCHI’S ARTICLES Padmaśrīmitra also quotes these verses. CHECK MS readings again! f.6v2–; Chinese translation: Taisho vol.18 731a15 ff.

devāsurā sarvabhujaṅgasiddhāstārkṣyāḥ suparṇāḥ kaṭapūtanāśca | gandharvayakṣā grahajātayaśca ye keci bhūmau nivasanti divyāḥ ||

(1191)(1192)(1193)

nyastaikajānuḥ pr̥thivītale’haṁ kr̥tāñjali rvijñāpayāmi tāṁ stu | saputradāraiḥ saha bhr̥tyasaṁghaiḥ śrutvā ihāyāntu anugrahārtham ||

(1194)(1195)(1196)

ye merupr̥ṣṭhe nivasanti bhūtā ye nandane ye ca surālayeṣu | ye codayāste ravimaṇḍale ca nagareṣu sarveṣu ca ye vasanti ||

(1197)(1198)(1199)

saritsu sarvāsu ca saṁgameṣu ratnālaye cāpi kr̥tādhivāsāḥ | vāpītaḍāgeṣu ca palvaleṣu kūpeṣu vapreṣu ca nirjhareṣu ||

(1200)(1201)(1202)

ye grāmaghoṣeṣu purakānane vā ye grāmaghoṣe surakānane vā śūnyālaye devagr̥heṣu ye ca | vihāracaityāvasathāśrameṣu maṭheṣu śālāsu ca kuñjarāṇām ||

(1203)(1204)

ye bhūbhr̥tāṁ citragr̥he vasanti rathyāsu vīthīṣu ca catvareṣu | ye caikavr̥kṣe ṣu mahāpatheṣu mahāśmaśāneṣu mahāvaneṣu ||

(1205)

(folios 57–59 are missing)

siṁhebhar̥kṣādhyuṣiteṣu ye ca vasanti ghorāsu mahāṭavīṣu | dvīpeṣu divyeṣu kr̥tālayāś ca merau śmaśāne nivasanti ye ca ||

(1206)

hr̥ṣṭāḥ prasannāḥ srajagandhamālyam dhūpaṁ baliṁ dīpavidhiṁ ca bhaktyā | gr̥hṇantu bhuñjantu pibantu cedam idaṁ ca karma saphalaṁ juṣantu ||

(1207)(1208)

evaṁ tu kr̥tvā grahapūjanaṁ tu digarcanaṁ tv ekamanā prakuryāt | aindryāṁ tu vajrī saha devasaṁghaiḥ imaṁ ca gr̥hṇantu baliṁ viśiṣṭam ||

(1209)(1210)

agnir yamo nairr̥tibhūpatiś ca apāṁ patir vāyudhanādhipaś ca | aiśānabhūtādhipatiś ca devāḥ ūrdhvaṁ tu candrārka pitāmahaś ca ||

(1211)(1212)(1213)(1214)(1215)

devāḥ samastā bhuvi ye ca nāgāḥ dharādharā guhyagaṇaiḥ sametāḥ | pratiprati tv ekaniveditās tu svakasvakāsv eva diśāsu bhūtvā ||

(1216)(1217)(1218)

gr̥hṇantu tuṣṭāḥ sabalāḥ sasainyāḥ saputramitrasvajanaiḥ sametāḥ | dhūpaṁ baliṁ dīpapuṣpavilepanaṁ ca bhuñjantu jighrantu pibantu cedam ||

(1219)

idaṁ ca karmaṁ saphalaṁ juṣantu || iti |

tata upaspr̥śya śrīvajrasattvena śāntikahomavidhināṣṭottaraśatāhutiṁ dadyāt | śrīvairocanādihr̥dayena saptasaptāhutiḥ | tataś ca sarvatathāgatān praṇamya

  • 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.
  • SDP 282:15-22 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 |
  • SVU 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 42a5 bzhin gshegs pa thams cad la phyag byas la/

aham amukanāmā ca vajrācāryo mahātapāḥ | śiṣyān praveśayiṣyāmi sarvasattvahitārthataḥ ||

(1221)
  • SDP 282:23-24
  • SVU Tib.

    bdag ming ’di zhes bgyi ba yis|| rdo rje slob dpon dka’ thub ches|| sems can kun la phan pa’i phyir|| slob ma rnams ni gzhug par bgyi||

    (1221)

atra mahāmaṇḍalapraveśe pātrāpātraparīkṣā na kāryā | tat kasmād dhetoḥ | santi bhagavantas tathāgatāḥ kecit sattvā mahāpāpakāriṇas ta idaṁ vajradhātumahāmaṇḍalaṁ dr̥ṣṭvā praviṣṭvā ca sarvāpāyavigatā bhaviṣyanti |

(1222)
  • SDP 282:25-28: atra ca maṇḍalapraveśe pātrāpātraparīkṣā na kāryā | tat kasya hetoḥ | santi bhadantas tathāgatāḥ kecit sattvā mahāpāpakāriṇas ta idaṁ vajrahuṁkāramaṇḍalaṁ dr̥ṣṭvā praviṣṭvā ca sarvāpāyavigatā bhaviṣyanti |. The reading bhadantas is grammatically impossible and several manuscripts cited by Skorupski actually support bhagavantas.
  • STTS 210-211: atra mahāmaṇḍalapraveśe pātrāpātraparīkṣā na kāryā | tat kasmād dhetoḥ | santi, bhagavantas tathāgatāḥ, kecit sattvā mahāpāpakāriṇas, ta idaṁ vajradhātumahāmaṇḍalaṁ dr̥ṣṭvā praviṣṭvā ca, sarvāpāyavigatā bhaviṣyanti |
  • SVU Tib. bcom ldan ’das dkyil ’khor chen po ’dir zhugs pa la/ snod du 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//

santi ca, bhagavantaḥ, sattvāḥ sarvārthabhojanapānakāmaguṇagr̥ddhāḥ, samayadviṣṭāḥ puraścaraṇādiṣv aśaktāḥ, teṣām apy atra yathākāmakaraṇīyatayā praviṣṭānāṁ sarvāśāparipūrir bhaviṣyati |

    zhugs pa rnams kyis
  • SDP 284: 1-3: santi bhagavantaḥ sattvāḥ sarvārthabhojanakāmaguṇagṛddhāḥ samayadviṣṭāḥ puraścaraṇādīṣṭāśaktās teṣām apy atra yathākāmakaraṇīyā praviṣṭānāṃ sarvāśāparipūrtir bhaviṣyati |
  • STTS 211: santi ca, bhagavantaḥ, sattvāḥ sarvārthabhojanapānakāmaguṇagr̥ddhāḥ, samayadviṣṭāḥ puraścaraṇādiṣv aśaktāḥ, teṣām apy atra yathākāmakaraṇīyatayā praviṣṭānāṁ sarvāśāparipūrir bhaviṣyati.
  • SVU Tib. bcom 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 zhugs pa rnams kyis bsam la thams cad rdzogs par ’gyur ro//
    zhugs pa rnams kyis

santi ca, bhagavantaḥ, sattvāḥ nr̥ttagāyahāsyalāsyāhāravihārapriyatayā sarvatathāgatamahāyānābhisamayadharmatānavabodhatvād anyadevakulamaṇḍalāni praviśanti, sarvāśāparipūrisaṁgrahabhūteṣu niruttararatiprītiharṣasaṁbhavakareṣu sarvatathāgatakulamaṇḍaleṣu, śikṣāpadabhayabhītā na praviśanti, teṣām apāyamaṇḍalapraveśapathāvasthitamukhānām ayam eva vajradhātumahāmaṇḍalapraveśo yujyate, sarvaratiprītyuttamasiddhisukhasaumanasyā*nubhavanārthaṁ sarvāpāyapratipraveśābhimukhapathavinivartanāya ca |

(1224)
  • STTS 212.
  • santi ca bhagavantaḥ sattvā nṛtyagītahāsyalāsyāhāravihārapriyatayā sarvatathāgatamahāyānadharmatānavabodhād anyadevakulamaṇḍalāni praviśanti | sarvāśāparipūrtīsaṃgrahabhūteṣu niruttararatiprītiharṣasaṃbhavakareṣu sarvatathāgatakulamaṇḍaleṣu śikṣābhayabhītān na praviśanti | teṣām apāyamaṇḍalapraveṣe yathāvasthitasukhātmasamayam eva vajrahuṃkāramaṇḍalapraveśo yujyate | sarvaratiprītyuttamasukhasaumanasyābhivarddhanārthaṃ sarvāpāyagatipraveśābhimukhapathavinivartanāya ca |
  • SVU Tib. 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 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 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 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//

santi ca punar, bhagavantaḥ, dhārmikāḥ sattvāḥ sarvatathāgataśīlasamādhiprajñottamasiddhyupāyair buddhabodhiṁ prārthayanto dhyānavimokṣādibhir bhūmibhir yatantaḥ kliśyante, teṣām atraiva vajradhātumahāmaṇḍalapraveśamātreṇaiva sarvatathāgatatvam api na durlabhaṁ, kim aṅga punar anyāḥ siddhīr iti vijñāpayet |

  • STTS 213: 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 ||
  • SDP 284: 12-16: 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 |
  • SVU 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/ 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 42b6gshegs 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//

ataḥ śiṣyān praveśayet | tatra pañcaśikṣāpadaparigr̥hītenopāsakena śrāmaṇerakabhikṣusaṁvaragr̥hītena vācāryābhiṣekārhenācāryapādayoḥ praṇipatyaivaṁ vaktavyam |

  • tataḥ śiṣyān praveśayet | tatra pañcaśikṣāpadaparigr̥hītena śrāmaṇerakabhikṣusaṁvaragr̥hītena vā | ācāryābhiṣekārhenācāryapādayoḥ praṇipatyaivaṁ vaktavyam |
  • SVU Tib. de nas slob ma gzhug par bya ste/ de la bslab pa’i 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//

samanvāhara ācārya tvaṁ me śāstā mahārata | icchāmy ahaṁ mahānātha mahābodhinayaṁ dr̥ḍham | dehi me samayaṁ tattvaṁ saṁvaraṁ ca dadasva ma iti ||

(1225)
    bdag la stsol
  • SDP 284:19-22 tvaṁ me śāstā mahārataḥ || icchāmy ahaṁ mahānātha mahābodhinayaṁ dr̥ḍham || dehi me samayatattvaṁ saṁvaraṁ ca dadasva me || iti |
  • SVU Tib.

    dga’ chen khyod bdag ston pas 43a1 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 bdag la stsol// sdom pa rnams kyang bdag la stsol||

    (1225)(1226)(1227)
  • VŚ: stsal du gsol
  • This verse is also attested in Vajraśekhara D 182b.
  • Vajraśekhara D 182b!???: 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/ /
    bdag la stsol
  • VŚ: stsal du gsol

tata vajrācāryo vajrarakṣaparijaptanivasanottarīyaṁ vajrāṁkuśādidvārapālacatuṣṭayaparijaptamukhaveṣṭanaṁ śiṣyaṁ kr̥tvā catuḥpraṇāmaṁ kārayet |

(1228)(1229)
  • SDP 284:23-25: tato vajrayakṣaparijaptaṁ nīlavastranivasanottarīyaṁ vajrāṁkuśādidvārapālacatuṣṭayaparijaptaṁ mukhaveṣṭanaṁ śiṣyaṁ kr̥tvā catuḥpraṇāmaṁ kārayet |
  • SVU Tib. de nas rdo rje slob dpon gyis// rdo rje srung ba yongs su 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//

punaḥ puṣpakareṇa śiṣyeṇācāryaṁ praṇamya puṣpakareṇaiva deśanānumodanādhyeṣāṇāyācanāṁ *ca kr̥tvā vaktavyam |

(1230)
  • SDP 286:1-2: punaḥ puṣpakareṇa śiṣyeṇācāryaṃ puṣpakareṇaiva deśanānumodanādhyeṣaṇāyācanāṃ ca kṛtvā vaktavyam |
  • SVU Tib. yang lag na me tog thogs pa’i slob mas/ slob dpon la 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//
  • Vajraśekhara: sngon tu dkyil :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 || (D f.182v3–183r1)

dehi me saṁvaraṁ vibho ||

  • SDP 286:3
  • SVU Tib.

    gtso bo bdag la sdom pa stsol||

    (1230)
  • Vajraśekhara: gtso bo bdag la sdom pa stso (D f.183r2).

samanvāharantu māṁ buddhā aśeṣā munibhāskarāḥ | aham amukanāmā vai ācāryasamakṣaṁ sthitaḥ ||

(1231)
  • SDP 286:4-5.
  • SVU Tib.

    thub pa’i nyi ma ma lus pa’i|| sangs rgyas rnams ni bdag 43a4 la dgongs|| bdag ming ’di zhes bya ba ni|| slob dpon dang du gnas pa la||

    (1231)
  • Vajraśekhara: 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 dpang du gnas pa la || (D f.183r2–3)

praviśāmi mahāguhyaṁ buddhanāṭakasaṁbhavam | avaivartikacakrāḍhyaṁ mahāmokṣapuraṁ varam ||

(1232)
  • SDP 286:6-7
  • SVU Tib.

    sangs rgyas rol mo las byung ba|| mi ldog pa yi ’khor los ’byor|| thar pa’i rang bzhin grong khyer cher|| gsang ba chen por ’jug par bgyi||

    (1232)
  • Vajraśekhara: 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 || (D f.183r3)

praveśa māṁ mahācārya mahāguhyakuloccayam | dadasva me mahābhāga avaivartyabhiṣecanam ||

(1233)
  • SDP 286:8-9
  • SVU Tib.

    gsang ba chen por bsdus pa ni// 43a5 slob dpon chen po bdag ’jug mdzod|| mi ldog pa yi dbang bskur ba|| skal pa chen po bdag la stsol||

    (1233)
  • Vajraśekhara: 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 || (D f.183r3–4)

dadasva me mahācārya lakṣaṇaiḥ sumudritam | anuvyañjanasaṁyuktaṁ buddhakāyaṁ manoramam ||

(1234)(1235)
  • SDP 286:10-11

  • mtshan rnams kyis ni rgyas btab cing|| dpe byad rnams dang yang dag ldan|| sangs rgyas sku ni yid ’ong ba|| slob dpon chen po bdag la stsol||

    (1235)
  • Vajraśekhara: 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 || (D f.183r4)

dadasva me mahācārya abhiṣekaṁ mahādbhutam | ācāryo ’haṁ bhave nityaṁ sarvasattvārthakāraṇāt ||

(1236)
  • SDP 286:12-13

  • dbang 43a6 bskur chen po rmad byung ba|| sems can kun gyi don bgyid phyir|| bdag ni rtag tu slob dpon gyur|| slob dpon chen po bdag la stsol||

    (1236)
  • Vajraśekhara: 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 || (D f.183r4–5)

tata ācāryeṇa sarvakulādhyeṣaṇā kāryā |

(1237)
  • SDP 286:14 tata ācāryeṇa sarvakulavijñaptiḥ kāryā /
  • SVU Tib. de nas slob dpon gyis rigs thams cad la gsol ba gdab par bya ste/

ayam evāmukanāmā bodhicittaparigrahaḥ | icchate guhyacakre ’smin praveṣṭuṁ samayasaṁvaram ||

(1238)
  • SDP 286:15-16ayam evāmukanāmnā bodhicittaparigrahaḥ // icchate guhyacakre ’smin praveṣṭāṁ samayasaṁvaram //
  • SVU Tib.

    che ge zhes bya ’di nyid ni|| byang chub sems ni 43a7yongs ’dzin zhing|| dam tshig sdom dang gsang ba yi|| ’khor lo ’dir yang ’jug par ’tshal||

    (1238)
  • Vajraśekhara: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 ||(D f.183r5–6)

tata ācāryeṇa vaktavyam |

  • SDP 286:17
  • SVU Tib. de nas yang slob dpon gyis ’di skad ces brjod par bya ste/
  • Vajraśekhara da nas slob dpon gyis ’di skad ces brjod par bya ste (D f.183r6)

icchasi tvaṁ mahātman | mahāguhyakulaṁ śuddhaṁ rahasyaṁ parigr̥hnitum || tenaivaṁ vācyam icchāmy aham iti |

  • SDP 286:18–19. icchase tvaṁ mahātman mahāguhyakulaṁ śuddhaṁ rahasyaṁ parigrhṇitum |
  • Bhūtaḍāmara manual (f.8r) icchasi tvaṁ mahān mahāguhyakulaṁ śuddhaṁ rahasyaṁ parigr̥hnitum | tenaivaṁ vācyam icchāmy aham iti |
  • SVU Tib.

    gsang ba chen po’i rigs dag pa’i|| gsang ba yongs su ’dzin par ni|| bdag nyid chen po khyod ’dod 43b1 dam|| des kyang ’tshal zhes brjod par bya||

    (1238)
  • Vajraśekhara: 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 || (D f.183r6–7)

punar ācāryeṇaivaṁ vaktavyam |

  • SVU Tib.yang slob dpon gyis ’di skad cas brjod par bya ste/
  • Vajraśekhara: yang slob dpon gyis ’di skad ces brjod par bya ste (D f.183r7); not in SDP

Buddhakula

buddhaṁ dharmaṁ ca saṁghaṁ ca triratnaṁ śaraṇaṁ vraja | etad buddhakule ramye saṁvaraṁ bhavato dr̥ḍham ||

(1239)(1240)
  • SDP 286:20–21.
  • SVU Tib.

    sangs rgyas chos dang dge ’dun te|| dkon mchog gsum la skyabs su song|| ’di ni sangs rgyas rigs dag pa’i|| dam tshig brtan par gyur pa’o||

    (1240)
  • Vajraśekhara: 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 || (D ff.183r7–183v1)

Vajrakula

vajraṁ ghaṇṭā ca mudrā ca tvayā grāhyā mahāmate | yad bodhicittaṁ tad vajraṁ prajñā ghaṇṭā iti smr̥tā ||

  • SDP 286:22–23.
  • SVU Tib.

    rdo rje dril bu’i phyag 43b2 rgya dag| blo chen khyod kyis gzung bar bgyi|| byang chub sems gang de rdo rje|| shes rab dril bu zhes brjod do||

    (1240)
  • Vajraśekhara: 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 || (D f.183v1)

ācāryaś ca gr̥hītavyaḥ sarvabuddhasamo guruḥ | etad vajrakule śuddhe saṁvaraṁ samayocyate ||

  • SDP 286:24–25.
  • SVU Tib.

    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 ||

    (1240)
  • Vajraśekhara: 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 || (D f.183v1–2)

Ratnakula

caturdānaṁ pradātavyaṁ tridive ca trirātrike | āmiṣābhayadharmākhyā maitrī ratnakuloccaye ||

  • SDP 286:26–27.
  • SVU Tib.

    rin chen rigs 43b3 mchog chen po la|| nyin dang mtshan mo lan gsum du|| zang zing mi ’jigs chos dang byams|| sbyin pa rnams bzhi rtag tu sbyin|| ’di ni rin chen rigs dag pa’i|| dam tshig sdom pa yin par gsungs||

    (1240)
  • Vajraśekhara: 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 || (D f.183v2); compared with the parallel in the Vajraśekhara, the Tibetan translation of the SVU has two extra pādas.

Padmakula

saddharmaṁ ca tvayā grāhyaṁ bāhyaṁ guhyaṁ triyānikam | etat padmakule śuddhe saṁvaraṁ samayocyate ||

(1241)
  • SDP 288:1–2 (bāhyaṁ omitted due to eye-skip).
  • SVUTib.

    phyi dang gsang ba theg pa gsum|| dam chos khyod kyis gzung 43b4 bar bya|| ’di ni padma’i rigs dag pa’i|| dam pa’i sdom pa yin par gsungs||

    (1241)
  • Vajraśekhara: phyi nang 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 || (D f.183v2–3)

Karmakula

saṁvaraṁ sarvasaṁyuktaṁ parigr̥hṇīṣva tattvataḥ | pūjākarma yathāśaktyā mahākarmakuloccaye ||

  • SDP 288:3–4.
  • SVU Tib.

    las kyi rigs mchog chen po la|| sdom pa thams cad ldan par ni|| yang dag nyid du gzung bar gyis|| mchod pa’i las kyang ci nus bya||

    (1241)
  • Vajraśekhara: 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 || (D f.183v3)

Sins

etat pārājikākhyātaś caturdaśa-m-ataḥ param | na tyājyaṁ na ca kṣeptavyaṁ mūlāpattir iti smr̥tam ||

  • SDP 288:5–6.

  • gzhan yang bcu bzhi ’di dag ni|| phas pham 43b5 par ni rab tu bshad|| spang zhing dor bar mi bya’o|| rtsa ba’i ltung bar shes par bya||

    (1241)
  • Vajraśekhara: 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 || (D f.183v3–4)

tridive ca trirātrau ca vartitavyaṁ dine dine | yadā hānir bhaved yogī sthūlāpattyo bhaviṣyati ||

  • SDP 288:7–8.
  • SVU Tib.

    nyin dang mtshan mo lan gsum du|| nyin re bzhin ni bklag par bya|| gang tshe nyams na rnal ’byor pa|| kha na ma tho sbom por ’gyur ||

    (1241)
  • Vajraśekhara: 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 || (D f.184v4)

prāṇinaś ca na te ghātyā adattaṁ naiva cāharet | nācaret kāmamithyāyāṁ mr̥ṣā naiva ca bhāṣayet ||

  • SDP 288:9–10.
  • SVU Tib.

    khyod kyis srog chags gsad mi bya|| ma byin par 43b6 ni blang mi bya|| ’dod pa log par mi spyad cing|| brdzun du smra bar mi bya’o||

    (1241)
  • Vajraśekhara: 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 || (D f.183v4–5)

mūlaṁ sarvasyānarthasya madyapānaṁ vivarjayet | akriyāṁ varjayet sarvāṁ sattvārthaṁ vinayena ca ||

  • SDP 288:11–12.
  • SVU Tib.

    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||

    (1241)
  • Vajraśekhara:

    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 ||

    (1241)
    (D f.183v5)

sādhūnām upatiṣṭheta yogināṁ paryupāsanam | trividhaṁ kāyikaṁ karma vacasā ca caturvidham ||

  • SDP 288:13–14.
  • SVU Tib.

    dam pa nye bar bsten bya zhing|| rnal ’byor ba rnams bsnyen 43b7 bkur bya|| lus kyi las ni rnam gsum dang|| ngag gi rnam pa bzhi rnams dang||

    (1241)
  • Vajraśekhara:

    dam pa nye bar bsten bya zhing || rnal ’byor pa rnams bsnyen bkur bya || lus kyi las ni rnam gsum dang || ngag gi rnam pa bzhi rnams dang ||

    (1241)
    (D f.183v5–6)

manasā triprakāraṁ ca yathāśaktyānupālayet | hīnayānaspr̥hā naiva sattvārthaṁ vimukhaṁ na ca ||

  • SDP 288:15–17. The first hemistich is printed twice in Skorupski’s edition.
  • SVU Tib.

    yid kyi rnam pa gsum dag ni|| ci nus par ni rjes su skyong|| theg pa dman pa ’dod mi bya|| sems can don la rgyab mi phyogs||

    (1241)
  • Vajraśekhara: 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 || (D f.183v6)

na saṁsāraparityāgī na nirvāṇarataḥ sadā | apamānaṁ na te kāryaṁ devatāsuraguhyake ||

(1242)
  • SDP 288:18–19. na saṁsāraparityāgī na nirvāṇaratiḥ sadā || apamānaṁ na te kāryaṁ devatā na ca guhyake ||
  • SVU Tib.

    ’khor ba dag kyang yongs mi spang|| rtag tu mya ngan 44a1 ’das mi chags|| lha dang lha min gsang ba la|| khyod kyis brnyas par mi bya zhing||

    (1242)
  • Vajraśekhara: 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 || (D f.183v6–7)

na ca cihnaṁ samākramyaṁ mudrā vāhanam āyudham | etat samayam ity uktaṁ rakṣitavyaṁ tvayā SDP reads mate. ||

  • SDP 288:20–21. na ca cihnaṁ samākramyaṁ mudrā vāhanam āyudham || etat samayam ity uktaṁ rakṣitavyaṁ tvayā mate ||
  • SVU Tib.

    phyag rgya bzhon pa mtshon cha dang|| mtshan ma ’gom par mi bya’o|| ’di dag dam tshig yin par bshad|| khyod kyis rtag tu bsrung bar bya||

    (1242)
  • Vajraśekhara: 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 || (D f.183v7)

tasyaiva cāpi vaktavyam ācāryātra śr̥ṇuṣva me | evam astu kariṣyāmi yathājñāpayase vibho ||

(1243)
  • SDP 288:22–23. tasyaiva cāpi vaktavyaṁ ācārya tu śr̥ṇuṣva me || evam astu kariṣyāmi yathā jñāpayase vibho ||
  • SVU Tib.

    des kyang ’di skad 44a2 brjod par bya ste|| slob dpon ’dir ni bdag la gson|| gtso bos ji ltar bka’ stsal pa|| de ltar bdag ni bgyid par ’tshal||

    (1243)
  • Vajraśekhara: 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 ||(D f.184r1)

utpādayāmi paramam ityādi yāvat sattvān sthāpayiṣyāmi nirvr̥tāv ity uccārayet |

(1244)
  • SVU Tib.

    ji ltar dus gsum mgon po rnams|| byang chub tu ni nges mdzad pa||

    (1244)

    zhes bya ba la sogs pa nas.

    sems can mya ngan ’das la 44a3 dgod||

    (1244)

    ces bya ba’i bar du brjod par bya’o.

  • Ānandagarbha (as well as SDP 288:24) here abridges a set of verses whose integral form is found in the Vajraśekhara: 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 || (D f.184r1–4). One of the earliest surviving Sanskrit sources for this set of verses is Nāmamantrārthāvalokinī, a commentary on the Nāmasaṁgīti by Vilāsavajra, where it appears in Adhikāra 4: 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 || (Tribe 2016: 248–250). The same set is also transmitted without abridgement in the SDP (ed. Skorupski 146:8–25).

yas tu saṁvaraṁ na gr̥hṇāti tasya praveśamātram eva dātavyam | adya tvam ityādi na brūyāt, ācāryānujñām ācāryābhiṣekaṁ ca na kuryāt |

(1245)(1246)
  • SDP 288:25-26. yas tu saṁvaraṁ na gr̥hṇāti tasya praveśamātram eva dātavyam | adya tvam ityādi na brūyād ācāryābhiṣekaṁ ca na kuryāt |
  • SVU 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//


tataḥ, oṁ sarvayogacittam utpādayāmīty anena |

  • SDP 288:27.
  • SVU Tib. de nas oṁ 44a4 sa rba yo ga tsi tta au tpā da yā mi zhes bya ba ’dis/

utpādayitvā paramaṁ bodhicittam anuttaram | vajram asya pratiṣṭhāpyaṁ hr̥daye hr̥dayena tu | surate samayas tvaṁ hoḥ vajra siddhya yathāsukham ||

  • SDP 288:28–30
  • The same set of six pādas appears in §3.3.
  • SVU Tib.

    byang chub sems ni bla med pa|| dam pa bdag gis bskyed nas su|| de yi snying gar snying po ni|| rdo rje rab tu gzhag par bya|| su ra te sa ma ya staṁ ho ba dzra sid dhya ya thā su khaṁ|

    (1246)

tatas taṁ vajrasattvam adhiṣṭhāya gandhapuṣpādibhir abhyarcya sragvinaṁ surabhitānanaṁ ca kr̥tvottamāṁ dakṣiṇām ādāya bahiḥsthitakalaśodakenābhiṣicya samayas tvam ity anena sattvavajrīṁ bandhayet |

(1247)
  • SDP 290:1–3
  • SVU Tib.

    de nas rje sems dpar byin gyis brlabs la/ dri dang me tog 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.


tato madhyamābhyāṁ puṣpamālāṁ grāhayitvā praveśayed anena hr̥dayena | samaya hūṁ | svasvadvāre ca vajrāṅkuśādibhiś cākr̥ṣya praveśya baddhvā vaśīkuryāt | vajrāṅkuśa jaḥ, vajrapāśa hūṁ, vajrasphoṭa vaṁ, vajrāveśa hoḥ iti |

(1248)
  • SVU Tib.

    de nas gung mo gnyis kyis me tog gi phreng ba 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.

    .
  • KSP, chapter 6 (Abhiṣeka): tato madhyamāṅgulidvayena mālām ādāya praveśayed anena samaya hūṁ | svadvāreṇa vajrāṅkuśādibhiś cākr̥ṣya praveśya baddhvā vaśīkuryāt | oṁ vajrāṅkuśa jaḥ, oṁ vajrapāśa hūṁ, oṁ vajrasphoṭa vaṁ, oṁ vajrāveśa aḥ iti.
  • SDP 290:8–11 tatas tayaivāṅgusthābhyāṁ puṣpamālāṁ grāhayitvā praveśayed anena hr̥dayena | oṁ vajrasamayaṁ praviśāmīti | pūrvadvāre ca vajrāṅkuśena tam ākarṣayet | dakṣiṇena pāśena praveśayet | paścimena sphoṭena badhnīyāt | uttare vajrāveśena veśayet |.

tataḥ punaḥ pūrvadvāreṇa praveśyaivaṁ vadet |

  • SDP 290:11–12 punaḥ pūrvadvāreṇa praveśyaivaṁ vadet |
  • STTS 220 tataḥ praveśyaivaṁ vadet |
  • SVU Tib. de nas yang 44a7 shar phyogs kyi sgo nas/ de bzhin du bcug la/ ’di skad ces brjod par bya ste/

adya tvaṁ sarvatathāgatakule praviṣṭaḥ | tad ahaṁ te vajrajñānam utpādayiṣyāmi, yena jñānena tvaṁ sarvatathāgatasiddhir api prāpsyasi | kim utānyāḥ siddhīḥ | na ca tvayādr̥ṣṭamahāmaṇḍalasya vaktavyaṁ, mā te samayo vyathed iti |

(1249)
  • STTS 220 adya tvaṁ sarvatathāgatakule (ms.; -kula- H.) praviṣṭaḥ | tad ahaṁ te vajrajñānam utpādayiṣyāmi, yena jñānena tvaṁ sarvatathāgatasiddhir (ms.; -siddhim H.) api prāpsyasi | kim utānyāḥ siddhīḥ || na ca tvayādr̥ṣṭamahāmaṇḍalasya vaktavyaṁ, mā te samayo vyathed iti ||
  • GSMV 294 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 |
  • SDP 290:12–16 adya tvaṁ (em.; abhyarcya ed.) sarvatathāgatakule praviṣṭas tad ahaṁ tu vajrajñānam utpādayiṣyāmi | yena jñānena sarvatathāgatasiddhīr (em.; -siddhir ed.) api prāpsyase | kim anyā siddhiḥ | na ca tvayādr̥ṣṭamaṇḍalasya purato vaktavyam | mā te samayo vyathed iti |
  • SVU 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 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/

tataḥ svayaṁ vajrācāryaḥ sattvavajrimudrām avamūrdhamukhīṁ baddhvā vajraśiṣyasya mūrdhni sthāpyaivaṁ vadet | ayaṁ te samayavajro mūrdhānaṁ sphālayed, yadi tvaṁ kasya cid brūyāt |

(1250)
  • STTS 221
  • SDP 290:17–20 tataḥ svayaṁ vajrācāryaḥ krodhaterintirīm evaṁ ūrdhvamukhīṁ baddhvā vajraṁ śiṣyasya mūrdhni sthāpyaivaṁ vadet | ayaṁ te samayavajro mūrdhniṁ te sphārayed yadi tvaṁ kasya cid brūyāt |
  • SVU 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 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//

tatas tathaiva samayamudrayodakaṁ śapathāhr̥dayena sakr̥t parijāpya tasmai śiṣyāya pāyayitvā evaṁ vadet | tatredaṁ śapathāhr̥dayaṁ bhavati |

(1251)(1252)
  • STTS 221–222 tatas tathaiva samayamudrayodakaṁ śapathāhr̥dayena sakr̥t parijāpya tasmai śiṣyāya pāyayed iti | tatredaṁ śapathāhr̥dayaṁ bhavati |
  • SDP 290:20-22 tatas samayamudrayodakaṁ hr̥dayena satkr̥tya parijapya tasmai śiṣyāya pāyayed iti | tatredaṁ hr̥dayam |
  • SVU Tib. 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 44b3 du bcug la/ ’di skad ces brjod par bya’o// de la dam tshig gi snying po ni ’di yin te/

vajrasattvaḥ svayaṁ te ’dya hr̥daye samavasthitaḥ | nirbhidya tat kṣaṇaṁ yāyād yadi brūyā imaṁ nayam ||

(1253)
  • STTS 222 vajrasattvaḥ svayaṁ te ’dya hr̥daye samavasthitaḥ | nirbhidya tatkṣaṇaṁ yāyād yadi brūyād imaṁ nayam ||
  • SDPT 290:23-24
  • SVU 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//

oṁ vajrodaka ṭhaḥ | iti |

  • STTS 222 vajrodaka ṭhaḥ |
  • SDPT 290:25 vajrodaka | iti |
  • SVU Tib. oṁ ba dzra au da ka ṭha zhes bya’o//

tataḥ śiṣyāya brūyāt | adyaprabhr̥ty ahaṁ te vajrapāṇir yat te ’haṁ brūyām idaṁ kuru tat kartavyam | na ca tvayāham avamantavyo mā te viṣamāparihāreṇa kālakriyāṁ kr̥tvā, narakapatanaṁ syād iti |

(1254)
  • STTS 223 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 |
  • SDPT 290:25-28 tataḥ śiṣyāya brūyād adyaprabhr̥ti te ’haṁ vajrapāṇir yad ahaṁ brūyām idaṁ kuru tat kartavyaṁ na ca tvayāham avamantavyo mā te viṣamāparihāreṇa kālakriyāṁ kr̥tvā patanaṁ syād iti |
  • SVU Tib. de nas slob ma la 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/

3

Āveśaḥ

tataḥ akāreṇātmānaṁ sitaṁ vajrasattvaṁ cintayet | tad anu akāraṁ vajraraśmimālāyuktaṁ svahr̥di cintayet | punar hūṁkāreṇa śiṣyaṁ vimalam atiprasannaṁ vajrasattvaṁ vicintya, taddhr̥dūrṇākaṇṭhamūrdhasu 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 |

  • STTS 223 brūhi sarvatathāgatā adhitiṣṭhantāṁ vajrasattvo ma āviśatu |
  • KSP (reference) 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.
  • SDPT 292:1-8 tad anu akāraṁ vajraraśmimālāyuktaṁ svahr̥di cintayet | tataḥ śiṣyahr̥dūrṇākaṇṭhamūrdhniṣu candramaṇḍala*sthaṁ(em.; -stha- ed.) pañcasūcikaṁ jvālāvajraṁ ratnaṁ padmaṁ viśvavajraṁ ca cintayet | ebhir yathākrameṇa *hūṁ (em.; huṁ ed.) *traḥ (em.; traṁ ed.) hrīḥ aḥ iti. kapāṭodghāṭanamudrayā svakīyaṁ śiṣyahr̥dayaṁ codghāṭya svahr̥dayād akāraṁ niścārya śiṣyahr̥dgatavajramadhye buddhyā praveśya sarvakāyam āpūryamāṇaṁ cintayet | evaṁ vadet brūhi sarvatathāgatāś cādhiṣṭhantāṁ vajrasattvo me āviśatu |
  • SVU Tib. de nas yi ge 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/ 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 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/ 45a1 ces smros shig/

tatas tvaramāṇena vajrācāryeṇa sattvavajrīṁ baddhvā tasya hr̥daye sthāpya idam uccārayitavyam |

  • STTS 224 tatas tvaramāṇena vajrācāryeṇa sattvavajrimudrāṁ baddhvedam uccārayitavyam |
  • SDPT 292:8-9 tatas *tvaramānena (em.; vartamānena ed.) vajrācāryeṇa krodhaterintirīṁ baddhvedam uccārayitavyam |
  • SVU 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//

ayaṁ tat samayo vajraṁ vajrasattva-m-iti smr̥tam | āveśayatu te ’dyaiva vajrajñānam anuttaram ||

  • STTS 224
  • SDPT 292:10-11
  • SVU Tib. ’di ni rdo rje dam tshig ste// rdo rje sems dpa’ yin par grags// rdo rje ye shes bla med ni// de ring 45a2 nyid du ’bab par shog/

vajrāveśa aḥ iti |

  • STTS 224 vajrāveśa aḥ |
  • SDPT 292:12
  • SVU Tib. ba dzra ā we sha aḥ zhes bya ba

daśavārān yāvac chatavārān uccārya niyatam āviśati | tato yady āveśo na bhavati tadā krodhamuṣṭiṁ baddhvā sattvavajrīṁ sphoṭayet | vajrasattva aḥ aḥ aḥ aḥ iti coccārya, bhagavatā vajrasattvena raktajvālākulāpūryamāṇaṁ cintayet | yāvac chatavārān uccārayet |

  • SDPT 292:13-21 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.; huṁ ed.) | oṁ gr̥hṇa gr̥hṇa *hūṁ (em.; huṁ ed.) | oṁ gr̥hṇāpaya gr̥hṇāpaya *hūṁ (em.; huṁ ed.) | oṁ ānaya hoḥ bhagavan vajrarāja *hūṁ (em.; huṁ ed.) phaṭ | aḥ aḥ aḥ aḥ. 10, 20, 30, 40, 50, 60, 70, 80, 90 śatavārān uccārayet | bhagavatā ca vajravātamaṇḍalyā ca *vajrahūmkāreṇa (em. vajrahuṁkāreṇa ed.) raktavarṇajvālāprabheṇāpūryamāṇaṁ cintayet |
  • Bhūtaḍāmara manual (f. 9r) -ntena raktajvālākulaprabheṇāpūryamāṇa[ṁ] cintayitvā hūṁ aḥ iti bahuśo japet |
  • SVU 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/ ba dzra sa t+wa ā ā ā āḥ zhes bya ba 45a3 ’di yang brjod la/ bcom ldan ’das rdo rje sems dpa’ ’od zer dmar po ’bal bas kun du khyab pas kun du gang bar bsams la/ lan brgya’i bar du bzla bar bya’o//

evam api yady āveśo na bhavati tato ghaṇṭāsahitāṁ vajrāMS:60rveśasamayamudrāṁ baddhvā vāmapādena tasya dakṣiṇapādam ākramyoparyākāśadeśe vairocanaṁ śrīvajrasattvasyopari tasyaivāveśanāya kruddhahūṁkāra raśmisamūhenākramyamāṇamadhastācca vajravātamaṇḍalyā hūṁkāreṇotthāpyamānam evaṁ pūrvādidiksthitai rakṣobhyādibhiḥ hūm̐ traḥ hrīḥ aḥ ity ebhiḥ svabījaraśmivyūhaiḥ saṁpātyamānaṁ cintayaṁstam āveśayet | vajrasattva aḥ aḥ aḥ aḥ iti tathaivāvartayet |

(1255)(1256)(1257)(1258)(1259)(1260)(1261)(1262)(1263)(1264)
    evam api ... baddhvā
  • SVU 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 45a4 bcings la
  • SDPT (p. 292) punar api yady āveśo na bhavati/ tato ghaṇṭāsahitāṁ vajrāveśasamayamudrāṁ baddhvā

    vāmapādena ... tathaivāvartayet
  • 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 śatadhoccārayet |

atha pāpabahutvā dāveśo na bhavati punaḥ pāpasphoṭanamudrayā tasya punaḥ punaḥ pāpāni sphoṭavyāni |

    atha pāpabahutvād ... kṣaṇād eva bhavati
  • 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 |


(1265)(1266)(1267)(1268)

samidbhi rmadhurai ragniṁ prajvālya susamāhitaḥ | nirdahetsarvapāpāni tilahomena tasya tu || oṁ sarvapāpadahanavajrāya svāheti ||
    samidbhir ... svāheti
  • Vajraśekhara : 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 || (D f.269r2–3); Pādas ab = STTS 1140ab: samidbhir madhurair agniṁ prajvālya susamāhitaḥ | vajrakrodhasamāpattyā tilāṁ hutvā aghān dahet ||. The heart mantra (hr̥daya) is taught to be oṁ sarvapāpadahanavajrāya svāha (STTS1144).

(1269)(1270)(1271)

dakṣiṇahastatale kr̥ṣṇatilaiḥ pāpapratikr̥tiṁ kr̥tvā hūṁkāraṁ madhye vicintya tarjanyaṅguṣṭhābhyāṁ homaṁ kuryāt | tato homakuṇḍānnirgatya jvālāmālākulairvajraistasya śarīre pāpaṁ dahyamānaṁ cintayet / niyatamāviśati | evamapi yasyāveśo na bhavati tasyābhiṣekaṁ na kuryāditi ||

(1272)(1273)(1274)(1275)

āviṣṭasya ca pañcābhijñādiniṣpattiMS:60v statkṣaṇādeva} bhavati ||

(1276)(1277)(1278)

tataḥ samāviṣṭaṁ jñātvācāryeṇa he vajrasattva he vajraratna he vajradharma he vajrakarmeti vajrasattvasamayamudrāṁ baddhvoccāraṇīyam / punaḥ nr̥tya sattva nr̥tya vajreti | sacedāviṣṭaḥ śrīvajrasattvamudrāṁ badhnīyāt | tadācāryeṇa vajramuṣṭimudropadarśanīyā | evaṁ sarve śrīvajrasattvādayaḥ sāṁnidhyaṁ kalpayanti

    evaṁ ... kalpayanti
  • STTS 892–893: vajrakrodhaterittirimudrāṁ svahr̥dayaṁ yathāvat sthāpya, vajrāṅkuśādibhiḥ karmāṇi kr̥tvā, punaḥ sarvasamayamudrāṁ bandhayet. tataḥ sarve sāṁnidhyaṁ kalpayanti.

| tato’bhipretavastu pr̥cchedanena | jihvāyāṁ tasyāviṣṭasya vajraṁ vicintya brūhi vajreti vaktavyam | tataḥ sarvaṁ vadati ||
    tataḥ samāviṣṭaṁ ... vadati
  • SDPT 294:14-15: tataḥ samāviṣṭaṁ jñātvā punaḥ oṁ *vajrasattva(\emn; vajrasattvasattva- ed.)saṁgrahādigītim uccārya krodhamuṣṭyā tathaiva sattvavajrīmudrāṁ sphoṭayet. *saced (\emn; sa ced ed.) 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.


(1279)(1280)(1281)(1282)(1283)

4

Puṣpapātaḥ

tatastāṁ mālāṁ mahāmaṇḍale kṣepayet | pratīccha vajra hoḥ iti | tato yatra patati so’sya sidhyati | tatastāṁ mālāṁ tasyaiva śirasi bandhayet | oṁ pratigr̥hṇa tvamimaṁ sattvaṁ mahābaleti |

    tatas tām mālāṁ ... mahābaleti
  • 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; mahābalaḥ ed.). tayā baddhayā tena mahāsattvena pratīcchito bhavati. śīghraṁ cāsya sidhyati; SDPT p.294, ll.18–21: 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 |


(1284)(1285)

5

Maṇḍaladarśanam

tato mukhabandhaṁ muñcedanena |

\om\ vajrasattvaḥ svayaṁ te’dya cakṣūdghāṭanatatparaḥ | paśyeti |
    tato ... paśyeti
  • SDPT p.294, ll.22–25: tato mukhabandhaṁ muñced anena | oṁ vajrasattvaḥ svayaṁ te ’dya cakṣūdghāṭanatatparaḥ || udghāṭayati sarvākṣo vajracakṣur anuttaram || iti | he vajra paśya | iti |


(1286)(1287)

tato mahāmaṇḍalaṁ vajrāṅkuśādārabhyāvairocanaparyantaṁ darśayet ||
    tato ... darśayet
  • SDPT 294: tato mahāmaṇḍalavajrāṁkuśād ārabhya yāvad vairocanaparyantaṁ darśayet


(1288)

6

Ṣaḍvidhābhiṣekaḥ

tatastiṣṭha vajretyādinā praveśamudrāmokṣaṁ śiṣyahr̥daye kārayet | tato bāhyamaṇḍalābhyantare pūrvadvārābhimukhaṁ bāhyato vā candramaṇḍalamālikhya śiṣyaṁ sattvavajrādimudrācatuṣṭayena svasamayamudrayā ca śrīvajrasattvādirūpamadhiṣṭhāya | svamahāmudrayā candramaṇḍale pratiṣṭhāpyābhiṣiñce dgandhapuṣpādibhirabhyarcyārghaṁ dattvā | chatradhvajapatākādibhistūryaśaṅkhanirnāditaiśca | tato maṅgalagāthābhirabhinandya |

    tato ... -nirnāditaiś ca
  • SDPT: 294–296 LINE NUMBERS!!: tatas tiṣṭha vajretyādinā *śiṣyaṁ (\emn; śiṣya- ed.) 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


(1289)(1290)(1291)(1292)(1293)

ādau tāvadudakābhiṣekeṇa makuṭapaṭṭavajrādhipatināmābhiṣekaiścābhiṣicya | punaḥ puṣpādibhi rlāsyādyaṣṭavidhapūjayā ca saṁpūjayet ||

    ādau ... vyākuryāditi
  • SDPT 296.LINE NUMBERS!!: 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 |


(1294)(1295)(1296)(1297)(1298)

śiṣyeṇa cottamāṁ dakṣiṇāṁ dattvācāryaṁ praṇamya valitavajrāñjalinā puṣpādikam abhiṣekāś ca grāhyāḥ | ācāryābhiṣekaṁ tu śrīvajrasattvamahāmudrayā pratiṣṭhāpya | yathānirdiṣṭeṣu sthāneṣu samayamudrābhistasya kāye śrīvajrasattvādīn} nyasya śrīvajrasattvapratimāṁ ca śirasi pratiṣṭhāpyodakābhiṣekaṁ dattvemaṁ mantramaṣṭottaraśatavārān āvartayet | oṁ mahāsukha vajrasattva jaḥ hūm̐ vam̐ hoḥ suratastva miti || tataḥ sarvavidhimanuṣṭhāya śiṣyaṁ nāmāṣṭaśatena saṁstutya gāthāpañcakenānujñāṁ dattvā | udgatā vyākaraṇena sarvaśiṣyān vyākuryāditi || ||

(1299)(1300)(1301)(1302)(1303)(1304)(1305)(1306)(1307)(1308)(1309)

7

Guhyābhiṣekaḥ

atha guhyābhiṣeko bhavati | ācāryābhiṣekārhaṁ praveśya sarvamaṇḍaladevatātattvamācā ryakarma ca śikṣayet | iyatā guhyābhiṣekeṇā bhiṣikto bhavatīti |
    atha ... bhavatīti
  • SDPT 296.LINE NUMBERS!!: atha guhyābhiṣeko bhavati | ācāryābhiṣekārhaṁ praveśya sarvamaṇḍalaṁ tu tat kurusva | iti |

saṁkṣiptakramaḥ ||

(1310)(1311)

2

Madhyābhiṣekakrama

atha madhyakrama ucyate | mūlamaṇḍalāddhasta caturasraṁ paścimadvāraṁ pañcabhiścūrṇairmaṇḍalamālikhya tasya madhye’ṣṭapattraṁ padmaṁ tasyopari raktavarṇaṁ raśmimālinaṁ pañcasūcikaṁ vajramālikhet | tataḥ puṣpādibhistan maṇḍalaṁ saṁpūjya candramaṇḍalapaṭācchannaṁ siṁhāsanaṁ pīṭhikāṁ vā vajrayakṣeṇābhijapya pūrvavacchiṣyaṁ vajrasattva madhiṣṭhāya | tatra pratiṣṭhāpya | vajrasattvamahāmudrayā siṁhāsanopari vitānaṁ dakṣiṇabhāge ca paṭṭasra gdāmabhūṣitaṁ ratnacūḍaṁ chatraṁ hūṁkārābhimantritam | vāmato nānāvastra vicitra dhvajapatākāśca gaganagañjaparijaptāḥ saṁsthāpyārghaṁ dattvā puṣpādibhiḥ saṁpūjya śaṅkhapaṭahabherīkāhalādibhirvādyairvādyamudrādhiṣṭhitaivajraMS:62r lāsyādibhiśttamāṁ dakṣiṇāmādāya | śrīvajrasattvapratimāṁ tasya mūrdhni pratiṣṭhāpya maṅgalagāthā uccārayet ||

(1312)(1313)(1314)(1315)(1316)(1317)(1318)(1319)(1320)(1321)(1322)

lakṣmīdharaḥ kāñcanaparvatābhas trilokanāthas trimalaprahīṇaḥ/ buddho vibuddhāmbujapattranetrastanmaṅgalaṁ bhavatu śāntikaraṁ tavādya
    lakṣmīdharaḥ ... tavādya
  • This and the following stanzas are also attested, in the same order, in Padmaśrīmitra’s Maṇḍalopāyikā. We quote here a provisional transcript from the codex unicus by RT.\ Padmaśrīmitra: lakṣmīdharaḥ kañcanaparvatābhaḥ trilokanāthas trimalaprahīnaḥ | (f.9v1)buddho vibuddhāmbujapatranetras trimaṅgalaṁ śāntikaraṁ tavādya ||; Vajrāvalī 24.5: lakṣmīdharaḥ kāñcanaparvatābhas trilokanāthas trimalaprahīṇaḥ | buddho vibuddhāmbujapatranetras tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||

||

(1323)(1324)(1325)(1326)

tenopadiṣṭaḥ pravarastvakampyaḥ khyātastriloke naradevapūjyaḥ | dharmottamaḥ śāntikaraḥ prajānāṁ loke dvitīyaṁ śubhamaṅgalaṁ tat
    tenopadiṣṭaḥ ... śubhamaṅgalaṁ tat
  • Padmaśrīmitra: tenopadiṣṭa pravaras tv akambyyaḥ(?) khyātas triloke naradevapūjyaḥ | dharmottamaḥ śāntakaraṁ prajānāṁ loke dvitīye śubhamaṅgalaṁ te ||; Vajrāvalī 24.5: tenopadiṣṭaḥ pravaras tv akampyaḥ khyātas triloke naradevapūjaḥ | dharmottamaḥ śāntikaraḥ prajānāṁ tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||

||

(1327)(1328)(1329)(1330)(1331)

saddharmayuktaḥ śrutimaṅgalāḍhyaḥ saṁgho nr̥devāsuradakṣiṇīyaḥ | hrīśrīnivāsaḥ pravaro gaṇānāṁ loke tr̥tīyaṁ śubhamaṅgalaṁ tat
    saddharmayuktaḥ ... śubhamaṅgalaṁ tat
  • Padmaśrīmitra: saddharmayuktāḥ śubhamaṅgalādyaḥ saṁghā nr̥devāsuradakṣiṇīyaḥ | hrīśrīnivāsaḥ pravaro gaṇānāṁ loke gr̥tī(2)ya śubhamaṅgalaṁ te ||; Vajrāvalī 24.5: saddharmayuktaḥ śrutamaṅgalāḍhyaḥ saṁgho nr̥devāsuradakṣiṇīyaḥ | yaḥ śrīnivāsaḥ pravaro gaṇānāṁ tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||

||

(1332)(1333)(1334)

yanmaṅgalaṁ tuṣita devavimānagarbhādāsī dihāvatarato jagato hitāya | sendraiḥ surairanugatasya tathāgatasya tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya
    yanmaṅgalaṁ ... tavādya
  • Padmaśrīmitra: yan maṅgalaṁ tuṣitadevavimānagarbhād āsīd ihāvatarato jagato hitāya | sendraiḥ surair anugatasya tathāgatasya tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||

||

(1335)(1336)(1337)(1338)

yanmaṅgalaṁ kisalayojjvalapuṣpanaddhe ramye ca lumbinivane bahudevajuṣṭe | nāthasya janmani babhūva bhavāntakasya tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||

(1339)(1340)(1341)(1342)
  • Padmaśrīmitra: yan maṇgalaṁ kisalayojvalapuṣpanaddhe ramye ca lumbinivane bahudevapuṣṭe | nāthasya janmani babhūva bhavāntakasya tan maṅgalaṁ bhava(3)tu śāntikaraṁ tavādya ||
  • Issue in the code inserts here 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 || With regard to the verse no. 6, Issue in the code 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.

MS:62v yanmaṅgalaṁ vividha duḥkhavināśanāya tuṣṭyā tapovanam abhivrajato ’rdharātre | yakṣaiḥ surair anugatasya tathāgatasya tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||

(1343)(1344)(1345)
    yanmaṅgalaṁ ... tavādya
  • Padmaśrīmitra: yan maṅgalaṁ vividhaduḥkhavināśānāya tuṣṭyā tapovanam abhivrajato ’rdharātre | pakṣaiḥ surair anugatasya tathāgatasya tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||

yanmaṅgalaṁ puravare kapilāhvaye ca devair mahātmabhir abhiṣṭutam acyutādyaiḥ | āsīd anantakuśalasya tathāgatasya tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||

(1346)(1347)(1348)
    yanmaṅgalaṁ ... tavādya
  • Padmaśrīmitra: yan maṅgalaṁ puravare kapilāhvaye ca devair mahātmabhir abhiṣṭutam acyutādyaiḥ | āsīd anantakuśalasya tathāgatasya tan maṅgalaṁ bhavatu śā(4)ntikaraṁ tavādya ||

yanmaṅgalaṁ sakalasattvahitāya bodhau saddharmaratnaniratasya munerbabhūva | sarvārthasiddhisuviśālaparākramasya tan maṅgalaṁ bhavatu śāntikaraṁ tavādya ||

(1349)(1350)
  • Not transmitted by Padmaśrīmitra. CHECK!!

yanmaṅgalaṁ jvalitakāñcanavigrahasya vaiḍūryavarṇatr̥ṇasaṁstaramadhyagasya | paryaṅkabaddhanibiḍottamaniścalasya tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||

(1351)(1352)
    yanmaṅgalaṁ jvalita-... tavādya
  • Padmaśrīmitra: yan maṅgalaṁ jvalitakāñcanavibhramasya vaidūryavarṇatr̥ṇasaṁstarasaṁsthitasya | paryaṅkabaddhanicitrottamaniścalasya tan maṅgalaṁ bhavatu śāntikaraṁ tvādya ||
  • 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 ||

yanmaṅgalaṁ bhagavato drumarājamūle maitrībalena vijite bahumārapakṣe | nānāprakāram abhavad bhuvi cāmvare tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||

(1353)
    yanmaṅgalaṁ bhagavato ... tavādya
  • Not transmitted by Padmaśrīmitra. CHECK!!
  • 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 ||

yanmaṅgalaṁ pravadato varadharmacakre vārāṇasīsthitavataḥ sugatasya śāstuḥ | atyadbhutaṁ sphuṭamabhūd bhuvi cāmvare ca tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya ||

(1354)(1355)
    yanmaṅgalaṁ pravadato ... tavādya
  • Padmaśrīmitra: yan maṅgalaṁ pravadato varadharmacakre vārāṇasīṁ sthitavataḥ sugatasya śāstu(ḥ) | atyadbhutasphuṭam abhūd bhuvi cāmbare ca tan maṅgalaṁ bhavatu śāntikaraṁ tavā(5)dya ||

yanmaṅgalaṁ hitakaraṁ paramaṁ pavitraṁ puṇyakriyākaMS:63rraṇam āryajanābhijuṣṭam | kr̥tsnaṁ jagāda bhagavān muniśākyasiṁhaḥ tanmaṅgalaṁ bhavatu śāntikaraṁ tavādya || iti |

(1356)
    yanmaṅgalaṁ hitakaraṁ ... tavādyeti
  • Padmaśrīmitra: yan maṅgalaṁ hitakaraṁ paramaṁ pavitraṁ puṇyakriyākaraṇa(m) āryajanābhijuṣṭam | kr̥tsnaṁ jagāta bhagavān muniśākyasiṁhaḥ tan maṅgalaṁ bhagavatu śāntikaraṁ tavādya ||
  • Kriyāsaṁgrahapañjikā 6-8-8-2-2: yan maṅgalaṁ hitakaraṁ paramaṁ pavitraṁ puṇyakriyākaraṇam āryajanābhijuṣṭam | kr̥tsnaṁ jagāta bhagavān muniśākyasiṁhaḥ tan maṅgalaṁ bhavatu te ’dya varābhiṣeke || (Tanemura 2004: 199–200)
  • 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 ||

nāmāṣṭaśatena ca saṁstutyādau pūrṇakumbhairvajrāṅkuśādihr̥dayāni udīrayaṁs tatastatkalaśaiḥ paścādvijayakalaśā dvajramuṣṭinodakamādāyābhiṣekaṁ pānaṁ ca dattvā kalaśena cābhiṣiñcedudakābhiṣekataḥ | tatrāyaṁ prayogaḥ | oṁ vajrāṅkuśa hūm̐ vajrābhiṣiñca yāvat oṁ vajrasattva hūm̐ | oṁ vajrābhiṣiñceti | oṁ mahāsukhetyādi pūrvavadāvartayet | śeṣaṁ pūrvavadeva | madhyakramo’yam || ||

(1357)(1358)(1359)(1360)(1361)(1362)(1363)(1364)

3

Vistarābhiṣekakrama

atha vistarābhiṣekakramo bhavati | tathaiva sarvaṁ kr̥tvā lāsyādyaṣṭavidhapūjayā ca saṁpūjayet | tato ratnaśalākāṁ sauvarṇaśalākāṁ vādāya purataḥ sthitvā sphuṭavāgevaṁ vadet |

(1365)(1366)(1367)
ajñānapaṭalaṁ vatsa apanītaṁ jinaistava| śalāki vaidyarājaistu yathā lokasya taimiram// athāsya hr̥dayam | oṁ vajranetrāpahara paṭalaṁ hrīriti| tato darpaṇamādāya dharmalakṣaṇaṁ kathayet|

pratibimbasamā dharmā acchāḥ śuddhā hyanāvilāḥ/ agrāhyānabhilāpyāśca hetukarmasamudbhavāḥ// evaṁ jñātvā MS:63v tu vai dharmā nniḥsvabhāvā nanālayān | kuru sarvārthamatulaṁ jāto ’syu rasi tāyināmiti//
  • Vajrāvalī 33. Darpaṇābhiṣekavidhi: tato darpaṇam ādāya āḥ-kāreṇa mantritaṁ darśayan śiṣyam \\ pratibimbasamā dharmā acchāḥ śuddhā hy anāvilāḥ | agrāhyānabhilāpyāś ca hetukarmasamudbhavāḥ || 1 || darpaṇavad vajrasattvas teṣv acchaḥ śuddho hy anāvilaḥ | hr̥di tiṣṭhati te vatsa sarvabuddhādhipaḥ svayam || 2 || evaṁ jñātvā tu vai dharmān niḥsvabhāvān anālayān | kuru sattvārtham atulaṁ jāto ’sy urasi tāyinām || 3 || iti vadet. (p.\ 438) $\bullet$ teṣv acchaḥ] \emn\ following \cod\ C; te svacchaḥ ed. As mentioned above, the source of the first verse is Dīpaṁkarabhadra’s Guhyasamājamaṇḍalavidhi v.288.


(1375)(1376)(1377)(1378)(1379)

tato ghaṇṭāmādāya vādayan/

(1380)

ākāśala kṣaṇaṁ sarvamākāśaṁ cāpyalakṣaṇam| ākāśasamatāyogā tsarvāgrasamatā sphuṭā//
  • Quoted in the Vajrāvalī (42. Anujñāvidhiḥ), vol. 2, p. 460: ākāśalakṣaṇaṁ sarvam ākāśaṁ cāpy alakṣaṇam | ākāśasamatāyogāt sarvāgrasamatā sphuṭā ||; Sarvabuddhasamāyogaḍākinījālaśaṁvara 9.231: ākāśalakṣaṇaṁ sarvā[=am] cākāsarvāpālakṣaṇam [=ākāśaś cāpy alakṣaṇaḥ] |{|"/> māyopamaṁ ca sarva[ṁ] vai traidhātukam aśeṣataḥ [||]


(1381)(1382)(1383)(1384)(1385)

iti ghaṇṭāṁ dadyāt/ {\ah"/>ghaṇṭāpra\dānahr̥dayamantraṁ syāt/

(1386)

sarvatathāgatānanurāgayasveti/ caturdikṣu catvāraḥ śarāḥ kṣeptavyāḥ| eke tūrdhva mākāraṇīya madhastācca hoḥ iti/

(1387)(1388)(1389)(1390)(1391)(1392)

puna rdarpaṇamādāyaivaṁ vadet/

(1393)

darpaṇavadvajrasattvaste’cchaḥ śuddho hyanāvilaḥ| hr̥daye tiṣṭhate vatsa sarvabuddhādhipaḥ svayamiti//
  • Quoted in the Vajrāvalī (33. Darpaṇavidhi): darpaṇavad vajrasattvas te svacchaḥ śuddho hy anāvilaḥ | hr̥di tiṣṭhati te vatsa sarvabuddhādhipaḥ svayaṁ ||


(1394)(1395)

vaktavyaṁ ca yo ’yaṁ sarvatathāgatādhipati rbodhicitto’yamityavagaccha/ athāsya darpaṇagrahaṇe mantraḥ/ ā vajrasattveti |

(1396)(1397)(1398)

tato dharmacakraṁ pādayormadhye saṁsthāpya śaṅkhaṁ ca dakṣiṇahaste vadet |

(1399)(1400)(1401)
    tato ... vadet
  • The opening prose and following 3 stanzas of this section are also founds in the abhiṣeka section of the Kriyāsaṁgrahapañjikā. KSP chapter 6: tato dharmacakraṁ pādayor madhye saṁsthāpya śaṇkaṁ ca dakṣiṇahaste dattvāivaṁ vadet (Sakurai 1996: 509).

adyaprabhr̥ti sahacittotpādamātreṇa dharmacakraṁ pravartaya/ āpūrya hi samantācca dharmaśaṅkha manuttaram//
    adyaprabhr̥ti ... anuttaram
  • KSP chapter 6: adyaprabhr̥ti saha cittotpādamātreṇa dharmacakraṁ pravartaya | āpūrya samantāc ca dharmaśaṇkham anuttaram || (Sakurai 1996: 509–510); VĀ 42.1: adyaprabhr̥ti sahacittotpādamātreṇa dharmcakraṁ pravartaya | āpūrya hi samantāc ca dharmaśaṅkham anuttaram || Mori 2009: 460)

na te kāṅkṣā vimatirvā nirviśaṅkena cetasā| prakāśaya sadā loke mantracaryānayaṁ vidhim//
    na te ... vidhim
  • KSP chapter 6: na te kāṅkṣā vimatir vā nirviśaṇkena cetasā | prakāśaya sadā loke mantracaryā*nayaṁ(\emn; naya- ed.) vidhim || (Sakurai 1996: 510)

evaṁ kr̥tajño buddhānām upaMS:64rkārīti gīyase | te ca vajradharāḥ sarve rakṣanti tava sarvata iti//
    evaṁ ... sarvata
  • KSP chapter 6: evaṁ kr̥tajño buddhānām upakārīti gīyate | te ca vajradharāḥ sarve rakṣanti tāv sarvaśaḥ || (Sakurai 1996: 510)


(1402)(1403)(1404)(1405)(1406)(1407)(1408)(1409)(1410)

vajracakravajrabhāṣau dharmākṣarasahitau prayoktavyau | punaḥ|

(1411)(1412)

sarvasattvahitārthāya sarvalokeṣu sarvataḥ| yathāvinayato viśvaṁ dharmacakraṁ pravartyatām//
    sarvasattvahitārthāya ... dharmacakraṁ pravartyatām
  • STTS 2998–3011 teaches the set of the five verses, i.e.\ those of dharmacakra,vajracakra,krodhacakra,padmacakra, and maṇicakra. STTS 2999: sarvasattvahitārthāya sarvalokeṣu sarvataḥ | [yathāvinayato viśvaṁ dharmacakraṁ pravartyatām] || (The words in the square brackets are Horiuchi’s reconstruction based upon the other four verses.); KSP chapter 6: sarvasattvahitārthāya sarvalokeṣu sarvataḥ | yathāvinayato viśvaṁ dharmacakraṁ pravartaya || (Sakurai 1996: 510) = VĀ 42.2: (Mori 2009: 462) = Viṁśatividhi (LOCATION TANAKA’s Ed)

sarvasattvahitārthāya sarvalokeṣu sarvataḥ| yathāvinayato viśvaṁ vajracakraṁ pravartyatām// evaṁ krodhapadmamaṇicakraṁ pravartyatāmiti

(1413)(1414)(1415)(1416)

gāthāpañcakenānujñāṁ dadyāditi/

tataś codgatayā sarvān sarvabuddhātmabhāvakaḥ / vajranāmābhiṣekaistu vyākuryā dvai tathāgatān
    vajranāmābhiṣekais ... tathāgatān
  • Samāyoga 9.427 TEXT!!

// oṁ eṣo ’haṁ vyākaromi tvāṁ vajrasattvastathāgataḥ| bhavadurgatitoddhr̥tya atyantabhavasiddhaye// he vajranāma tathāgata siddhya samayastvaṁ bhūrbhuvaḥ svaḥ/ iti |

(1417)(1419)(1420)(1421)(1422)(1423)

tatreyamudgatā/ tathāgatamuṣṭidvayaṁ baddhvā vāmacīvarakarṇikādhāraṇābhinayo dakṣiṇena varadānābhinaya iti/
    tathāgatamuṣṭidvayaṁ ... varadānābhinaya iti
  • KSP: tatreyaṁ samudgatā tathāgatamuṣṭidvayaṁ baddhvā vāmacīvarakarṇikādhāraṇābhinayo hr̥di dakṣiṇakare varadābhinayaḥ (LOCATION!!). See also Guhyasamājamaṇḍalavidhi vv.368–369: tatas tathāgato bhūtvā vyākuryād udgatayānayā | hr̥nmuṣṭicīvarā vāmā dakṣiṇā tu varapradā || 368 || oṁ esāhaṁ vyākaromi tvāṁ vajrasattvas tathāgataḥ | bhavadurgatitoddhr̥tya atyantabhavasiddhaye || 369 ||; Viṁśatividhi Tanaka Ph.D thesis 703. CHECK RECENT PUBLICATION!!

tataścaivaṁ śiṣyebhyo vaktavyam| yasyānayodgatayā mahāmudrayā paramarahasyavidhāne vyākaraṇaṁ kriyate/ tasya vajrasattvādayaḥ sarvatathāgatāḥ savajradharāḥ samahābodhisattvaparṣanmaṇḍalāḥ sarvaMS:64vtathāgatamaṇḍale svasamayācāryāḥ samame kakaṇṭhenānuttarāyāṁ samyaksaṁbodhau vyākaraṇaṁ kurvate | yadutāsyaivodgatāyā mahāmudrāyāḥ paramarahasyo ttamasiddhyadhiṣṭhānenāsya ca mantrasya baleneti śraddhātavyam/
    yasyānayodgatayā ... śraddhātavyam
  • KSP 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 (LOCATION!!); Saṁkṣiptābhiṣekavidhi: anayā dharmāhr̥tayā mudrayā vyākaraṇaṁ kriyate sa sarvatathāgataiḥ sarvabodhisattvāryaparṣanmaṇḍalair ekakaṇṭhenānuttarāyā samyaksambodhau vyākriyate | asyā evāhr̥tāyā mahāmudrāyāḥ prabhāvato asya mantrasya ca baleneti śraddhātavyam || (Sakurai’s edition section 5)

śeṣa āśvāsaḥ śrīparamādye draṣṭavyaḥ/

(1424)(1425)(1426)(1427)(1428)(1429)(1430)(1431)(1432)(1433)(1434)

tataḥ sarvamaṇḍalaguhyasamayajñānaṁ śikṣayet/

(1435)

virāga sadr̥śaṁ pāpamasattvāsti tridhātuke| tasmātkāmavirāgitvaṁ na kāryaṁ bhavatā punaḥ//
  • STTS 608: virāgasadr̥śaṁ pāpam anyan nāsti tridhātuke | tasmāt kāmavirāgitvaṁ na kāryaṁ bhavatā punaḥ ||; Paramādya,Mantrakhāṇda (CHECK!!)


(1436)(1437)(1438)

mahāsamaya hana phaḍiti
    mahāsamaya hana phaḍ
  • STTS 608: mahāsamaya hana phaṭ

imaṁ mahāsamayamantraṁ coccārayet/

(1439)

tato mantraṁ dattvā svadevatācaturmudrā jñānaṁ śikṣayet| anena vidhinā vaktavyam/ na kasya cittvayānyasyaiṣāṁ mudrāṇāmakovidasyaikatarāpi mudrā darśayitavyā/ tatkasya hetoḥ| tathā hi te sattvā adr̥ṣṭamahāmaṇḍalāḥ santo mudrābandhaṁ prayokṣyanti/ tadā teṣāṁ na tathā siddhirbhaviṣyati| tataste vicikitsā prāptā viṣamāparihāreṇa śīghrameva kālaṁ kr̥tvāvīcau mahānarake pateyustava cāpāyagamanaṁ syāditi
    tato ... syād iti
  • STTS 250: 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.

/ tato lāsyādyaṣṭa vidhapūjayā puṣpādibhiśca sarvatathāgatān saṁpūjya sarve yathāśaktyā pūjayanMS:65rtv iti | sarvatathāgatā nvijñāpya yathecchayā dhūpādibhiśca pūjāṁ kārayitvā yathāpraviṣṭānyathāvibhavataḥ sarvarasāhārādibhiḥ sarvopakaraṇairmahāmaṇḍala niryātitaiḥ saṁtarpyedaṁ siddhivajravrataṁ dadyā didaṁ tadityādi/ tataḥ sarveṣāṁ punarapi na kasya cidvaktavyamiti śapathāhr̥dayamākhyeyam//
  • STTS 314–316: 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 (\emn; tv ā- ed.) dhārayāmi vajrasattva hi hi hi hi hūṁ. tataḥ sarveṣāṁ punar api na kasya cid vaktavyam iti. śapathāhr̥dayam ākhyeyam.


(1440)(1441)(1442)(1443)(1444)(1445)(1446)(1447)(1448)(1449)(1450)(1451)(1452)(1453)(1454)(1455)(1456)(1457)(1458)(1459)(1460)(1461)(1462)

tataḥ praviṣṭān saṁpreṣyatataḥ praviṣṭān saṁpreṣya puna rnāmāṣṭaśatena saṁstutya lāsyādibhiḥ saṁpūjya praṇamyārghaṁ dattvābhipretasiddhaye kuśalaṁ pariṇamya mudrāmokṣaṁ kr̥tvā sattvavajrīṁ baddhvā trivārān saptavārān vā maṇḍalaṁ pradakṣiṇīkr̥tya pūrvavadvisarjanādikaṁ kr̥tvā/ akāro mukhamityādinā maṇḍalaṁ vikopayet/ nirmālyādikamudake prakṣepyamiti/ tataścaturhūṁkāreṇa sarvakīlānutpāṭya| oṁ ruru sphuru jvala tiṣṭha siddhalocane sarvārthasādhani svāhetyaṣṭottaraśataparijaptakṣīreṇa sarvakīlakānpratikr̥tīśca snāpayed gartāṁś cāpūrayet//
    tataś ... cāpūrayet
  • Vajrāvalī, section Maṇḍalopasaṁhāra, ed. Mori: 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.


(1463)(1464)(1465)(1466)(1467)(1468)(1469)(1470)(1471)(1472)(1473)(1474)(1475)(1476)(1477)

praveśadvārābhimukhaṁ sārvakarmikakuṇḍaṁ kr̥tvātmaśiṣyabhūpālebhyaḥ sarvasattvebhyaśca śāntikahomaṁ kuryāditi/ tataḥ pradhānaśiṣyaṁ vāmapārśve’vasthāpya yathāvadghr̥tāhutiśataṁ vajrasattvamantreṇa juhuyāt/ tato buddhalocanājaptānāṁ mudrāsahitānāṁ ghr̥tadadhimiśrāṇāṁ tilānā māhutiśatam | tato vajrayakṣajaptena vāriṇā mūrdhni paryukṣya vāmapāṇau tenaiva rakṣāsūtrakaṁ badhnīyāt | tatastasya hr̥dayaṁ kareṇa spr̥śan saptavārān parijapet | anyeṣāṁ tu yathoktasaptasaptāhutiṁ juhuyāt | tataḥ paryukṣaṇa rakṣāsūtraṁ ca hr̥dayālambhanaṁ ca kuryāditi ||

(1478)(1479)(1480)(1481)(1482)(1483)(1484)(1485)(1486)(1487)(1488)(1489)(1490)(1491)(1492)(1493)(1494)(1495)

4

Pariṇāmanā

vajrasattvādisatsattva sarvasiddhipradāyikām | sarvavajrodayāṁ kr̥tvā yanmayopacitaṁ śubham || ānandagarbhavidyāgraḥ sarvasattvaikabāndhavaḥ | aśeṣa stena loko’stu mahāvajradharo vibhuḥ ||

(1496)(1497)(1498)(1499)(1500)(1501)

5

Samāpti

śrīmadāryasarvatathāgatatattvasaṁgrahān mahāyānābhisamayān mahātantrarājād uddhr̥tā vajradhātumahāmaṇḍalopayikā sarvavajrodayā nāma samāptā || kr̥teyaṁ mahāvajrācāyānandagarbhapādairiti ||

(1502)(1503)(1504)

Invocation

Triple Absorption (Preliminary Service)

Initial Union

... are to be visualized. Thus the Absorption called Initial Union.

Summit of Maṇḍala Kings

Emanation of the Sixteen Bodhisattvas

Vajrasattva

Subsequently, with the [seal of] Vajradhātvīśvarī he should empower himself at the four places, display the bodhyagrī [seal] and impell Vajrasattva in his heart, [saying] .

(1505)

Then, [the practitioner] visualizes [Vajrasattva] as being present in the form of (bhūtvā) 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; [and] as arriving in the positions of all deities, precisely in the form of lunar discs.

(1506)

Then [according to his visualization] knowledge-rays emanate from them, enter the vajra in his own heart, 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 (yāvat), and the rest. 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:

(1507)

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!

(1508)

Then he should visualize [Vajrasattva] as having descended from his heart and standing in front of Akṣobhya while requesting instruction.

(1509)

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. Subsequently he should sing a hymn with self-identification as Vajrapāṇi:

(1510)

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!


The other fifteen Bodhisattvas

In the same way he should visualize [another] hymn being sung by [the group of Bodhisattvas starting with Vajrarāja and] 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, as well as a hymn right after the consecration. Now follow the hymns for Vajrarāja, etc.

(1511)

Vajrarāja

Oh, I am Amogharāja, a hook born from the Vajra, through which (yat = yena) 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!

Vajrarāga

Oh, I am the passion (anurāga), pure in nature, of the Selfborn ones, with which passion (rāga) they give discipline, for the purpose of purifying the dispassionate ones!\\ This is that unmuddled passion-knowledge of All Buddhas: through passion they slay dispassion and give complete bliss!\\

(1512)

Vajrasādhu

Oh, I am every acclamation (`sādhu (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!

Vajraratna

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!\\ 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!

Vajrateja

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!\\ This is that light, more abundant than that of suns as numerous as a cloud (rajas) of the finest particles, of all Buddhas, which destroys the darkness of ignorance!

(1513)

Vajraketu

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!

Vajrahāsa

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!\\ This is that greatly gladdening knowledge, unknown to other teachers, which shows the miraculous arising of All Buddhas.

(1514)

Vajradharma

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!

Vajratīkṣṇa

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!

Vajrahetu

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!

Vajrabhāṣa

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!

Vajrakarma

Oh, I am every manifold unerring act of the Buddhas, by which the Vajra act proceeds effortlessly for the purpose of [becoming] a Budddha!\\ 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)!

(1515)

Vajrarakṣa

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!

Vajrayakṣa

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!

Vajramuṣṭi

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!


2

Emanation of the Four Goddesses Surrounding Vairocana

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.

Now follow the hymns for them:

Sattvavajrī

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!

Ratnavajrī

Oh, I am known as the Jewel-vajra of All Buddhas, through which the consecration system of all seals is solid!

Dharmavajrī

Oh, I am the pure Dharma-vajra of All Buddhas, because even passion is fully immaculate, due to the natural purity (of all dharmas)!

Karmavajrī

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!\\

(1516)

The Four Goddesses of Worship in the Inner Circle

Again with the self-identification of Vairocana [he should generate] the four [goddesses] starting with Lāsyā. [Now follow] their hymns:

Vajralāsyā

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!\\

(1517)

Vajramālā

Oh, I am the unequalled one called Jewel-worship, worshiped through which [the Buddhas] instruct the excellent kingdom of the Three World-Systems!\\

(1518)

Vajragītā

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!\\

(1519)

Vajranr̥tyā

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!\\


The Four Goddesses of Worship at the Corners

Again with the self-identification of Akṣobhya, etc., [he should generate] the four [goddesses] starting with Vajradhūpā. [Now follow] their hymns:

(1520)

Vajradhūpā

Oh, I am the great worship, the beautiful one that causes pleasure! Because, through the method (yoga) of penetration into beings (or: penetration by the Being), Awakening is quickly obtained.

Vajrapuṣpā

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]!

Vajradīpā

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.

Vajragandhā

Oh, I am the supernatural worship, charming, full of fragrance! Because [with me] he gives the fragrance of the Tathāgatas to [his] whole body.


The Four Gate-keepers

Then, with the self-identification of Vairocana [he should generate] the four [gods] starting with Vajrāṅkuśa. [Now follow] their hymns:

Vajrāṅkuśa

Oh, I am the solid attraction of All Buddhas! Because attracted by me they participate in every maṇḍala.\\

Vajrapāśa

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.\\

Vajrasphoṭa

Oh, I am the solid Vajra burst of All Buddhas! Because for the benefit of (all) beings a bond is necessary for those freed from all bonds.

(1521)

Vajrāveśa

Oh, I am the solid Vajra possession of All Buddhas! Because, even after becoming universal rulers, they become slaves.

Thus far the Absorption called Summit of Maṇḍala Kings.


Summit of Action Kings

Then he should visualize himself as identical to Vairocana and gather the assembly. Then he should visualize those All Tathāgatas in the assembly along with their retinues (parṣanmaṇḍala) of Bodhisattvas who (each individually) pronounce ` I offer the veneration of the feet of the All Tathāgata’ and are singing the hymn:

(1522)

Oh, the good deed of the Bodhisattva Samantabhadra by which the Tathāgata shines in the middle of the circle of Tathāgatas.

(1523)

Then he should enter into Vairocana’s heart, re-emerge after he has become one with the Sattvavajra, etc., and again [visualize All Tathāgatas with their retinues] while they are singing the hymn:

(1524)

Oh, the (vajra) of great loftiness, born without beginning, by which the Buddhas, as numerous as all atoms, have come to unity!

Then, the practitioner should stand in the place of Śrī Vajrasattva, should receive from All Tathāgatas the garland consecration, etc.; should use the Vajra-hook, etc., to draw [them] near, to cause [them] to enter (the maṇḍala/himself), to bind [them], and to bring [them] under control. He should make Vairocana and the others sealed by the four seals, and should assign them to [their respective tasks]:

(1525)
  • [Vajrasattva as transcendent deity] gathering into one of All Buddhas [and] sealing of All Families
  • [Vajrasattva as member of Akṣobhya’s retinue] stimulation of the Thought of Awakening
  • [Vajrarāja] drawing near All Tathāgatas
  • [Vajrarāga] passion for them
  • [Vajrasādhu] gladdening them
  • [Vajraratna] consecrating them
  • [Vajrateja] illuminating them with light
  • [Vajraketu] assigning to the perfection of liberality
  • [Vajrahāsa] bestowing a miraculous smile
  • [Vajradharma] producing absorption into complete purity
  • [Vajratīkṣṇa] cutting off defilements and minor defilements
  • [Vajrahetu] introducing into the great maṇḍala
  • [Vajrabhāṣa] assigning to the reality (dharmatā which is free of proliferation (of the mind)%`falsehood’ thus BHSD
  • [Vajrakarma] veneration of All Tathāgatas with every form of worship without omission
  • [Vajrarakṣa] protection against desire for other vehicles and against the dangers of defilements and minor defilements, etc.
  • [Vajrayakṣa] guarding with all means of protection
  • [Vajrasandhi] producing All-Buddha-hood with the Tathāgata fist which is the binding that unifies body, speech and mind,Vajrasandhi = Vajramuṣṭi! The latter seems to be more common in SVU. STTS §132–137: vajrasandhi is the heart mantra of the Bodhisattva Vajramuṣṭi who is himself a transformation of the mantra.
  • [Sattvavajrī, Ratnavajrī, Dharmavajrī, Karmavajrī] producing liberality, good conduct, forbearance, heroism, wisdom, concentration, resolve and means
  • [Vajrāṅkuśa] drawing all beings to the city of great liberation with the goad which is the thought of Awakening
  • [Vajrapāśa] introducing [them into it] through the practice of the ten perfections
  • [Vajrasphoṭa] shattering desire for other vehicles
  • [Vajrāveśa] non-arising [of dharmas] (i.e., emptiness)Chanchan suggests that anutpāda is a synonym of śūnyatā. which is naturally luminous, and
  • [Vairocana] guarding the city of the good law.

[Thus far] the Absorption called Summit of Action Kings.

Supplement (or Prior Service???)

Then, with fragrant water that has been empowered with the [mantra of] Vajrayakṣa, he should besprinkle all requisites for worship, empower [them again] with the [mantra of] Vajrānala and its seal; [empower] the flowers, pronouncing , with the flower-seal; [empower] the fragrant powder, pronouncing , with the fragrant-powder-seal; [empower] the incense, pronouncing , with the incense-seal; [empower] the tribute (bali), pronouncing , with the sword-seal — the sword-seal is the gesture of drawing the sword with the Vajra-bind —; [empower] the lamp, pronouncing , with the lamp-seal.

(1526)

Pronouncing , he should scatter the sesame, barley, kuśa-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, and display the great seal of Śrī Vajrasattva, after empowering it with .

(1527)

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] Tālā. [The third one is as follows] both [palms] are joined together.

(1528)

[Thus] the characteristics of the assembly-seals. The heart of the assembly-seals is: .

All Buddhas with their retinues (parṣaccakrasaṁcaya) 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., he should cause the pledges to enter with the excellent Great Seals and Action Seals.\\ With the excellent Pledge Seals and with Sattvavajra, etc., he should bring the Great Beings under control while activating .

(1529)

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 of the Vajradhātu, etc. [Pronouncing the mantra] beginning with , he should make all visible, and three times pronounce , the own hearts and the mantras of Śrī Vairocana and the others. And he should seal them using the Law-Seal, the Action-Seal and the Great-Seal, and should consecrate the Buddhas, etc., with various seal consecrations, and offer guest water.. He should offer worship, with flowers pronouncing ; with fragrant powders pronouncing ; with incense pronouncing ; with tribute worship pronouncing ; with lamps pronouncing ; and with the eightfold worship starting with Lāsyā.

(1530)

\\ \\ \\ \\ \\ \\ \\ \\ \\ \\ \\ \\ \\ \\ \\ \\

He should perform the worship with these mantras, conformable to the sixteen Beings (i.e., Bodhisattvas), accompanied by their action seals.

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 vajramuṣṭi),

with the two, there is (on the one hand) drawing and (on the other) the [expression of] pride [of Vajrasattva]; [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 as 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;[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.

(1531)

Then he should make fourfold obeisance and, positioned with the great seal of Śrī Vajrasattva, he should visualize his own self as the vajra of the bodies, speech and thoughts of All Tathāgatas [while reciting] with this [mantra]: Then [he should visualize his own self] as pure by nature [with this mantra]: , and [lastly] as having the nature of all deities starting with Vairocana inasmuch as he is equal to them in selflessness, [with this mantra]:

(1532)

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: . The regulation for the place [of applying the four seals] for Śrī Vajrasattva, etc., has been discussed. 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.

(1533)

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]: After that he should perform the binding of the cuirass as before, with the index fingers, [using the mantra]: At the end he should gratify [all deities] with the [seal] that has flat palms 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.

(1534)

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.

Above, he should release [the seal of] Sattvavajrī with this heart: In this way, all are dismissed.

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 into his own body, protect himself with the seals of Vajrarakṣa, Vajrayakṣa, Vajrasandhi and Vajrakarma, rise up, make maṇḍalaka and carry out the recitation of books, etc. %in the corners of the maṇḍala In this way he should perform every day, as [a rite for] the four nodes of the day, 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 and worship, etc.

(1535)

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.

Then, while pronouncing the triad of mantras beginning with `I am one in nature with the vajra!’ he should contemplate the triad of their meanings, should generate Vajradhātumahāmaṇḍala in his heart by means of the pentad of hearts taught in the Maṇḍala of Four Seals, should install Śrī Vairocana, etc., in their respective places with the aforementioned hearts, should enter them by means of the Union of Identity with Space, should become one with them by means of the mantras beginning with , should conceive of himself as the Vajradhātumahāmaṇḍala [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!’

(1536)

And in this situation too he should keep in mind: `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 (the ritual of) the four nodes of the day/the fourth node, he should perform the practice that is preceded by the Praise in One hundred and Eight Names and dismiss [them].

(1537)

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.

[Now a special use of a mantra] After reciting 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., in the sky.

(1538)

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)!

And after reciting a hundred-thousand times, purifying the Vajra-bell with a thousand residue-oblations of ghee, 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] when that magic (bell) has been supercharged in his hand.

(1539)

Maṇḍala rituals

Ritual of purifying the earth and touching it

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 (sāmanta) or feudatory princes (mahāsāmanta), fifty or twenty-five cubits; for a guild foreman or a merchant, twenty-five or half of it; for (ordinary) practitioners,% 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, and carry out a pacificatory oblation for himself, his disciples, the king, etc.

(1540)

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 (sugandha), 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 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, adorned with the Buddha, the jewel (of Ratnasambhava), etc., 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. So goes the ritual of purifying the earth and touching it.

(1541)

Ritual of oblation for incubation

Then, in the morning, his body perfumed, wearing ornaments and garments as available, wrapped in a deep-red cloth, garlanded, with fragrant mouth, himself

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, 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.

(1542)

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 (mudrā) he should mete out the maṇḍala, and execute (niṣpādya) the taking of the vow preceded by obeisance, etc., the great Yoga, (and the visualization of) the storeyed palace and the seats, after which he gladdens himself while he sits in sattvaparyaṅka.

(1543)

Today/Now my birth is fruitful! And my life is fruitful! I will become the equal of the Pledge Buddhas — no doubt!\\ I will become a non-returner solely concentrated on the conception of awakening! Today/Now I will have a birth in the Buddha family — no doubt!\\ This is the best day for me. My worship today/now is unsurpassed! My encounter today/now is the best, because of (my) invitation of all Buddhas!

(1544)

Then he should prostrate with all limbs, and should invite all Buddhas with an incence pot in his hand.

(1545)

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!

Having said this, the yogin performs the initial yoga, the (meditation named) supreme maṇḍala king, the (meditation named) supreme action king, and once again opening the gates he stands in the place of Vajrasattva, with the great mudrā of Śrī-Vajrasattva, utterly devoted to reciting His mantra, is to be solicited by means of the one-hundred-and-eight names by all assistants (uttarasādhaka), who are endowed with the self-identification of (the respective subordinate) Tathāgatas, for the marking of the great maṇḍala.

(1546)

Then he should arise, make reverence to the feet of all Tathāgatas and observe that the sky is filling up with all Tathāgatas.

(1547)

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!

(1548)

Then he should place (the mantra) on the eyes, should mete out a crossed vajra on the soles of his feet with the syllable , should form the pledge mudrā of his own (deity) and cause that maṇḍala to arise in the sky above uparyākāśe pronouncing .

(1549)

Then he once empowers his own self with that pledge mudrā of his own (deity) and again forms the great mudrā (of Vajrasattva).

(1550)

Arising in the same way, remaining with the mudrā, looking down in all directions, he should stride around with (the deity’s) self-confidence, reciting (the mantra of) Vajrasattva.

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 mudrā: . The mudrā that draws the entire maṇḍala with the vajras of the index and the thumb in the two vajra-fists is called Vajracakrā. : with this (mantra-goddess) he again empowers the maṇḍala. The mudrā of this (mantra-goddess) is Vajrahetukarmamudrā.

Then the vajra-stakes of khadira (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: . Or he takes takes a five-pronged vajra with his left vajra-fist and, while intoning the syllable , 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): .

Then he places the sprinkling jar, consecrated with the Vajrayakṣa (mantra), in the doorway of the maṇḍala, strengthens all protections with the Vajramuṣṭikarmamudrā and covers it with the Vajrakavaca (mantra). And so its is said:

(1551)

And he should make the Vajra-fist which is a procedure for binding (bandhayoga). But in a maṇḍala he should cover all protections with the Vajrakavaca.

(1552)

He should sit back down in the middle of the maṇḍala, arrange the entire maṇḍala in his mind, smear all places 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.

(1553)

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.

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 it according to precept, after giving argha 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.

(1554)

And this (jar) is to be placed in front of Śrī-Vajrasattva.

Then he should make one-hundred-and-eight oblations of ghee, etc., with each of (the mantras of) Vajrayakṣa, Vajrasattva, and Buddhalocanā.

(1555)

So goes the ritual of oblation for incubation.

Ritual of incubation

Then he should give an external offering (to the demons outside the maṇḍala), does the upasparśana, offer praise with the one-hundred-and-eight names, worship Sarvatathāgata with flowers, etc., and with dancing, etc., pay obeisance and incubate the disciples.

(1556)

In that context, the disciples, being well bathed, wearing clean clothes, and bearing flowers in their hands, should first pay obeisance to the master and say the following:

(1557)

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 conception of awakening! Give me the triple refuge: Buddha, Dharma and Saṅgha. O protector, make me enter the excellent city of great release!

(1558)

Then he should cause them to carry out the confession of sins:

Listen, (you who are) intent on good thoughts, having fully eradicated all conceptualizations. 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 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 (? mānasa), 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 (vibhāvanā) 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 premonition (saṁvedana), 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.\\ 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 community, distinguished by the mantras of the Sugatas.

(1559)
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 nirvāṇa sphere. May I generate the thought that even after causing the nirvāṇa of all beings, not a single being has been caused to reach nirvāṇa. 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.Does nirhāra 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? 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 (vaiśāradya), the (four) special knowledges (pratisaṁvid) and (eighteen) particular Buddha characteristics (āveṇikabuddhadharma). 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,Or: it commands all Tathāgatas. it is the eldest son of all Tathāgatas, it is the lord Samantabhadra. Thus, being firmly established in this (previously described) resolve (cittotpāda), may I join the entire mass of people who are susceptible to conversion with the realization (niṣpādana) of the accomplishement (nirhāra) of endless entry points (mukha), 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.

Then, while reciting , he should mete out a lunar disc at the heart of the disciple, and atop it a five-pronged

vajra should be (mentally) established at his heart, with the heart: !

(1560)

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 atop a moon (disc); on the throat a vajra-lotus transformed from the syllable ; on the top of the head a crossed vajra transformed from the syllable . He should pronounce He should empower (the disciples) each in his own heart, etc. 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.

(1561)

And after giving fresh 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.’

(1562)

Consecrated with the (mantra of) Vajrarakṣā,

furnished with three knots, a thread should then properly be bound on the left hand by himself.

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!’

So goes the ritual of incubation.

Ritual of delineating

Then, at the time of sunrise, in the same way he should impose that maṇḍala onto the sky above and delineate it.

(1563)

In this connection, he should first place the individual threads colored with fragrant blue, yellow, red, green and white pigments, in this very order.

He should impose Akṣobhya, etc., onto the threads with these seeds belonging to them: , should impose onto the two eyes with a gaze of the eyes that attract with quickly fluttering eye-lashes, and should instigate Akṣobhya, etc., while pronouncing this (sentence): `May the Lord offer me the vajra-thread in order to delineate the great maṇḍala!’.

(1564)

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.

And while reciting `All entities are in mutual succession! All entities are mutually dependent! All entities are absolutely dependent! !’, he twists them into a (single) twine, after which he visualizes the sun and the moon, transformed from the syllables and , in his right and left eyes, stabilizes them with , places that thread in a vessel of gold, etc., smeared with fragrant paste and worship it with fragrance, flowers, and incense.

(1565)

He takes hold of it with the Vajrabandha (mudrā) and consecrates it a hundred and eight times with .

Then with recourse to (the mantras of the) sixteen Bodhisattvas he once again smears the maṇḍala ground with fragrant paste, decorates it all around the outside with flowers, gives argha 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 , and fashion the maṇḍala to the accompaniment of song and sound (i.e., music) offerings.

(1566)

In that connection, first he makes the thread wet with white fragrant paste over whose colorant the mantra (i.e., ) has previously been pronounced. Then he pronounces only in his mind, with the vajra-voice, and after becoming Vairocana he turns the assistant into a form of Vajrakarma while pronouncing (the mantra) (emitted) from his own heart. Then he visualizes himself as Vajrasattva while pronouncing the (mantra of) Vajrasattva, takes that thread with his left hand in Vajramuṣṭi (mudrā) and with the syllable 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. 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: . With three syllables, i.e., with , the assistant should perform the thread drawing.

(1567)

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.

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 (pārimaṇḍalya) it is to be made as thick as the (master’s) little finger, in the case of a six-cubit (maṇḍala) and suitably (thicker) in other cases.

(1568)

Now the delineation if expressed in the words of scripture:

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, 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).

(1569)

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.On them and on the angles of the door-projections he must draw vajra-jewels with brilliant rays on the crescent moon as base.

(1570)

Ritual for defense against obstacles

Defense against obstacles

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 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 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 ; a black Yama, with ; a black ogre, with ; a white Varuṇa, with ; a grey Vāyu, with ; a yellow Kubera, with ; a white Īśāna, with . 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.

(1571)

Total defense against obstacles

He who wishes to effect complete freedom from obstacles should cover them with soil. If in this condition (evam) 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 (mudrā of) Vajrahūm̐kāra and step on the effigy of the obstacle with his left foot. Employing the relevant intercalation (vidarbhaṇa) for , etc., he should stand in reverse archery stance, and while repeatedly casting that seal 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.%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

(1572)

Defense against a wind obstacle

Then there is defense against a wind obstacle. He should realize the meditation on emptiness, immediately become Vairocana transformed from the syllable , i.e., visualize the form of Vairocana that is stated in scripture, mentally emit from his own heart (the god) Ārya-Acala transformed from the syllable and, while mentally pronouncing (the mantra) 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 and in the middle (he inserts into the drop) a seventh syllable 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. Then he visualizes a dish as Meru transformed from the syllable ; on top of it an earth-disc (is to be visualized) that is transformed again from the syllable and covered everywhere with vajras; and in the middle a five-pronged vajra that is inseminated with the syllable . And in the corners he should visualize tridents and, proncouncing in the same way with that dish he should cover that aforementioned heptad of drops. Then he should visualize the aforementioned Lord Vairocana transformed from the syllable 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.

(1573)

Defense against an obstacle of water, etc.

Then there is defense against an obstacle of water, etc. He should visualize himself as Ārya-Acala transformed from the syllable 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 khaṁ (in Acala’s hand) and enveloped in fire (emerging) from a repha; should produce a noose made of Kuśa grass, 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): .

(1574)

Or he should split its effigy with the sword. Or he should smear its effigy with black mustard seeds that have been drenched in poison and burn it with fire.

(1575)

If burned with fire and (previously) smeared — no doubt — even Brahmā, even Śakra, burns quickly, in an instant!\\ Thus spoke the Lord Vairocana.

(1576)

And one should carry out the ritual after a ten-thousandfold service of this mantra with meditative immersion into Ārya-Acala.

Or he should visualize Ārya-Mañjuśrīyamāntaka transformed from this (mantra) , 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 a sharp angle of the two index fingers while holding the palms in vajra-bind.


Optional ritual

And if, even so, there is no quelling/weakening/diminishing 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 of poisonous mustard (viṣarājikā)., after which he should place mustard seeds (siddhārtha) 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.

(1577)

mānuṣāsthimayacaturaṅgulapramāṇakīlakenāṣṭottaraśatajaptena tathaiva vajrāṅkuśādibhir ākṛṣya praveśya vaddhvā [vaśīkṛtya ca] pratikṛtiṁ vajreṇa kīlayed iti //

Or he should produce the lakh-fold muttering of the sylable 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.

(1578)

Extinguishing of conflagrations

Now the extinguishing of conflagrations is discussed. Above the fire he should visualize a water-maṇḍala transformed from the syllable ; above that a wheel standing in the middle of the lotus; above that Vairocana, transformed from the same syllable , 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 gives a Vajra-cage with the Vajrabandha (mantra). Or he should carry out the defense against obstacles with a hostile magic oblation.

(1579)

Removing the Pegs from the Ground

Then, uttering the syllable 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.

Then, uttering the syllable , he should visualize the moon and the sun in his left and right eyes, gaze around with the furor-eye and make the gates.

Ritual for laying down powders

Preparation of pigments

Now follows the preparation of pigments. With utterance of this (mantra) joined with the gesture he should empower all the pigments seven times (so that) they partake of vajra nature. Thus spoke the lord Mahāvajradhara. In this context, the gesture is this:

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.

(1580)

And at the end he should ignite (them) with the syllable , with (his right hand displaying) the pledge seal of the wrathful Vajrasūrya and with his left hand (clenched) in vajra fist. While pronouncing he should proceed in pradakṣiṇa to lay down the pigment starting from the northeast. After that (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 thick/long as the (master’s) little finger; from then on, with every increase by a cubit these is increase (of the width of the line of pigment) by one pāda.

(1581)

Coloring the Maṇḍala (Scriptural Sources)

And thus it is stated in the Vajraśekhara:

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. This is the traditional sequence of pigments.

(1582)

Thus spoke the Lord Mahāvajradhara.

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 mañjiṣṭha 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-excellencies.\\ With vajra-speed 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.

(1583)

For this purpose, this is the heart for vajra-speed: . Now its seal:

Mentally he should pick up the line or the vajra-cord when entering or leaving (so that) he does not fall from the pledge.


Coloring: the Five Tathāgatas

In this (maṇḍala), the Lord Vairocana is white, seated in vajra-paryaṅka on a lion throne, holding a five-pronged vajra with the bodhyagrī-seal, of solar radiance, wearing strips of cloth as lower and upper garments, four-faced, empowered with jewel-crown-turban, and facing east with his principal face.

(1584)

Akṣobhya, etc., should be similar, seated in vajra-paryaṅka on elephant-thrones, etc., with solar aureoles, facing Vairocana, empowered with jewel-crown-turban, 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 , 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 , through to Vajrāveśa with .

(1585)

Coloring: The Four Goddesses Surrounding Vairocana

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.

(The Bodhisattvas) Vajrasattva, etc., through to the ones of the Bhadrakalpa, are seated in sattva-paryaṅka, 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.

(1586)

In this (maṇḍala), (the Bodhisattva) Vajrasattva is in front of Akṣobhya; Vajrarāja to his right; Vajrarāga to his left; Sādhu behind him. In the same way the remaining ones, begininning with Vajraratna, are known for Ratnasambhava, etc. 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 details of their entry and their names.


Thousand names of the Bodhisattvas of the Bhadrakalpa

Ritual for the placing of jars

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; completely smeared with fragrance; garlanded; marked by the Vajra of Śrīvajrasattva; with nice fabric attached to its neck; with nice twigs and fruit in its mouth; empowered a hundred and eight times with the (mantra of) Vajrasattva with a Vajra blossoming creeper protected by the Sattvavajrī (seal); and again empowered for a thousand and eight times with (the mantra) . 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.

(1587)

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.

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’.

Consecration

1

Simple consecration procedure

1

Self-empowerment

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., properly fold (his hands) in the Sattvavajrī (mudrā/gesture) and enter. Then he properly drinks the vajra-water and causes (them) to enter into himself. Continuously agitating 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 up to the point that they enter (him),

(1588)

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.

He should carry out the aforementioned ritual, with the five stanzas to be mentioned take the permission as well as the own mantra of Śrī Vajrasattva as udgatā-prediction Then he should carry out the self-empowerment, etc., pronounce one of the names, such as , fold (his hands in) the Great Seal of Vairocana and (with the mantra) , (cause Vairocana to take place) in his position, and cause the Vajra of the Tathāgatas to enter into himself (with the mantra) . Then he should visualize that vajra (with the mantra) . 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) , (cause Vajrāveśa to take place) in his position, and cause the Vajra-bell to enter into himself (with the mantra) . Then he should visualize that bell (with the mantra) . In this way it becomes accomplished by a Vajra.

(1589)

After that, the Vajra master, having folded (his hands in) the (seal of) Sattva-Vajra-hook, should assemble all Buddhas while snapping the fingers

and activating (the mantra) .

Then, while quickly making the Great Seal of Vajrasattva, he should pronounce one time the sublime 108 names.

(1590)

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), shut the gates of the maṇḍala with the Vajra-fist of the Pledge (Seal type), give all protecttion with the bisyllabic cuirass, 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) . He should accomplish the (respective) proper hearts and the mantras (by saying) and 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).

(1591)

In this connection, the Dharma-Seals are none other than the proper hearts of (the four goddesses) beginning with Sattvavajra. 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.

(1592)

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 añjali. This is the Pledge-Seal of (the ones of the Bhadrakalpa, namely) Maitreya, etc. Their mantra has been stated above. He should install that mantra on their tongues. This is their Dharma-Seal. With the syllable he visualizes a Viśvavajra in (each) respective heart, forms the Great-Seal (of each Bodhisattva) in the order to their depiction, 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. And that very mantra is common.

(1593)

Then he should do worship, after having offered guest-water. With the syllable and the Vajrasattva (mantra) he should seven times empower, for any use, double cloth, as much as a lakh, ten-thousand, a thousand, a hundred, or individual pieces; (he should also empower) 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) . (He should empower)

(1594)

all perfumes and good fragrances, fragrant with unguents

with the Perfume-mantra; With the Incense-mantra, he should empower

(1595)

camphor, aloe wood, frankincense, mixed with sandal wood, etc.

as much as a lack of censer (dhūpaghaṭikā), ten-thousand, a thousand or a hundred — it should not be less than ten.

As much as a lakh, etc., of ghee-lamps, etc.,%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. He should first make an auspicious food-offering, as much as a lakh, ten thousand, a hundred, or ten, and should offer various types of food to all deities, as previously with (the words) , etc.

(1596)

Translation Option 1: And he should empower with the syllable or with the syllable 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, 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 mṛdaṅga drum, of war drum, of guñja drum, or of the timilā.

(1597)

Translation Option 2 And he should empower with the syllable or with the syllable and then offer ten thousand instruments, with the appearance of the ten instruments, 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 mṛdaṅga drum, of war drum, of guñja drum, or of the timilā — as well as the worships with instrumental music, theater, dance, crown, golden bracelet, earrings, etc.

(1598)

Thus:

It (sā, sc. sarvadevatā?) 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.

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!

External offering

Then, after having placed the assistant in the maṇḍala, he should make the external offering, %fix translation of bali

with parched grains, with sesame seeds, with water, with cooked rice along with flowers —

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 , 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.

Standing in archery stance, facing east, he should show a Vajra in the left (hand), 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: .

(1599)

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: (this is) the dismissal seal. The mantra: .

(1600)

The yogin, facing south, should hold his hands so that they face each other and he should hold his pair of thumbs inside the Abhyantaravajrabandha 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: (this is) the pledge-seal. The dismissal is with this same ring-finger needle. The mantra: .

(1601)

Facing southwest, standing in equal stance, 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. If he stretches out the index from the invitation-seal, it is the dismissal seal. The mantra: .

(1602)

In the west, standing in equal stance, 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: .

Standing with face to the northwest, 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: .

(1603)

Standing with face to the north, he joins both hands. In the Abhyantaravajrabandha 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 Abhyantaravajrabandha: (this is) the pledge seal of Kubera. From the invitation seal he should stretch the middle fingers: (this is) the dismissal seal. The mantra: .

Standing with the face to the northeast, he should join together the two hands in an añjali 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: .

He should stand in reverse archery stance, fold the hands in in the form of añjali 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:

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: .

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!’

Then he should give the offering with the stanzas taught in the Subāhu:

(1604)

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 añjali 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 (grāmaghoṣa) or urban parks; in deserted dwellings and in temples; in monasteries, shrines or residential hermitages (avasathāśrama?); in colleges and hostels; and those who dwell in the beautiful palace of eminent kings (kuñjarāṇām bhūbhṛtām); 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!

(1605)

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:

I, named N.N., a Vajra master of great austerity, will let the pupils enter (the maṇḍala) for the benefit of all beings!’

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 (apāya).

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.

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,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 (dharmatā) of the Sarvatathāgatamahāyānābhisamaya’. [and who], out of fear for the dangers of the moral commandments, do not enter into the maṇḍalas of the families of all Tathāgatas,Or: `... into the maṇḍalas of the family of Sarvathāgata (i.e., Vairocana)’? 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.

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 dhyānas, vimokṣas,See Tournier 2014 on vimukti. See BHSD vimokṣa. 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!

Thus he should inform. Then he should let the pupils enter.

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 should bow down to the feet of his master and pronounce:

(1606)

I will request the master (for instruction). 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!

(1607)

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.

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), and he should pronounce:

(1608)

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. I enter the excellent great citadel of liberation, extremely esoteric, from which the Buddha’s dance arises, 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!

(1609)

Then the master should carry out the request to all families

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.

Then the master should speak:

You, magnanimous one, wish to receive the pure esoteric great family of the secret (Tathāgatas).

Then the master should speak again in this way:

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: 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 both exoteric and esoteric. 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.\\ 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. 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 XYZ. 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!’

(1610)

[The pupil should also recite] from `I shall produce the ultimate [conception of awakening]’ up to `I shall establish the living beings in Nirvāṇa.’ If he does not take the vow, then he may enter (the maṇḍala) but no more. [The master] should not pronounce `Today/Now you’ etc., and should not perform the permission to become a master nor the consecration as master.

(1611)

Then, with this (initial part of the mantra), ,

having produced the ultimate unsurpassed conception of awakening,\\ the vajra should be (mentally)%this was necessary in 3.3, but maybe not here established at his heart, with the heart: !

(1612)

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): .

Then he should let (the pupil) take a flower garland with his two middle fingers, and let him enter with this heart: . And at the respective gates, with the (mantras called) Vajrāṅkuśa, etc.\ — namely — (he should perform the respective acts of attracting, causing to enter, binding and subjugating). Then he should let him enter again by the eastern gate and say the following: `Today/Now, 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!’

(1613)

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!’

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:

Vajrasattva himself is today/now present in your heart. If you divulge this system, he will immediately break out and leave.

Then he should say to the disciple: `From today/now 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!’

Possession

Then he should visualize himself as white Vajrasattva as transformation from the syllable . After that, he should visualize the syllable in his own heart with a garland of Vajra-rays. Again, after letting the disciple visualize immaculate super pure Vajrasattva as transformation from the syllable , he should apply signs on his heart, brow, throat and forehead, with vajra, jewel, lotus and viśvavajra, as transformations of the syllables , 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 , 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!’’.’

Then the Vajra master quickly displays the Sattvavajrī, places it on the (disciple’s) heart and should pronounce this:

This pledge is that Vajra known as Vajrasattva. May the Vajra knowledge take possession of you right now.

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 , 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 , so that the aforementioned (Śrī Vajrasattva) takes possession (of the disciple), and (while visualizing) below (the disciple) being raised up by the Vajravātamaṇḍalī (seal) to the accompaniment of the syllable , 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 —, he should cause him to take possession (of the disciple). He should repeat in this same manner.

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.

Immersed in his deity (susamāhita), he should ignite the fire with fuel of Madhura (wood) and burn down all his sins with a sesame oblation.

(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 in the middle, in order to make the oblation with this index and thumb.

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 consecration.

And for one who is possessed, the ripening of the Five Magical powers, etc., then immediately occurs.

Then, once he has determined (the disciple) to be possessed, the master should display the pledge-seal of Vajrasattva with the words and pronounce again . 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): Then (the disciples) tells everything.

(1614)

Falling of flowers

Then he should cast that garland in the great maṇḍala, saying: 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: .

(1615)

Viewing the maṇḍala

Then she should untie the blindfold, using this (stanza):

. Vajrasattva himself, who is all eyes and whose highest aim is to open eyes, now opens your excellent Vajra-eye. He Vajra, see!

Then he should show the great maṇḍala beginning with Vajrāṅkuśa and ending with Vairocana. Then he should have the entering-seal made at the disciple’s heart, (saying) , etc. 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 tūrya and of the conch-shell.

(1616)

3.8.6.1 The sixfold consecration

Then he should salute (him) with the auspicious stanzas, but first consecrate (him) through the water consecration, then through the seal consecration and through the consecrations with crown-turban, with Vajra, with the overlord (of instruments) and with the name. Again he should worship (him) with flowers, etc., and with the eightfold worship by means of dance, etc.

(1617)

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. The consecration to become master, on the other hand, he should carry out with the great seal of Śrī Vajrasattva; (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 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: 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 Udgatā-prognostication.

(1618)

3.8.1.7 The esoteric consecration

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, as well as the office of a master. Only so far extends the esoteric consecration through which he is consecrated.

(1619)

Thus the abbreviated procedure.


2

Intermediate procedure

Now is discussed the intermediate procedure. He should take just two cubits distance from the basic maṇḍala and, with five powders, draw an altar (maṇḍala) that faces its entry gate, that has half the size of its innermost zone (maṇḍala), 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.

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.

(1620)

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 ; on the left side (he should place) banners and flags of various colorful textiles empowered with the (mantra of) Gaganagañja. He should give guest water and worship (the disciple) with flowers, etc., with musical instruments — conch-shells, kettle-drums, drums, and horns (kāhala) — that have been empowered with the Instrument-seal, and with of exoteric 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:

(1621)

The Budda, repository of fortune, resplendent like a mountain of gold, lord of the three worlds, free from the three stains, 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 including Indra, 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!\\

(1622)

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 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: up to . He should recite as previously. The rest is just as previously. This is the intermediate procedure.

(1623)

Extensive procedure

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:

O child, the veil of your ignorance has been removed by the Jinas, just as chief surgeons with sticks (remove) the people’s cataract.

(1624)

Now the heart for it: . Then he should take a mirror and recount the charactistics of the entities.

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!

Then he takes the bell and, while sounding it (he should pronounce):

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.

And then he should give the bell. The heart mantra for the giving of the bell will be .

While (reciting) he should launch four arrows in the four directions. Some, however, say that a cover is to be made below and above with .

He should again take the mirror and say the following:

For you, Vajrasattva is like a mirror: transparent, clear and stainless. The overlord of all Buddhas is himself present in the heart, o child.

He should also say: `Understand that this overlord of all Tathāgatas is this aspiration to awakening’. Now the mantra for his receiving of the mirror: .

(1625)

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:

From today/now 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.

The two (words) Vajracakra and Vajrabhāṣa are to be used together with their Dharma-letters.

Once more:

For the benefit of all beings, in all worlds, everywhere, may the entire wheel of the Law (dharma) 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 (dharma) be turned in accordance with the (relevant) discipline.

In the same way (are formed the remaining three stanzas with) ``may the wheel of the Wrath (krodha), the Lotus (padma) and the Jewel (maṇi) be turned’’. With this pentad of stanzas he should give the permission.

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! !

In that connection, the Udgatā is this: he should fold the two Tathāgata-fists 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:

(1626)

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 (prognosticator), and with the power of his mantra. This must be held in firm belief.

For the rest, the assurance is to be found in the Śrī Paramādya.

(1627)

Then he should teach (the disciples) the esoteric pledge knowledge of all maṇḍalas:

Throughout the triple-sphered [world] there is no evil like absence of passion. Therefore, you should not practice being indifferent to sexual desire.

And he should pronounce this mantra of the great pledge: ! 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.’

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 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:

(1628)
This [Universal Buddhahood]The term sarvabuddhatva connotes the vajra: see STTS §233. here [is present in the hand of Vajrasattva. By you too should be borne forever the vow borne in Vajrapāṇi’s hand be borne. !Vajra and Samaya and pupil are homologized. See Udāna quoted right before §2.2.1.2.

Then the curse heart is to be taught to all, with (the instruction): `Once again it is not to be divulged to anyone.’

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 . The garlands, etc., should be thrown into water. Then he should dig up all stakes with four (times) the syllable and should rinse all stakes as well as the images with milk over which the mantra %Oṁ, roar! flash! blaze! abide!

(1629)

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.

Dedication

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 (ānandagarbha), be a unique a friend for all beings, and sovereign Great Vajra-Bearer.

(1630)

5

Author’s colophon

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.

structuring of the TEI file Arlo Griffiths

cintanīyetyādiyogo nāma samādhiḥ. transmitted in MS
cintanīyatyādi- MSom. EdT
Issue in the code omits these first words preserved in the manuscript, forming the end of chapter 2 of the text.cintanīyetyādi em.
cintanīyatyādi- MSom. EdT (larger gap)vajradhātvīśvaryā em. EdT
vajradhātvīśvaryādi MS
hr̥dgata-vajrasattvaṁ em. EdT
hr̥dgatāvajrasatvañ MS
Or emend hr̥dgataṁ vajrasattvaṁ?
KSP 117: tadanu vajradhātvīśvaryā catuḥsthāneṣv ātmānaṁ adhiṣṭhāya bodhyagrīmudrāṁ baddhvā hr̥dgatavajrasattvaṁ codayed vajrasattveti. -maṇḍalākāraṁ cittaikāgratāṁ em. EdTsilemn
-maṇḍalākārāṁ cittaikāgratāṁ MS (syntactic)
eva em. EdT
evaṁ MS
KSP 117: tataḥ sarvatathāgatahr̥dayebhyaś candramaṇḍalāni bhūtvā viniḥsr̥tya yāvatsarvalokadhātuṣu sarvasattvānāṁ nairātmyaprativedhaṁ kārayitvā candramaṇḍalākāraṁ cittaikāgratāṁ niṣpādyāgatya sarvadevatāsthāneṣu candramaṇḍalāny eva bhūtvāvasthitaṁ cintayet. sahaikībhūya em.
sahaikībhūyaḥ MS EdT
punaḥ pūrvavad dhr̥dgata- em.
punaḫ pūrvvahr̥dgata- MSpunaḥ pūrvahr̥dgata- EdT
The present segment contains the only case of upadhmānīya in the manuscript.tasmād EdTsilemn
tasmā MSca EdTsilemn
caḥ MSpunar EdTsilemn
punaḥ MSpunar EdTsilemn
puna MSsthitenodānam EdTsilemn
-sthitetodānam MSudānayamānaṁ em.
udāyaṁtāṁ MSudānayantaṁ EdT
The same wording is found in 2.3 Karmarājāgrī.
KSP 117: tatas tebhyo jñānaraśmayo viniḥsr̥tya hr̥dgatavajre praviśya tena sahaikībhūya sarvatathāgatādhiṣṭhānena mahat sarvākāśadhātusamavasaraṇapramāṇaṁ pañcasūcikavajravigraho bhūtvā *oṁ vajrātmako ’ham ity uccārayet (em.; ity uccārayet oṁ vajrātmako ’ham ed. Inui) 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.
STTS 40.hr̥dayād EdTsilemn
hr̥dayod MSsthitvājñāṁ EdTsilemn
sthitvājñā MSmārgayamānaṁ em. EdT
mārgayamānā MStato EdTsilemn
tabho MSpañcabuddha- em.
pañcavuddham MSmakuṭa- MS
mukuṭa- EdTsilemnṣekenābhiṣicyānuttara- em.
-ṣekenanābhiṣiñcyānuttara- MS-ṣekena cābhiṣicyānuttara- EdTsilemnśīlādikaṁ MS EdT
KSP reads -śīlādikayā, which is supported by SVU Tib (reading of Tib.!). saṁbodhi-niṣpādakam MS EdT
KSP reads -saṁbodhiṁ niṣpādyaikam. vajrāṅkita- em.
-vajrāṅkitaṁ MS EdTghaṇṭā-sahitam aśeṣānavaśeṣa- em.
-ghaṇṭasahita aśeṣānavaśeṣā- MS-ghaṇṭāsahitam aśeṣānavaśeṣa- EdTnāmābhiṣekādi MS
nāmābhiṣekādiṁ EdT
KSP 117: tato hr̥dayād avatīrya ... pañcabuddhaṁ makuṭapaṭṭābhiṣekena cābhiṣicyānuttaraśīlādikayā ... -bhisaṁbodhiṁ niṣpādyaikam ādyavajraṁ vajrāṇkitaṁ ghaṇṭāsahitam ...vajrapāṇyahaṁkāreṇa EdTsilemn
vajrapāṇyāhaṅkāreṇa MS
STTS 43 nilaya- EdTsilemn
ṇilaya- MSbhāva- MS
-bhava- EdTmadhyāvasthitenodānam udānayamānam em.
madhyovasthitonodānam udānaṁ MSmadhyovasthitodānam udānayad EdTvajramuṣṭi- EdTsilemn
vajramuṣṭhi- MS
KSP 117 (ed. Inui 1994: 109,16–17): evam utpatti-spharaṇa-saṁhāra-yogena vairocana-hr̥dgata-madhyāvasthitenodānam udānayanto ’bhiṣekānantare vajrasattvād ārabhya yāvad vajramuṣṭi-paryantaṁ sva-sva-cihnāni pūrvavat spharaṇa-saṁhāra-yogenodānam udānayanti.rājādīnām udānāni EdTsilemn
-rājādīnāṁ uddānāni MSbhavanti MS
Issue in the code reads bhavati which it emends to bhavanti.rājo ’haṁ MS
-rājāhaṁ EdT
vajrasaṁbhava-m-aṅkuśaḥ EdTsilemn
vajrāsambhavamaṅkuśa MSbuddhāḥ EdTsilemn
vuddhaḥ MS
STTS 46: Horiuchi as well as Yamada misreads amogharājāhaṁ for amogharājo ’haṁ in the manuscript.KSP 118 (ed. Inui 1994: 107–108)idaṁ tat sarva-buddhānāṁ EdTsilemn
idanta savavuddhānā MSvajra-jñānam EdTsilemn
vajrānam MSyat MS
om. EdT
Issue in the code removes the word, presumably in order to resolve the metrical problem in this pāda, but the presence of yat is supported by STTS as well as KSP.siddhy-arthaṁ em. EdT
siddhārtha MS
STTS 49 KSP 118svayambhuvām EdTsilemn
svayabhuvam MSyac chuddhy-arthaṁ EdT
ya3+ MS
rāgeṇa EdTsilemn
sagaṇa MS
STTS 52: aho svabhāvaśuddho ’ham anurāgaḥ svayaṁbhuvām | yac chuddhyarthaṁ viraktānāṁ rāgeṇa vinayanti hi ||virāgaṁ EdTsilemn
virāga MSsarva- EdTsilemn
tsarva- MS
STTS 55-prahīṇānāṁ em. EdT
-prahīṇyano MS
Issue in the code reads -prahīṇyanāṁ.
STTS 58
STTS 61’haṁ EdTsilemn
haṁm MS
STTS 66ratnaṁ ratne EdTsilemn
ratna ratne MS
STTS ed. Horiuchi reads ratne ratnaṁ, while ed. Yamada reads ratne ratnan. The latter reading agrees precisely with the manuscript.niyojitam EdTsilemn
tiyojitam MS
STTS 69: idaṁ tat sarvabuddhānāṁ sattvadhātvabhiṣecanam | ahaṁ mama kare dattaṁ ratne ratnaṁ niyojitam iti || sattva- em.
sarva- MS EdT
chodhayati MS
chodayati EdTśuddhānāṁ EdTsilemn
suddhānāṁ MStāyinām EdTsilemn
tāyinam MS
STTS 72: aho hy anupaman tejaḥ sattvadhātvavabhāsanam | yac chodhayati śuddhānāṁ buddhānām api tāyinām ||.dhvānta- EdTsilemn
-dhvanta- MSsaṁkhyā MS EdT
STTS reads -saṁkhya-.dhikatara- EdT
-dhikata- MS
STTS 74: idaṁ tat sarvabuddhānām ajñānadhvāntanāśanam | paramāṇurajaḥsaṁkhyasūryādhikataraprabham iti ||hy asadr̥śaḥ EdT
hy isadr̥śaḥ MS-prapūrṇānāṁ EdTsilemn
-prapūṇṇānāṁ MS
STTS reads -paripūrṇānāṁ (hypermetrical).-paripūraṇam EdTsilemn
-paripūrṇṇām MS
STTS reads -pratipūraṇam.
STTS 77: aho hy asadr̥śaḥ ketur ahaṁ sarvārthasiddhinām | yat sarvāśāparipūrṇānāṁ sarvārthapratipūraṇam ||
STTS 80aho mahā- EdT
aho hi mahā- MS
prayujyanti MS EdT
The MS of STTS reads prayuṁjayantiprayuñjanti, which editors have interpreted as meaning prayuñjanti.susamāhitāḥ MS
susamāhitaḥ EdT
STTS 83: aho mahāhāsa-m-ahaṁ sarvāgryāṇāṁ mahādbhutam | yat prayuñjanti buddhārthe sadaiva susamāhitāḥ ||. Horiuchi reads buddhārthaṁ.adbhutotpāda-darśakam em. EdT
adbhut·pādadarśakam MSmahā-harṣakaraṁ em. EdT
mahākarṣakaraṁ MS
para-śāsibhir em.
paraparaśāsibhir MSparaśāstribhiḥ EdTemn
For the STTS parallel, the ms. shows paramasāsibhir. Horiuchi reads parasāmitir, but mentions (§86, note 1) the possibility to emend to paraśāstribhir on the basis of Tib. (gtsug lag gzhan gyis). Yamada edits paraśāsibhir. The near-agreement between the manuscripts of SVU and STTS suggest that Yamada’s reading, with paraśāsibhir as equivalent to paraśāstribhir, is to be accepted.
STTS 86svayambhuvām em. EdTsilemn
svayadbhuvam MS
kolopama-dharmāṇāṁ em. EdT
lokopamadharmmāṁ MS
viśuddhir em. EdT
viśuddhim MS
STTS 91. Yamada misreads svayambhuvān.dharmaṁ em. EdT
dharmma MS
STTS 94. Yamada correctly edits dharmaṁ dharme pratiṣṭhitam, but Horiuchi misreads dharmaṁ dharmapratiṣṭhitam.yat em. EdT
ya MS
prajñāyā arūpiṇyā em.
prajñayārūpināḥ MSprajñayārūpiṇyā EdT
STTS 97chettāraṁ em. EdT
cchetāraṁ MS-śatrūṇāṁ norm. EdT
-satrūṇāṁ MS
STTS 100cittotpāda- em. EdT
citotpāda- MS
STTS 103-viśodhanam norm. EdT
-visodhanam MS
In STT, we read -viśodhakaṁ.
STTS 106: idaṁ tat sarvabuddhānāṁ sarvadharmaviśodhakam | avaivartikacakraṁ tu bodhimaṇḍam iti smr̥tam iti ||svayambhuvāṁ EdTsilemn
svayaṁdbhuvāṁ MSsad-dharmaṁ em. EdT
sadharmma MS-prapañca- em. EdT
-prapañcā- MS
STTS 109.anantaram MS EdT
In STTS, we read udāhr̥tam.āśu sādhanam em. EdTsilemn
āś sā23r1nam MS
STTS 112: idaṁ tat sarvabuddhānāṁ vajrajāpam udāhr̥tam | sarvatathāgatānāṁ tu mantrāṇām āśu sādhanam iti ||amoghaṁ em.
amogha MSamogho EdT
sarvakarma-m-ahaṁ bahu em.
sarvakarmāvahaṁmahaṁ MSsarvakarmā ahaṁ bahuḥ EdT
pravartate em. EdT
pravartakaḥ MS
STTS 116KSP 129: aho hy amoghabuddhānāṁ sarvakarmāvaham ahaṁ | yad anābhogabuddhārthaṁ vajrakarmapravartakam ||. 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.viśve EdTsilemn
visva MS
STTS 119varma MS EdT
STTS reads varmaḥ.yad EdTsilemn
ya MSvajrakāya EdTsilemn
vajrākāya- MS
KSP 129STTS 122: aho vīryamayo varmaḥ sudr̥ḍho ’haṁ dr̥ḍhātmanām | yad dr̥ḍhatvād akāyānāṁ vajrakāyakaraṁ param iti ||. The codex reads varmaḥ, which Horiuchi and Yamada accept in their editions.
STTS 125kurvate em. EdT
kurvataḥ MSkuruvataḥ EdT
The MSK reading is no doubt an simple typing error. The nominative plural form kurvataḥ seems to be an unsuccessful attempt to lend sense to the form kurvate which was not understood. Both STTS and KSP read kurvate.
STTS 128KSP 131duṣṭāgrya em. EdT
-duṣṭāpya- MS
STTS reads -duṣṭāgra-. The cod. reading is misrepresented as -draṣṭāpya in MSK.dāmakam EdTsilemn
-dāyakaṁ MS
vajra-daṁṣṭrāyudhaṁ EdTsilemn
vajradraṣṭrāyudha MS
karuṇātmanām EdTsilemn
karuṇātmanā MS
SVU Tib.: ’di ni sangs rgyas thams cad kyi || ma rungs thams cad ’dul ba’i mchog || kun gyi mchog ni ’dul byed pa || rdo rje mche ba’i mtshon rno ste || thabs dang snying rje’i bdag nyid do ||STTS 131: idaṁ tat sarva-buddhānāṁ sarva-duṣṭāgra-dāmakam | vajra-daṁṣṭrāyudhaṁ tīkṣṇam upāyaḥ karuṇātmanām iti ||. Tattvālokakarī ad STTS 131: ma rungs thams cad ’dul ba’i 84a5 mchog | 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 ’dul ba’i mchog yin pas na de skad ces bya’o ||.KSP 131: idan tat sarva-buddhānāṁ sarva-duṣṭāgrya-dāyakam | vajra-daṁṣṭrāyudhaṁ tīkṣṇam upāyaḥ karuṇātmanām ||dr̥ḍhātmanām EdTsilemn
dr̥ḍhātmānāṁ MS
prasiddhy-arthaṁ em. EdT
-pratasiddhyarthaṁ MS
STTS 134. The codex reads sudr̥ḍho bandhaḥ and this reading is adopted by Yamada. It is only in Horiuchi’s edition that we find the error sudr̥ḍhabandhaḥ. KSP 132.buddhāśu em. EdT
-vuddhāstu- MS
STTS 137: idaṁ tat sarvabuddhānāṁ muṣṭibandhaṁ mahādr̥ḍham | yat sarvabuddhās tu siddhyarthaṁ samayo duratikrama iti ||. The cod. shows buddhāśu and this is accepted in Yamada’s edition, while Horiuchi’s gives buddhās tu. Both editions accept yat although it renders the stanza unmetrical and must obviously be removed. tato ’kṣobhyā em. EdTsilemn
tata akṣobhyā- MSsiddhyahaṁkāreṇa EdTsilemn
-siddhy-āhaṅkāreṇa MSm udānāni EdTsilemn
uddānāni MSdr̥ḍhaḥ em. EdT
dr̥ḍhaṁ MS
See STTS 141, where Horiuchi reads dr̥ḍhaḥ but admits in a note that he cannot justify why the text does not show dr̥ḍham. We believe that satvavajram aham is metri causa for satvavajro ’ham and thus that dr̥ḍhaḥ is correct. This explains the masculine adjective forms in the following hemistich. CHECK MS AND YAMADA!! aho ... āgataḥ
STTS 141 ratnavajra-m- EdTsilemn
ratnavajrām MS
CHECK YAMADA!! smr̥taḥ em. EdT
smr̥tam MS
YAMADA!! sarvāsām EdTsilemn
sarvāśām MS
CHECK YAMADA!! abhiṣekanayaṁ em. EdT
abhiṣekataḥyaṁ MS
CHECK YAMADA!! dr̥ḍham em. EdT
dr̥ḍhaṁḥ MS
CHECK YAMADA!! Issue in the code reads dr̥ḍhaḥ aho ... dr̥ḍham
STTS 144rāgo’pi em. EdT
rāṇyepi MS
CHECK YAMADA!! sunirmalaḥ em. EdT
sunirmmalaṁ MS
CHECK YAMADA!!
STTS 147bahuḥ MS EdT
bahu EdT
CHECK YAMADA!! sattva-dhātoḥ em. EdTsilemn
satvadhāto MS
CHECK YAMADA!!
STTS 150catuṣṭayam em. EdT
-catuṣṭhayam MSudānānyāsām em. EdT
uddānayāmāsām MS
Issue in the code reads udānayāmāsām and emends udānāny āsām; we accept the emendation. %The corruption is influenced by STTS §154 udānayām āsa. sadr̥śī em. EdTsilemn
ṣadr̥sī MS
anyā em. EdTsilemn
atyaḥ MS
STTS 154 rājyāgryaṁ em. EdT
-rājāgryaṁ MS
prapūjitāḥ em. EdT
prapūjitā MS
STTS 157sarva-darśinām em. EdT
sarvadarsinam MS
Issue in the code reads sarvadarśinam toṣayanti em. EdTsilemn
tośayanti MS
pratiśrutkopameṣv em. EdT
pratiśrutakopameṣv MS
STTS 160nr̥tya MS EdT
-nr̥tta- EdT
CHECK MS AND YAMADA!! buddha-pūjā em. EdT
buddhapūjāḥ MS
prakalpyata iti em. EdT
prakalpyateti MS
Issue in the code as usual separates the iti and edits prakalpyate || iti aho ... prakalpyata iti
STTS 163 udānamāsām em.
udānānyāsām EdTemnuddānayāmāsām MSsattvāveśayogād EdTsilemn
-satvāveśayogod MS
STTS 167 sarvālaṁkāra- EdTsilemn
sarvālāṅkāra- MStathāgata- em. EdTsilemn
sarvatathāgata- MS
pūjya EdTsilemn
pūjā MSaho ... avāpyate
STTS 170 dr̥śo em. EdTsilemn
-dr̥so MS
aho ... labhet
STTS 173. It seems thatālokavatī should be understood as or emended to ālokavatīḥ. -gandhaṁ EdT
-gandho MSsarvakāye em.
sarvakāma MS
Issue in the code reads sarvakāme and emend sarvakāye dadāti EdTsilemn
da.āti MSaho ... dadāti hīti
STTS 176 ato EdTsilemn
ata MSudānam EdTsilemn
uddānam MSdr̥ḍhaḥ em. EdT
dr̥ḍhaṁ MS
samākr̥ṣṭā EdTsilemn
samākr̥ṣṭhā MSaho ... sarvamaṇḍalam
STTS 180 dr̥ḍhaḥ em. EdT
dr̥ḍhaṁ MStsarvatra MS EdT
sarvāṇu- STTS Hed
CHECK MS AND YAMADA!! praviṣṭāpi EdTsilemn
praviṣṭhāpi MSaho ... punaḥ
STTS 183 dr̥ḍhaḥ em. EdT
dr̥ḍhaṁ MSbandhamuktānāṁ em. EdT
-vandhanamuktānāṁ MSsattvārthādbandha EdTsilemn
satvārthān vandha MSaho ... iṣyate
STTS 186 dr̥ḍhaḥ em. EdT
dr̥ḍhaṁ MStsarvapatayo em. EdT
sarvāpatayo MSaho ... bhavanti hīti
STTS 189
$\rightarrow$ KSP (\Ied\ sections 157–159) tān samājagatān sarvatathāgatān em. EdT
tāṁ samājāgatāṁ sarvatathāgatāṁ MS
KSP: tān samājagatān sarvabuddha-. nmaṇḍalān em. EdT
-maṇḍalam MS
sabodhisattvaMS:24v siddham parṣanmaṇḍalānsarva em. EdTsilemn
sava- MS
vandanaṁ em. EdT
Issue in the code reports as their reading -vandhanaṁ, with an anusuvāra that is not actually written; STTS read -vandanāṁ, KSP -vandanāṅ. CHECK MS AND YAMADA!!
KSPSTTS 192.aho ... tathāgataḥ
STTS 193 vairocanahr̥daye EdTsilemn
vairocanahr̥daya MS
KSP reads vairocanasya hr̥daye.mudānayamānān em. EdT
udānayāmānām MS
KSP reads udānayamānaḥ.yatsarvāṇuprasaṁkhyā em. EdT
sarvāṇuprasaṁkhyā MS
KSP reads sarvānuprasaṁkhyā.
STTS 195. quoted in KSP (\Ied\ section 158) mālābhiṣekādika em. EdT
mālābhikākādikam MS
KSP: mālābhiṣekādim.vajrāṅkuśādibhi em. EdT
vajrāṅkuśādir MS
(with wrong reading -śādīr in the footnote) KSP (\Ied);rākr̥ṣya em. EdTsilemn
ākr̥śya MS
mudritān vairocanādīn em. EdT
-mudritāṁ vairocanādī MS
saṁgrahe em. EdT
-saṁgrahai MS
anurāge EdTsilemn
anurāgai MS
KSP: anurāgaṇe.prabhāsā em.
prabhayā- MS EdT
pratiṣṭhāpane em. EdTsilemn
-pratiṣṭhāpaṇe MS
kleśopa em. EdTsilemn
klesopa- MS
pūjayā sarvatathāgatapūjane
-pūjayā MS:25r sarvatathāgatapūjanecittā EdTsilemn
-cittā MS KSP Iedtkleśopa em. EdTsilemn
klesopa MS
ścārakṣaṇe MS EdTsilemn
ca rakṣaṇe EdTsilemn
The Issue in the code emendation is unnecessary.sarvarakṣāparipālane MS EdT KSP Ied
Issue in the code needlessly emends sarvarakṣāt paripālane tathāgata em.
-tathatā- MS EdT
($\leftarrow$STTS 132, KSP);muṣṭyā EdTsilemn
-muṣṭhyā | MSsarvabuddhatvaniṣpādane MS
Issue in the code misreads -buddhaddha- and emends sarvabuddhaniṣpādane; n.e.\ KSP (\Ied)dāna… niṣpādane
why only 8 pāramitās, and not 10? KSP too mentions only the same 8.gandhodakena em. EdT
-gandhodake MSvajrānalamudreṇa em. MS
vajrānalena or vajrānalena mantreṇa?Issue in the code emends vajrānalamudrayā. Probably Issue in the code ’s ememdation is based on Tib.: rdo rje me’i phyag rgya dang bcas pas Mañjuśriyamūlakalpa, Hevajratantra oṁ em. MSvajrapuṣpe em. EdT
vajrapuṣpa MShūm̐ iti em.
hū;ṁmiti MShūṁ || iti EdTsilemnpuṣpāṇi MS
puṣpāni EdThūm̐ em. MSgandham em. EdT
gandhat MShūm̐ iti em.
hūṁmiti MShūṁ || iti EdTsilemnoṁ em. MSoṁ ... -anutpannatvād
Pañcaviṁśatisāhasrikā Prajñāpāramitā I-2: 85 khaḍgākarṣābhinayā em.
khaḍgātkarṣābhinayā MS
Issue in the code accepts the text as it isoṁ vajrāloke hūm̐ em.
hūṁ vajrāloke MS EdThūm̐ iti em.
hūṁmiti MShūṁ || iti EdTsilemnmekaviśati EdTsilemn
ekaviśaṁti- MSddvārodghāṭanaṁ EdTsilemn
dvārodghaṭānaṁ MSśrīvajrasattvamahāmudrāṁ em. EdT
śrīvajrasatvāmahāmudrām MShūm̐ iti em.
hū;ṁmiti MShūṁ || iti EdTsilemnvajrabandhena em.
vajrabandhe MSpc EdTvajrena MSacsarvabuddhān em. EdT
sarvavuddhāṁ MS savyatāleti em.
samyaktāleti MS EdT
g-yas pa thal mo zhes bya ste vapīti MS
Issue in the code note indicates that they read ayīti bāhubhyāṁ
Samāyoga 9.320, 322: bāhubhyāṁ vajrabandhena vajrācchaṭāvimokṣaṇaiḥ | śrīvajrasattvayogātmā sarvabuddhān samājayet || 9.320 || (= Samāyoga 5.49) vāmācchaṭakatālena śamyatāleti sidhyati | dakṣiṇena tu tāloktā saṁnipātāv ubhāv api || 9.322 ||; SDPT: bāhubhyāṁ vajrabandhena vajrachaṭakavimokṣaṇe | śrīśākyarājayogātmā sarvabuddhān samājayet || vāme chaṭakatālena samatālena siddhyati | dakṣiṇena tu tāloktaṁ saṁnipātāv ubhāv api || (p.172) (CHECK THE READING OF THE EDITION); Possibly quoted from the Paramādya. CHECK!!; Ānandagarbha’s Sarvadurgatipariśodhanamaṇḍalavidhi: 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 || (D f.193v6–7); Abhidhānottara (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 brdabs pas ’grub || g-yas ba’i thal mo yin par gsungs || gnyis ka kun tu sdud pa yin || (Lhasa 285b-286a D P Skt!!; Abhidhānottara (Tib.) 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 || (Lhasa 255a) jjaḥ
Emend jaḥ with Issue in the code (silently)?mudrāhr̥dayam em. EdT
-mudrāhr̥dayat MSsaparṣaccakra em. EdT
saparṣacakra- MSasyā... vartate
Samāyoga 9.321=5.50: asyājñāmātracakitāḥ saparṣaccakrasaṁcayāḥ | sarvabuddhāḥ samāyānti kā kathānyeṣu vartate ||; SDPT p.172: asyā ājñāyā mātreṇa saparṣaccakrasaṁcayaḥ | sarvabuddhāḥ samāyānti kā kathānyeṣu varttate ||; Ānandagarbha’s Sarvadurgatipariśodhanamaṇḍalavidhi: ’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 || (D ff.193v7–194r1); Abhidhānottara (Tib.) 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 || (Lhasa f.255a D P!! SKT!!); 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 || (Lhasa 286a D P!! SKT!!) śīghraṁ EdTsilemn
śrīghra MSsevayan em. EdT
sevayaṁ MSuccārayet em.
uccāraye MSnāmāṣṭaśata em. EdT
nāmāṣṭhagatam MS
Issue in the code ’s note reports the misreading nāmāṣṭāśatam. tataḥ ... uttamam
To be traced.mahāsattvetyādi EdTsilemn
mahāsattvetyādi MSpcmahāsatvetyidi MSacThe nāmāṣṭaśata beginning with vajrasattva
STTS §§197–201.karma EdTsilemn
karmmaṁ MSmahākarmāgyramudrābhiḥ em. EdT
mahākarmmābhramudrābhiḥ MS
%mahākarmāgyramudrābhiḥ%, with SDPT and MSK?samayāṁstu em. EdT
samayās MS
Issue in the code ’s note reports the misreading samayas. samayāgryābhiḥ em. EdT
samāgryābhiḥ MSsādhayeta mahāsattvān em. EdT
sādhayet mahāsatvāṁ MS jaḥ em.
jāḥ MStato ... pravartayet
STTS §209.22–23. STTS (\Hed) reads pravartayan for pravartayet. bhavati em. EdT
bhavanti MS rakṣāṁśca em.
rakṣāṁś MS EdT
Cf. SVU §140 ... tathaiva vajrāṅkuśādibhiḥ ākr̥ṣya praveśya baddhvā vaśīkr̥tya vajrayakṣeṇa vighṇotsāraṇaṁ prākāraṁ pañjaraṁ kr̥tvā samayavajramuṣṭinā maṇḍaladvārāṇi baddhvā dvayakṣarakavacena sarvarakṣāḥ saṁrakṣyārghadānapūrvikābhiḥ svasamayamudrābhir dr̥śyaṁ kr̥tvā; Bhūtaḍāmara manual: ... śāntikaṁ homaṁ kr̥tvā duṣṭotsāraṇamantreṇa duṣṭān utsārya pūrvavad digbandhādibhiḥ sthānarakṣāṁ kr̥tvā ... vajramuṣṭinā EdTsilemn
vajramuṣṭhinā MSsarvān dr̥śyā em. EdT
savā dr̥śyā MS
Issue in the code ’s reports the reading as sarva x x x. mantrāṁśca em.
mantrāś MSmantrāñ EdTsilemnścainānāmudryābhi em.
ca nānāmudrābhi MS EdT
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 Tib.mudrābhi em. EdT
-mudrābhi MSnabhiṣicyārghaṁ em.
abhiśiścārghaṁ MSabhiṣiñcārghaṁ EdTsamaye em. EdT
-samaya MSpuṣpaiḥ EdTsilemn
puṣaiḥ MShūm̐ iti em.
hū;ṁm iti MShūṁ || iti EdTsilemn oṁ em. EdT MSdīpapūjā em. EdT
-dīpaṁpūjā- MShūm̐ iti em.
hū;ṁm iti MShūṁ || iti EdTsilemnpūjāspharaṇakarmavajrī em. EdT
-pūjāmeghasamudraspharaṇakarmmavajra MS jāḥ em.
jaḥ or jjaḥ. pūjāspharaṇakarmabāṇe EdTsilemn
-pūspharaṇakarmmavāṇe MS
pūjā MS:26v spharaṇakarmmavāṇeoṁ namaḥ sarvatathāgatasūryebhyo em. EdT
oṁ sarvatathāgatasūryebhyo MSvajradhvajāgri
STTS read vajradhvajāgre. tram̐
Issue in the code emends trāṁ, but STTS read tram. oṁ sarva em. EdT
oṁ namaḥ sarva- MS
dharmasamatā
\emn\ -vajradharmatā-, with STTS?samādhibhiḥ stunomi em. EdT
samādhibhi stutomi MS
Issue in the code keeps stutomi nirhāraiḥ stunomi em. EdT
-nirhārai stutomi MS
Issue in the code keeps stutomi nuge dham̐ em. EdT
-nurodham MS
stunomi em.
stutopi MSstutomi EdTemn
Issue in the code reads stunoyi. gāyan stunomi em. EdT
gāya stutopi MS
Issue in the code emends gāyan stutomi vajravāce em. EdT
vajrāvāce MS
jvālāspharaṇapūjākarme bhara bhara em. EdT
-jvālospharaṇapūjākarmme | kara kara MS
Issue in the code reads -jvālā- (sil. em.) but keeps kara kara. oṁ ... kuru kuru
STTS §§506–507, 509–510, 512–513, 515–516: 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. ṣoḍaśa EdTsilemn
ṣoḍaṣa- MS
vidyābhiḥ MS:27r ṣoḍaśa-pūjāṁ kuryāt em. EdT
pūjā kuryāt MS sagarvotkarṣaṇād dvābhyā em. EdT
sagarvvotkarṣaṇādvābhyām MS
The relevant akṣara is damaged in the ms., but our impression is that the scribe wrote -ṇādvā- rather than -ṇāddvā-. bāṇa em.
vāma- MS
Issue in the code reads and retains vāna-. ghaṭṭana EdTsilemn
-ghattana- MSpradarśanam em. EdT
-padarśanam MSparivartitā em. EdT
parivartitā MSbhramonmukta em. EdT
-bhramomukta- MS kapoloṣṇīṣa em. EdT
-kapoloṣṇiṁṣa- MS
Issue in the code reports as reading -kapoloṣṇiṣa- daṁṣṭrāgrā em. EdT
-draṁṣṭrāgrā MSmuṣṭi EdTsilemn
-muṣṭhi- MSsagarvo-\ ... -nipīḍiteti
STTS §287–288: 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 || vyavasthitaḥ em. EdT
-vyavasthitāḥ MSvā em. EdT
-kāk- MSśatākṣaraṁ em. EdT
-ṣaḍākṣaraṁ MSmanasā vā em. EdT
manavā MSsarve MS
sarvair EdTdyāvatkhedo em.
yāvad khedo MS
(thus also Issue in the code ; the sandhi is impossible.)puna EdTsilemn
puna MSstuti EdTsilemn
stutiṁm MS
CHECK!! vajra em.
vajrasatva MS
Issue in the code emends vajrasattva. vajra mur iti
STTS §309: atha sarvamudrāṇāṁ sāmānyo mokṣavidhivistaro bhavati. tatrādita eva yato yataḥ samutpannā mudrā tāṁ tatra tatraiva muñced anena hr̥dayena, vajra muḥ. sthānam em. EdT
sthānām MSvairocanasyoṣṇīṣaḥ
vairocanasyoṣṇīṣa- EdTsilemnvairocanasyoṣṇīṁṣa- MSpūrvava em. EdT
pūrvat MSoṁ em.
om. MS EdTvamiti em. EdT
miti MS
(whose note "Ms om. vam" is misleading, because the ms. does not omit the m);tato ... vam iti
STTS 310: tato hr̥dayotthitayā ratnavajrimudrayā svābhiṣekasthānasthitayābhiṣcyāgrāṅgulibhyāṁ mālāṁ veṣṭayan baddhvā, tathaiva kavacaṁ bandhayed anena hr̥dayena, oṁ ratnavajrābhiṣiñca sarvamudrāṁ me dr̥ḍhīkuru varakavacena vaṁ. pūrvavat em. EdT
pūrvat MSvajrasattvaśatākṣaraṁ em.
vajrasatvaṁ śatākṣaraṁ MSvajrasattvaṁ śatākṣaraṁ EdTcoccāryābhi em.
coccāpyābhi- MS
Issue in the code emends ca japyābhi-. pariṇāmayya em.
pariṇamayya EdTsilemnparinamayya MSvidhinyūnaṁ EdTsilemn
viddhinyūnaṁ MSkṣāntumarhatheti EdTsilemn
kṣaṁtum arhartheti MSvijñāpyārghaṁ EdTsilemn
vijñānyārghañ MSsattvān em. EdT
-satvat MSoṁ ... punarāgamanāya tv
STTS 317: oṁ kr̥to vaḥ sarvasattvārthaḥ siddhir dattā yathānugā | gacchadhvaṁ buddhaviṣayaṁ punar āgamanāya tu || cordhvato EdTsilemn
corddhato MShr̥dayena em. EdT
hr̥dayedanena MSvajrasattva muḥ
STTS 317: vajrasattva muḥ. saparṣaccakra EdTsilemn
saparṣacakra- MSsaṁrakṣyotthāya em. EdT
saṁrakṣotthāya MSmaṇḍalakarma pustakavācikādi em.
maṇḍalakapustakavācikādīṁ MSmaṇḍalakarmapustakavācikādīṁ EdTemn
or maṇḍalakoṇa- !! catuḥsaṁdhyaṁ em.
catusadhyaṁ MS
(see end of next paragraph); Issue in the code emends catuṣṭayaṁ kuryānmāsaṁ em.
kuryātmāsaṁ MSkuryād māsaṁ EdTsilemnsaṁvatsaraṁ em. EdT
saṁvaccharaṁ MSpūrvava em.
pūrvan MS
Issue in the code silently emends pūrvavat vajraṁ tattvena em. EdT
vajra tatvena MSghaṇṭāṁ EdTsilemn
ghaṭāṁ MSjapet em. EdT
jopet MSvajraṁ ... japet
Vajrāvalī mentions the source of the verse: tad uktaṁ paramādyatantre \\ vajraṁ tattvana saṁgrāhya ghaṇṭāṁ dharmeṇa vādya ca | samayena mahāmudrāṁ adhiṣṭhāya hr̥d ājapet || (Mori’s edition 29.3). Paramādyamantrakalpakhaṇḍa (Ota.\ No.\ 120, Toh.\ 488): 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 || (P vol.5 156.1.5–6 folio number!! D LOCATION!! ; Taisho No.244, vol.8, 812c TEXT!! See note 29.3 *2 (Mori’s edition, vol.2, pp.607–608) mention Hevajrasekaprakriyā CROSS REFERENCE!! The same verse is quoted again below. See p.\pageref{paramadyaverse1-2}. caturmudrā EdT
catumudrā- MSmaṇḍaloktahr̥daya MS
-maṇḍale rakṣahr̥daya- EdTpūrvoktai em. EdTtaiḥ saha em.
tair saha MS
Issue in the code accepts wrong sandhi without notebhāvayan EdTsilemn
bhāvayam MS em. EdTsilemn
-hr̥dayaṁ mantraṁ MSevamāśveva em.
evam āśceva MS
Issue in the code reads evam ādyeva and emends evamādinaiva. śrāntaḥśrāntaśca
Manusmr̥ti: ārabhetaiva karmāṇi punaḥ punaḥ | karmāṇy ārabhamāṇaṁ hi puruṣaṁ śrīr niṣevate || 9.300 ||śrāntaḥśrāntaMS:28v ś canāmāṣṭaśatastutiṁ em. EdT
nāmāṣṭaśatutim MScatuḥsaṁdhyāvasāne EdTsilemn
catursaṁdhyāvasāne MSsarvalaukikalokottarāśca em.
sarvalokikalokotarāś MS
Issue in the code silently emends sarvalokikalokottarāś yogena EdTsilemn
-yogeṇa MSsādhyāḥ em. EdT
sādhyā MSmaśaktaḥ em. EdT
aśakta MSvajrottiṣṭhamu EdTsilemn
vajrotiṣṭhamu- MSsakalāṁ rātriṁ em. EdT
sakalotrāttriñ MSsthāpayet em. EdT
sthāpayeti MSdvivajrāgryāṅgulī em.
dvivajrāṅgulī MS EdT
ksaṁdhāyottānato em. EdT
sandhāyottanato MS
but STTS reads differently.sarvaṁ em. EdT
sarva MSvajrottiṣṭheti em. EdT
vajrotiṣṭheti MSdvivajrāṅgulī ... saṁjñiteti
STTS 963: dvivajrāgryāṅgulī samyak saṁdhāya susamāhitaḥ | utthāpayen mr̥taṁ sarvaṁ vajrottiṣṭheti saṁjñitā || vajraghaṇṭāṁ em. EdT
vajraghaṇṭā MSsaṁskr̥tya
-saṁskr̥ta MS-saṁskr̥tāṁ EdTemnmudrayāvaṣṭabhya EdTsilemn
mudrayāvaṣṭhabhya MSSection 3.1
parallel to Tattvālokakarī (P LOCATION!!, D f.108v1–109r1) pūrvasevāṁ norm. EdTsilemn
pūrvasevā MSgrāma norm. EdTsilemn
-grāmā- MSyatra em. EdT
yattra MSyantra EdTmanaso em. EdT
maneso MSmanaiso EdTsupramāṇānūṣare em. MS EdT
Padmaśrīmitra’s Maṇḍalopāyikā 2.17 (CHECK!!): supramāṇe same snigdhe ’nūṣare doṣavarjite | pūrvottaraplave ramye bhūbhāge śodhayet punaḥ || tpañcaviṁśatihastaṁ em. EdT
pañcaviṁśatirhastam MSśreṣṭhinaḥ
vā | MS:29r śreṣṭhinaḥpañcaviṁśatiṁ EdTsilemn
pañcaviṁsatis MSṣaḍḍhastaṁ EdTsilemn
śaḍḍhastam MScūrṇahomena em.
-cūrṇahome+ MS EdT viṣasahitena em. EdT
+ṣasahitena MS
According is Harunaga Isaacson, Alexis Sanderson’s restoration is asr̥gviṣasahitena.% vighnān em.
-vighnaṁ MS EdTnivāryā norm.
nivāyā MSbhūmiṁ norm. EdT
bhūmi MSśodhayet em.
soḥdhāpayet MSśodhāpayet EdTsilemnvyāmamātraṁ em. EdT
vyāmamantraṁ MSjānu MS
-janu- EdTemnsugandhābhyakta MS
sugandhātyakta- EdTmr̥dāpūrya norm. EdTsilemn
-mr̥dāpūya MSvajraśikharā MS
vajraśikhara- EdTemnāsicyā em.
-āsicyāsicyā- MS EdT
This emendation is supported by the Bhūtaḍāmara initiation manual and Vajrāvalī. susamāṁ MS
susamaṁ EdTemnkūṭāgāramantargatāṁ MS
kūṭāgārāntargataṁ EdTemn
(Tib supports the emendation. NOTE) catustoraṇaśobhitāṁ norm.
catustoraṇaśobhitaṁ EdTsilemncatustoraṇasobhitām MScaturdvārākṣavāṭaparivr̥taparyantāṁ em.
caturdvārātkavāṭaparivr̥taṁ paryante MScaturdvārākṣavāṭaparivr̥taṁ paryanta- EdTsucitrita em.
sucittritam MSsucitritam EdTsilemnvitānavitatottamāṁ em.
vitānavitanottamam MS EdTsucitrita... vitatottamāṁ
Cf. Samāyoga 6.3cd: ghaṇṭāvasaktasatketuvitānavitatottame paṭapratimābhirupaśobhitāṁ norm.
-paṭapratimābhirūpasobhitām MS-paṭṭapratimābhir upaśobhitam EdTcatuṣkoṇāva em.
catukoṇāva- MSghaṭikāṁ MS
-ghaṭikaṁ EdTemn-ghaṭṭikām EdTścopaśobhya em. EdT
cascopasobhya MScasvopaśobhya EdTvajrayakṣa em. EdT
vajrayarakṣa- MStataḥ
Parallel to Tattvālokakarī (P LOCATION!!, D f.109r1–109v1)svayaṁ norm. EdT
svaya MSprātaḥ em.
snātaḥ MS EdTyathāptyābharaṇāmbaraḥ
RT proposes \emn\ yathāptā-.saṁvītaḥ em. EdT
-sampītaḥ MSsragvī em. EdT
śragdhī MS
-saṁvītaḥ MS:29v sragvīsvayaṁ ... surabhitānanaḥ
Paramādya (P LOCATION!!, D. f.189r); Tibetan translation of Paramādya suggest that the reading of the opening is not snātaḥ but prātaḥ (in the morning). See also Samāyoga 6.20: tataḥ snātaḥ sugandhāṅgo vicitrābharaṇāvr̥taḥ | vicitravastrasaṁvītaḥ sragvī surabhitānanaḥ || kuryāt EdTsilemn
kuyāt MSprakr̥tisthabhūbhāgaṁ em.
prakr̥tisthabhūbhāge MS EdTsaṁmārjyopalepanaṁ em.
sanmārjyepalepana MSsaṁmārjya lepanaṁ EdTsilemnhastenālabhya EdTsilemn
hastenolabhya MSkuryāt EdTsilemn
kuyāt MSpūrvāhnamārabhya norm. EdTsilemn
pūrvvāhṇam MSāra MS
Or to be emended to ārambhaṁ? tvanāhāreṇā EdTsilemn
anahāreṇā- MSmaṇḍalabhūmimadhye em. EdTsilemn
mahālabhūmimadhye MSacmalabhūmimadhye MSpc
vajracakrayā
Issue in the code wrongly reads this as vajracakrayo, and needlessly emends to vajracakreṇa. Understand vajracakrayā mudrayā . praṇāmādi em.
praṇāmādika- MS EdTmahāyogaṁ em. EdTemn
mayogaṁ MSmahāyogaṁ EdTemn
Cf. Tib. CHECK! corrupt. We don’t accept \MSK/Tib. mahāyogaṁ; need a verb/absolutive here.kūṭāgāram em. EdT
kuṭāram MSsattvaparyaṅkaniṣaṇṇa em. EdTsilemn
satvaparyaṅkaniṣarṇṇa MS
harṣayet em.
karṣayet MS EdT
saphalaṁ janma em. EdT
satvamahāsamudrayā vyavasthitaphala janmā MS (eye-skip)
The contamination is due to the eyeskip of the scribe from sa of saphalaṁ to sa of śrīvajrasattva-. bhavitāhaṁ MS
bhavitāhe EdTemn
Reading supported by testimonia, no need to emend.
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 Maṇḍalopāyikā. mamādya em. EdTsilemn
mmagādya MS
The parallel in Padmaśrīmitra’s Maṇḍalopāyikā has some variant readings:

agro me divaso hy adyaḥ yajño me ’dya niruttaraḥ | ājñāṁ karomy ahaṁ nātha sarvabuddhānukaṁpayā ||

(359)
sarvāṅgena norm. EdT
savāṅgena MSghaṭikā em.
-vattikā- MS-bhaṇḍikā- EdTsarvabuddhān nimantra yet EdT
The reconstruction was initially proposed by MSK following Tib.: sang rgyas thams cad spyan drang bar bya’o. It is now confirmed by two Sanskrit parallels.
BhḌ: tato dhūpavartikāhastaḥ sarvāṅgaiḥ sarvabuddhān praṇamya nimantrayet KSP: sarvāṇgena praṇamya hūṁ jaḥ vajrajihvaḥ sarvabuddhān nimantrayet aśeṣadikṣu norm.
aśeṣādikṣu MSuktvā
pradāsya[tyetyuktvā MS
restoration by Issue in the code The restoration of Issue in the code seems metrically unacceptable.punardvārodghāṭana norm.
punadvārodghāṭana MSpunar dvārodghāṭana EdTvyavasthitastanmantrodīraṇa norm. EdT
tamantrodīraṇa MSyuktairnāmāṣṭaśatena norm. EdT
-yuktai MS
parallel to Tattvālokakarī (P LOCATION!!, D f.109v2–4)sarvatathāgatair gagaṇa… kr̥tvā
āpūrayad MSdr̥ṣṭā MS-vandanaṁ EdT
In \cod, sarvatathāgatapādavandanāṁ kr̥tvā precedes sarvatathāgatair gagaṇam āpūrayamāṇaṁ dr̥ṣṭvā, but it is implausible that the officiant makes reverence to the feet of the tathāgatas before drawing down them. Probably the metaphasis is caused by the face that the both parts begin with sarvatathāgata-. Our emendation is supported by Tib.māpūrayamāṇaṁ em. EdT
āpūrayad MS
as in §59dr̥ṣṭvā em. EdT
dr̥ṣṭā MSvandanāṁ MS
-vandanaṁ EdT
(probably a typo)aham … mahābalaḥ
VĀ and KSPadhiṣṭhānaṁ em.
adhiṣṭhānā MS EdTahaṁ ... riñcati
These two verses and the preceding prose: Bhūtaḍāmara manual. baddhvoparyākāśe em. EdT
vadho| 30r6 paryākāse MSvajrottiṣṭheti em.
vajrasatva vajrotiṣṭheti MSvajrasattva uttiṣṭha iti EdT
Should we follow Issue in the code , or stay closer to the ms. and emend vajrasattva vajrottiṣṭheti? The mantra is found in the context of raising a corpse in STTS §704 and §963.sakr̥d em. EdT
kr̥d MS
punar em. EdTsilemn
puna MS
Parallel to Tattvālokakarī (P LOCATION!!, D f.109v5–6)kramet sagarveṇa em.
-krameta sagarvveṇa MS EdTvajrasattvam MS
vajrasattvety EdTemn
The STTS parallels shows that the MSK emendation is unwarranted.
-krameta- MS edya-kramena edho
STTS §203: tathaivotthāya mudrāsthaḥ sarvato vyavalokayan | parikramet sagarveṇa vajrasattvam udāharan ||. We believe the reading -krameta garveṇa in the STTS codex unicus is in need of correction because sagarva is a common expression in the language of this text while the med. opt. form parikrameta is unattested.kramet sa em.
-krameta- MS edya-kramena edhovajradr̥ṣṭyā em. EdT
vajradr̥ṣṭvā MSdiksīmāmaṇḍalabandha em. EdTsilemn
diksīmāmaṇḍalavadhva- MSca rasātala em.
cārasātalam MSbhūmitalam EdT
-grahe(ṇ)a: the scribe has accidentally added a diagonal stroke to ṇa. Perhaps he meant to cross out the akṣara. Issue in the code pādatalaparigraheṇa bhūmitalam. This emendation is unwarranted. cf. Ratnākaraśānti Bhramaharasādhana for term sīmābandha and ārasātala. pr̥ṣṭhaṁ norm.
-pr̥ṣṭaṁ MSkurva em. EdT
kurvvam MSvajradr̥ṣṭyā ... hūṁ jaḥ iti
parallel to Tattvālokakarī (P LOCATION!!, D f.109v7–110r3)vajramuṣṭidvayena em.
vajramuṣṭidvaye MS EdTtarjanyāṅguṣṭhacakrā norm.
tarjanyāṁguṣṭavajra- MStarjanyāṅguṣṭhavajrā EdTvajracakrā nāma mudrā
For vajracakrā, see STTS §275.vajramuṣṭidvayena ... mudrā
KSP (CHECK!!) mahāvajrācakre’dhitiṣṭha MS
vajracakrādhitiṣṭha EdTmaṇḍalakoṇacatuṣṭaye norm.
maṇḍalakoṇe catuṣṭaye MS EdTkīlaya norm. EdT
kīleya MSsarvavighnān em.
sarvavighnām MSsarvavighnaṁ EdThr̥dayenāṣṭottaraśataśataparijaptāḥ em.
hr̥dayecāṣṭottaraśataparijaptā °i MShr̥dayenāṣṭottaraśataṁ parijapya EdT
We do not follow Issue in the code in emending a an adverbial form in -m/ṁ, because other examples of aṣṭottaraśata(pari)japta are apparently attested in the text; their emendation of an absolutive form (parijapya) also seems unnecessary. The error °i for ḥ could be explained by assuming a graphic error °i for ḥ in an ancestor manuscript of our codex.vāmavajramuṣṭyā norm. EdT
vāmavajramuṣṭhyā MSmudīraya norm. EdT
udīrayaṁ MSnmaṇḍalakoṇacatuṣṭaye em.
maṇḍalaṁ koṇe catuṣṭayaṁ MSmaṇḍalakoṇe catuṣṭaye EdTdimamudīrayan em. EdT
iyam udīyan MSgha gha MSpc EdT
gha ghā MSacsarvaduṣṭān em. EdT
sarvaduṣṭā MSsarvapāpān em. EdT
sarvapāpā MSvajradhara ājñāpayati em. EdT
vajradharo jñāpayati MS
the same reading is found in the inscription edited in Griffiths (2014: 169). Nevertheless, perhaps we should emend -dhara ājñā- with \MSK.tato
svāheti || MS:31r tatovajramuṣṭikarmamudrayā em. EdT
vajramuṣṭikarmmamudrāyā MSvajrakavacena em.
ca vajravajrakava[jra]na MSca vajrakavacena EdT
emend ca vajrakavacena, or even vajrakavacena without ca. The ca might be a dittographical error.vajramuṣṭiṁ em. EdT
vajramuṣṭi MSvajramuṣṭiṁ EdT
emend vajramuṣṭiṁ, or keep Ārṣa/Aiśa form.dvajrakavaca
emend vajrakavacaṁ, or keep Ārṣa/Aiśa form.sarvāṁ em.
sarvan MSsarvaṁ EdTbandha… maṇḍala iti
Source? Scripture? Pāda c: hypermetricalcaturasrāṇi em.
caturagrāṇi MScaturaśrāṇi EdT
The exemplar of our ms. presumably had caturaśrāṇi, and tgis is what \MSK read.kuṁkumādibhi em. EdT
kuṁkumādibhi MSkuryāt em. EdT
kuyāt MSśeṣeṣu
corr. or read śeṣeṣu, as \MSK reads. It may be that there were two types of ś in tguis ms., one (as here) archaic, close in shape to g and especially s, the other somewhat resembling ṇ. vartulāni em. EdT
vaṁtulāni MSsvasvamantraiśca em.
svamantrais ca MSsvamantraiś ca EdT
This emendation is supported by Tib. Issue in the code :svamantrais ca. correct or read svamantraiś ca. See note on preceding sentence.parijaptāni EdTsilemn
-parijāptāni MSrākr̥ṣya em. EdT
ākr̥ MStathāgatādīn em.
tathāgatodiṁ MStathāgatādiṁ EdTsvahr̥dayai em.
svahr̥dayai MSsvahr̥daye EdTpacāraiḥ EdTsilemn
upācāraiḥ MSsaṁpūjya/ EdT
saṁpūjyā abhiṣekāya MSabhiṣekāya kalaśaṁ sarvavrīhyādisaṁyutam
na vipulādvidhivaddattvārghaṁ em. EdT
vidhiva datvārghaṅ MSdhūpenaivādhi em. EdT
dhūpanaivādhi- MSanyasmintvahani em. EdT
°anyasmi tv ahani MSpuna norm. EdT
puna MSvakṣyamāṇaṁ em. EdT
vakṣamānañ MS
Durgatipariśodhana (CHECK!!)juhuyāditi em. EdT
juhuyān MSpuṣpādibhirlāsyādibhiśca em. EdT
puṣpādibhi lāsyādibhis MStāvat em. EdTsilemn
tāva MSsusnāta em.
susnāna- MS EdTścācāryaṁ em. EdT
cācāyam MSrevaṁ em.
eva MS EdTvaktavyam MS
vaktavyaḥ EdTtvaṁ me ... varam iti
Nāgabodhi’s Viṁśatividhi 7.3–4: 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 || CHECK TANAKA’S ED!!; Durgatipariśodhana: 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. (p.284)\ In later texts, the first pāda is embedded into a single stanza. See, e.g., VA \S\ 20.4: 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 ... (p.375) śr̥ṇu … vidivehe
The stanzas are in Āryā except the 7th one Gīti and the 8th Anuṣṭubh. bhadrāśayanibhr̥ta em. EdT
bhadrāśayanibhr̥taṁ MSmaniśaṁ em. EdT
aniśa MSgāḍha norm.
agādha MSagādhaṁ EdTmanaghamatiṁ
ānaghamatiṁ MS EdTkulāmbhoja norm. EdT
-kulāmbhojā- MSkr̥payā ... -madhyagatam
Quoted in Vajrajvālodayā (LOCATION!!) rāgādyuraga em. EdT
rā[gādyu]+ga- MS
Tib’dod chags la sogs sbrulvītabhavavandita MS
vītabhavaṁ vanditam EdThetusamanantarādhipa MSpc
hetusamantantarādhipa MSacviṣayātma norm. EdTsilemn
viśayātma MSpratividhya em. EdT
pratividdhya MS
This should be emended to pratividdhakr̥pāmūlaṁ in a single compound?paritrāṇāya norm. EdT
parittrāṇāya MSpunaḥ norm. EdT
yunaḥ MSdadyāṁ em.
dadyāt MS EdT
(CHECK!!) tr̥ṇādivat em. EdT
taṇādivat MSkṣamāṁ em. EdT
kṣamā MSdhyānaṁ em. EdT
dhyāna MSsvapareṣāṁ em. EdT
svareṣāṁ MSsāmājyam MS
samājam EdT
Perhaps no need to be emended. This is Buddhist counterpart of Śaiva sāyujya, etc.śeṣajagat em.
eteṣāṁ jagatāṁ EdTemneśajatāṁ MSdhunāpi em.
adhunāvi MS EdTThis section
Cf. Aṣṭasāharikā Prajñāpāramitā samudānītena em. EdT
samudānitena MSmayotpādayitavyā em. EdT
māyotpādayitavyā MS
maMS:32v yotpādayitavyāsarvopāyavisarai em. EdT MS
sarvopāyavisarai MS
Perhaps this should be emended further to sarvopāyavistarair anutpādatā em. EdT
anutpādato MSsarvadharmāṇāma em. EdT
sarvadharmmaṇām\lem MSsarvajñatājñānacittena em. EdT
sarvajñātājñānacittena MSnirhāra em. EdT
nihārra MSśikṣitavyam MS
śikṣitavyaḥ MS
No need to emend as is done by \MSKnirhārāya EdTsilemn
nihārāya MSjyeṣṭhaputraḥ em.
jyeṣṭaputtraḥ MSjyeṣṭaputro EdTbhagavānsamantabhadraḥ
bhagavāMS:33r n samantabhadraḥbalena em.
-valinā MS EdTmayātra em.
mayā tu MS EdT
The emendation is supported by Tib.samantabhadracaryābhidhānasyāparya MS
samantabhadracayābhidhānasyāpi EdTvasthitaprāntasya niṣpādane conj.
vasthita[prānta] + niṣpādane MSvyavasthite prāntaniṣpādane EdTnikhilavineyajanarāśi em.
nikhilavineyajanarāśi MSnikhilavineyajanarāśiṁ EdTprabheda em. EdTsamuttejya em. EdT
samutejya MScandramaṇḍalaṁ em. EdTsilemn
candramaṇḍala MSpratiṣṭhāpyaṁ MS
pratiṣṭhāpya EdTsiddhya EdTsilemn
sidhya MS
Durgatipariśodhana. identified by RT in SDPT, ed. Skorupski p. 288 (and Paramādya, but only in Chinese [but transcribed] and Tibetan) CHECK article by Shigetoshi Otsuka!karaṁ norm. EdT
kara MSvartayanvajraṁ em. EdT
āvarttayaṁ vajra MSlalāṭe em. EdT
lalaṭo MSkaṇṭhe em. EdT
kaṇṭho MSuccārayet
PDS suggests that this should be uccārayan. svahr̥dayādi
Emend svasvahr̥dayādiṣv? tato vajragandhayā
tato MS:33v vajragandhayākareṣu norm. EdT
kāreṣu MSpuṣpayā norm. EdT
puṣpayāḥ MSparijaptaṁ norm. EdT
-jāptam MSudumbaramayam aśvatthamayaṁ vā em.
udumvaram aśvatthamayam vā MS EdT
(dittographical error). Or this should be emended to udumvaram aśvattham vā. dantadhāvanaṁ em. EdT
dantadhāvana MSdaṅmukhai em.
udrammukhair MSuttaramukhair EdT
Issue in the code emendation uttaramukhair seems less likely to be correct. Cf. Vajrāvalī, ed. Sakura just after verse 20. drammu of udrammukhair: the scribe corrected the akṣaras.vajratīkṣṇa
It seems the scribe started to write a long -ī which would have made tīkṣṇī, then added a diagonal cancellation stroke for the unwanted -ī sign.npratyagrānkuśāndattvaivaṁ em. EdT
pratyagroṅkuśān damvaivam MSebhi em. EdT
debhir MSrāstāraṁ em. EdT
āstāra MSkr̥tvaikaṁ
tvai of kr̥tvaikaṁ is slightly different from other akṣara tva. kalpanīyeti em.
kalpanīya iti EdTsilemnkalpanīye kalpanīyeti MS
(dittographical error?)ṅnirbadhnīyā em. EdT
nirdhadhnīyād MSdvāmapāṇau em. EdT
vāmapāṇai MStisr̥bhiḥ MS
tribhiḥ EdT
Not traced. Probably Ānandagarbha uses a scriptural source or a predecessor’s work silently as seen elsewhere in SVU.yathāśaktyā em. EdT
yathāśakyā MSsarvā norm. EdT
sarvāṁ MSuttiṣṭhata em. EdT
utiṣṭhata MSśvo norm. EdT
svo MSsūryodayakāle EdTsilemn
sūyodayakāle MSmuparyākāśe em. EdT
upayākāśe MS
tataḥ sūryodayakāle ... aiśānīṁ diśam ārabhya sūtrayetjust before the quotation from the STTS etc.parallel to Tattvālokakarī (P LOCATION!!, D f.111r3–112r4) haritasitapr̥thak pr̥thak sūtrāṇi
First the scribe wrote different akṣaras and then corrected them.rañjitānya em. EdT
rañjatāny MSparipāṭyāvasthāpya
any connection with §50 avaṣṭabhya? traḥ MS
trāḥ EdT
There is an unusual blotch to the left of the akṣara, but it cannot be read as -ā. In §68 we seem to have the same mantra. Emend trāḥ? dīptadr̥ṣṭyāṅkuśi em. EdT
dīptadr̥ṣṭhāṁkuśi MSjaḥ em. EdT
jāḥ MScakṣurdvaye em. EdT
cakṣudvaye MSpracara em.
-prajvalac- MS EdTpradruta… kṣobhyādīn em. EdT
pradrutaprajvalaccakṣuḥpadmākarṣaṇalocayādr̥ṣṭhyākṣobhyādī MS
Cf. STTS ed. Hor. §367: see Tanemura 2004: 141-2, 240-241.muccārayan em. EdT
uccārayam MSbhagavān em.
bhagavāṁta MSbhagavan EdT
Or emend bhagavan? prayacchatu
emend prayaccha? svabījaraśmisūtraira EdTsilemn
svavījārasmisūtrair MSsaṁpreṣitai em. EdT
sampreṣitai MSparasparānu em. EdT
parasparanu- MSpraviṣṭāḥ em. EdTsilemn
-praviṣṭhāḥ MSpraviṣṭāḥ em. EdT
-praviṣṭhāḥ MSanyonyānugatāḥ ... atyantānupraviṣṭāḥ sarvadharmā
Cf. the Sūtrapātanam section of KSP (3.5.4), ed. Tanemura 2004.codāharan em. EdT
codāharam EdT valaye saṁvartya
perhaps correct valayet, as seen in KSP? And then delete saṁvartya? Or emend valayitvā, after Padminī. Or emend valayya? Tib. reads bsgril bar bya’o// bsgril nas (*valayet | saṁvartya). maṭakārābhyāṁ EdTsilemn
maṭkārābhyāṁ MSsaurya EdTsilemn
sauyā- MSmaḍiti em. EdT
mat iti MShūm̐ iti norm. EdTsilemn
hūm̐ miti MSvajrabandhenāvaṣṭabhyāṣṭottara MS
vajrabandhena viṣṭabhyāṣṭottara EdTparijapet em. EdT
parijāptet MS
Issue in the code reads parijaptet rmaṇḍalabhūmiṁ gandhenopalipya em. EdT
mmaṇḍalabhūmīnnandenopalipya MS
maṇḍalabhūmiṁ MS:34v gandhenopalipyapuṣpeṇopaśobhyāntarikṣāvasthita norm. EdT
puṣpeṇopasobhyāntarikṣāvasthita- MS
Issue in the code (silently emending s to ś, but wrongly keeping ṇ); rlāsyādibhi EdTsilemn
lāsyādis MSścandrasūryau EdTsilemn
candrasūyau MSgītaśabdopahāraiḥ EdTsilemn
gīteśavdopahāraiḥ MStpūrvābhimantritavarṇakena MS
pūrvābhimantritaṁ varṇakena EdTsilemn
(pūrvvābhimantritavarṇṇakena); We suspect it is better to keep the sequence as a single compound.tīmayet em. EdT
temayet MSvajravācoccārayan em. EdT
vajravāccocārayaṁ MSvajrasattvamudāhara em.
vajrasatvam udāharan MSvajrasattvodāharan EdT
(emendation not clearly indicated) niścintya
Emend niścitya? tatsūtraṁ
Issue in the code tatsūtraṁ This should be separate words.jaḥkāreṇa EdT
jaḥkāreṇā MSac
correct jjaḥ- as in STTS and KSP? but see spelling jaḥ- e.g. in Javanese inscriptions.taṁ vajrakarmarūpa em.
tadvajrakarmarūpam MS EdTsaṁpreṣya em. EdT
sampraveṣya MSvāhayan conj.
bhāvayat MSbhāvayan EdTbrahmasūtraṁ MS
vajrasūtraṁ EdT
(vrahmasūtraṁ); (\emn\ following Tib.)pātayet MS
pāṭayet EdTpuna em. EdT
puna MSryāmyāyāṁ em. EdT
yāmyāṁ MSācārya EdTsilemn
ācāya MStata EdTsilemn
tataḥ MSbāhyamaṇḍalapūrvasūtram em. EdT
vāhyamaṇḍapūrvvasūtraṁ MSpaścimasūtram em. EdT
paścimasūtraṁḥ MSsthita EdTsilemn
sthitaṁ MSevaṁ em.
eva MS EdTvedikāsūtraṇaṁ MS
vedikāsūtraṁ EdTpunarā
ca | MS:35r punarnairr̥te em. EdT
nairite MStpātayet MS
pāṭayet EdTcācāryottarasādhakayo EdTsilemn
cācāryottarasādhakayor MStatrāyaṁ sūtraṇa EdTsilemn
tatrāyatsūtreṇa- MSvajrasamayasūtraṁ em.
vajrasamayasūtra MSvajrasamaya sūtraṁ EdTtribhi EdTsilemn
tr̥bhi MSkāryam | em. EdTsilemn
kāyāṁ MS
(kāryaṁ); dvāraniryūhāḥ EdTsilemn
dvāraniryūhāḥ MSsarvābhayantarā sarvabāhyā ca EdTsilemn
sarvābhayantaraḥ sarvavāhyaś ca MS
emend sarvābhayantarāḥ sarvavāhyāś ca |? Issue in the code (silently) emends sarvābhayantarā sarvabāhyā ca. The latter seems to be supported by sabāhyābhyantaravedikāyāṁ towards end of §54.dvārārdhapramāṇā em. EdTsilemn
dvārarddhapramāṇā MSdvāratriguṇaṁ kāryam EdTsilemn
dvāratr̥guṇaṁ kāyam MScaturdvāraṁ vedikāparivāritam MS
caturdvāravedikāparivārtam EdT
(caturasrañ caturdvāraṁ); Issue in the code silently emends caturdvāravedikā-, but such a compound is not expected here.taken from some scriptural (?) source.khādira em.
khadiram MS EdTmadhaekasūcikavajrākāra em.
adhaekasūcikavajrākārem MSadha ekasūcikavajrākāram EdTmuparipañcasūcikavajrākāraṁ
Issue in the code reads upari pañcasūcikavajrākāraṁ, but this should be a compound.maṇḍalanābhau ... kīlakaṁ
VA \S\ 12.2.7: maṇḍalanābhau khādiram *adhaekasūcikam (\emn; adha ekasūcikam ed.) *uparipañcasūcikavajrākāraṁ (\emn; upari pañcasūcikavajrākāraṁ ed.) kīlakaṁ ... vajreṇākoṭya em. EdT
vajreṇākoṭyā MStadavasakta EdTsilemn
tadavaśakta- MSvajramālāṁ em. EdTsilemn
vajramalām MSpradakṣiṇakrameṇaiśānīṁ em.
prakṣi ṇakrameṇaiśānīn MSpradakṣiṇakrameṇaiṣānīṁ EdT
silently and needlessly emend to krameṇaiṣānīṁ diśa em. EdT
diśim MSṣaḍḍhaste em. EdTsilemn
ṣatr̥ste MSparimāṇḍalyena em.
pārimaṇḍalyena MSpārimāṇḍalyena EdTsilemnkanīyasī MS
kanīyasā EdTemnkārya EdTsilemn
kāyam MS
kāMS:35v ryammanyatrānurūpam EdTsilemn
anyatrānurūpa MSparimāṇḍalyena ... anyatrānurūpam
VA \S\ 12.1.3: pārimaṇḍalyena ṣaḍḍhastamaṇḍale kanīyasīpramāṇaṁ sūtraṁ kāryam anyatrānurūpata ity ānandagarbha-ādayaḥ (ed. Mori, p.143). sūtraṇa em.
sūtreṇam MSsūtralakṣaṇam EdT
Issue in the code ’s emendation is based on Tib.sumaṇḍalam em. EdT
nu maṇḍalam MS EdT
following STTS; nu: emend tu, with \MSK? Or keep anumaṇḍalam? Or read with STTS sumaṇḍalam?% caturasraṁ EdTsilemn
caturaśraṁ MSśobhitam EdTsilemn
-sobhitam MSsragdāma EdTsilemn
-śragdāma- MSniryūha em. EdT
-niyūha- MSsūtraye em. EdT
sūtraye MSparikṣipta em. EdT
-kṣipta MSśobhitam EdTsilemn
-sobhitam MSsūtraye em. EdT
sūtrayet MSvahan em. EdT
vaham MSnavena ... -maṇḍalam iti
The first four stanzas = STTS \S\S\ 203(4), 204(5), 204(6), and 204(7). The final stanza = Samāyoga 7.14 maṇḍalaṁ sūtrayet prājñaḥ sarvadiksamatāṁ vahan | prākpratīcyuttarāvāgdik catuḥsūtrāṣṭamaṇḍalam || = Paramādya D 264a, Vajramaṇḍālaṁkāra D80b CHECK!! cāmara em.
-camara- MS EdTsūrya em. EdT
sūya- MSghaṇṭā em. EdT
-ghaṇṭhā- MS
Or Issue in the code reads -ghaṇṭā-? niryūha em. EdT
-niyūha- MSpratiṣṭhāne vajraratnaṁ karojjvalaṁ em.
-pratiṣṭhāne vajraratnakarojvāl\{ā\}aṁ MS-pratiṣṭhānavajraratnakarajvālā EdT
-pratiṣṭhāne vajra-: \MSK silently emend -pratiṣṭhānavajra-. Emend -pratiṣṭhāneṣu or pratiṣṭhānaṁ? -karojvāl\{ā\}aṁ: \MSK emends -karajvālā. We propose -karojjvalam. lekhyami MS
lekhyāḥ EdTnirdiṣṭa EdTsilemn
-nirddiṣṭha- MSsarvavighnā EdT
sarvavighnām̐ | MS
sarvavighnām̐ |: understand -ghnān (without punctuation); reads this, but wrongly reports the reading as -ghnāḥ danayānupūrvyā
Issue in the code inserts punctuation after this, but it seems unnecessary to ussūtreṇa
-sū(tre)ṇa MS
the tra is written somewhat low and detaches from preceding and following akṣaras. Possibly a secondary insertion into a space previously left blank?bahi em. EdT
vahis MSśakrapratikr̥tau norm. EdTsilemn
sakrapratikr̥tau MSksthitāyāṁ em.
sthityāṁ MS EdT
CHECK mīkāreṇa MS
ikāreṇa EdTśakraṁ norm. EdTsilemn
sakraṁ MSraṁkāreṇa em. EdT
ruṅkāreṇa MSvajrāṅkuśādibhirvākarṣaṇādi em.
vajraṁku*śādibhignākarṣaṇādi MSvajrāṅkuśādibhirapyākarṣaṇādiṁ EdTemnvidarbhaṇa MS
-vivardhana- EdTemn
(after Tib.); vidarbhaṇa here means that the seed-syllable of Varuṇa is preceded and followed by the syllables hūṁ. kṣipan em.
kṣipet MS EdTṇodara MS
gagaṇodāra- EdTemnprabhena norm.
prabheṇa MS EdT
-prabhena MS:36v vajrahūṁkāreṇabhasmīkriyamāṇaṁ em.
bhasmīkr̥yamāṇaṁ MS EdTevaṁ em. EdT
aivaṁ MSatha vāyuvighna...
Parallel to Saṁpuṭatilaka, Hodgson f.115r, Wellcome f.168r, Derge 503b-504a CHECK!! atha | conj.
athavā MS EdT
New command for "no-gap supplied"! śūnyatāsamādhi
śū written in archaic form; the same shape also in śūlāni in line 6 on this same folio.vairocanībhūya
Emend vairocanābhisaṁbodhi-? Since the system of this ritual might not be that of STTS, but Vairocanābhisaṁbodhi. tantrokta em. EdT
tatrokta- MSṇāryācalaṁ conj.
-āyācalaṁ MSsvahr̥dayān em.
svahr̥yān MSsvahr̥dayād EdTniścārya em. EdTsilemn
niścāya MShāṁ em. EdT
haṁ MSbindusaptakaṁ EdTsilemn
vindusaptaka MSbinduṁ em. EdT
vindu MSyakāreṇā MS
yaṁāreṇā- EdTemnmr̥gārūḍhāḥ MS
mr̥gārāḍhāḥ EdT
(misprint)pāśenānīya em.
pāśenānīyā MS EdT
note archaic form of ś. baddhā em.
vadhvāś MSbandhyāś EdTsilemncaiṣā norm. EdTsilemn
caiṣāṁm MS
Issue in the code ignores presence of anusvāra parivārya EdTsilemn
parivāya MSvicintya em. EdT
vicitya MSmāhendra MS
mahendra- EdTmākāreṇaiva em. EdT
ākāreṇaivaḥ MShūṁkārabījitam
it seems that bījita is not common in Bauddha tantra, but we find occurrences in Tantrasadbhāva,Brahmayāmala,Svacchandatantra, etc. vajra hāṁ em. EdT
vajrāhaṁ MSbindusaptakaṁ em.
binduṁ saptakaṁ MS EdT pīḍayet em.
pithayet MS EdTryakāreṇa em.
aṁkāreṇa MS EdTbhagavantaṁ em. EdT
bhagavanta MSvicintyāryācalaṁ em. EdT
vicintyāyācalañ MSbhagavataḥ MS
bhagavantaḥ EdT
bhagavaMS:37r ntaḥ pāśa EdTsilemn
-ṣāṣa- MSvāyū em.
vāyuṁ MS EdTnivāraṇaṁ em.
-nivāraṁ MS EdTmāryācala EdTsilemn
āyācalam MSrephāgnigarbhaṁ MS
rephenāgnigarbhaṁ EdT
The emendation does not seem called for.nirvartya EdTsilemn
nirvattya MSpāśaṁ kuśamayaṁ MS
pāśam aṅkuśamayaṁ EdTvāmapādena EdTsilemn
cāmapādena MSmudīrayan em.
udīrayam MSudīrayaṁ EdTtraṭ em.
tram MStraṁ EdTrājikābhiḥ em. EdT
rājikābhi MSbrahmāpi em. EdT
vrāhmāpi MStāpitas ... vairocanaḥ
Not traced. The phrase "ity āha bhagavān vairocanaḥ" is a part of quotation. Quoted also in the *Trailokyavijayodayā (Toh.2519) CHECK!! āryācalayogena em.
ayācalayogena MSpaścātkarma kuryādi EdTsilemn
paścāt karma kuryād MSoṁ āḥ hūm̐ i em. EdT
om̐ aḥ hūm̐m ity MS cāryamañjuśrīyamāntakaṁ em. EdT
cāyamañjuśrīyamantakaṁ MS
\emn\ with \MSK???? Or cāryamañjuśrīyam antakaṁ???? ṣaṭcaraṇaṁ EdTsilemn
śaṭcaraṇaṁ MScaturbhujaṁ EdTsilemn
caturbhurjāṁ MSpāśamusala EdTsilemn
pāsamuśala- MSsākṣepaṁ em. EdT
sākṣepa MSvighnopaśāntirna bhavati em. EdT
vighnopaśānti bhavati MSviṣa EdTsilemn
-viśa- MSpattra EdTsilemn
-patta- MSnaṣṭaśataparijaptāṁstasminśarāvasaṁpuṭe em. EdT
aṣṭaśataparijaptām|s tasmi sarāvasampuṭe MS
Issue in the code does not report sarāva- nyasyānalavighnādiṁ em. EdT
nyasyanaravighnādiāṁ MS
Issue in the code does not report -diāṁ with double vocalizationdr̥ṣṭvāhutiśataṁ em. MS EdT
dr̥ṣṭvā āhutiśataṁ MSste naśyante mriyante em.
tai nasyantai mr̥yate MSte naśyante mr̥yante EdTemn
Issue in the code does not report -sy- vāmanuṣyai
vā amanuṣyair MS
Issue in the code reads vāmamanuṣyair and emends this to vāmanuṣyair. But the text is correct as it stands.vaṁkāreṇa em. EdT
vakāreṇa MSvāruṇamaṇḍalaṁ MS
varuṇamaṇḍalaṁ EdTvaṁkāreṇaiva em. EdT
vakāreṇaiva MScatuḥsamudra em. EdT
catussamudra- MScaturnadya em.
-catunardyā- MS-caturnadyā- EdTsilemnvajrajvālānalārkeṇa EdTsilemn
vajrājvālānalārkeṇa MSśarāvameruṁ kīlakaṁ ca EdTsilemn
śarāvamekaṁ§ kīlakaś ca MS
Emendation supported by Tib. and par. 57.teṣāmākāśabandhaṁ EdTsilemn
teṣāṁmm ākāśavandhaṁ MSpcteṣāmm ākāśavandhaṁ MSacvajrapañjaraṁ
Emend vajrapañjare? kuryādi em. EdT
kuyād MSprapūrya EdTsilemn
prapūya MSsamīkuryāt EdTsilemn
samīkuyāt· MSkrodhadr̥ṣṭyā em. EdT
krodhadr̥ṣṭvā MSdvārāṇi EdTsilemn
dvārāni MSkuryāt || EdTsilemn
kuyāt | MS
It seems the scribe first wrote kuyāditi because traces of diti are visible.tato ... kuyāt
Parallel to Tattvālokakarī (P LOCATION, D f.112r4–6)raṅgābhisaṁskāro em. EdT
raṅgābhisaskāro MSsarvaraṅgā em. EdT
sarvaraṅgāṁ MStatreyaṁ em. EdT
tattreya MS
Issue in the code reads tantreyaṁ samāgryaṁ EdTsilemn
-samābhrantu MS
Cf. STTSkr̥tvā tu em. EdT
kr̥tvā MS
Cf. STTS.sarvaraṅgāṇi em. EdT
sarvaraṅgāṇāṁ MS
Issue in the code does not make this emendationdīptadr̥ṣṭyā em. EdT
dīptadr̥ṣṭvā MSsūrya EdTsilemn
-sūya- MSmuṣṭinā EdTsilemn
-muṣṭhinā MSraṅgaṁ EdTsilemn
raṅga MSkanīyasī em.
kaniyasī MS
Issue in the code incorrectly emends kanīyasā pramāṇā em.
parimāṇaṁ MS EdTraṅgaṁ em. EdTsilemn
raṅga MSraṅgarekhā | ataḥ paraṁ em.
raṅgarekhā ata | paraṁ MSraṅgaṁ rekhāyeta | paraṁ EdT
Issue in the code incorrectly emends raṅgaṁ rekhāyeta | paraṁ hastavr̥ddhyā EdTsilemn
hastavr̥ddhā MScoktaṁ EdTsilemn
cokta MSsūciḥ em. EdT
sūci | MSśvetābhyantarato MSpc
śvetābhyāntarato MSacnīlavajramayī ... smr̥taḥ
Vajraśekhara LOCATION!!. This is incorporated into Dīpaṅkarabhadra’s Guhyasamājamaṇḍalavidhi, vv.246–247ab: śvetavajramayī sūcī sauvarṇālambanāparā | padmarāgamayī sūcī tathā marakatāparā || kr̥ṣṇābhyantarato jñeyā eṣa raṅgakramo ’sya tu |. Dīpaṅkarabhadra rewrites nīlavajramayī to śvetavajramayī, and śvetābhyantarato to kr̥ṣṇābhyantarato, since Vairocana and Akṣobhya changes their positions in the Guhyasamāja system. See also the notes below. pūrveṇa mahānīlaṁ
Issue in the code emends pūrveṇa tu mahānīlaṁ, with ref. to Tib., but this does not actually support restitution of tu. pūrveṇa ... susamāhitaḥ
These two verses are also found in the Guhyasamājamaṇḍalavidhi immediately after the six pādas quoted above, i.e. Dīpaṅkarabhadra does not insert the phrase ity āha bhagavān mahāvajradharaḥ. Guhyasamājamaṇḍalavidhi vv.247cd–249ab: pūrveṇa tu mahāśvetaṁ dakṣiṇe pītasaṁyutam || lohitaṁ paścimabhāgaṁ mañjiṣṭhottarasaṁyutam | madhyato bhūmibhāgaṁ tu indranīlaprabhāsvaram || prajñopāyātmako nityaṁ saṁlikhet susamāhitaḥ | Dīpaṅkarabhadra rewrites mahānīlaṁ to mahāśvetaṁ, and sphaṭikābhaṁ niruttaram to indranīlaprabhāsvaram for the same reason stated above. He also rewrites vajraghaṇṭādharo to prajñopāyātmako. vajrastambhāgra em. EdT
-vajrastambhogra- MSsaṁsthendu em.
saṁstheṣu MS EdT
following STTSmaṇḍalānāṁ tu em. EdT
maṇḍalānan tu MSsamayāgrya
Issue in the code emends samayāgrīḥ. No emendation is necessary. STTS, ed. Horiuchi, §205. vajravegeṇa
STTS reads vajravegena. akṣobhyādyāṁ em. EdT
akṣobhyādyās MS
sarvabuddhān em. EdT
sarvabuddhāṁ MSpūrṇaṁ em. EdT
pūrṇṇā MS
vajradevyaḥ
Issue in the code emends vajradevīḥ. No emendation is necessary. STTS, ed. Horiuchi, §206bāhyamaṇḍalakoṇeṣu EdTsilemn
vāhyamaṇḍalakoṇepu MScatuṣṭayam EdTsilemn
-catuṣṭhayam MSmahāsattvā em. EdT
mahāsatvā MSvajrastambhāgra... niveśayet
STTS \S\S\ 204, 8–206: 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 || hūm̐ em. EdT
hūm̐m MSmudrā em. EdT
muttra MS
following STTSmanasotkṣipya em. EdTsilemn
manasokṣipya MS
following STTS;rekhāṁ em. EdT
rekhan MS
following STTS;vajrasūtramathāpi em. EdT
vajrasūtrayathāpi MS
following STTS;emends vajrasūtraṁ yathāpi praviśan em. EdT
praviṣyanti MSniṣkramanvāpi em. EdT
niṣkrāman MS
niṣkraman MS:39v vāpibhraśyate
STTS reads trasyate, which should be emended to bhraśyate following SVU. vairocanaḥ em. EdT
vairocana MSniṣaṇṇo EdTsilemn
-niṣarṇṇo MSbodhyagrīmudrayā em.
bodhyagrimudrayā MS EdTsūryaprabhamaṇḍalaḥ em.
sūryaprabhaḥ MS EdTpūrvānanaḥ em. EdT
pūrvvānana MSgajāsanādiṣu em.
gajāsanāniṣu MSgajāsaneṣu EdTsilemnniṣaṇṇāḥ em. EdT
-niṣarṇṇaḥ MSmakuṭapaṭṭābhiṣekinaḥ em. EdTsilemn
-makuṭāpaṭṭābhiṣekiṇaḥ MSpañcasūcikavajravajraratnavajrapadmaviśvavajradharāḥ em.
pañcasūcikavajravajraratnapadmacakraviśvavajradharāḥ EdTpañcasūcikavajraḥ 39v4 vajraratnaḥ padmacadmaḥ viśvavajaradharāḥ MS
vāntarikṣāvasthitāś EdTsilemn
vā’ntarikhāvasthitāś MS tathaivāvatāryā ekīkāryāḥ em.
tathaivātāryaikīkāryāḥ MStathāvatāryaikīkāryāḥ EdT
Ānandagarbha gives more detailed iconographical information about the deities of the Vajradhātumahāmaṇḍala (except the Bodhisattvas of the Bhadrakalpa) in his Tattvālokakarī (P LOCATION!!, D f.113r2–115r2 CHECK!!). See also Endo 2018: 177, note 26. sattvavajrī MS
sattvavajriṁ MSsattvavajrīṁ EdT
(\emn?)Cf. STTS §139dvajrāveśeti vajrāveśaḥ em.
vajrāveśeti dvajrāveśaṁ MSvajrāveśa aḥ | iti vajrāveśam EdT
Cf. STTS §187.raktavajraṁ em. EdT
raktavajrāṁ MSdakṣiṇapārśve MS
f.\ 39v6pr̥ṣṭhataḥ em. EdT
pr̥ṣṭhata MSṣoḍaśapatraṁ em.
ṣoḍaṣapattram MSadho em. EdT
ardhye MSaṣṭāv eva em.
aṣṭā caiva MSaṣṭa caiva EdMMdharmavajrī em. EdMM
dharmmavajrīm MSdvādaśasūcikaṁ pañcavarṇakaṁ viśvavajraṁ em.
dvādaśasūcikaṁ pañcavarṇṇākaṁ viśvavajraṁ MSdvādaśasūcikapañcavarṇakaviśvavajram EdMMsilemnpr̥ṣṭhato em. EdMMsilemn
pr̥ṣṭato MSmarakatavarṇam em.
maragatavarṇṇam MS
\MM\ edits maragatavarṇam without note.vajrasattvādyāḥ em.
vajrasatvādyā MSvajrasatvādy ā EdMMbhadrakalpikaparyantā em. MS MM
bhadrakalpikaparyantāṁ MSsvamahāmudrayā em.
mahāmudrayā MS MMpurato MS
prato EdMMratnasambhavādīnāṁ em.
ratnasambhavādīnā MSratnasaṁbhavādinā EdMM
rūpaṇaṁ
emend rūpiṇaṁ? MM emends to rūpaṁ. vajrāyudhāḥ
MM emends -vajradharā. vajrapadmadharā EdMMsilemn
vajrapadmadharāḥ \ MSsaṁskāra em. EdMMsilemn
saskāra MS
-saṁskāraMS:40v pariśuddhadharmate mahānayaparivāre
\MM\ supplies gaganasamudgate between these two words. yaśāḥ EdMMsilemn
ṣaśāḥ MSarciṣmān EdMMsilemn
aviṣmān MSaśokaḥ EdMMsilemn
asokaḥ MSmānadhārī
\MM\ reads/emends māladhārī. ūrṇṇāḥ EdMMsilemn
ūrṇṇāḥ MSduṣpradharṣaḥ em. EdT MM
duṣyadharśaḥ MSrāhulaḥ EdMMsilemn
rāhula MSprāmodyarājaḥ MS
pramodyarājaḥ EdMMvāhuḥ MS
-bāhyaḥ EdMMgandhahastī EdMMsilemn
gandhahastīḥ MSmeghasvaraḥ em.
meghaśvaraḥ MSmeghesvaraḥ EdMM
Issue in the code reads meghesvaraḥ mahāyaśāḥ em.
mahāyaśā MSmahāyaśaḥ EdMMvijitāvī EdMMsilemn
vijatāvī MSnārāyaṇaḥ em.
nārāyanaḥ MS EdMM
\MM\ accepts nārāyanaḥ. jñānākarabuddhiḥ MS
jñānākaraḥ EdMMyaśomatiḥ em. EdMMsilemn
yasomatiḥ MSpratibhāṇakūṭaḥ EdMMsilemn
pratibhāṇakūṭa MShitaiṣī EdMMsilemn
hitaiśī MSvikriḍitāvī em.
vikriḍitāvī MSvigattottamaḥ MS
vigatāndhamaḥ EdMM
. Emend?10 EdMMsilemn
5 MSvararatnagarbhaḥ MS
ratnagarbhaḥ EdMMguṇakīrtiḥ em. EdMMsilemn
guṇakīrtti MSjyotīrasaḥ em. EdMMsilemn
jotīrasaḥ MS
Note other case of jotīrasaḥ spelt this way below.siṁhaketuḥ em. EdMMsilemn
siṅhaketu MSvelāmaśrī MS
velāmāgrī EdMMbhavāntadarśī EdMMsilemn
bhāvantadarśī MSsiṁhadattaḥ EdMMsilemn
sinhadattaḥ MSanupamakīrtiḥ em.
anupakīrttiḥ MSanupamākīrtiḥ EdMMsilemnarhadevaḥ MS
arhaddevaḥ EdMMsilemnguṇāgradhārī MS
gunāgradhārī EdMMvigatatamāḥ em.
vi◯ gatamataḥ MSvigatatamaḥ EdMMsilemnsiṁhaketuḥ em.
sinhahetu MSsiṁhahanuḥ EdMMsilemn
Or should we accept siṁhahanuḥ? praśāntadoṣaḥ EdMMsilemn
praṣāntadoṣaḥ MSmaṇiprabhaḥ EdMMsilemn
maṇibhadraḥ MSgirikūṭaketuḥ em. EdMMsilemn
girikūṭaketu MSviniścitajñānaḥ em. EdMMsilemn
viniścatajñāna MSsiṁhavikrāntagāmī em. EdMMsilemn
sinhavikrāntagāmī MSatyudgataśrīḥ MS
Should it be atyudgataśrī? gandheśvaraḥ 2 | mahāyaśāḥ em.
8+ śaḥ MS gandeśvaraḥ 2 | mahāyaśaḥ EdMM
Moriguchi’s text shows the small error nd for ndh and accepts ungrammatical -śaḥ for -śāḥ from the manuscript. netrapratimaṇḍitaḥ em. EdMM
pratimaṇḍitaḥ MS
 amitalocanaḥ em.
amr̥talocanaḥ MSanantanāyanaḥ EdMM
Cf. amr̥tabuddhiḥ (REF) translated in Tib as blo mtha’ yas.timān 8 MS
timān 10 EdMMmaraskandhaḥ 9 MS
maruskandhaḥ EdMMguṇaguptaḥ 10 MS
guṇaguptaḥ 2 EdMMarthaṅgamaḥ 1 MS
arthamatiḥ 3 EdMM
(with citation of ms. variant!)difference between MM numbering and our ms. no longer noted from here on.sthitamitraḥ MS
sthiramitraḥ EdMM
(with citation of ms. variant!)samatejāḥ MS
samatejaḥ EdMMsiṁhagatiḥ em. EdMM
sinhagatiḥ MSpuṇyadattaḥ MS
puṣpadantaḥ EdMMyaśoratnaḥ em. EdMM
yasoratnaḥ MSadbhutayaśāḥ MS
adbhutayaśaḥ EdMMprabhamatiḥ MS
prabhāmatiḥ EdMMbrahmabāhuḥ em. EdMM
prahmabāhuḥ MSvikrāntatejāḥ MS
vikrāntadevaḥ EdMM9
emend 6? jñānaśrī MS
jñānaśrīḥ EdMM
Should it be jñānaśrīḥ? dr̥ḍhavrataḥ em. EdMM
dr̥ḍhacutaḥ MSmarutejāḥ MS
marutejaḥ EdMMprāptavaraḥ MS
prāptabaraḥ EdMMmahātejāḥ MS
mahātejaḥ EdMMjñānorkaḥ MS
jñānolkaḥ EdMMsumanaprabhaḥ MS
sumanāprabhaḥ EdMMojaṅgamaḥ MS
ūrjagamaḥ EdMManiścitārthaḥ MS
suniścitārthaḥ EdMMmahāraśmiḥ MS
mahārathiḥ EdMMāśadadaḥ MS
āśādadaḥ EdMMsiṁhabalaḥ em.
sinhavalaḥ MS
6 | MS:45v siṁhabalaḥ ugratejāḥ em.
ugratejaḥ MSvibhaktatejāḥ em.
vibhakṣatejaḥ MS
\MM\ emends vibhaktatejaḥ. madhupātraḥ MS
madhuvaktraḥ EdMMvidyadattaḥ
emend vidyuddattaḥ? guṇavarmāḥ
\emn\ guṇadharmaḥ, with \MM? laḍitaksetraḥ
\emn\ lalitaksetraḥ? But see another case of laḍita- below. vyūharājaḥ EdMMsilemn
vyūharājāḥ MShutārciḥ em. EdMM
hutārcci MSpadmaśrīḥ MS
Should it be padmaśrī? ratnabāhuḥ MS
ratnavyūhaḥ EdMMemnsomakecchaḥ
\MM\ reads soma(katruḥ) and emends somacchattraḥ. We propose emending somaketuḥ. vedikābhyantare em.
vedikābhyāntare MSsañjayī MS
samjayī EdMM
(misprint for saṁjayī) padmaraśmiḥ em.
padmarasmiḥ MS pradīparājaḥ em.
pradīparājāḥ MSjyotiṣkaḥ em. EdMM
jotiṣkaḥ MSpuṣpaḥ MS
puṣyaḥ EdMMpuṇyatejāḥ em.
puṇyatejaḥ MS
\MM\ retains the ms. reading.janendraḥ
\MM\ emends janendrakalpaḥ. Emend jinendra(kalpa)ḥ}-? tacchakaḥ
\MM\ emends takṣakaḥ. vighuṣṭaśabdaḥ
\MM\ emends vighuṣṭarājaḥ. gaṇendrakalpaḥ 7
\MM\ emends guṇendrakalpaḥ 6, vajrasenaḥ 7. The item vajrasenaḥ is supplied by \MM\ from Tib. brahmaghoṣaḥ em. EdMM
vrahmāghoṣaḥ MSsvaraḥ em. EdMM
-śvaraḥ MSprabhāketuḥ em. EdMM
prabhaketuḥ MSkeśarī MS
kesarī EdMMśūraḥ em. EdMM
-sūraḥ MSrāśiḥ em. EdMM
-rāṣiḥ MSprīṇitāṅgaḥ em.
prīṇibhāṅgaḥ MSprīnītāngaḥ EdMMprajñārāṣṭraḥ em. EdMM
prajñārāṣṭrāḥ MSprahāṇatejāḥ em.
prahāṇatejaḥ MSprahānatejaḥ EdMMasaṅgakośaḥ MS
asaṅgakosaḥ EdMMjyeṣṭhadattaḥ em. EdMM
jyeṣṭadattaḥ MS tiṣyaḥ 1 | suprabhaḥ 2 | EdMM
om. MSrājā
rājāsubscr. ḥ MSrājaḥ EdMMvāśakaḥ MS
vāsavaḥ EdMM
Moriguchi indicates that he reads vaśakaḥ or vāśikaḥ in the ms.yaśāḥ MS
yaśaḥ EdMMsuvarṇaprabhaḥ MS
suvarṇaprabhā EdMMśrotriyaḥ em. EdMM
sotriyaḥ MSavaivartikapradīparājaḥ MS
pradīparājaḥ EdMMpārthivendraḥ conj.
dharaṇīḥ EdMM
The ms. is damaged here and the akṣaras after pā are very hard to read. Our reading takes into account the Chin. and Tib. translations.durjayaḥ MS
durkṣayaḥ EdMMaṅgamaḥ MS
aṅgadaḥ EdMMsarvatejāḥ em.
sarvatejaḥ MS MMjñānarājaḥ em. EdMM
jñānarājāḥ MSsusvaraḥ em. EdMM
suśvaraḥ MSgirīndrakalpaḥ em. EdMM
girindrakalpaḥ MSmokṣatejāḥ MS
mokṣatejaḥ EdMMśobhitaḥ em. EdMM
sobhitaḥ MSmanojñavākyaḥ em. EdMM
manojñavakyaḥ MSsiṁhadaṁṣṭraḥ em. EdMM
sinhadraṁṣṭraḥ MSvāraṇaḥ MS
varuṇaḥ EdMMjagatpūjitaḥ em. EdMM
jābhatpūjitaḥ MSsulocanaḥ MS
sunetrī EdMMvicitārthabuddhiḥ MS
sthitārthabuddhiḥ EdMM
, with note indicating he reads vicintārthabuddhiḥ. Tib. perhaps supports vicinta-. abhayaraśmiḥ MS
abhabhāsaraśmiḥ EdMMgandhatejāḥ MS
gandhatejaḥ EdMMamoghagāmī em. EdMM
amoghagāmīḥ MSsukramaḥ em. EdMM
sakamaḥ MSsamāhitaḥ em. EdMM
samāhitāṁ MSojatejāḥ MS
ojatejaḥ EdMMsuvarṇadāmā em.
suvarṇṇadāmāḥ MSsuvarṇadāmam EdMMvimukticūḍaḥ em. EdMM
vimukticūḍāḥ MSbrahmagāmī em. EdMM
vrahmagāmīḥ MSaśokaḥ em. EdMM
asokaḥ MSanantatejāḥ MS
anantatejaḥ EdMMindramaḥ MS
indrama EdMM
Emend indraḥ? jyeṣṭhavādī em. EdMM
jyeṣṭavādī MSpūjyaḥ em.
pūjya|ḥ MStejāḥ MS
emend tejaḥ, with \MM?uttīrṇapaṅkaḥ em. EdMM
utīrṇapaṅkaḥ MSyaśaḥ em. EdMM
yaśā MSratnaśrīḥ MS
Should it be ratnaśrī?sumanāḥ MS
sumanaḥ EdMMkasanaśivaḥ MS
gamanaśivaḥ EdMMsthitārthaḥ em. EdMM
sthitāthaḥ MSguṇatejaḥśrīḥ em. EdMM
guṇatejāḥśrī MS
or guṇatejaḥśrī? asamantajñānī MS
asamatājñānī EdMM
Emend samantajñānī or asamajñānī? amitaśuraḥ MS
amitasvaraḥ EdMM
Emend amitaśūraḥ? sumedhaḥ em. EdMM
sumedhāḥ MSvimokṣā+cintī MS
Issue in the code vimokṣamohārthacintī . 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 ci and a bit more of ntī remain visible before the number 7. Restore vimokṣārthacintī? viśiṣṭhasvaraḥ em. EdMM
visiṣṭhasvaraḥ MSśamathaḥ MS
śantārthaḥ EdMM
(sic)pratibhānavarṇaḥ em. EdMM
pratibhāṇavarṇṇaḥ MSguṇendraḥ MS
gaṇendraḥ EdMM
. Emend?pratibhānacakṣuḥ em. EdMM
pratibhāṇacakṣuḥ MSvarabuddhiḥ MS
valabuddhiḥ EdMMpuṇyabāhuḥ MS
puṇyabalaḥ EdMM
Emend?sthāmaśrīḥ
should it be sthāmaśrī? jyotīrasaḥ em.
jotīrasaḥ MS MM
Note other case of jotīrasaḥ spelt this way above.duṁdubhimeghasvararājaḥ MS
dundubhimeghasvaraḥ EdMMekona em.
ekoṇam MSpriyacakṣurvaktraḥ em. EdMM
priyacakṣuvakraḥ MSpraṇataḥ MS
praṇādaḥ EdMMgagaṇaḥ MS
gaganaḥ EdMM
The spelling with ṇ is probably acceptable.vimalaḥ MS
vihārasvaraḥ EdMMprajñāvibhaktarutaḥ
The scribe assigns number 49 to the verso of this folio, inadvertently skipping the number 48.r̥ṣīndraḥ em.
urṣīndraḥ MSr̥sīndraḥ EdMMsilempratibhāṇakaḥ MS
pratibhānacakraḥ EdMMemn
Moriguchi reads the ms. as pratibhānakraḥ. suyajñaḥ 6 | em. EdMM
yajñāḥ MSguṇasāgaraḥ MS
vimalaḥ EdMMpratibhāṇarāṣṭraḥ MS
pratibhānarāṣṭraḥ EdMMsamadhyāyī
Moriguchi emends samantadhyāyī. We would prefer to emend samatādhyāyī. akalpaḥ
Moriguchi reads akalya and emends akṣobhyaḥ. Other possible reading: akarṇyaḥ. deśitāmūḍhaḥ MS
deśamūḍhaḥ EdMMsthitacetajñānaḥ em. EdMM
sthitacetajñāno MStrailokyapūjyaḥ MS
trailokapūjyaḥ EdMMratnacūḍaḥ MS
ratnacūdaḥ EdMManupamaśrīḥ
emend anupamaśrī? jagattoṣaṇaḥ em. EdMM
jagatoṣaṇaḥ MSadanaḥ MS
adīnaḥ EdMMcāritratīrthaḥ em. EdMM
cārītratīrthaḥ MSsamr̥ddhayaśāḥ MS
samr̥ddhayaśaḥ EdMMsiṁhasvaraḥ em. EdMM
siṁhaśvaraḥ MSbhasmadāmā em.
bhasmadāmāḥ MS
\MM\ emends bhasmadāma. puṇyapradīparājaḥ em. EdMM
puṇyapradīparājāḥ MSsutejāḥ MS
sutejaḥ EdMMdevasutaḥ MS
devarutaḥ EdMMvratasthitaḥ em. EdMM
pratasthitaḥ MSsāgarodgataḥ MS
sārodgataḥ EdMMārjitaḥ MS
vardhanārjitaḥ EdMMgandhābhaḥ em. EdMM
gandhobhaḥ MSviśvadevaḥ em. MM?
visvadevaḥ MSamr̥tādhipaḥ MS
amr̥tādhipatiḥ EdMMmeruprabhaḥ 7 | āryastutaḥ em. EdMM
aryastutaḥ MS
meruprabhaḥ 7 | MS:50r āryastutaḥjyotiṣmān em. EdMM
jyotimān MSdīptatejāḥ em.
dīptatejaḥ MS MMavabhāsadarśī 1 em. EdMM
avabhāsvadarśīḥ kṣa MSsucīrṇavipākaḥ MS
sucīrnavipākaḥ EdMMvigataśokaḥ em. EdMM
vigatasokaḥ MScāritrakaḥ em. EdMM
cāritrayaḥ MSguṇasāgaraḥ em.
guṇasāraḥ MSgunasāgaraḥ EdMMsattamaṅgamaḥ MS
mānajahaḥ EdMM
\MM’s emendation is supported by Tib.; support from Chin. is less clear.vāsanottīrṇagatiḥ MS
vāsanotīrnagatiḥ EdMMvimārṣṭaḥ em. EdMM
vimāṣṭaḥ MS
See BHSD vimaṣṭaka. suśrīmān em. EdMM
suśrīmāṁ MSbrahmā em. EdMM
vrahmāḥ MSjñānarutaḥ MS
jñānarataḥ EdMM
Adopt this emendation or accept two cases of identical name jñānaruta in close proximity?dharaṇindharaḥ
on dharaṇindhara =dharaṇīndhara, see BHSD. puṣpābhaḥ MS
puṣpaprabhaḥ EdMMsughoṣaḥ em. EdMM
sughoṣa MSbrahmarutaḥ em. EdMM
vrahmaruta MS10 em. EdMMsilem
om. MSvighuṣṭatejāḥ MS
vighuṣṭatejaḥ EdMMjagatīśvaraḥ MS
jagadīśvaraḥ EdMM
. Make this emendation? It is not necessary from point grammatical/semantic viewpoint.sucandramāḥ MS
sucandramaḥ EdMManantaagnityanaketuḥ
the reading makes no sense at all; tentatively, we assume the scribe was copying from a damaged exemplar, and accept MM’s emendation anantapratibhānaketuḥ. Note that previously, pratibhāna was always/mostly (CHECK) spelled pratibhāṇa. uttīrṇaśokaḥ em.
utīrṇṇasokaḥ MSutīrṇaśokaḥ EdMManantapratibhānaraśmiḥ em. EdMM
anantapratibhāṇaraśmi MS
anantapratiMS:50vbhānaraśmiḥ r̥ṣipradhānaḥ em. EdMM
r̥pipradhānaḥ MSanantaguṇaraśmitejāḥ em. EdMM
anantaguṇarasmitejāḥ MSpunar nāgarutaḥ em.
puna nāgarutaḥ MSpunarnāgarutaḥ EdMMvarṇasuśreṣṭhaḥ em. EdMM
varṇṇasuśreṣṭaḥ MSdharmaśaśī em. EdMM
dharmmaśaśīḥ MSprajñāmatiḥ MS
prajñāgatiḥ EdMM
Accept this emendation, supported by Tib. and Chin.?gagaṇasvaraḥ MS
gaganasvaraḥ EdMMsiṁhagatiḥ em. EdMM
sinhagatiḥ MSratnayaśāḥ MS
ratnayaśaḥ EdMMkr̥tāntadarśī em. EdMM
kr̥tāntadarśīḥ MSūrṇaḥ em. EdMM
urṇṇaḥ MSatulapratibhānarājaḥ em. MM?
atulapratibhāṇarājaḥ MSsiṁhadaṁṣṭraḥ em. EdMM
sinhadraṣṭraḥ MSlaḍitakramaḥ em. EdMM
lalitakraḥ MSdharmapradīpacchattraḥ em. EdMM
dharmmapradīpacchatraḥ MSaśokarāṣṭraḥ em. EdMM
aśokarāṣṭraḥ MSsudarśī em. EdMM
sudarśīḥ MSdr̥ḍhaśvaraḥ em. EdMM
dr̥ḍhasvaraḥ MS
\MM\ reconstructs the Sanskrit names for the rest of this group of 10. tābhissarvauṣadhibhiḥ em.
tābhissoṣadhībhiḥ MS
\HT’s emendation to -dhibhiḥ is perhaps not necessary.sugandhodakasitasugandhakusumaiś em.
sugandhodakasitasugandhair kusumaiś MS HT
spos chu dri zhim pa dang | me tog dkar po dri zhim pas srakhinaṁ HTsilemn
srakhinaṁ MS tpallava HTsilemn
-palava- MS
\HT\ reads satpallvaphalavaktraṁ (sic), without note.vaktraṁ em. HTsilemn
vakraṁ MSparigr̥hītayā em.
parigr̥hītaṁyā MStato ... japtaṁ
SDPT: sarvaratnauṣadhisarvadhānyaparipūrṇaṁ saphalaṁ sapallavaṁ sadvastrāvabaddhakaṇṭhakaṁ kr̥tarakṣaṁ bahiḥ samantād divyagandhānuliptaṁ sragviṇaṁ vajrāṁkitam upari mahāvajrādhiṣṭhitaṁ krodhaterintirīparigr̥hītayā vajrakusumalatayā (p.258)ca em.
caḥ MS
\HT\ reads cāḥ. tenodakenātmānam em. HTsilemn
tenodakenātmānaṁm MSpraveśakāle em.
praveśyakāle MS HTśiṣyāṇāṁ em.
śiṣyāṁ MSśiṣyaṁ HT
\HT\ emends śiṣyaṁ. bandhayed em. HT
pandhayed MS
HT reads yandhayed. dīnāṁ
The scribe has spelled -dināṁ but apparently wished to make the first vowel long and to so applied an -ā sign. kalaśān pratyekasvacihnān em.
kalaśaṁ pratyekaṁ svacihnaṁ MS HT japtān em.
+ptāṁ paṣṭa MS-japtaṁ piṣṭa HT
teṣā em. HT
teṣāṁm MSśrīvajrasattvasya HTsilemn
śrīvajrāsatvasya MSkalaśaṁ em.
kalaśān MSkalaśāt HT
\HT reads kalaśāt. pūrṇakumbhaṁ em. HT
pūrṇṇakumbhaś MSkalaśacatuṣṭayaṁ em. EdT HT
kalaśacatuṣṭhayaṁ MSpūrṇakumbhacatuṣṭayaṁ
To be emended to pūrṇṇakumbhañ? But Tib. supports extant reading. vacanāt em. HT
vacanām MSFrom the beginning of §3.8 to śeṣa āśvāsaḥ śrīparamādye draṣṭavyaḥ in §3.8.1.
Closely parallel to the Tattvālokakarī (P LOCATION!, D 115v4–137r3) puṣpādibhiḥ ... sādhitaṁ bhavati
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) catuḥpraṇāmādika em. HT
catuḥpramāṇādika- MS
(whose reading catuḥpraṁāṇādika- is a typing error)sattvavajrīṁ em.
sartvavajrīṁ MSacmuṣṭyā em. HTsilemn
muṣṭhyā MSsattvavajrī em. HT
satvavajrā MSmadhyamāṅguliṁ em. HT
madhyamaṅguli MSpunaḥpunaḥ em. HT
punaḥpuna MSsphoṭayan MS
sphoṭayet HTsaṁgr̥hya HTsilemn
sagr̥hya MSvajraṁ ... japet
Vajrāvalī (Abhiṣeka) cites same verse from Paramādya; also cited in Hevajrasekapakriyā. LOCATION!! CROSS REFERENCE!! The same verse is quoted above. See p.\ \pageref{paramadyaverse1}. \label{paramadyaverse1-2}nyataraṁ em. HT
anyantaraṁ MStadvajraṁ em. HT
tatvajrām MS
(who reads tanvajrām); Or emend tattvajām (sc. ghaṇṭām)? Tib. seems to imply vajradhātu: rdo rje dbyings su bsgom par bya’o/.vajraghaṇṭā em. HT
vajrāghaṇṭām MSsādhitaṁ em. HT
mādhitaṁ MS
sādhitaMS:53rm bhavati vajrācārya em. HT
vajrāṁcāyās MSnnacchaṭasaṁghātaṁ em.
acchaṭasampātaṁ MSacchaṭāsaṁghātaṁ HTemn
We retain the reading acchaṭa- of the ms., because we assume the unexpected short final vowel is intentional (metri causa).sattvavajrāṅkuśīṁ ... samājayet
= STTS 208: sattvavajrāṅkuśīṁ baddhvā vajrācāryas tataḥ punaḥ | kurvann acchaṭasaṁghātaṁ sarvabuddhān samājayet ||; = SDPT: sattvavajrāṁkuśīṁ baddhvā vajrācāryaḥ tataḥ punaḥ | kurvan acchaṭāsaṁghātaṁ sarvabuddhān samājayet || (p.\ 260)pravartayan em. HT
pravarttayam MSoṁ vajrasamāja ... pravartayan
SDPT: oṁ vajrasamāja jaḥ vaṁ hoḥ iti | ekaviṁśativāraṁ pravartayet | (p.\ 260) śīghraṁ em. HT
śrīghram MSsevayan em. HT
sevayam MStataḥ ... uttamam
$\simeq$ STTS 208: tataḥ śīghraṁ mahāmudrāṁ bhāvya vajradharasya tu | uccārayet sakr̥dvāraṁ nāmāṣṭaśatam uttamam ||; $\simeq$ SDPT: tataḥ śīghraṁ mahāmudrāṁ vajrakrodhasamayam uccārayet | sakr̥dvāraṁ nāmāṣṭakaṁ śataṁ uttamam | (p.\ 260) While the relevant part of the Sarvavajrodayā is metrical, this part of the SDPT is unmetrical.tathaiva ... bhadrakalpikaparyantān
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) vighnotsāraṇaṁ MS
vighṇotsāraṇaṁ HT
(misprint)prākārapañjaraṁ ca em.
prākāraṁ pañjaraṁ MS HT
Cf. §36 vajradr̥ṣṭyā diksīmāmaṇḍalabandhaprākārapañjaraṁ pādatalaparigraheṇa bhūmitalam upādāya ... §17 vajrayakṣeṇa vighnotsāraṇaṁ rakṣāṁś ca kr̥tvā .. dvyakṣara em. HT
tryakṣara- MS
KSP Devatāyoga (6-2-1-5): dvyakṣarakavacena kavacayet. vajramuṣṭidvayena hr̥daye granthyābhinayaṁ kuryāt. (LOCATION!!); SDPT p. 134 oṁ ṭuṁ iti | anena dvyakṣarakavacena kavacayitvā mudrābhirdr̥śyaṁ em. HT
-mudrābhidr̥śyā MS
(silently for the -r);jaḥ HT
jāḥ MSpravartayan HTsilemn
pravarttayam MScāmudryābhiṣiñce em.
cāmudrābhiṣiñcen MScāmudryābhiṣiñced HT
\HT\ does not note that akṣara dmu is lost at the beginning of line 5.paryantān em. HT
paryantāṁ MS vajraratnadharmakarmaṇāṁ em.
vajrasatvā | ratna | dharmma | karmaṇām | MS
\HT\ emends vajrasattvaratnadharmakarmāṇāṁ. vajrādyantargarbhāḥ em.
vajrādyantargatāḥ HTemnvajrādyantargarttāḥ MStatra sattvavajrādīnāṁ ... sāmānyeti
SDPT p.266: tato yathālekhānusārato vairocanādīnāṁ mahāmudrābandhaṁ kuryāt | vajrasattvaratnadharmakarmakrodhānāṁ yā mahāmudrās tāḥ sattvaratnadharmakarmavajriṇām api vajrādyantargatāḥ strīrūpadhāriṇyaś ca tāḥ | yāṁ yāṁ mudrāṁ tu badhnīyād yasya yasya mahātmanaḥ. sarvamudrāsamayaḥ | muṣṭimuttānaṁ em. HT
muṣṭimudrāttānaṁ MSiyaṁ em. HT
īyā MS
Note particular form of ī based on i with vowel mark -ī. tāmeva em. HT
nāmeva MSnyaset em. HT
nyasyed MSmahāmudrāṁ
\HT\ needlessly emends to mahāmudrā. vajraṁ em. HT
vajrām MSvāmatathāgata- ... sāmānyeti
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 | nānāprakārāṇi ... saptaśo’bhimantrya
SDPT, p. 270: pūrṇakumbhāś ca vastrayugalakṣaṁ daśasahasrakaṁ śataṁ pratyekam ekaṁ vā sarvasāmānyam | nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāśca | oṁkāreṇa śrīvajrahuṁkāreṇa ca parijapya | pūjāṁ em. HT
pūjyā MS
\HT\ correctly reports pūjyā but silently emends kuryād. śataṁ em. HT
śata MScatuḥkoṇe em. HT
catuḥkoṇa- MS
\HT\ reports -kona as reading (probably a printing error) and emends catuḥkoṇe as separate word. Perhaps \HT’s emendation is not necessary, although it is also easy to imagine how an original text -koṇe would have come to be misread as -koṇa. saptaśo em.
saptaso MS
\HT\ emends saptam. ’bhimantrya em. HT
bhimantryaṁ MSpuṣpavr̥kṣaśatam ... sarvadevatābhyo niryātayet
SDPT p. 270: vajraspharaṇam 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 | vr̥kṣān em. HT
vr̥kṣā MSdabhimantrya em. HT
abhimaṁtrya MSoṁ vajra sphara khamiti
Emend oṁ vajraspharaṇam iti following the SDPT? oṁ vajrasphara kham iti is found in the Vajrāvalī 15.1 niryātayet em. HTsilemn
niyātayet MSsuvāsāṁśca vilepanasugandhikān em.
savāsāṁś ca vilepanasugandhikān HTemnsavāsañ ca vilepaṇasugandhikam MS
\HT’s note treats this as the same mistake as the one in the preceding line. The two cases are related but different. CHECK TIB.!! turuṣkāṇi em. HT
turaṣkāṇi MSsaṁmiśrāṇi em. HT
-samiśrāṇi MS
(who, however, misreads -n- for -ṇ-) mantrya HTsilemn
-maṁtrya MSghr̥tapradīpa em.
ghr̥tapradīpādi- MS HT
CHECK AGAIN!! pradīpakuṇḍasahasraṁ HTsilemn
pradīpakuṇḍasahasra MSmantrya HTsilemn
-maṁtrya MSbalyupahāraṁ HTsilemn
valyūpahāraṁ MSpūrvavadeva akāro HTsilemn
pūrvvavaddevākāro MSmukha HTsilemn
mukhyam MSsarvadevatābhyo MS
sarvadevatābhyāṁ HTemndaśavādyasahasrāṇi ... tathā
SDPT (p.272): daśavādyasahasrāṇi sahasraśataṁ vādyāni daśavādyāni vā huṁkāreṇa vādyamudrābhir vajramuṣṭibhyāṁ karāṁgulibhir vādyābhinayadaśaprakārāḥ. tadyathā vīṇāvaṁśāmurajāmukundākāṁsābherīmr̥daṁgapaṭahaguṁjātimilābhinayaś ceti. vādyanaṭanartakakuṇḍalamukuṭādipājāś ca. oṁkāreṇābhimantrya. tathā ... daśavādyākāreṇa em. HTsilemn
daśavāhyaṁkāreṇa MSkarāṅgulībhi em.
kārāṅgulībhiḥ MSkārāṅgulībhir HTemn
However, the first preserved akṣara on line 3 does not show a repha, so we presume the restoraration must be -bhiḥ without sandhi, as previously in this sentence. So we emend karāṅgulībhiḥ. rvādyābhinayo daśaprakāraḥ MS
vādyābhinaye | daśaprakāraḥ HTemn kurunda MS
\HT\ silently emends -mukunda-. kānsī MS
\HT\ silently emends -kāṁsi-. vādya HTsilemn
vāhya- MS
But note ms. vāhyanr̥tya- in §76. Maybe we should not emend in either place?pūjā HTsilemn
pūjyāś MSniryātayet em.
nipātayet MS
CHECK!! paṭṭāvalambanā em.
paṭāvalambanā (CHECK!!) MSsrakcāmara em. HT
srakḍāmara MS
\HT\ emends srak cāmara-. hārārdhahāraracitā sārdhacandropaśobhitā em.
hārārdhahāraracitasārdhacandropaśobhitā MShārārdhahāraracitārdhacandropaśobhitā HTemn
Issue in the code , without note. Was the removal of -sārdha- a conscious decision on the part of HT? Probably the required meaning can be obtain with sa- as ’with’.turaṁga em.
turagā- MSpaṭā... śobhitā
To be traced. SDPT (p.272) tathā paṭāvalambanā kāryā srak cāmaravibhūṣitā | hārārdhahāraracitāracitārdhacandropaśobhitā | turaṁgahastigoyūthā dātavyāś ca sukalpitāḥ | sarvasattvārthaṁ em. HT
sarvasatvārtha MSsarvatathāgata em. HT
sarvatathāgata MS
\HT\ does not note that the r is supplied, having presumably been lost by damage to the leaf.
SDPT (p.\ 272): punarvajrakulamaṇḍaloktaṣoḍaśakarmamudrābhir api saṁpūjya sarvakrodhakulavijñaptiṁ kuryāt | sarvasattvārthaṁ kurudhvaṁ sarvasiddhaya iti |; STTS 209: tatas tu guhyapūjābhiḥ saṁtoṣya sa mahātmanām | iti || (Ānandagarbha uses the latter half of the stanza, and change the word order so that the Sanskrit becomes more natural.); Guhyasamājamaṇḍalavidhi v.354: cakṣuḥkāyādyadhiṣṭhānasekapūjādikalpite | vijñāpayet sarvasattvārthaṁ kurudhvaṁ sarvasiddhaye || (hyper metrical.) tato ... tatreme mudrāmantrā bhavanti
SDPT pp.272–274: 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. maṇḍale HTsilemn
maṇḍala MSssaha | em. HT
sahaḥ MSbhakṣaiḥ
Emend -bhakṣaiḥ? akārādinā
-bhakṣaiḥMS:54v ca akārādināpūrvadigbhāga HTsilemn
pūrvvādagbhāgam MStrikṣepān em.
tr̥kṣepāt MS HT
to be interpreted somehow as meaning triḥ kṣipet or triḥ kṣepayet? or rather as trikṣepān `three throws’? Or triḥ triḥ kṣepān? Note SDPT parallel.dhūpadīpārghāṁścādāvante em.
dhūpadīrghārghat | ścādāv artte MS
slightly differently from \HT’s -dhūpadīpārghaṁ cādāv ante. \HT\ read arnte rather than artte. tata em. HT
tataḥ MSditi em. HT
ibhiḥ MSsthitaḥ em. HT
sthitam MSkaṭideśe em. HT
kaṭidese MSsaṁdhārya em. HT
sadhāya MSathāsya mantraḥ em. HT
athāsammantram MSvajrasya diśi em. HT
vajrasya ca diśi MSālīḍhapadena ... rakṣa rakṣa svāhā
SDPT p.\ 274: 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; KSP (chapter 6, Homa, 6-7-14-1): 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. tarjanīṁ MS
-tarjanī HT
. But there is clearly an anusvāra and it is required also by the context.madhyamā em.
-madhyam- MS HTāvāhanamudrāyā MS
\HT\ reads āvāhanamudrayā and emends āvāhanamudrāyā. aṅguṣṭhaṁ em.
aṅguṣṭha- MS HTśritama em. HT
sr̥tam MSgneḥ em.
agne MS
\HT’s emendation agner goes against the rules of sandhi. mudrāyāḥ em. HT
mudrayāḥ MSyojyau em. HT
yojyo MSmantraḥ em. HT
mantra MSehyākapila em.
ehy ākapilākapila MS HT
Or emend ehy ehy ākapila? śikhi toli
SDPT has śikhito lola. Emend śikhi loli?dakṣiṇakaratarjanīṁ ... virūpākṣa svāhā
SDPT p.\ 274: 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; KSP (chapter 6, Homa, 6-7-14-2): 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. yāmyabhimukho em.
yāmyābhimukho MS
yāmyām abhimukho yogī abhimukhau MS
yogy abhimukhau HTemnkr̥tvā abhyantara MS
kr̥tvābhyantara HTemnvajrabandhe MS
-vajrabandhaṁ MS HTranāmikā HTsilemn
aṇāmikā MSrabhyantaraṁ em. HT
abhyantara MS
(misreading abhyāntara);puna em. HT
punā MSsūcīṁ em. HT
sūcī MShr̥daye dhāraye em.
hr̥daye dvārayet MShr̥dayeddhārayet HTemn
, with the same emendation. Or should we just accept \HT’s reading?nāmikā HTsilemn
-nāsikā- MSmantraḥ em. HT
mantra MSyāmyabhimukho ... yamāya svāhā
SDPT p.\ 274: 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; KSP (chapter 6, Homa, 6-7-14-3): anāmikābhyāṁ sūcīkr̥tvā śeṣair abhimukhābhyantaravajrabandhair punar anāmike pr̥thak kr̥tvā kuñcyākarṣayet. āvāhanam. asyā mudrāyā ākuñcanarahitā(ṁ) hr̥di dhārayet. samayaḥ. oṁ yamāya svāhā. samayamudrāparibhramaṇād visarjanam. iti yamasya. nairr̥tya HTsilemn
nair̥tya MSmuṣṭiṁ HTsilemn
muṣṭhiṅ MSkhaḍgākāreṇa em.
khaḍgakāreṇa MS
\HT\ misreads khadgakāreṇa, and emends khadgākāreṇa (with d, not ḍ). pradeśe HTsilemn
pradese MSdvāmatarjanīṁ HTsilemn
vāmantarjjanīṁ MSnirr̥te em.
nisater MS
\HT\ reads nir̥ter and emends nairr̥ter. asyā
emend anayā? But see asyā again in next §. \HT\ accepts asyā. mudrāyā em.
mudrayā MS
\HT\ misreads mudrāyā which he emends to mudrayā. kaṭideśe em. HT
kaṭidese MSkhaḍgamudrā em.
khadgamudrā MS
\HT\ just reads khaḍgamudrā. Cf. preceding §. It seem \HT\ had the opposite understanding from ours of which akṣaras represent ḍ and d. nirr̥teḥ em.
nirsateḥ MS
\HT\ reads nirr̥teḥ and emend nairr̥teḥ. What is the proper reading of the akṣara we tentatively read rsa? Can it be an alternative form of r̥? āvāhana em. HTsilemn
avāhana- MSmantraḥ em. HT
mantra MSnairr̥tyabhimukhas ... svāhā
SDPT p.\ 274: 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; KSP (chapter 6, Homa, 6-7-14-4): vāmamuṣṭiṁ kaṭipradeśe sthāpya tarjanīṁ kuñcayitvā, dakṣiṇamuṣṭimadhyamātarjanībhyāṁ khaḍgākarṣaṇād āvāhanam. asyā eva vāmatarjanyākuṁcanarahitā samayaḥ. oṁ sarvabhūtabhayaṇkara kuru 2 svāhā. asyā eva vāmatarjanīprasāraṇād visarjanam. iti nairr̥tyasya. vāruṇyāṁ em. HT
vāraṇyan MSṅkuśenāvāhayet em.
aṁkusenāvāyet MS
\HT reads -aṅkśenāvāyet and emends to -aṅkśenāvāhayet (missing -u- no doubt an unintentional error).āvāhanamudrāyā em. HT
āvāhanamudrayās MS mantraḥ em. HT
mantra MSvāruṇyāṁ ... virūpākṣa svāhā
SDPT p.\ 276: 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; KSP (chapter 6, Homa, 6-7-14-5): dakṣiṇamuṣṭau tarjanyaṇguṣṭhāv ekato yojyau. vāmamuṣṭiṁ hr̥di kr̥tvā tarjanyaṇkuśenāvāhayet. saivāṇkuśarahitā samayaḥ. oṁ bhr̥ 2 puṭa bhr̥ 2 śikhi toli virupākṣa svāhā. vāmatarjanīṁ prasārya visarjanam. varuṇasya. diśya em. HT
diśv MSyuktatarjanīṁ em.
vāmamadhyamāṁ sūciṁ muktā tarjanī MSvāmamadhyamāṁ sūcīṁ muktā tarjanī HTemn saṁdhāryābhimukhaṁ em.
saṁdadhyād abhimukhaṁ MS HTkaṭideśe em. HTsilemn
kaṭidese MSevāṅguṣṭhaṁ em.
evāṅguṣṭa MS
\ (CHECK \HT) Alternatively, this should be emended to asyā evāṅguṣṭhaṁ dhāryaṁ (eye skip from dhā to vā of vāyor?) āvāhanamudrāyā em. HT
āvāhanamudrayā MSaṅguṣṭhaṁ HTsilemn
aṁguṣṭaṁ MSmantraḥ em. HT
mantra MSśvasa khākha khakhaḥ em.
svasa khākha khakhaḥ MSśvasa khākha khākha HTemn
emending to śvasa khākha khākha. Cf. Dhātupāṭha 2.64: śvasa prāṇane | vāyavyāṁ ... khakhaḥ svāhā
SDPT p.\ 276: vāyavyāṁ diśy abhimukhaṁ sthitvā vāmakaramadhyamā sūcīmuktā tarjanī kuṇḍalākāreṇa tr̥tīyaparve saṁdadhyābhimukhaṁ prasārayet. dakṣiṇakaraṁ kaṭideśe saṁsthāpya kuṁcitāṁguṣṭhena vāyor āvāhanamudrā. asyā cvāṁguṣṭhaṁ pūrvavat saṁdhārya vāyor samayamudrā. āvāhanamudrāyā aṁguṣṭhaṁ prasārya visarjanamudrā. mantraḥ. oṁ śvasa khākhe khukhaḥ svāhā; KSP (chapter 6, Homa, 6-7-14-6): vāmamuṣṭhāv ucchritamadhyamātr̥tīyaparva tarjanīkuṇḍalākāreṇa dhārayet. dakṣiṇamuṣṭiṁ kaṭipradeśe saṁsthāpy ākuñcitāṇguṣṭhenāvāhayet. saiva dakṣiṇāṇguṣṭhapradeśāt samayaḥ. oṁ susakhakhakhūkha svahā. atraivāṇguṣṭhaprasāraṇād visarjanam. vāyoḥ. bandhe em.
-vandhaṁ MS HTpr̥ṣṭhato HTsilemn
pr̥ṣṭato MS’nāmikāyugalaṁ
It is unclear at the beginning of 55v5 whether the photo shows the two firstakṣaras in damaged form, or whether we are seeing remnants of some other folio. Anyhow, it is clear which two akṣaras must be read here. madhyamāsūcī em.
madhyamāṁ sūcīṁ MS HTmudrāyā em. HT
mudrayā MSmadhyamādvaya em.
madhyādvayam MS HTmudrāyā em. HT
-mudrayā MSmadhyamādvayaṁ em.
madhyādvayaṁ MS HT
SDPT p.\ 276: 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; KSP (chapter 6, Homa, 6-7-14-7): abhyantaravajrabandhe kaniṣṭhādvayaṁ sūcīkr̥tvā tatpr̥ṣṭhato ’nāmikāyugalaṁ pr̥thak pr̥thak saṁdhārya madhyamādvayaṁ sūcīkr̥tvā vajrākareṇānayet. āvāhanam. asyā eva madhyamādvayaṁ praveśya samayaḥ. oṁ kuberāya svāhā. āvāhanamudrāyā madhyamādvayaṁ prasārya visarjanam. kuberasya. aiśānyāṁ em. HT
aiṣānyan MSvasthitaḥ em. HTsilemn
-vasthitāḥ MSkaradvayamekato
karadvayaMS:56rm ekatoyojyāñjaliṁ HTsilemn
yojyāṁjali MSkanīyasyanāmikais em.
kanyasānāmikais MS HTkr̥tvāṅguṣṭha HTsilemn
kr̥tvāṅguṣṭa MSmadhyamāśritaṁ em.
madhyāśritaṁ HTsilemnmadhyāśr̥taṁ MSmadhyamāsūcyo em.
madhyamāsūcyo HTsilemnmadyamacūcyā MSdevākuñcyopari em.
evākucyopari MSevākuṁcyopari HTsilemnasyā MS
asyāṁ HTemn
We think the ostensible anusvāra is a hole in the folio.tarjanyau em. HT
tarjanyo MSpūrvavad em. HT
pūrvva MS
as in SDPT; see note \HT;prasārya HTsilemn
praśārya MSjrum̐ jrum̐ MS
juṁ juṁ HTemnaiśānyāṁ ... śiva svāhā
SDPT pp.\ 276–278: 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; KSP (chapter 6, Homa, 6-7-14-8): 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. hastau em. HT
hasto MSsaṁdhāryordhvaṁ em. HT
saṁdhāyorddha MStarjanīdvayaṁ em. HT
tarjanīdvaya MSūrdhva em. HT
ūrddha MSpratyālīḍhasthānastho ... nakṣatrādhipataye svāhā
SDPT p.\ 278: 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; KSP (chapter 6, Homa, 6-7-14-9): 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. samapadaṁ MS
samapādaṁ HTemnviralānyonyāṅgulyagraṁ em. HT
viralānyonyaṅgulyagra MSsaṁyojyāṅguṣṭhau HTsilemn
saṁyojyāṁṅguṣṭau MSvartulākāreṇādho dr̥ṣṭiṁ em. HT
catulākāreṇādho dr̥ṣṭiṁ MS
\HT\ reads cartulā-. tarjanyaṅkuśābhyā HTsilemn
tarjanyaṁkuśābhyā MSprasāritatarjanībhyāṁ HTsilemn
prasāritarjanībhyāṁ MSacprasāritavatarjanībhyāṁ MSpcadhaḥpr̥thivyai em.
adhapr̥thivyai MS
\HT\ emends adhaspr̥thivyai. svāheti em.
svāhā || iti HTsilemsvāhoti MSsamapādaṁ ... nāgebhyaḥ svāheti
SDPT p.\ 278: 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; KSP (chapter 6, Homa, 6-7-14-10): 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. tata em. HT
tataḥ MSmamāvighnaṁ em.
mamāvighnān HTmamāvighnāṁ MStyuktvā HTsilemn
ukvā MSsarvā HTsilemn
sarvām MStata ... visarjayed iti
SDPT p.\ 278: tata ācamanaṁ svamantrair eva sarveṣāṁ datvā, “saśiṣyagaṇasya mamāvighnaṁ kuruta karmasiddhiṁ ca me prayaccha”\ ity uktvā sarvān visarjayed iti. gāthābhi HTsilemn
gāthābhi MSatha ... dadyāt
SDPT p.\ 278: atha subāhuparipaṭhitagāthābhir baliṁ dadyāt. devāsurā ... mahāvaneṣu
Subāhuparipr̥cchā (P LOCATION!!, D f.134r CHECK!!) CHECK TANAKA’S AND MORIGUCHI’S ARTICLES Padmaśrīmitra also quotes these verses. CHECK MS readings again! f.6v2–; Chinese translation: Taisho vol.18 731a15 ff. stārkṣyāḥ em. HT
tākṣāḥ MSgandharvayakṣā
\HT\ read gandharvaṁ yakṣā and emends gandharvā yakṣā, against the meter. keci
\HT\ reads kecit and emends to kecid, against the meter. kr̥tāñjali em. HT
kr̥tāñjali MStāṁ em. HT
tās MSihāyāntu MS
ihāyānti HTsilemnbhūtā HTsilemn
bhutā | MSravimaṇḍale em.
ravimandare MS HT
(following SDPT)nagareṣu
We should pronounce nag’reṣu for metri causa. saṁgameṣu HTsilemn
sagameṣu MSvāpītaḍāgeṣu ca palvaleṣu em. HT
vāpītaḍāgeṣu palvaleṣu MS
who cites SDPT;vapreṣu em. HT
vadheṣu MS
following SDPT;ye grāmaghoṣe surakānane vā HTsilemn
ye grāmaghoṣe sarakānane vā MS
Padmaśrīmitra: gulmālaye devagr̥heṣu ye ca | vihāracaityāvasathāśrameṣu matheṣu śālāsu ca kuñjarāṇām || SDPT: grāmaghoṣeṣu surakānane vā; Buddhacarita: śrutvā tataḥ strījanavallabhānāṁ manojñabhāvaṁ | bahiḥprayāṇāya cakāra buddhimantargr̥he nāga ivāvarūddhaḥ || 3.2 ||; Brahmapurāṇa: sa bhikṣām adadād vīraḥ sapta dvīpān vibhāvasoḥ | purāṇi ca viṣayāṁś caiva sarvaśaḥ || 13.190 || jajvāla tasya sarvāṇi citrabhānur didhr̥kṣayā; Rāmāyana: 2.077.015a rajakās tunnavāyāś ca mahattarāḥ | 2.077.015c śailūṣāś ca saha strībhir yānti kaivartakās tathā |; Kathāsaritsāgara: ratnair alaṁkr̥tāṁ tāṁ ca kr̥tvā karṇirathārpitām | bhrāmayāmāsa nagara itas tataḥ || SoKss 12,27.91 (Vet 20.91) || maṭheṣu HTsilemn
matheṣu MScaikavr̥kṣe
In the bottom margin of 56v we find the word kṣetra. We are unable to connect this to any part of the text.vasanti
vadanti SDPT
Padmaśrīmitradīpavidhiṁ em.
dīpaṁ vidhiṁ SDPT
dīpavidhiś Padmaśrīmitrakarma
karmaṁ SDPT
Padmaśrīmitraprakuryāt em.
prakuryā SDPTaindryāṁ PSM
indrā SDPTnairr̥tibhūpatiś PSM
nairr̥tir bhūpatiś SDPTvāyudhanādhipaś ca PSM
vāyudhanādhipatiḥ SDPTaiśānabhūtādhipatiś PSM
īśānabhūtādhipatiś SDPTcandrārka
candro ’rkaḥ SDPTpitāmahaś em.
pitā mahāṁś SDPT
pitāmahāś Padmaśrīmitra;ekaniveditās em.
ekanivedanaṁ SDPTekaniveditaṁ PSMsvakasvakāsv eva em.
svakasvakāś caiva SDPTsvakasvakasvāsu PSMbhūtvā PSM
bhūtāḥ SDPTdīpapuṣpavilepanaṁ em.
dīpaṁ puṣpavilepanaṁ SDPTpuṣpanivedanaṁ PSM
N.B. PSM’s reading is metrically preferable.
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.SDP 282:15-22 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 |SVU 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 42a5 bzhin gshegs pa thams cad la phyag byas la/amukanāmā em.
amukanāmnā SDPT
SDP 282:23-24SVU Tib.

bdag ming ’di zhes bgyi ba yis|| rdo rje slob dpon dka’ thub ches|| sems can kun la phan pa’i phyir|| slob ma rnams ni gzhug par bgyi||

(1221)
bhagavantas tathāgatāḥ
This segment is absent in Tib., while Tib. starts the paragraph with the term bcom ldan ’das corresponding to bhagavān/bhagavan. It seems, by comparison with the next two paragraphs, that the Tib. translator intentionally moved the translation of bhagavantas to stand at the beginning of the Tibetan sentences. On this ground, we give preference to the evidence of the Sanskrit parallel texts.
SDP 282:25-28: atra ca maṇḍalapraveśe pātrāpātraparīkṣā na kāryā | tat kasya hetoḥ | santi bhadantas tathāgatāḥ kecit sattvā mahāpāpakāriṇas ta idaṁ vajrahuṁkāramaṇḍalaṁ dr̥ṣṭvā praviṣṭvā ca sarvāpāyavigatā bhaviṣyanti |. The reading bhadantas is grammatically impossible and several manuscripts cited by Skorupski actually support bhagavantas.STTS 210-211: atra mahāmaṇḍalapraveśe pātrāpātraparīkṣā na kāryā | tat kasmād dhetoḥ | santi, bhagavantas tathāgatāḥ, kecit sattvā mahāpāpakāriṇas, ta idaṁ vajradhātumahāmaṇḍalaṁ dr̥ṣṭvā praviṣṭvā ca, sarvāpāyavigatā bhaviṣyanti |SVU Tib. bcom ldan ’das dkyil ’khor chen po ’dir zhugs pa la/ snod du 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//
zhugs 42b1 pa rnams kyis D
SDP 284: 1-3: santi bhagavantaḥ sattvāḥ sarvārthabhojanakāmaguṇagṛddhāḥ samayadviṣṭāḥ puraścaraṇādīṣṭāśaktās teṣām apy atra yathākāmakaraṇīyā praviṣṭānāṃ sarvāśāparipūrtir bhaviṣyati |STTS 211: santi ca, bhagavantaḥ, sattvāḥ sarvārthabhojanapānakāmaguṇagr̥ddhāḥ, samayadviṣṭāḥ puraścaraṇādiṣv aśaktāḥ, teṣām apy atra yathākāmakaraṇīyatayā praviṣṭānāṁ sarvāśāparipūrir bhaviṣyati.SVU Tib. bcom 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 zhugs pa rnams kyis bsam la thams cad rdzogs par ’gyur ro//zhugs pa rnams kyis
zhugs 42b1 pa rnams kyis Dnubhavanārthaṁ
Emend -nubhavārthaṁ?
STTS 212.santi ca bhagavantaḥ sattvā nṛtyagītahāsyalāsyāhāravihārapriyatayā sarvatathāgatamahāyānadharmatānavabodhād anyadevakulamaṇḍalāni praviśanti | sarvāśāparipūrtīsaṃgrahabhūteṣu niruttararatiprītiharṣasaṃbhavakareṣu sarvatathāgatakulamaṇḍaleṣu śikṣābhayabhītān na praviśanti | teṣām apāyamaṇḍalapraveṣe yathāvasthitasukhātmasamayam eva vajrahuṃkāramaṇḍalapraveśo yujyate | sarvaratiprītyuttamasukhasaumanasyābhivarddhanārthaṃ sarvāpāyagatipraveśābhimukhapathavinivartanāya ca | SVU Tib. 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 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 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 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//
STTS 213: 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 || SDP 284: 12-16: 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 | SVU 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/ 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 42b6gshegs 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//
tataḥ śiṣyān praveśayet | tatra pañcaśikṣāpadaparigr̥hītena śrāmaṇerakabhikṣusaṁvaragr̥hītena vā | ācāryābhiṣekārhenācāryapādayoḥ praṇipatyaivaṁ vaktavyam | SVU Tib. de nas slob ma gzhug par bya ste/ de la bslab pa’i 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//samanvāhara ācārya
Possibly this pāda 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): adhyeṣayāmi he nātha tvaṁ me śāstā mahāvibho sarvasattvān saṁsārasāgarād uddhr̥tya buddhatve pratiṣṭhāpanāya yuṣmākaṁ pūjanāya ca vihārādipratiṣṭhāṁ mahāmaṇḍalavartanaṁ vā homaṁ vā kariṣyāmi. yuṣmābhir yat kartavyaṁ tat karaṇīyam. But the reconstruction we have adopted relies on Mahāvyutpatti.
SDP 284:19-22 tvaṁ me śāstā mahārataḥ || icchāmy ahaṁ mahānātha mahābodhinayaṁ dr̥ḍham || dehi me samayatattvaṁ saṁvaraṁ ca dadasva me || iti |SVU Tib.

dga’ chen khyod bdag ston pas 43a1 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 bdag la stsol// sdom pa rnams kyang bdag la stsol||

(1225)(1226)(1227)
Vajraśekhara D 182b!???: 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/ /bdag la stsol
VŚ: stsal du gsolvajrarakṣaparijaptanivasanottarīyaṁ
Thus SVU Tib. Note that SVU Tib. reads rdo rje srung ba =vajrarakṣa) while in SDPT we read vajrayakṣaparijaptaṁ nīlavastranivasanottarīyaṁ. vajrāṁkuśādi
thus SDPT; in SVU Tib. we find words that seem to represent vajrayakṣavajrāṁkuśādi-.
SDP 284:23-25: tato vajrayakṣaparijaptaṁ nīlavastranivasanottarīyaṁ vajrāṁkuśādidvārapālacatuṣṭayaparijaptaṁ mukhaveṣṭanaṁ śiṣyaṁ kr̥tvā catuḥpraṇāmaṁ kārayet |SVU Tib. de nas rdo rje slob dpon gyis// rdo rje srung ba yongs su 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// *ca
Should ca be removed?
SDP 286:1-2: punaḥ puṣpakareṇa śiṣyeṇācāryaṃ puṣpakareṇaiva deśanānumodanādhyeṣaṇāyācanāṃ ca kṛtvā vaktavyam |SVU Tib. yang lag na me tog thogs pa’i slob mas/ slob dpon la 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// Vajraśekhara: sngon tu dkyil :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 || (D f.182v3–183r1)
SDP 286:3SVU Tib.

gtso bo bdag la sdom pa stsol||

(1230)
Vajraśekhara: gtso bo bdag la sdom pa stso (D f.183r2).ācāryasamakṣaṁ
SVU Tib. reads slob dpon dbang du. This supports ācāryasaṁnaddhaṁ? Negi reports saṁbaddha as a word corresponding to dbang du rgyur ba (p. 3944).
SDP 286:4-5.SVU Tib.

thub pa’i nyi ma ma lus pa’i|| sangs rgyas rnams ni bdag 43a4 la dgongs|| bdag ming ’di zhes bya ba ni|| slob dpon dang du gnas pa la||

(1231)
 Vajraśekhara: 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 dpang du gnas pa la || (D f.183r2–3)cakrāḍhyaṁ em.
-cakrādyaṁ edskor
SDP 286:6-7SVU Tib.

sangs rgyas rol mo las byung ba|| mi ldog pa yi ’khor los ’byor|| thar pa’i rang bzhin grong khyer cher|| gsang ba chen por ’jug par bgyi||

(1232)
 Vajraśekhara: 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 || (D f.183r3) mahāguhyakuloccayam
SVU Tib. reads gsang ba chen por bsdus pa niw. This supports mahāguhyakuloccayam? SDPT reads sarvaguhyakuloccayam.
SDP 286:8-9SVU Tib.

gsang ba chen por bsdus pa ni// 43a5 slob dpon chen po bdag ’jug mdzod|| mi ldog pa yi dbang bskur ba|| skal pa chen po bdag la stsol||

(1233)
 Vajraśekhara: 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 || (D f.183r3–4) lakṣaṇaiḥ sumudritam
SVU Tib. reads mtshan rnams kyis ni rgyas btab cing. This could also reflect lakṣaṇasyāmudraṇam. SDPT reads lakṣaṇasyānumodanam.buddhakāyaṁ
SVU Tib. reads sangs rgyas kun, which supports sarvabuddhaṁ.
SDP 286:10-11

mtshan rnams kyis ni rgyas btab cing|| dpe byad rnams dang yang dag ldan|| sangs rgyas sku ni yid ’ong ba|| slob dpon chen po bdag la stsol||

(1235)
 Vajraśekhara: 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 || (D f.183r4) bhave em.
bhaven edskor
SDP 286:12-13

dbang 43a6 bskur chen po rmad byung ba|| sems can kun gyi don bgyid phyir|| bdag ni rtag tu slob dpon gyur|| slob dpon chen po bdag la stsol||

(1236)
 Vajraśekhara: 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 || (D f.183r4–5) ādhyeṣaṇā
SVU Tib. (gsol ba gdab par bya) supports -adhyeṣaṇā; SDP supports -vijñaptiḥ.
SDP 286:14 tata ācāryeṇa sarvakulavijñaptiḥ kāryā / SVU Tib. de nas slob dpon gyis rigs thams cad la gsol ba gdab par bya ste/ praveṣṭuṁ em.
praveṣṭāṁ SDP
SVU Tib. ’jug par ’tshal
SDP 286:15-16ayam evāmukanāmnā bodhicittaparigrahaḥ // icchate guhyacakre ’smin praveṣṭāṁ samayasaṁvaram //SVU Tib.

che ge zhes bya ’di nyid ni|| byang chub sems ni 43a7yongs ’dzin zhing|| dam tshig sdom dang gsang ba yi|| ’khor lo ’dir yang ’jug par ’tshal||

(1238)
 Vajraśekhara: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 ||(D f.183r5–6)
SDP 286:17SVU Tib. de nas yang slob dpon gyis ’di skad ces brjod par bya ste/ Vajraśekhara da nas slob dpon gyis ’di skad ces brjod par bya ste (D f.183r6)
SDP 286:18–19. icchase tvaṁ mahātman mahāguhyakulaṁ śuddhaṁ rahasyaṁ parigrhṇitum | Bhūtaḍāmara manual (f.8r) icchasi tvaṁ mahān mahāguhyakulaṁ śuddhaṁ rahasyaṁ parigr̥hnitum | tenaivaṁ vācyam icchāmy aham iti |SVU Tib.

gsang ba chen po’i rigs dag pa’i|| gsang ba yongs su ’dzin par ni|| bdag nyid chen po khyod ’dod 43b1 dam|| des kyang ’tshal zhes brjod par bya||

(1238)
 Vajraśekhara: 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 || (D f.183r6–7)
SVU Tib.yang slob dpon gyis ’di skad cas brjod par bya ste/ Vajraśekhara: yang slob dpon gyis ’di skad ces brjod par bya ste (D f.183r7); not in SDP ramye
Thus SDP. SVU Tib. supports śuddhe (dag pa’i).bhavato
SDP read bhavate. Genitive of bhavat.
SDP 286:20–21.SVU Tib.

sangs rgyas chos dang dge ’dun te|| dkon mchog gsum la skyabs su song|| ’di ni sangs rgyas rigs dag pa’i|| dam tshig brtan par gyur pa’o||

(1240)
 Vajraśekhara: 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 || (D ff.183r7–183v1)
SDP 286:22–23.SVU Tib.

rdo rje dril bu’i phyag 43b2 rgya dag| blo chen khyod kyis gzung bar bgyi|| byang chub sems gang de rdo rje|| shes rab dril bu zhes brjod do||

(1240)
 Vajraśekhara: 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 || (D f.183v1)
SDP 286:24–25.SVU Tib.

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 ||

(1240)
 Vajraśekhara: 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 || (D f.183v1–2)
SDP 286:26–27.SVU Tib.

rin chen rigs 43b3 mchog chen po la|| nyin dang mtshan mo lan gsum du|| zang zing mi ’jigs chos dang byams|| sbyin pa rnams bzhi rtag tu sbyin|| ’di ni rin chen rigs dag pa’i|| dam tshig sdom pa yin par gsungs||

(1240)
 Vajraśekhara: 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 || (D f.183v2); compared with the parallel in the Vajraśekhara, the Tibetan translation of the SVU has two extra pādas. bāhyaṁ
This reconstruction corresponds to phyi in the Tibetan transmissions; the SDP parallel lacks the words and is thus hypometrical.
SDP 288:1–2 (bāhyaṁ omitted due to eye-skip). SVUTib.

phyi dang gsang ba theg pa gsum|| dam chos khyod kyis gzung 43b4 bar bya|| ’di ni padma’i rigs dag pa’i|| dam pa’i sdom pa yin par gsungs||

(1241)
 Vajraśekhara: phyi nang 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 || (D f.183v2–3)
SDP 288:3–4.SVU Tib.

las kyi rigs mchog chen po la|| sdom pa thams cad ldan par ni|| yang dag nyid du gzung bar gyis|| mchod pa’i las kyang ci nus bya||

(1241)
 Vajraśekhara: 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 || (D f.183v3)
SDP 288:5–6.

gzhan yang bcu bzhi ’di dag ni|| phas pham 43b5 par ni rab tu bshad|| spang zhing dor bar mi bya’o|| rtsa ba’i ltung bar shes par bya||

(1241)
 Vajraśekhara: 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 || (D f.183v3–4)
SDP 288:7–8.SVU Tib.

nyin dang mtshan mo lan gsum du|| nyin re bzhin ni bklag par bya|| gang tshe nyams na rnal ’byor pa|| kha na ma tho sbom por ’gyur ||

(1241)
 Vajraśekhara: 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 || (D f.184v4)
SDP 288:9–10.SVU Tib.

khyod kyis srog chags gsad mi bya|| ma byin par 43b6 ni blang mi bya|| ’dod pa log par mi spyad cing|| brdzun du smra bar mi bya’o||

(1241)
 Vajraśekhara: 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 || (D f.183v4–5)
SDP 288:11–12.SVU Tib.

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||

(1241)
Vajraśekhara:

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 ||

(1241)
(D f.183v5)
SDP 288:13–14.SVU Tib.

dam pa nye bar bsten bya zhing|| rnal ’byor ba rnams bsnyen 43b7 bkur bya|| lus kyi las ni rnam gsum dang|| ngag gi rnam pa bzhi rnams dang||

(1241)
Vajraśekhara:

dam pa nye bar bsten bya zhing || rnal ’byor pa rnams bsnyen bkur bya || lus kyi las ni rnam gsum dang || ngag gi rnam pa bzhi rnams dang ||

(1241)
(D f.183v5–6)
SDP 288:15–17. The first hemistich is printed twice in Skorupski’s edition.SVU Tib.

yid kyi rnam pa gsum dag ni|| ci nus par ni rjes su skyong|| theg pa dman pa ’dod mi bya|| sems can don la rgyab mi phyogs||

(1241)
 Vajraśekhara: 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 || (D f.183v6)devatāsuraguhyake
SDP reads devatā na ca guhyake.
SDP 288:18–19. na saṁsāraparityāgī na nirvāṇaratiḥ sadā || apamānaṁ na te kāryaṁ devatā na ca guhyake || SVU Tib.

’khor ba dag kyang yongs mi spang|| rtag tu mya ngan 44a1 ’das mi chags|| lha dang lha min gsang ba la|| khyod kyis brnyas par mi bya zhing||

(1242)
 Vajraśekhara: 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 || (D f.183v6–7)
SDP 288:20–21. na ca cihnaṁ samākramyaṁ mudrā vāhanam āyudham || etat samayam ity uktaṁ rakṣitavyaṁ tvayā mate || SVU Tib.

phyag rgya bzhon pa mtshon cha dang|| mtshan ma ’gom par mi bya’o|| ’di dag dam tshig yin par bshad|| khyod kyis rtag tu bsrung bar bya||

(1242)
 Vajraśekhara: 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 || (D f.183v7) ācāryātra em.
Supported by SVU Tib. ’dir; ācārya tu SDPT
SDP 288:22–23. tasyaiva cāpi vaktavyaṁ ācārya tu śr̥ṇuṣva me || evam astu kariṣyāmi yathā jñāpayase vibho || SVU Tib.

des kyang ’di skad 44a2 brjod par bya ste|| slob dpon ’dir ni bdag la gson|| gtso bos ji ltar bka’ stsal pa|| de ltar bdag ni bgyid par ’tshal||

(1243)
 Vajraśekhara: 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 ||(D f.184r1)sattvān em.
supported by SVU Tib. (sems can) sarvān SDPT
SVU Tib.

ji ltar dus gsum mgon po rnams|| byang chub tu ni nges mdzad pa||

(1244)

zhes bya ba la sogs pa nas.

sems can mya ngan ’das la 44a3 dgod||

(1244)

ces bya ba’i bar du brjod par bya’o.

Ānandagarbha (as well as SDP 288:24) here abridges a set of verses whose integral form is found in the Vajraśekhara: 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 || (D f.184r1–4). One of the earliest surviving Sanskrit sources for this set of verses is Nāmamantrārthāvalokinī, a commentary on the Nāmasaṁgīti by Vilāsavajra, where it appears in Adhikāra 4: 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 || (Tribe 2016: 248–250). The same set is also transmitted without abridgement in the SDP (ed. Skorupski 146:8–25). adya tvam ityādi
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. ācāryānujñām
ācāryo ’nujñām; SVU Tib. seems to support ācāryānujñām (slob dpon du rjes su gnang ba).
SDP 288:25-26. yas tu saṁvaraṁ na gr̥hṇāti tasya praveśamātram eva dātavyam | adya tvam ityādi na brūyād ācāryābhiṣekaṁ ca na kuryāt |SVU 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//

SDP 288:27.SVU Tib. de nas oṁ 44a4 sa rba yo ga tsi tta au tpā da yā mi zhes bya ba ’dis/
SDP 288:28–30The same set of six pādas appears in §3.3.SVU Tib.

byang chub sems ni bla med pa|| dam pa bdag gis bskyed nas su|| de yi snying gar snying po ni|| rdo rje rab tu gzhag par bya|| su ra te sa ma ya staṁ ho ba dzra sid dhya ya thā su khaṁ|

(1246)
ṣicya em.
-ṣiñcya SDPS
SDP 290:1–3SVU Tib.

de nas rje sems dpar byin gyis brlabs la/ dri dang me tog 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.

hoḥ em.
aḥ SVUTib
We believe that the bīja aḥ found in the parallel texts is due to an error in transmision. It should be hoḥ, since the seed-syllables jaḥ hūṁ vaṁ hoḥ are a strong unit, meaning ākarṣaṇa, praveśana, bandhana, and vaśīkaraṇa. The cause of this corruption seems to lie in the fact that aḥ is also the syllable for āveśa (possesion). Cf. STTS 224: vajrāveśa aḥ. The expected pattern in found in KSP (Devatāyoga, ed. Inui): vajrāṅkuśa oṁ vajrāṇkuśa jaḥ | vajrapāśa oṁ vajrapāśa hūṁ | vajrasphoṭa oṁ vajrasphoṭa vaṁ | vajrāveśa oṁ vajrāveśa hoḥ |.
SVU Tib.

de nas gung mo gnyis kyis me tog gi phreng ba 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.

. KSP, chapter 6 (Abhiṣeka): tato madhyamāṅgulidvayena mālām ādāya praveśayed anena samaya hūṁ | svadvāreṇa vajrāṅkuśādibhiś cākr̥ṣya praveśya baddhvā vaśīkuryāt | oṁ vajrāṅkuśa jaḥ, oṁ vajrapāśa hūṁ, oṁ vajrasphoṭa vaṁ, oṁ vajrāveśa aḥ iti.SDP 290:8–11 tatas tayaivāṅgusthābhyāṁ puṣpamālāṁ grāhayitvā praveśayed anena hr̥dayena | oṁ vajrasamayaṁ praviśāmīti | pūrvadvāre ca vajrāṅkuśena tam ākarṣayet | dakṣiṇena pāśena praveśayet | paścimena sphoṭena badhnīyāt | uttare vajrāveśena veśayet |.
SDP 290:11–12 punaḥ pūrvadvāreṇa praveśyaivaṁ vadet | STTS 220 tataḥ praveśyaivaṁ vadet |SVU Tib. de nas yang 44a7 shar phyogs kyi sgo nas/ de bzhin du bcug la/ ’di skad ces brjod par bya ste/ siddhir
While STTS and SDP read -siddhir, we require an acc. form and all later manuals (KSP, GSMV, VĀ, etc.) transmit -siddhīr, the reading we adopt.
STTS 220 adya tvaṁ sarvatathāgatakule (ms.; -kula- H.) praviṣṭaḥ | tad ahaṁ te vajrajñānam utpādayiṣyāmi, yena jñānena tvaṁ sarvatathāgatasiddhir (ms.; -siddhim H.) api prāpsyasi | kim utānyāḥ siddhīḥ || na ca tvayādr̥ṣṭamahāmaṇḍalasya vaktavyaṁ, mā te samayo vyathed iti || GSMV 294 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 |SDP 290:12–16 adya tvaṁ (em.; abhyarcya ed.) sarvatathāgatakule praviṣṭas tad ahaṁ tu vajrajñānam utpādayiṣyāmi | yena jñānena sarvatathāgatasiddhīr (em.; -siddhir ed.) api prāpsyase | kim anyā siddhiḥ | na ca tvayādr̥ṣṭamaṇḍalasya purato vaktavyam | mā te samayo vyathed iti |SVU 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 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/brūyāt
One expects brūyāḥ but both STTS and SDP transmit brūyāt, perhaps an Aiśa form.
STTS 221SDP 290:17–20 tataḥ svayaṁ vajrācāryaḥ krodhaterintirīm evaṁ ūrdhvamukhīṁ baddhvā vajraṁ śiṣyasya mūrdhni sthāpyaivaṁ vadet | ayaṁ te samayavajro mūrdhniṁ te sphārayed yadi tvaṁ kasya cid brūyāt |SVU 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 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//pāyayitvā evaṁ vadet
These words are not found in STTS and SDPT.śapathāhr̥dayaṁ
SVU Tib.: dam tshig gi snying po (*samayahr̥dayam). Both STTS ans SDPT support śapathāhr̥dayaṁ. The reading of the latter, śayathāhr̥dayaṁ should be emended.
STTS 221–222 tatas tathaiva samayamudrayodakaṁ śapathāhr̥dayena sakr̥t parijāpya tasmai śiṣyāya pāyayed iti | tatredaṁ śapathāhr̥dayaṁ bhavati |SDP 290:20-22 tatas samayamudrayodakaṁ hr̥dayena satkr̥tya parijapya tasmai śiṣyāya pāyayed iti | tatredaṁ hr̥dayam | SVU Tib. 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 44b3 du bcug la/ ’di skad ces brjod par bya’o// de la dam tshig gi snying po ni ’di yin te/ brūyā SDPT
brūyād STTS
STTS 222 vajrasattvaḥ svayaṁ te ’dya hr̥daye samavasthitaḥ | nirbhidya tatkṣaṇaṁ yāyād yadi brūyād imaṁ nayam || SDPT 290:23-24SVU 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//
STTS 222 vajrodaka ṭhaḥ |SDPT 290:25 vajrodaka | iti | SVU Tib. oṁ ba dzra au da ka ṭha zhes bya’o// śiṣyāya brūyāt
We follow the STTS and SDPT, though Tib. here suggests that SVU might origonally have read evaṁ between the two words.
STTS 223 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 | SDPT 290:25-28 tataḥ śiṣyāya brūyād adyaprabhr̥ti te ’haṁ vajrapāṇir yad ahaṁ brūyām idaṁ kuru tat kartavyaṁ na ca tvayāham avamantavyo mā te viṣamāparihāreṇa kālakriyāṁ kr̥tvā patanaṁ syād iti | SVU Tib. de nas slob ma la 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/
STTS 223 brūhi sarvatathāgatā adhitiṣṭhantāṁ vajrasattvo ma āviśatu | KSP (reference) 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. SDPT 292:1-8 tad anu akāraṁ vajraraśmimālāyuktaṁ svahr̥di cintayet | tataḥ śiṣyahr̥dūrṇākaṇṭhamūrdhniṣu candramaṇḍala*sthaṁ(em.; -stha- ed.) pañcasūcikaṁ jvālāvajraṁ ratnaṁ padmaṁ viśvavajraṁ ca cintayet | ebhir yathākrameṇa *hūṁ (em.; huṁ ed.) *traḥ (em.; traṁ ed.) hrīḥ aḥ iti. kapāṭodghāṭanamudrayā svakīyaṁ śiṣyahr̥dayaṁ codghāṭya svahr̥dayād akāraṁ niścārya śiṣyahr̥dgatavajramadhye buddhyā praveśya sarvakāyam āpūryamāṇaṁ cintayet | evaṁ vadet brūhi sarvatathāgatāś cādhiṣṭhantāṁ vajrasattvo me āviśatu | SVU Tib. de nas yi ge 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/ 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 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/ 45a1 ces smros shig/
STTS 224 tatas tvaramāṇena vajrācāryeṇa sattvavajrimudrāṁ baddhvedam uccārayitavyam | SDPT 292:8-9 tatas *tvaramānena (em.; vartamānena ed.) vajrācāryeṇa krodhaterintirīṁ baddhvedam uccārayitavyam | SVU 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//
STTS 224SDPT 292:10-11SVU Tib. ’di ni rdo rje dam tshig ste// rdo rje sems dpa’ yin par grags// rdo rje ye shes bla med ni// de ring 45a2 nyid du ’bab par shog/
STTS 224 vajrāveśa aḥ |SDPT 292:12SVU Tib. ba dzra ā we sha aḥ zhes bya ba
SDPT 292:13-21 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.; huṁ ed.) | oṁ gr̥hṇa gr̥hṇa *hūṁ (em.; huṁ ed.) | oṁ gr̥hṇāpaya gr̥hṇāpaya *hūṁ (em.; huṁ ed.) | oṁ ānaya hoḥ bhagavan vajrarāja *hūṁ (em.; huṁ ed.) phaṭ | aḥ aḥ aḥ aḥ. 10, 20, 30, 40, 50, 60, 70, 80, 90 śatavārān uccārayet | bhagavatā ca vajravātamaṇḍalyā ca *vajrahūmkāreṇa (em. vajrahuṁkāreṇa ed.) raktavarṇajvālāprabheṇāpūryamāṇaṁ cintayet | Bhūtaḍāmara manual (f. 9r) -ntena raktajvālākulaprabheṇāpūryamāṇa[ṁ] cintayitvā hūṁ aḥ iti bahuśo japet |SVU 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/ ba dzra sa t+wa ā ā ā āḥ zhes bya ba 45a3 ’di yang brjod la/ bcom ldan ’das rdo rje sems dpa’ ’od zer dmar po ’bal bas kun du khyab pas kun du gang bar bsams la/ lan brgya’i bar du bzla bar bya’o// ākramyoparyākāśadeśe em. EdT
ākramyamyopayākāśadese MSśrīvajrasattvasyopari em. EdT
śrīvajrasatvosyopari MStasyaivāveśanāya
possibly the ms. shows tasyaivāveśanāyaṁ, but the anusvāra is unclear and anyhow unwanted. kruddhahūṁkāra em. EdT
kruddhaṁhū;ṁkāra MSmūhenā em. EdT
-mūkenā- MS
wrongly reports a -mūmena- as readingdiksthitai em. EdT
-disthitair MSrakṣobhyādibhiḥ em. EdT
akṣobhyādiḥ MStraḥ
Emend trāḥ, with MSK?cintayaṁsta em. EdT
cintayens tam MS
Issue in the code reads cintayet stamiti tathaivāvartayet EdTsilemn
i tathaivāvarttayet MSevam api ... baddhvā
SVU 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 45a4 bcings laSDPT (p. 292) punar api yady āveśo na bhavati/ tato ghaṇṭāsahitāṁ vajrāveśasamayamudrāṁ baddhvāvāmapādena ... tathaivāvartayet
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 śatadhoccārayet |pāpabahutvā
Emend pāpabahulatvād ? dāveśo EdTsilemn
āveso MSpunaḥ punaḥ EdTsilemn
punaḥ puna MSsphoṭavyāni EdTsilemn
sphoṭavyā MSatha pāpabahutvād ... kṣaṇād eva bhavati
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 | samidbhi EdTsilemn
samidgi MSrmadhurai em. EdT
mudhurair MSpāpāni em. EdT
-pāpāṇi MSsamidbhir ... svāheti
Vajraśekhara : 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 || (D f.269r2–3); Pādas ab = STTS 1140ab: samidbhir madhurair agniṁ prajvālya susamāhitaḥ | vajrakrodhasamāpattyā tilāṁ hutvā aghān dahet ||. The heart mantra (hr̥daya) is taught to be oṁ sarvapāpadahanavajrāya svāha (STTS1144).hūṁkāraṁ madhye em.
hūṁkāramadhyaṁ MS EdT
with SDPT;jvālāmālākulairvajrai em. EdT
jvālāmālākulerdvajres MS
MSK reads jvālāmālākuled vajrais. It is possible that the scribe has either written superscript part of -ai on top of repha, or converted a repha into such a superscript part of -ai. In the latter case, ours is the AC reading, and MSK’s the PC reading.pāpaṁ em. EdT
pāpāṁ MSyasyāveśo EdTsilemn
yasyāveso MSāviṣṭasya em. EdT
āveṣṭhasya MSstatkṣaṇādeva} em.
tataḥ kṣaṇād MS EdTbhavati EdTsilemn
bhavanti MSdāviṣṭaḥ em. EdT
ādiṣṭhaḥ MSśrīvajrasattvamudrāṁ em. EdT
śrīvajrasatvamudrā MSvajramuṣṭimudropadarśanīyā em. EdT
vajramuṣṭhimudrāpadarśanīyāḥ MS
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-padarśanīyā: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 || (*evaṁ vajrahāsamudrāṁ baddhvā tadā yāvad vajradharmamudropadeśam). 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: tadācāryeṇa vajramuṣṭiṁ baddhvā evaṁ vajrahāsamudrāṁ baddhvā tadā yāvad vajradharmamudropadarśanīyā. sāṁnidhyaṁ em.
sannidhyan MS
Issue in the code emends saṁnidhiṁ, but this is a wrong emendationevaṁ ... kalpayanti
STTS 892–893: vajrakrodhaterittirimudrāṁ svahr̥dayaṁ yathāvat sthāpya, vajrāṅkuśādibhiḥ karmāṇi kr̥tvā, punaḥ sarvasamayamudrāṁ bandhayet. tataḥ sarve sāṁnidhyaṁ kalpayanti. tasyāviṣṭasya em. EdT
tasyāviṣṭasyāviṣṭasya MStataḥ samāviṣṭaṁ ... vadati
SDPT 294:14-15: tataḥ samāviṣṭaṁ jñātvā punaḥ oṁ *vajrasattva(\emn; vajrasattvasattva- ed.)saṁgrahādigītim uccārya krodhamuṣṭyā tathaiva sattvavajrīmudrāṁ sphoṭayet. *saced (\emn; sa ced ed.) 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. so’sya EdTsilemn
somya MSsattvaṁ
Issue in the code emends sattva, but we do not understand whytatas tām mālāṁ ... mahābaleti
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; mahābalaḥ ed.). tayā baddhayā tena mahāsattvena pratīcchito bhavati. śīghraṁ cāsya sidhyati; SDPT p.294, ll.18–21: 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 | cakṣūdghāṭanatatparaḥ em. EdTsilemn
cakṣutghāṭanatatparaḥ MS
Issue in the code silently emends cakṣūdghāṭanatatparaḥ, which is metrically correct and conforms with reading of STTS. But several texts (Vajrāvalī etc.) have ’corrected’ the mantra to read cakṣurudghāṭanatatparaḥ paśyeti em. EdTsilemn
pasyeti MStato ... paśyeti
SDPT p.294, ll.22–25: tato mukhabandhaṁ muñced anena | oṁ vajrasattvaḥ svayaṁ te ’dya cakṣūdghāṭanatatparaḥ || udghāṭayati sarvākṣo vajracakṣur anuttaram || iti | he vajra paśya | iti | dārabhyāvairocanaparyantaṁ
Issue in the code emends ārabhya vairocanaparyantaṁ tato ... darśayet
SDPT 294: tato mahāmaṇḍalavajrāṁkuśād ārabhya yāvad vairocanaparyantaṁ darśayet mukhaṁ em. EdT
-mukhīṁ MS
%emends -mukhaṁ, with SDPT. Another possibility might be to emend -mukhī. pūrvadvārāMS:61rbhimukhīṁśiṣyaṁ em. EdT
śiṣya MSpratiṣṭhāpyābhiṣiñce EdTsilemn
pratiṣṭhāpyābhiṣiñceṅ MSstūryaśaṅkhanirnāditai
Issue in the code reads -śaṅkhā-, emending it to -śaṅkha-, but the latter is clearly the reading of the ms.; Issue in the code ignores the presence of repha in -nirnāditaiś.nirnādita is recorded in BHSD; but ninādita, as in SDPT may be bettermaṅgala
the -ṅ- lacks its hook. tato ... -nirnāditaiś ca
SDPT: 294–296 LINE NUMBERS!!: tatas tiṣṭha vajretyādinā *śiṣyaṁ (\emn; śiṣya- ed.) 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 dudakābhiṣekeṇa
Tib.\ adds mudrābhiṣekeṇa after this. ścābhiṣicya
Issue in the code needlessly emends cābhiṣiñcya puṣpādibhi EdTsilemn
puṣpādibhi MSpūjayā em. EdT
pūjāyā MSsaṁpūjayet || em.
sampūjyaye || MSsaṁpūjya EdT
with SDPT; Issue in the code emends saṁpūjya. %After this, a new paragraph starts, with Ānandagarbha prescribing the manners of a śiṣya ādau ... vyākuryāditi
SDPT 296.LINE NUMBERS!!: 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 | cottamāṁ em. EdT
cottamān MSpraṇamya em. EdT
praṇamya praṇamya MS EdT
This could be a dittography.puṣpādikam abhiṣekāś ca grāhyāḥ em.
puṣpādikaṁm abhiṣekāś ca grāhyaḥ MSpuṣpādikābhiṣekāś ca grāhyāḥ EdT
Would puṣpādikam abhiṣekāya grāhyam be another possibility? Issue in the code emends puṣpādikābhiṣekāś ca grāhyāḥ; SDPT reads puṣpādyabhiṣekāś ca grāhyā iti. śrīvajrasattvādīn} em.
śrīvajrasattvādiṁ MS EdTdattvemaṁ EdTsilemn
datvaimaṁ MSvārān em.
-vārām MS
Issue in the code emends -vāram suratastva em. EdT
surata tvam MSśiṣyaṁ em.
śiṣya MS
Issue in the code takes the word as part of a compound with śiṣyanāmāṣṭaśatena udgatā em.
uṅgatā- MSudgāthā- EdT
\emn\ udgata-, with SDPT? Issue in the code emends udgāthā-. Note error ṅg for dg also in §73. This is a name of the mudrā. The Guhyasamājamaṇḍalavidhi teaches this mudrā. vyākaraṇena em. EdT
-vyākaraṇaina MSsarvaśiṣyān em. EdT
sarvaśiṣyā MSācāryābhiṣekārhaṁ praveśya sarvamaṇḍaladevatātattvamācā ryakarma ca śikṣayet
SDPT: ācāryābhiṣekārhaṁ praveśya sarvamaṇḍalaṁ tu tat kurusva | iti. Restore ācāryābhiṣekārham praveśyam ... ācāryakarma ca... guhyābhiṣekeṇā EdTsilemn
guhyābhiṣekaiṇā- MSatha ... bhavatīti
SDPT 296.LINE NUMBERS!!: atha guhyābhiṣeko bhavati | ācāryābhiṣekārhaṁ praveśya sarvamaṇḍalaṁ tu tat kurusva | iti | maṇḍalāddhasta EdTsilemn
-maṇḍalārddhasta- MScaturasraṁ em. EdTsilemn
caturaśram MS’ṣṭapattraṁ EdTsilemn
ṣṭhapattram MSstan maṇḍalaṁ
\MSK silently (and ungrammatically) emends taṁ maṇḍalaṁ. pīṭhikāṁ em. EdT
pīṭhikam MSvajrayakṣeṇābhijapya pūrvavacchiṣyaṁ em.
vajrayakṣābhijaptāṁ pūrvavac chiṣyaṁ EdTvajrayakṣābhijaptāpūrṇṇavasthiṣyaṁ MSvajrasattva EdTsilemn
vajrasatvaṁm MStatra EdTsilemn
tattra MSpaṭṭasra em.
paṭasrag- EdTpaṭāsrag- MSratnacūḍaṁ chatraṁ
sitaṁ ratnacūḍacchatraṁ MSsitaratnacūḍacchatraṁ EdTsilemnvicitra em. EdTsilemn
-vicittra- MSparvatābhas em. EdT
-parvvabhas MStrilokanāthas em. EdTsilemn
tr̥lokanāthas MStrimalaprahīṇaḥ em.
tr̥malaprahīṇaḥ MStrimalaprahīnaḥ EdTsilemnstanmaṅgalaṁ bhavatu śāntikaraṁ tavādya
metrical problem: 4th pāda is Vasantatilaka; Tib. suggests different reading, with elements maṅgala śāntikara prathama. Conjecture tan maṅgalaṁ syāt prathaman tu loke? lakṣmīdharaḥ ... tavādya
This and the following stanzas are also attested, in the same order, in Padmaśrīmitra’s Maṇḍalopāyikā. We quote here a provisional transcript from the codex unicus by RT.\ Padmaśrīmitra: lakṣmīdharaḥ kañcanaparvatābhaḥ trilokanāthas trimalaprahīnaḥ | (f.9v1)buddho vibuddhāmbujapatranetras trimaṅgalaṁ śāntikaraṁ tavādya ||; Vajrāvalī 24.5: lakṣmīdharaḥ kāñcanaparvatābhas trilokanāthas trimalaprahīṇaḥ | buddho vibuddhāmbujapatranetras tan maṅgalaṁ bhavatu śāntikaraṁ tavādya || kampyaḥ em. EdT
akaṁpya | MSstriloke EdTsilemn
tr̥loke MSprajānāṁ em. EdT
prajānā MSdvitīyaṁ
The yaṁ seems to be the result of a correction of some previous error for this akṣara. śubhamaṅgalaṁ tat em. EdT
subhaṁ maṅgalan tam MStenopadiṣṭaḥ ... śubhamaṅgalaṁ tat
Padmaśrīmitra: tenopadiṣṭa pravaras tv akambyyaḥ(?) khyātas triloke naradevapūjyaḥ | dharmottamaḥ śāntakaraṁ prajānāṁ loke dvitīye śubhamaṅgalaṁ te ||; Vajrāvalī 24.5: tenopadiṣṭaḥ pravaras tv akampyaḥ khyātas triloke naradevapūjaḥ | dharmottamaḥ śāntikaraḥ prajānāṁ tan maṅgalaṁ bhavatu śāntikaraṁ tavādya || hrīśrīnivāsaḥ EdTsilemn
hrīśrīnivāśaḥ MStr̥tīyaṁ em. EdT
tr̥tīya MStat em. EdT
tam MSsaddharmayuktaḥ ... śubhamaṅgalaṁ tat
Padmaśrīmitra: saddharmayuktāḥ śubhamaṅgalādyaḥ saṁghā nr̥devāsuradakṣiṇīyaḥ | hrīśrīnivāsaḥ pravaro gaṇānāṁ loke gr̥tī(2)ya śubhamaṅgalaṁ te ||; Vajrāvalī 24.5: saddharmayuktaḥ śrutamaṅgalāḍhyaḥ saṁgho nr̥devāsuradakṣiṇīyaḥ | yaḥ śrīnivāsaḥ pravaro gaṇānāṁ tan maṅgalaṁ bhavatu śāntikaraṁ tavādya || tuṣita EdTsilemn
tuśita- MSdāsī EdTsilemn
āśīd MSsendraiḥ em. EdT
saindraiḥ MStavādya EdTsilemn
taṁvyadya MSyanmaṅgalaṁ ... tavādya
Padmaśrīmitra: yan maṅgalaṁ tuṣitadevavimānagarbhād āsīd ihāvatarato jagato hitāya | sendraiḥ surair anugatasya tathāgatasya tan maṅgalaṁ bhavatu śāntikaraṁ tavādya || nmaṅgalaṁ em. EdT
maṅgala MSkisalayojjvala em.
kiśalayojvala- MS
Issue in the code emends kisalayajvala-, but the phrase kisalayojjvala is found in several Sanskrit texts.juṣṭe em.
-juṣṭhe MS
Issue in the code reads -juṣṭhe as though it were unproblematicjanmani babhūva bhavāntakasya EdT
janmani vabhūva bhavāntakasya MS
restoration on the basis of Padmaśrīmitra and other sources.
Padmaśrīmitra: yan maṇgalaṁ kisalayojvalapuṣpanaddhe ramye ca lumbinivane bahudevapuṣṭe | nāthasya janmani babhūva bhavāntakasya tan maṅgalaṁ bhava(3)tu śāntikaraṁ tavādya ||Issue in the code inserts here 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 || With regard to the verse no. 6, Issue in the code 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.vividha em. EdT
vividhi- MSvināśanāya em. EdT
-vināśaya MStuṣṭyā EdTsilemn
tuṣṭhā MSyanmaṅgalaṁ ... tavādya
Padmaśrīmitra: yan maṅgalaṁ vividhaduḥkhavināśānāya tuṣṭyā tapovanam abhivrajato ’rdharātre | pakṣaiḥ surair anugatasya tathāgatasya tan maṅgalaṁ bhavatu śāntikaraṁ tavādya || yanmaṅgalaṁ puravare
Regarding this restitution, see our comment on the preceding stanza.r mahātmabhir abhiṣṭutam em. EdT
mahātmabhi ṣṭhutam MS
acyutādyaiḥ em.
MSK here reconstructs -vanditasya, but we reconstruct following PŚM.yanmaṅgalaṁ ... tavādya
Padmaśrīmitra: yan maṅgalaṁ puravare kapilāhvaye ca devair mahātmabhir abhiṣṭutam acyutādyaiḥ | āsīd anantakuśalasya tathāgatasya tan maṅgalaṁ bhavatu śā(4)ntikaraṁ tavādya || rbabhūva em. EdT
babhūya MSsiddhisuviśāla MS
-siddhiṣu viśāla- EdTsilemn
Not transmitted by Padmaśrīmitra. CHECK!!saṁstara em. EdT
-saptara- MS
with PŚM,nibiḍottama em. EdT
-nivitottama- MS
Check PŚM ms.yanmaṅgalaṁ jvalita-... tavādya
Padmaśrīmitra: yan maṅgalaṁ jvalitakāñcanavibhramasya vaidūryavarṇatr̥ṇasaṁstarasaṁsthitasya | paryaṅkabaddhanicitrottamaniścalasya tan maṅgalaṁ bhavatu śāntikaraṁ tvādya ||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 || abhavad bhuvi em. EdT
abhava bhuvi MSyanmaṅgalaṁ bhagavato ... tavādya
Not transmitted by Padmaśrīmitra. CHECK!! 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 || atyadbhutaṁ em. EdT
adbhudbhutaṁ MS
with PŚMmabhū em. EdT
abhud MSyanmaṅgalaṁ pravadato ... tavādya
Padmaśrīmitra: yan maṅgalaṁ pravadato varadharmacakre vārāṇasīṁ sthitavataḥ sugatasya śāstu(ḥ) | atyadbhutasphuṭam abhūd bhuvi cāmbare ca tan maṅgalaṁ bhavatu śāntikaraṁ tavā(5)dya || kr̥tsnaṁ jagāda bhagavān muniśākyasiṁhaḥ
kr̥tsnañ jagāda bhagavāṁ muniśākyasiṁhaḥ: kr̥tsnaṁ jagāda bhagavān muniśākyasiṁhas MSK (silent normalizations). Report this in the apparatus?yanmaṅgalaṁ hitakaraṁ ... tavādyeti
Padmaśrīmitra: yan maṅgalaṁ hitakaraṁ paramaṁ pavitraṁ puṇyakriyākaraṇa(m) āryajanābhijuṣṭam | kr̥tsnaṁ jagāta bhagavān muniśākyasiṁhaḥ tan maṅgalaṁ bhagavatu śāntikaraṁ tavādya || Kriyāsaṁgrahapañjikā 6-8-8-2-2: yan maṅgalaṁ hitakaraṁ paramaṁ pavitraṁ puṇyakriyākaraṇam āryajanābhijuṣṭam | kr̥tsnaṁ jagāta bhagavān muniśākyasiṁhaḥ tan maṅgalaṁ bhavatu te ’dya varābhiṣeke || (Tanemura 2004: 199–200)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 || pūrṇakumbhai
Tib. seems to imply a word like tatas between pūrṇṇakumbhair and vajrāṁkuśādi-. hr̥dayāni EdTsilemn
-hr̥dayani MStatastatkalaśaiḥ em. EdT
tatastakalaśaiḥ MSkalaśā em. EdT
-kalaśā MSkalaśena em. EdT
kalasena MStatrāyaṁ em. EdT
tatrāyām MSśeṣaṁ em. EdT
seṣam MSdeva em. EdT
evaṁ MStathaiva em.
athaiva MSsaṁpūjayet EdT
sampūjayet MSpcsampūjyayet MSac
Issue in the code notes the presence of y but does not note that it is cancelled.śalākāṁ EdTsilemn
-salākām MSajñānapaṭalaṁ … purā
vaccha MSśalākī- MSvai purā MS
The ajñānapaṭalam stanza is also found in several other texts. See Tanemura 2004: 180.vatsa em. EdT
vaccha MS
śalāki em.
śalākī- MStaimiram em. EdT
vai purā MS
(Issue in the code reads cai purā) paṭalaṁ em. EdT
paṭaliṁ MSdharmalakṣaṇaṁ em. EdT
dharmmaṇalakṣaṇaṁ MSevaṁ EdTsilemn
eva MSdharmā em. EdT
dharmmā MSnniḥsvabhāvā
Issue in the code reads bhiḥsvabhāvān, but we think ni- was intendednanālayān EdTsilemn
anālayāṁ MSjāto ’syu EdTsilemn
jātau sy MS
Vajrāvalī 33. Darpaṇābhiṣekavidhi: tato darpaṇam ādāya āḥ-kāreṇa mantritaṁ darśayan śiṣyam \\ pratibimbasamā dharmā acchāḥ śuddhā hy anāvilāḥ | agrāhyānabhilāpyāś ca hetukarmasamudbhavāḥ || 1 || darpaṇavad vajrasattvas teṣv acchaḥ śuddho hy anāvilaḥ | hr̥di tiṣṭhati te vatsa sarvabuddhādhipaḥ svayam || 2 || evaṁ jñātvā tu vai dharmān niḥsvabhāvān anālayān | kuru sattvārtham atulaṁ jāto ’sy urasi tāyinām || 3 || iti vadet. (p.\ 438) $\bullet$ teṣv acchaḥ] \emn\ following \cod\ C; te svacchaḥ ed. As mentioned above, the source of the first verse is Dīpaṁkarabhadra’s Guhyasamājamaṇḍalavidhi v.288. tato ghaṇṭāmādāya vādayan
tentative restoration by RT.only cited Tib.: de nas dril bu blans la dkrol te ākāśala
Supplied based on the Vajrāvalī. kṣaṇaṁ EdTsilemn
kṣaṇa MSmākāśaṁ cāpya em. EdT
ākāśaś cāpy MS
Issue in the code emends ākāśaś cāpy samatāyogā em. EdTsilemn
samātāyogāt MS
sphuṭā em. EdT
(sphuṭeti ||); sphuṭo ti MS
Quoted in the Vajrāvalī (42. Anujñāvidhiḥ), vol. 2, p. 460: ākāśalakṣaṇaṁ sarvam ākāśaṁ cāpy alakṣaṇam | ākāśasamatāyogāt sarvāgrasamatā sphuṭā ||; Sarvabuddhasamāyogaḍākinījālaśaṁvara 9.231: ākāśalakṣaṇaṁ sarvā[=am] cākāsarvāpālakṣaṇam [=ākāśaś cāpy alakṣaṇaḥ] |{|"/> māyopamaṁ ca sarva[ṁ] vai traidhātukam aśeṣataḥ [||] ghaṇṭāpra\dānahr̥dayamantraṁ syāt/
ghaṇṭāpra+ + + + + + + + + + +t \ MS
Issue in the code edits [sbyin pa’i sñiṅ po yin no |] [tataḥ], but the restoration tataḥ (inspired by Tib.) cannot be correct as a -t is clearly visible at the end. We believe one should restore pradānahr̥dayam bhavati |, perhaps followed by tasmāt. But since tasmāt is very rare in our text, we remain uncertain.sarvatathāgatānanurāgayasveti em. EdT
sarvvatathāgatārāgayasveti MS
Issue in the code accepts the text as it stands in the mscaturdikṣu em. EdT
catudikṣu MSśarāḥ EdTsilemn
sarāḥ MSeke tūrdhva conj.
ekenaurddham MSekenordhvam EdTemn
Issue in the code reads ekenairddham. mākāraṇīya em.
ākṣepaṇīyam? EdT
Issue in the code accepts the text as it stands in the ms. This should be āvāraṇīyam or uccāraṇīyam?madhastācca em. EdT
adhastā MSpuna em. EdT
puna MSste’cchaḥ EdTsilemn
te acchaḥ MSvatsa em. EdT
vaṁsa MS
Quoted in the Vajrāvalī (33. Darpaṇavidhi): darpaṇavad vajrasattvas te svacchaḥ śuddho hy anāvilaḥ | hr̥di tiṣṭhati te vatsa sarvabuddhādhipaḥ svayaṁ || vaktavyaṁ em.
vaktavyac MSsarvatathāgatādhipati EdTsilemn
sarvvatathāgata adhipatir MSvajrasattveti em. EdT
vajrāsatveti MSdharmacakraṁ EdTsilemn
dhammacakraṁ MSśaṅkhaṁ EdTsilemn
ṣaṅkhañ MS em. EdT
datvevam MStato ... vadet
The opening prose and following 3 stanzas of this section are also founds in the abhiṣeka section of the Kriyāsaṁgrahapañjikā. KSP chapter 6: tato dharmacakraṁ pādayor madhye saṁsthāpya śaṇkaṁ ca dakṣiṇahaste dattvāivaṁ vadet (Sakurai 1996: 509). pravartaya em.
pravarttaye MS
Issue in the code emends pravartayet āpūrya hi em. EdTsilemn
āpūrya MS
samantācca em. EdT
samantāc MSsamantād vai EdT
dharmaśaṅkha em. EdT
dharmmacakram MS
adyaprabhr̥ti ... anuttaram
KSP chapter 6: adyaprabhr̥ti saha cittotpādamātreṇa dharmacakraṁ pravartaya | āpūrya samantāc ca dharmaśaṇkham anuttaram || (Sakurai 1996: 509–510); VĀ 42.1: adyaprabhr̥ti sahacittotpādamātreṇa dharmcakraṁ pravartaya | āpūrya hi samantāc ca dharmaśaṅkham anuttaram || Mori 2009: 460) kāṅkṣā em.
kāṅkṣa MSnirviśaṅkena EdTsilemn
nninniśaṅkona MSmantracaryānayaṁ em. EdT
mantrācayānayam MSna te ... vidhim
KSP chapter 6: na te kāṅkṣā vimatir vā nirviśaṇkena cetasā | prakāśaya sadā loke mantracaryā*nayaṁ(\emn; naya- ed.) vidhim || (Sakurai 1996: 510) kr̥tajño em. EdT
kr̥jño MS
Issue in the code reads kr̥jñe gīyase em. EdT
bhīyase MSevaṁ ... sarvata
KSP chapter 6: evaṁ kr̥tajño buddhānām upakārīti gīyate | te ca vajradharāḥ sarve rakṣanti tāv sarvaśaḥ || (Sakurai 1996: 510) vajracakravajrabhāṣau em. EdT
vajracakrabhāṣau MS
prayoktavyau em. EdT
prayoktavyo MSviśvaṁ em. EdT
visvam MSpravartyatām em.
pravarttatāṁ MSpravartatām EdT
Issue in the code edits pravartatām, but translate as 2nd person imp. formsarvasattvahitārthāya ... dharmacakraṁ pravartyatām
STTS 2998–3011 teaches the set of the five verses, i.e.\ those of dharmacakra,vajracakra,krodhacakra,padmacakra, and maṇicakra. STTS 2999: sarvasattvahitārthāya sarvalokeṣu sarvataḥ | [yathāvinayato viśvaṁ dharmacakraṁ pravartyatām] || (The words in the square brackets are Horiuchi’s reconstruction based upon the other four verses.); KSP chapter 6: sarvasattvahitārthāya sarvalokeṣu sarvataḥ | yathāvinayato viśvaṁ dharmacakraṁ pravartaya || (Sakurai 1996: 510) = VĀ 42.2: (Mori 2009: 462) = Viṁśatividhi (LOCATION TANAKA’s Ed) pravartyatām
For unclear reasons, this is emended to pravartatām by \MSK. pravartyatāmiti
For unclear reasons, this is emended to pravartatām by \MSK. tataś codgatayā sarvān em.
tataḥ svaugaṁtayā sarvvāṁ MStataḥ svodgāthayā sarvaṁ EdT
Issue in the code reads tataḥ śvogaṁtayā sarvāṁ and emends tataḥ svodgāthayā sarvaṁ. vyākuryā em. EdT
vyākuyād MStathāgatān
tathāgatam EdTemntathāgatām MSvajranāmābhiṣekais ... tathāgatān
Samāyoga 9.427 TEXT!! bhavadurgatitoddhr̥tya atyantabhavasiddhaye em.
bhavadurggatitoddhr̥tya atyantabhavasiddhayet MSbhavadurgatita uddhr̥tyātyantabhavaṁ siddhayet EdTtathāgata em. EdT
tathāga MSbhūrbhuvaḥ em. EdT
bhūbhruvaḥ MSmudgatā
Issue in the code emends udgāthā muṣṭi EdTsilemn
muṣṭhi MS
(CHECK!!)karṇikādhāraṇābhinayo
Thus also KSP;emends -karṇikadhāraṇābhinayo tathāgatamuṣṭidvayaṁ ... varadānābhinaya iti
KSP: tatreyaṁ samudgatā tathāgatamuṣṭidvayaṁ baddhvā vāmacīvarakarṇikādhāraṇābhinayo hr̥di dakṣiṇakare varadābhinayaḥ (LOCATION!!). See also Guhyasamājamaṇḍalavidhi vv.368–369: tatas tathāgato bhūtvā vyākuryād udgatayānayā | hr̥nmuṣṭicīvarā vāmā dakṣiṇā tu varapradā || 368 || oṁ esāhaṁ vyākaromi tvāṁ vajrasattvas tathāgataḥ | bhavadurgatitoddhr̥tya atyantabhavasiddhaye || 369 ||; Viṁśatividhi Tanaka Ph.D thesis 703. CHECK RECENT PUBLICATION!! śiṣyebhyo EdTsilemn
siṣyebhyo MSkriyate em.
kr̥yate MS
Issue in the code accepts kr̥yate vajrasattvādayaḥ sarvatathāgatāḥ savajradharāḥ samahābodhisattvaparṣanmaṇḍalāḥ EdT
vajrasatvādayaḥ sarvatath + + + + + + + + + + + + + dhisattvaparṣanmaṇḍalāḥ MS
restored following KSP; Issue in the code restores vajrasattvādayaḥ sarvatathāgatāḥ sarvavajradharabodhisattvaparṣanmaṇḍalāḥ based on Tibsarva MS
omitted in \MSKsamame em.
samay MSnuttarāyāṁ em.
-nuttarāyā MSvyākaraṇaṁ kurvate | yadutāsyaivodgatāyā mahāmudrāyāḥ paramarahasyo ttamasiddhyadhiṣṭhānenāsya
+ + + + + + + + + + + + + + + + + + + + + + + + + + ttamasiddhyadhiṣṭhānenāsya MS
restored following KSP;yasyānayodgatayā ... śraddhātavyam
KSP 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 (LOCATION!!); Saṁkṣiptābhiṣekavidhi: anayā dharmāhr̥tayā mudrayā vyākaraṇaṁ kriyate sa sarvatathāgataiḥ sarvabodhisattvāryaparṣanmaṇḍalair ekakaṇṭhenānuttarāyā samyaksambodhau vyākriyate | asyā evāhr̥tāyā mahāmudrāyāḥ prabhāvato asya mantrasya ca baleneti śraddhātavyam || (Sakurai’s edition section 5) śeṣa āśvāsaḥ em.
seṣa āśvāsa | MS tataḥ sarvamaṇḍalaguhyasamayajñānaṁ śikṣayet
+ + + + + + + + + + + + [śikṣa]yet MS
Issue in the code restored after STTS \S\S\ 607–608;STTS 607: tataḥ sarvamaṇḍalaguhyasamayajñānaṁ śikṣayet. virāga EdT
+++ MS
Issue in the code restored after STTS \S\S\ 607–608;tkāmavirāgitvaṁ MS
kāmavirāgatvaṁ EdT
The i sign is faint but visible on our photos.kāryaṁ em. EdTsilemn
kāyam MS
STTS 608: virāgasadr̥śaṁ pāpam anyan nāsti tridhātuke | tasmāt kāmavirāgitvaṁ na kāryaṁ bhavatā punaḥ ||; Paramādya,Mantrakhāṇda (CHECK!!) mahāsamaya hana phaḍ
STTS 608: mahāsamaya hana phaṭ coccārayet EdTsilemn
cocārayet MSmantraṁ EdTsilemn
mantra MScaturmudrā EdTsilemn
-catumudrā- MSttvayānyasyaiṣāṁ em. EdT
tvayānyasyaiṣā MS
Issue in the code emends tvayānyasyāsāṁ makovidasyaikatarāpi em. EdT
akovidanya | ekatarāpi MS
Issue in the code read akovidamya | ekatarāpi and emend akovidasyaikatarāpi adr̥ṣṭamahāmaṇḍalāḥ em. EdTsilemn
adr̥ṣṭhamahāmaṇḍalā | MS
santo MS
Issue in the code misreads sattvā mudrābandhaṁ em. EdTsilemn
mudrāvaddhaṁ MS
prāptā em.
prāpta MSviṣamā em. EdT
-viśamā- MS
Issue in the code accepts the reading as it standsstava cāpāyagamanaṁ em. EdT
tava yāpāyagamanaṁ MS
Issue in the code read tavayāpāpagamanaṁ, and emends tvayā pāpagamanaṁ tato ... syād iti
STTS 250: 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. lāsyādyaṣṭa em. EdT
yāsyādyaṣṭha- MS
(sil. for -aṣṭa-); sarvatathāgatān EdTsilemn
sarvatathāgatāṁ MSyathāśaktyā em. EdT
yathāśakyā MSsarvatathāgatā EdTsilemn
savatathāgatāṁ MSpūjāṁ em. EdT
pūjā MSyathāpraviṣṭā em. EdT
yathāpraviṣṭhā MS
(sil. for ṣṭa); sarvopakaraṇai em. EdT
sarvvopakaraṇe MS
maṇḍala MS
Issue in the code reads -maṇḍale- and emends -maṇḍala- niryātitaiḥ em. EdTsilemn
niḥyātitaiḥ MS
saṁtarpyedaṁ em. EdTsilemn
santarpyeda MS
dadyā em. EdT
dadyā MS
didaṁ tadityādi
Issue in the code reads idaṁ tad (sarvabuddhatvam) ityādi after Tibśapathāhr̥dayamākhyeyam MS
Issue in the code needlessly emends śapathahr̥dayam; STTS several times has the word śapathāhr̥daya.
STTS 314–316: 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 (\emn; tv ā- ed.) dhārayāmi vajrasattva hi hi hi hi hūṁ. tataḥ sarveṣāṁ punar api na kasya cid vaktavyam iti. śapathāhr̥dayam ākhyeyam. praviṣṭān EdTsilemn
praviṣṭhāṁ MStataḥ praviṣṭān saṁpreṣya
STTS 317: tato yathāpraviṣṭān saṁpreṣya puna EdTsilemn
puna MSrnāmāṣṭaśatena EdTsilemn
nāmāṣṭhaśatena MSpraṇamyārghaṁ EdTsilemn
praṇamyā[r]gha MSpariṇamya em. EdT
pariṇamyapya MS
alternatively, we could emend pariṇāmya, but pariṇamya is attested in this kind of context in KSP and Sādhanamālā. trivārān EdTsilemn
tri[vā]rāṁ MSsaptavārān EdTsilemn
saptavārām MSmaṇḍalaṁ em. EdT
maṇḍalamudrāṁ MS
nirmālyādika EdTsilemn
nirmmalyādikam MSprakṣepyamiti em.
prakṣe[pya]ti MSprakṣepayati EdTemnścaturhūṁkāreṇa EdTsilemn
catuhūṁkāreṇa MSsvāhetyaṣṭottaraśataparijaptakṣīreṇa
Issue in the code restores svāhety aṣṭaśatajaptena kṣīreṇa, but this does not suffice to fill the gap; Ānandagarbha uses the expression aṣṭottaraśataparijap- also at several other places. sarvakīlakānpratikr̥tīśca em. EdTsilemn
sarvvakīlakām | pratikr̥tīś ca MSsarvakīlakān prakr̥tiṁ ca EdTsilemn
Issue in the code misreading ñc for śc gartāṁś em. EdT
garttāś MStataś ... cāpūrayet
Vajrāvalī, section Maṇḍalopasaṁhāra, ed. Mori: 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. sārvakarmikakuṇḍaṁ em.
sarvakarmikakuṇḍaṁ MSbhūpālebhyaḥ sarvasattvebhyaśca śāntikahomaṁ kuryāditi EdT
bhūpāle + + + + + + + + + + + kuyād iti MS
The e in bhūpāle seems fairly clear, but was not read by MSK; at the end, Issue in the code omits [ku]yād iti. In the light of Tib., and the parallel passage for the sequence ātmaśiṣyabhūpāla in 3.1 of the SVU (CROSS REFERENCE!!), we can propose the following conjectural restorations: -bhūpālebhyaḥ sarvasattvebhyaś ca śāntikahomaṁ kuryād iti; -bhūpāleṣu sarvasattveṣu ca śāntikahomaṁ kuryād iti; -bhūpālasarvasattvārthaṁ śāntikahomaṁ kuryād iti. pradhānaśiṣyaṁ em. EdT
pradhānaśiṣyāṁ MS
Issue in the code does not notice the trace of an -r- in the first akṣara.vāmapārśve’vasthāpya
vāmapārśve vasthāpya MS
Issue in the code misunderstand and emends vāmapārśvena sthāpya vajrasattvamantreṇa juhuyāt/ tato em. EdT
vajrasatvamantreṇa juhutattato MS
Issue in the code ’s correct emendation starts from a grave misreading -maṇḍalajupātan tato. buddhalocanājaptānāṁ mudrāsahitānāṁ ghr̥tadadhimiśrāṇāṁ tilānā
vuddhalocanā + + + + + + + + + + + miśrāṇyatilānām MS[buddhalocanāmantreṇa aṣṭaśatāhutiṁ kuryāt] | [de nas phyag rgya de ñid bcinṅs la źo daṅ miṣrālpatilānām] EdT
Issue in the code tentative restoration and emendation; Issue in the code emends -miśrālpatilānām. We tentatively propose to restore the gap as follows: -mantreṇa mudrāṁ baddhvā ghr̥tadadhi-. māhutiśatam em. EdT
āhutīśatam MSvajrayakṣajaptena vāriṇā em.
vajrayakṣajapte vāriṇā MSvajrayakṣajaptavāriṇā EdT
Issue in the code emends vajrayakṣajaptavāriṇā mūrdhni EdTsilemn
mūdhni MSparyukṣya em. EdTsilemn
payukṣya MSrakṣāsūtrakaṁ em.
rakṣyāsūtrakam MS EdT
Issue in the code accepts the reading of \codbadhnīyāt | tatastasya hr̥dayaṁ kareṇa
vadhnīyāt· + + + + + + + + + ṇa MS
Issue in the code restores badhnīyāt | tatas tasya hr̥daye hastena spr̥śan saptavārān EdTsilemn
spr̥śaṁ saptavārāṁ MS
(for the second ṁ); anyeṣāṁ tu MS
anyeṣām atra EdT
Issue in the code reads anyeṣātra. yathoktasaptasaptāhutiṁ em. EdT
yathoktaptasaptāhutīñ MS
ji skad du bshad pa’i sbyin sreg lan bdun bdun Issue in the code does not notice the scribal cancellation sign, and emends yathoktasaptasaptāhutīn. paryukṣaṇa
paryukṣaṇaṁ MSparyukṣaṇaṁ EdTca em. EdTsilemn
va MShr̥dayālambhanaṁ em.
hr̥dayālabhataṁ MShr̥dayālabhanaṁ EdTvajrasattvādisatsattva em.
vajrasattvādisasattva- MSpradāyikām MS
Issue in the code emends -pradāyikam, which is unlikelyvajrodayāṁ em.
vajropamāṁ MSvajrodayaṁ EdTemnnmayopacitaṁ EdT
mayotpacita MSaśeṣa EdTsilemn
aseṣas MSloko’stu em.
lokās tu MS EdTsarvavajrodayā em.
sarvavajrodakā MSsamāptā em.
samāptaḥ MSkr̥teyaṁ mahāvajrācāyānandagarbhapādairiti ||
After this a pariṇāmanā verse by the scribe: vilikhya puṇyaṁ yatprāptaṁ mayā sādhanasaṁskr̥ti | aseṣastena loko’yaṁ bhūyācchrīvajrasambhavaḥ || Arlo2025-01-21: […] Arlo2025-01-21: We have to decide whether we will keep using code of the type 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 is also to be made more consistent.
tataḥ […] dānaśīlakṣāntivīryaprajñādhyānapraṇidhyupāyaniṣpādane
 […] dīptadr̥ṣṭyā
STTS \S\ 986oṁ […] hūm̐
STTS §864: tatredaṁ vajravegahr̥dayaṁ bhavati oṁ vajravegākrama hūṁ. […] bhraśyate
STTS §866: athāsya mudrā bhavati manasotkṣipya rekhāṁ tu vajrasūtram athāpi vā | praviśan niṣkraman vāpi *bhraśyate (\emn\ following SVU; trasyate ed.) samayān na sa iti || idaṁ […] iti |
(Supplied from SDPT pp. 280–282)dga’ […] stsol|| ||
This verse is also attested in Vajraśekhara D 182b. […]
Guhyasamājamaṇḍalavidhi v.288 ($\rightarrow$ Vajrāvalī (33. Darpaṇābhiṣekavidhi)) […] tataś codgatayā sarvān
Issue in the code does not recognize this passage as metrical. Parallel in KSP. See also Hevajrasekaprakriyā,Ratnāvalī (a commentary on the Kr̥ṣṇayamāri),Vāgīśvarakīrti’s Saṁkṣiptābhiṣekavidhi,Vajrāvalī. Subsequently, […] .
STTS §391 aṅguṣṭhadvayaparyaṅkā kuñcitāgrāgravigrahā| samamadhyottamāṅgā ca vajradhātvīśvarī smṛtā||. The same stanza is quoted in KSP ch.~6 (ed. Inui §73).Subsequently, […] .
Based on Ānandacandra’s VJU §12 tatas trilokavijayamudrayā, oṁ sumbha nisumbha hūṁ, gṛhna gṛhna hūṁ, gṛhṇāpaya gṛhṇāpaya huṁ, ānaya hoḥ, bhagavan vidyārāja hūṁ phaṭ, adhitiṣṭha mām iti hṛdūrṇakaṇṭhamūrdhasv āsanam adhitiṣṭhet, we assume the four are heart, the throat, the space between the eyebrows, and the top of the head. See also, in our text, §3.3p24. Subsequently, […] .
SDPT p.~264: tatremāḥ krodhamuṣṭidvidhākṛtya| vāmavajrāṅgulī grāhyā dakṣiṇena samutthitā||\ bodhyagri nāma mudreyaṁ buddhabodhipradāyikā||\ sagarvotkarṣanaṁ dvābhyāṁ vajrahuṁkāravajrasattvasattvavajrīṇām|; KSP ch.~6 (ed. Inui §94): vāmavajrāṅguliṁ grāhya dakṣiṇena samutthitām| bodhyagrī nāma mudreyaṁ buddhabodhipradāyikā||.Subsequently, […] .
STTS §35.Then, […] discs.
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. Then […] there:
The moon discs.Then […] there:
That is Vairocana’s, i.e. the practioner’s, own heart. See the first sentence of §2.2.1.2.Then […] there:
The rest alluded to here with ādi seems to be the list sarvatathāgatamahābodhicittotpādana...sarvatathāgatarddhivikurvitāni in STTS §39. Oh, […] 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!It seems that Ānandagarbha interpreted this udāna quite differently. See Tattvālokakarī 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 yad means the reasoning (rgyu gang gis, *yena hetunā). 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 (sattvakāyatvam). āgataḥ 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 (gzugs kyi sku, *rūpakāya) of my own to the people to be instructed."
It seems that Ānandagarbha interpreted this udāna quite differently. See Tattvālokakarī 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 yad means the reasoning (rgyu gang gis, *yena hetunā). 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 (sattvakāyatvam). āgataḥ 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 (gzugs kyi sku, *rūpakāya) of my own to the people to be instructed."Then […] instruction.
RT: The expression ājñāṁ mārgayamānam seems to be a circumlocution for asking a samaya.Then […] sarvatathāgata-samatājñānābhijñābhisambodhy-uttamasiddhaye. Subsequently he should sing a hymn with self-identification as Vajrapāṇi:
It seems that the term abhisamaya (as seen in STTS §42 yāvat-sarvatathāgata-samatājñānābhijñānuttara-mahāyānābhisamayottamasiddhy-avāpti-phala-hetos) and abhisambodhi (as used here by Ānandagarbha) are interchangeable in the STTS system. Cf. STTS §196 sarvatathāgata-samatājñānābhijñābhisambodhy-uttamasiddhaye.In […] etc.
The parallel passage in KSP has vajrasattvād ārabhya yāvad vajramuṣṭiparyantaṁ, but in our context the group begins with Vajrarāja.In […] etc.
These actions are all alluded to in the previous section.In […] etc.
Vilāsavajra on MNS 4.135 khaḍgapāṇiṁ vicintya taddhṛccandropary akāraṁ dhyātvā pūrvavat spharaṇasaṁharaṇanilayadṛḍhībhāvādikaṁ kṛtvā bhāvayed iti sarvatra yojanīyam. Tribe comment on this passage: `I have taken it to be the requirement to stabilise the visualisation of the maṇḍala (nilayadṛḍhībhāva) as this is both the last and the only new instruction.’ […] Vajrarāga Oh, I am the passion (anurāga), pure in nature, of the Selfborn ones, with which passion (rāga) they give discipline, for the purpose of purifying the dispassionate ones!On virakta, see Sūtaka/CMP, ch. 9: 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. This stanza from STTS also concerns rāgacaryā.\\ This is that unmuddled passion-knowledge of All Buddhas: through passion they slay dispassion and give complete bliss!\\
On virakta, see Sūtaka/CMP, ch. 9: 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. This stanza from STTS also concerns rāgacaryā. […] Vajrateja 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!We take the śodhayati as equivalent to a passive form, and the genitives here as objective genitives. See STTS §74: atha vajraprabho mahābodhisattvas tena vajrasūryeṇa sarvatathāgatān avabhāsayann idam udānam udānayām āsa, from the prose passage between the present stanza and the next in STTS and in our text.\\ This is that light, more abundant than that of suns as numerous as a cloud (rajas) of the finest particles, of all Buddhas, which destroys the darkness of ignorance!
We take the śodhayati as equivalent to a passive form, and the genitives here as objective genitives. See STTS §74: atha vajraprabho mahābodhisattvas tena vajrasūryeṇa sarvatathāgatān avabhāsayann idam udānam udānayām āsa, from the prose passage between the present stanza and the next in STTS and in our text. […] Vajrahāsa 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!The reading prayuñjanti in STTS (a regular active form) at first sight seems likely to be less original than the Aiśa passive prayujyanti 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.\\ This is that greatly gladdening knowledge, unknown to other teachers, which shows the miraculous arising of All Buddhas.
The reading prayuñjanti in STTS (a regular active form) at first sight seems likely to be less original than the Aiśa passive prayujyanti 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. […] Vajrakarma Oh, I am every manifold unerring act of the Buddhas, by which the Vajra act proceeds effortlessly for the purpose of [becoming] a Budddha!Buddha = Buddhatva or bodhi, or = buddhakārya: cf. Lalitavistara, Ratnagotravibhāga, Mahāvyutpatti.\\ 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)!
Buddha = Buddhatva or bodhi, or = buddhakārya: cf. Lalitavistara, Ratnagotravibhāga, Mahāvyutpatti. […] Karmavajrī 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!We presume that yadekaḥ is to be analyzed as ya-d-ekaḥ, with hiatus-breaking d. For another instance of this phenomenon, see STTS §222 yadi brūyā-d-imaṁ nayam `when you will pronounce this system’.\\
We presume that yadekaḥ is to be analyzed as ya-d-ekaḥ, with hiatus-breaking d. For another instance of this phenomenon, see STTS §222 yadi brūyā-d-imaṁ nayam `when you will pronounce this system’. […] Vajralāsyā 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!The term lāsyā connotes erotic dance. Cf. STTS §§276, 297, 1578. The form pravartate seems to stand in the meaning of pravartyate.\\
The term lāsyā connotes erotic dance. Cf. STTS §§276, 297, 1578. The form pravartate seems to stand in the meaning of pravartyate. […] Vajramālā Oh, I am the unequalled one called Jewel-worship, worshiped through which [the Buddhas] instruct the excellent kingdom of the Three World-Systems!The causative form śāsayanti seems to be used here metri causa for śāsanti.\\
The causative form śāsayanti seems to be used here metri causa for śāsanti. […] Vajragītā 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!It seems toṣayanti = tuṣyanti.\\
It seems toṣayanti = tuṣyanti.Again […] far.
The author here switches to use of collective singular udānam while plural udānāni was used so far. […] bonds.
In latter Tantric texts, Vajrasphoṭa is explicitly associated with a word for `chain’ (Ratnāvalī 114: sphoṭāṃ vajraśṛṅkhalām~|; Sampuṭa: oṁ āḥ vajrasphoṭe vaṁ haṁ svāhā | vajraśr̥ṅkhalāyāḥ || VIII.4.18. ||). It is obvious that the same idea underlies the present stanza, but less evident how the term sphoṭa could have gained such an association. Cf. Sanskrit theory of language where terms sphoṭa and sambandha are used?Then […] hymn:
The construction INSTR. + saha + abhinna, cf. VJU punar gaurīrūpayogena sādhyena sahaikībhūtam ātmānaṁ cintayed e[184v1]vam api mudrayati~|; sarvadevatābhir abhinnam ātmānaṁ bhāvayed. Oh, […] Oh, the good deedThe reading satkriyāof the codex unicus of STTS is confirmed not only by the testimony for this udāna 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 udāna prior to its inclusion in the STTS, the reading was satkriyām, whether intened as a 1st person singular verb form or as an accusative noun governed by karomi, and that the intended meaning was `I give respectful welcome to the Bodhisattva (cf. vandanāṁ karomi just above). Amoghavajra’s translation has 敬儀 (Taisho vol. 18, p. 216a24), meaning that he read satkriyā in the meaning `respectful welcome’. of the Bodhisattva SamantabhadraSee 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. by which the Tathāgata shines in the middle of the circle of Tathāgatas.
The reading satkriyāof the codex unicus of STTS is confirmed not only by the testimony for this udāna 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 udāna prior to its inclusion in the STTS, the reading was satkriyām, whether intened as a 1st person singular verb form or as an accusative noun governed by karomi, and that the intended meaning was `I give respectful welcome to the Bodhisattva (cf. vandanāṁ karomi just above). Amoghavajra’s translation has 敬儀 (Taisho vol. 18, p. 216a24), meaning that he read satkriyā in the meaning `respectful welcome’. Oh, […] Oh, the good deedThe reading satkriyāof the codex unicus of STTS is confirmed not only by the testimony for this udāna 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 udāna prior to its inclusion in the STTS, the reading was satkriyām, whether intened as a 1st person singular verb form or as an accusative noun governed by karomi, and that the intended meaning was `I give respectful welcome to the Bodhisattva (cf. vandanāṁ karomi just above). Amoghavajra’s translation has 敬儀 (Taisho vol. 18, p. 216a24), meaning that he read satkriyā in the meaning `respectful welcome’. of the Bodhisattva SamantabhadraSee 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. by which the Tathāgata shines in the middle of the circle of Tathāgatas.
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.Then […] article. 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). and again [visualize All Tathāgatas with their retinues] while they are singing the hymn:
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: atha yāvantaḥ sarvākāśadhātusamavasaraṇāḥ sarvatathāgatakāyavākcittavajradhātavas, te sarve sarvatathāgatādhiṣṭhānena tasmin sattvavajre praviṣṭāḥ. Tattvālokakarī 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. 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).Then, […] tasks]:
Explain mālābhiṣeka: cf. Vajrāvalī.Then, […] tasks]:
Cf. the svādhiṣṭhāna section in Ādiyoga; see KSP 6-2-4.Then, […] seal; See KSP 6-2-1-7 punar vajrānalāhaṅkāreṇa tanmudrāyuktena pūjāṅgāni śodhayet and the parallel passage in SDPT (p. 134). Vajrānala’s mantra is also stated in Ādiyoga T6. [empower] the flowers, pronouncing oṁ vajrapuṣpe hūṁ, with the flower-seal; [empower] the fragrant powder, pronouncing oṁ vajragandhe hūṁ, with the fragrant-powder-seal; [empower] the incense, pronouncing oṁ vajradhūpe hūṁ, with the incense-seal; [empower] the tribute (bali), pronouncing the syllable a is the gate of all entities because of their primordial beginninglessness,Allusion to Arapacana, and thus to the sword, is evident from extensive version at Pañcaviṁśatiprajñāpāramitā 1. 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.” with the sword-seal — the sword-seal is the gesture of drawing the sword with the Vajra-bindWe need a general note on this, referring to STTS on vajrabandha. —; [empower] the lamp, pronouncing oṁ vajrāloke hūṁ, with the lamp-seal.
, i.e., the sārvakarmika mantra.Then, […] seal; See KSP 6-2-1-7 punar vajrānalāhaṅkāreṇa tanmudrāyuktena pūjāṅgāni śodhayet and the parallel passage in SDPT (p. 134). Vajrānala’s mantra is also stated in Ādiyoga T6. [empower] the flowers, pronouncing oṁ vajrapuṣpe hūṁ, with the flower-seal; [empower] the fragrant powder, pronouncing oṁ vajragandhe hūṁ, with the fragrant-powder-seal; [empower] the incense, pronouncing oṁ vajradhūpe hūṁ, with the incense-seal; [empower] the tribute (bali), pronouncing the syllable a is the gate of all entities because of their primordial beginninglessness,Allusion to Arapacana, and thus to the sword, is evident from extensive version at Pañcaviṁśatiprajñāpāramitā 1. 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.” with the sword-seal — the sword-seal is the gesture of drawing the sword with the Vajra-bindWe need a general note on this, referring to STTS on vajrabandha. —; [empower] the lamp, pronouncing oṁ vajrāloke hūṁ, with the lamp-seal.
See KSP 6-2-1-7 punar vajrānalāhaṅkāreṇa tanmudrāyuktena pūjāṅgāni śodhayet and the parallel passage in SDPT (p. 134). Vajrānala’s mantra is also stated in Ādiyoga T6.Then, […] seal; See KSP 6-2-1-7 punar vajrānalāhaṅkāreṇa tanmudrāyuktena pūjāṅgāni śodhayet and the parallel passage in SDPT (p. 134). Vajrānala’s mantra is also stated in Ādiyoga T6. [empower] the flowers, pronouncing oṁ vajrapuṣpe hūṁ, with the flower-seal; [empower] the fragrant powder, pronouncing oṁ vajragandhe hūṁ, with the fragrant-powder-seal; [empower] the incense, pronouncing oṁ vajradhūpe hūṁ, with the incense-seal; [empower] the tribute (bali), pronouncing the syllable a is the gate of all entities because of their primordial beginninglessness,Allusion to Arapacana, and thus to the sword, is evident from extensive version at Pañcaviṁśatiprajñāpāramitā 1. 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.” with the sword-seal — the sword-seal is the gesture of drawing the sword with the Vajra-bindWe need a general note on this, referring to STTS on vajrabandha. —; [empower] the lamp, pronouncing oṁ vajrāloke hūṁ, with the lamp-seal.
Allusion to Arapacana, and thus to the sword, is evident from extensive version at Pañcaviṁśatiprajñāpāramitā 1. 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.”Then, […] seal; See KSP 6-2-1-7 punar vajrānalāhaṅkāreṇa tanmudrāyuktena pūjāṅgāni śodhayet and the parallel passage in SDPT (p. 134). Vajrānala’s mantra is also stated in Ādiyoga T6. [empower] the flowers, pronouncing oṁ vajrapuṣpe hūṁ, with the flower-seal; [empower] the fragrant powder, pronouncing oṁ vajragandhe hūṁ, with the fragrant-powder-seal; [empower] the incense, pronouncing oṁ vajradhūpe hūṁ, with the incense-seal; [empower] the tribute (bali), pronouncing the syllable a is the gate of all entities because of their primordial beginninglessness,Allusion to Arapacana, and thus to the sword, is evident from extensive version at Pañcaviṁśatiprajñāpāramitā 1. 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.” with the sword-seal — the sword-seal is the gesture of drawing the sword with the Vajra-bindWe need a general note on this, referring to STTS on vajrabandha. —; [empower] the lamp, pronouncing oṁ vajrāloke hūṁ, with the lamp-seal.
We need a general note on this, referring to STTS on vajrabandha.Pronouncing […] STTS 857–858 tato madhyasthito bhūtvā vajrācāryaḥ samāhitaḥ / manasodghāṭayec caiva vajradvāracatuṣṭayam // tatrāyaṃ dvārodghāṭanamantraḥ // oṃ vajrodghāṭaya samaya praviśaya hūṃ // and STTS 987 dvivajrāgryāṅgulī samyak saṃdhāyottānato dṛḍham /(STT 1,420,987) vidārayeta saṃkruddho dvārodghāṭanam uttamam iti //; however, we find a different mantra at SDPT p. 172 vajramuṣṭidvayaṃ baddhvā tarjanī dve prasārayet // kaniṣṭhāṃ śṛṅkhalīkṛtya dvārodghāṭanamudrayā // oṃ sarvavid dvāram udghāṭaya hūṃ / dvārodghāṭanamantramudrayā dvāram udghāṭayet / and display the great seal of Śrī Vajrasattva, after empowering it with oṁ vajrasattva hūṁ.
Is dvārodghāṭana described anywhere in the text? STTS 857–858 tato madhyasthito bhūtvā vajrācāryaḥ samāhitaḥ / manasodghāṭayec caiva vajradvāracatuṣṭayam // tatrāyaṃ dvārodghāṭanamantraḥ // oṃ vajrodghāṭaya samaya praviśaya hūṃ // and STTS 987 dvivajrāgryāṅgulī samyak saṃdhāyottānato dṛḍham /(STT 1,420,987) vidārayeta saṃkruddho dvārodghāṭanam uttamam iti //; however, we find a different mantra at SDPT p. 172 vajramuṣṭidvayaṃ baddhvā tarjanī dve prasārayet // kaniṣṭhāṃ śṛṅkhalīkṛtya dvārodghāṭanamudrayā // oṃ sarvavid dvāram udghāṭaya hūṃ / dvārodghāṭanamantramudrayā dvāram udghāṭayet / Himself […]
Haru: `Both together is called Saṁnipāta.’ All […] All Buddhas with their retinues (parṣaccakrasaṁcaya) 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.,List the four in note. he should cause the pledgesKenichi: the Samayasattvas are itended. to enter with the excellent Great Seals and Action Seals.\\ With the excellent Pledge Seals and with Sattvavajra, etc.,List the four in note. he should bring the Great Beings under control while activating jaḥ hūm̐ vam̐ hoḥ.
List the four in note. All […] All Buddhas with their retinues (parṣaccakrasaṁcaya) 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.,List the four in note. he should cause the pledgesKenichi: the Samayasattvas are itended. to enter with the excellent Great Seals and Action Seals.\\ With the excellent Pledge Seals and with Sattvavajra, etc.,List the four in note. he should bring the Great Beings under control while activating jaḥ hūm̐ vam̐ hoḥ.
Kenichi: the Samayasattvas are itended. All […] All Buddhas with their retinues (parṣaccakrasaṁcaya) 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.,List the four in note. he should cause the pledgesKenichi: the Samayasattvas are itended. to enter with the excellent Great Seals and Action Seals.\\ With the excellent Pledge Seals and with Sattvavajra, etc.,List the four in note. he should bring the Great Beings under control while activating jaḥ hūm̐ vam̐ hoḥ.
List the four in note.It […] |. He should offer worship, with flowers pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with flowers hūm̐; with fragrant powders pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with fragrant powders hūm̐; with incense pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with incense hūm̐; with tribute worship pronouncing the syllable a is the gate of all entities;See beginning of 2.4 Supplement (11:9). with lamps pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with lamps hūm̐; and with the eightfold worship starting with Lāsyā.
Or seals?It […] |. He should offer worship, with flowers pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with flowers hūm̐; with fragrant powders pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with fragrant powders hūm̐; with incense pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with incense hūm̐; with tribute worship pronouncing the syllable a is the gate of all entities;See beginning of 2.4 Supplement (11:9). with lamps pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with lamps hūm̐; and with the eightfold worship starting with Lāsyā.
Check Ādiyoga section and KSP 6.2.6.1 for this mantra.It […] |. He should offer worship, with flowers pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with flowers hūm̐; with fragrant powders pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with fragrant powders hūm̐; with incense pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with incense hūm̐; with tribute worship pronouncing the syllable a is the gate of all entities;See beginning of 2.4 Supplement (11:9). with lamps pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with lamps hūm̐; and with the eightfold worship starting with Lāsyā.
Still unclear whar the svahṛdayas are, and what the mantras.It […] |. He should offer worship, with flowers pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with flowers hūm̐; with fragrant powders pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with fragrant powders hūm̐; with incense pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with incense hūm̐; with tribute worship pronouncing the syllable a is the gate of all entities;See beginning of 2.4 Supplement (11:9). with lamps pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with lamps hūm̐; and with the eightfold worship starting with Lāsyā.
I.e., the five Jinas and their respective retinues.It […] |. He should offer worship, with flowers pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with flowers hūm̐; with fragrant powders pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with fragrant powders hūm̐; with incense pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with incense hūm̐; with tribute worship pronouncing the syllable a is the gate of all entities;See beginning of 2.4 Supplement (11:9). with lamps pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with lamps hūm̐; and with the eightfold worship starting with Lāsyā.
Cf. our emended text at 43:16: dharmmakarmmamahāmudrābhiś cāmudryābhiṣiñcen mudrābhiṣekais tathāgatādīn | bhadrakalpikaparyantāṁ | dharmmakarmmamahāmudrābhiś cāmudryābhiṣiñcen mudrābhiṣekais tathāgatādīn bhadrakalpikaparyantān |It […] |. He should offer worship, with flowers pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with flowers hūm̐; with fragrant powders pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with fragrant powders hūm̐; with incense pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with incense hūm̐; with tribute worship pronouncing the syllable a is the gate of all entities;See beginning of 2.4 Supplement (11:9). with lamps pronouncing om̐ o pledge of cloud and ocean-like expansion of veneration of All Tathāgatas with lamps hūm̐; and with the eightfold worship starting with Lāsyā.
See beginning of 2.4 Supplement (11:9). with […] with the two, there is (on the one hand) drawing and (on the other) the [expression of] pride [of Vajrasattva];Pride is symbolized by fist on hip. [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 as 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;The corresponding gestures are made on both sides of the mouth.[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.
Pride is symbolized by fist on hip. with […] with the two, there is (on the one hand) drawing and (on the other) the [expression of] pride [of Vajrasattva];Pride is symbolized by fist on hip. [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 as 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;The corresponding gestures are made on both sides of the mouth.[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.
The corresponding gestures are made on both sides of the mouth.Then […] mantra]:
See STTS §214.Then […] mantra]:
See STTS §255.Then, […] Vairocana.
In Svādhiṣṭhāna part Ādiyoga: see KSP 6-2-4. See also 2.2.1.1.Then […] depart.
In the Ādiyoga section; see KSP 6-2-1-5.And […] %in the corners of the maṇḍalaSee Ryugen’s KSP book, p. 235 n. 50. In this way he should perform every day, as [a rite for] the four nodes of the day,While catuḥsaṁdhyam is often (notably in STTS) an adverb, the compound catuḥsaṁdhyāvasāne below shows that Ānandagarbha used it as a noun. 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 UnionBu ston teaches in his Yid bzhin kyi nor bu, a commentary on the SVU, teaches that the mahāyoga is from the internal bathing (adhyātmasnāna) up to the practice of the four kinds of mudrā, i.e. mahāmudrā, samayamudrā, dharmamudrā, and karmamudrā, and that the first union (ādiyoga), of which the core part is the pañcākārābhisaṁbodhi, starts after the practice of the four kinds of mudrā (Ijuin 2016). There is no such clear distinction in the SVU itself. If we compare the structure of the SVU with that of the *Trailokyavijayodayā, 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 (rnal ’gyor gcig, *ekayoga)” which is alternative to the mahāyoga after the self empowerment (svādhiṣṭhāna). While the practitioner should accomplish the mahāmudrā of Vajrahūṁkāra and practice the four kinds of mudrā of the five Buddhas in the single yoga, he should accomplish the mahāmudrā of the thirty-two deities of the Trailokayavijayamahāmaṇḍala and practice the four kinds of mudrā of those deities in mahāyoga. This mahāyoga in the *Trailokyavijayodayā corresponds to the sections in the SVU which teach the accomplishment of the mahāmudrā the twenty-eight bodhisattvas and the practice of the four kinds of mudrā of those deities (sections 39–59 in Takahashi’s Japanese translation). (See Ijuin 2015) Probably these sections teach the mahāyoga in the SVU. and worship, etc.
Probably a techn. term. Check commentaries on STTS.And […] %in the corners of the maṇḍalaSee Ryugen’s KSP book, p. 235 n. 50. In this way he should perform every day, as [a rite for] the four nodes of the day,While catuḥsaṁdhyam is often (notably in STTS) an adverb, the compound catuḥsaṁdhyāvasāne below shows that Ānandagarbha used it as a noun. 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 UnionBu ston teaches in his Yid bzhin kyi nor bu, a commentary on the SVU, teaches that the mahāyoga is from the internal bathing (adhyātmasnāna) up to the practice of the four kinds of mudrā, i.e. mahāmudrā, samayamudrā, dharmamudrā, and karmamudrā, and that the first union (ādiyoga), of which the core part is the pañcākārābhisaṁbodhi, starts after the practice of the four kinds of mudrā (Ijuin 2016). There is no such clear distinction in the SVU itself. If we compare the structure of the SVU with that of the *Trailokyavijayodayā, 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 (rnal ’gyor gcig, *ekayoga)” which is alternative to the mahāyoga after the self empowerment (svādhiṣṭhāna). While the practitioner should accomplish the mahāmudrā of Vajrahūṁkāra and practice the four kinds of mudrā of the five Buddhas in the single yoga, he should accomplish the mahāmudrā of the thirty-two deities of the Trailokayavijayamahāmaṇḍala and practice the four kinds of mudrā of those deities in mahāyoga. This mahāyoga in the *Trailokyavijayodayā corresponds to the sections in the SVU which teach the accomplishment of the mahāmudrā the twenty-eight bodhisattvas and the practice of the four kinds of mudrā of those deities (sections 39–59 in Takahashi’s Japanese translation). (See Ijuin 2015) Probably these sections teach the mahāyoga in the SVU. and worship, etc.
See Ryugen’s KSP book, p. 235 n. 50.And […] %in the corners of the maṇḍalaSee Ryugen’s KSP book, p. 235 n. 50. In this way he should perform every day, as [a rite for] the four nodes of the day,While catuḥsaṁdhyam is often (notably in STTS) an adverb, the compound catuḥsaṁdhyāvasāne below shows that Ānandagarbha used it as a noun. 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 UnionBu ston teaches in his Yid bzhin kyi nor bu, a commentary on the SVU, teaches that the mahāyoga is from the internal bathing (adhyātmasnāna) up to the practice of the four kinds of mudrā, i.e. mahāmudrā, samayamudrā, dharmamudrā, and karmamudrā, and that the first union (ādiyoga), of which the core part is the pañcākārābhisaṁbodhi, starts after the practice of the four kinds of mudrā (Ijuin 2016). There is no such clear distinction in the SVU itself. If we compare the structure of the SVU with that of the *Trailokyavijayodayā, 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 (rnal ’gyor gcig, *ekayoga)” which is alternative to the mahāyoga after the self empowerment (svādhiṣṭhāna). While the practitioner should accomplish the mahāmudrā of Vajrahūṁkāra and practice the four kinds of mudrā of the five Buddhas in the single yoga, he should accomplish the mahāmudrā of the thirty-two deities of the Trailokayavijayamahāmaṇḍala and practice the four kinds of mudrā of those deities in mahāyoga. This mahāyoga in the *Trailokyavijayodayā corresponds to the sections in the SVU which teach the accomplishment of the mahāmudrā the twenty-eight bodhisattvas and the practice of the four kinds of mudrā of those deities (sections 39–59 in Takahashi’s Japanese translation). (See Ijuin 2015) Probably these sections teach the mahāyoga in the SVU. and worship, etc.
While catuḥsaṁdhyam is often (notably in STTS) an adverb, the compound catuḥsaṁdhyāvasāne below shows that Ānandagarbha used it as a noun.And […] %in the corners of the maṇḍalaSee Ryugen’s KSP book, p. 235 n. 50. In this way he should perform every day, as [a rite for] the four nodes of the day,While catuḥsaṁdhyam is often (notably in STTS) an adverb, the compound catuḥsaṁdhyāvasāne below shows that Ānandagarbha used it as a noun. 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 UnionBu ston teaches in his Yid bzhin kyi nor bu, a commentary on the SVU, teaches that the mahāyoga is from the internal bathing (adhyātmasnāna) up to the practice of the four kinds of mudrā, i.e. mahāmudrā, samayamudrā, dharmamudrā, and karmamudrā, and that the first union (ādiyoga), of which the core part is the pañcākārābhisaṁbodhi, starts after the practice of the four kinds of mudrā (Ijuin 2016). There is no such clear distinction in the SVU itself. If we compare the structure of the SVU with that of the *Trailokyavijayodayā, 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 (rnal ’gyor gcig, *ekayoga)” which is alternative to the mahāyoga after the self empowerment (svādhiṣṭhāna). While the practitioner should accomplish the mahāmudrā of Vajrahūṁkāra and practice the four kinds of mudrā of the five Buddhas in the single yoga, he should accomplish the mahāmudrā of the thirty-two deities of the Trailokayavijayamahāmaṇḍala and practice the four kinds of mudrā of those deities in mahāyoga. This mahāyoga in the *Trailokyavijayodayā corresponds to the sections in the SVU which teach the accomplishment of the mahāmudrā the twenty-eight bodhisattvas and the practice of the four kinds of mudrā of those deities (sections 39–59 in Takahashi’s Japanese translation). (See Ijuin 2015) Probably these sections teach the mahāyoga in the SVU. and worship, etc.
Bu ston teaches in his Yid bzhin kyi nor bu, a commentary on the SVU, teaches that the mahāyoga is from the internal bathing (adhyātmasnāna) up to the practice of the four kinds of mudrā, i.e. mahāmudrā, samayamudrā, dharmamudrā, and karmamudrā, and that the first union (ādiyoga), of which the core part is the pañcākārābhisaṁbodhi, starts after the practice of the four kinds of mudrā (Ijuin 2016). There is no such clear distinction in the SVU itself. If we compare the structure of the SVU with that of the *Trailokyavijayodayā, 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 (rnal ’gyor gcig, *ekayoga)” which is alternative to the mahāyoga after the self empowerment (svādhiṣṭhāna). While the practitioner should accomplish the mahāmudrā of Vajrahūṁkāra and practice the four kinds of mudrā of the five Buddhas in the single yoga, he should accomplish the mahāmudrā of the thirty-two deities of the Trailokayavijayamahāmaṇḍala and practice the four kinds of mudrā of those deities in mahāyoga. This mahāyoga in the *Trailokyavijayodayā corresponds to the sections in the SVU which teach the accomplishment of the mahāmudrā the twenty-eight bodhisattvas and the practice of the four kinds of mudrā of those deities (sections 39–59 in Takahashi’s Japanese translation). (See Ijuin 2015) Probably these sections teach the mahāyoga in the SVU.Then, […] all!’
This refers to the set that was taught on p.~14.Then, […] all!’
This is the title of a section STTS 563–567.Then, […] all!’
What does this refer to? Mahāyoga section?And […] [them].
The api here alludes to the fact that the same instruction has been given above, p.~14.[Now […] mantra] After reciting o vajra, arise! 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.,Haru: "anything that he wants to empower". in the sky.
Haru: "anything that he wants to empower".And […] hand.
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.And […] hand.
That this is intended transpires from STTS §235--249.Having […] 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,Guhyasamājatantra 15.83: pratikṛtim asthicūrṇena viṣeṇa rudhireṇa ca~| kṛtvā tu gṛhyate śīghraṁ vajrasattvo ’pi dāruṇaḥ ||. and carry out a pacificatory oblation for himself, his disciples, the king, etc.
Can we come up with a nicer translation, to bring across that the word sādhaka refers to one who seeks only siddhi, not release?Having […] 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,Guhyasamājatantra 15.83: pratikṛtim asthicūrṇena viṣeṇa rudhireṇa ca~| kṛtvā tu gṛhyate śīghraṁ vajrasattvo ’pi dāruṇaḥ ||. and carry out a pacificatory oblation for himself, his disciples, the king, etc.
Guhyasamājatantra 15.83: pratikṛtim asthicūrṇena viṣeṇa rudhireṇa ca~| kṛtvā tu gṛhyate śīghraṁ vajrasattvo ’pi dāruṇaḥ ||.Then […] canopies having beautiful flags that are very colorful and have bell dangling from them,Cf. Bhramaharasādhana: calaccitrapatākāgraghaṇṭāmukharadiṅmukham~| paramaiḥ pañcabhiḥ kāmair upahāraiś ca darpaṇaiḥ; SDPT nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāś ca. adorned with the Buddha, the jewel (of Ratnasambhava), etc.,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 ...pūrvavad upalipya gandhāmbunā prokṣya madhye ratnādikaṁ nyasyed iti | bhūmiśodhanavidhiḥ. 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.On `the (mantra of) a hundred syllables’ (śātākṣara), and its ritual function, see Tanemura 2004: 261 n.~116. So goes the ritual of purifying the earth and touching it.
Or may we translate `citadel’?Then […] canopies having beautiful flags that are very colorful and have bell dangling from them,Cf. Bhramaharasādhana: calaccitrapatākāgraghaṇṭāmukharadiṅmukham~| paramaiḥ pañcabhiḥ kāmair upahāraiś ca darpaṇaiḥ; SDPT nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāś ca. adorned with the Buddha, the jewel (of Ratnasambhava), etc.,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 ...pūrvavad upalipya gandhāmbunā prokṣya madhye ratnādikaṁ nyasyed iti | bhūmiśodhanavidhiḥ. 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.On `the (mantra of) a hundred syllables’ (śātākṣara), and its ritual function, see Tanemura 2004: 261 n.~116. So goes the ritual of purifying the earth and touching it.
Cf. Bhramaharasādhana: calaccitrapatākāgraghaṇṭāmukharadiṅmukham~| paramaiḥ pañcabhiḥ kāmair upahāraiś ca darpaṇaiḥ; SDPT nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāś ca.Then […] canopies having beautiful flags that are very colorful and have bell dangling from them,Cf. Bhramaharasādhana: calaccitrapatākāgraghaṇṭāmukharadiṅmukham~| paramaiḥ pañcabhiḥ kāmair upahāraiś ca darpaṇaiḥ; SDPT nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāś ca. adorned with the Buddha, the jewel (of Ratnasambhava), etc.,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 ...pūrvavad upalipya gandhāmbunā prokṣya madhye ratnādikaṁ nyasyed iti | bhūmiśodhanavidhiḥ. 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.On `the (mantra of) a hundred syllables’ (śātākṣara), and its ritual function, see Tanemura 2004: 261 n.~116. So goes the ritual of purifying the earth and touching it.
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 ...pūrvavad upalipya gandhāmbunā prokṣya madhye ratnādikaṁ nyasyed iti | bhūmiśodhanavidhiḥ.Then […] canopies having beautiful flags that are very colorful and have bell dangling from them,Cf. Bhramaharasādhana: calaccitrapatākāgraghaṇṭāmukharadiṅmukham~| paramaiḥ pañcabhiḥ kāmair upahāraiś ca darpaṇaiḥ; SDPT nānāprakārāṇi vitānāni catuḥkoṇe vicitrapatākāvasaktāni chatradhvajapatākāś ca. adorned with the Buddha, the jewel (of Ratnasambhava), etc.,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 ...pūrvavad upalipya gandhāmbunā prokṣya madhye ratnādikaṁ nyasyed iti | bhūmiśodhanavidhiḥ. 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.On `the (mantra of) a hundred syllables’ (śātākṣara), and its ritual function, see Tanemura 2004: 261 n.~116. So goes the ritual of purifying the earth and touching it.
On `the (mantra of) a hundred syllables’ (śātākṣara), and its ritual function, see Tanemura 2004: 261 n.~116.he […]
This refers back to the end of the previous section (vajrasattvaṁ śatākṣaraṁ ca saptaśa āvartayed iti).In […] | samayena mahāmudrām adhiṣṭhāya hṛdā japed iti ||. (and the visualization of) the storeyed palace and the seats, after which he gladdens himself while he sits in sattvaparyaṅka.
On praṇāmādika, see Ādiyoga, Takahashi translation §19, catuṣpraṇāma. See also Tanemura 2004: 295 n. 218.In […] | samayena mahāmudrām adhiṣṭhāya hṛdā japed iti ||. (and the visualization of) the storeyed palace and the seats, after which he gladdens himself while he sits in sattvaparyaṅka.
See MSK §25 and §27. mahāyoga means to empower body, speech and mind. See GuSaMaVi 320–321: kāyavākcittasaṁsiddher yāś cānyā hīnajāḥ smṛtāḥ | sidhyante mantrajāpāt tu kāyavākcittabhāvanaiḥ || yaduktaṁ | vajraṁ tattvena saṁgṛhya ghaṇṭāṁ dharmeṇa vādya ca | samayena mahāmudrām adhiṣṭhāya hṛdā japed iti ||. […] Today/Now my birth is fruitful! And my life is fruitful! I will become the equal of the Pledge Buddhas — no doubt!We need to record the parallel in KSP 6.3.2. Also in Nāgabodhi’s Viṁśatividhi. Bhūtaḍāmara initiation manual in Göttingen.\\ I will become a non-returner solely concentrated on the conception of awakening!Harunaga Isaacson points out that the expression ekacetana would be most suitably combined with bodhicitta, and some parallels (LIST) for this verse indeed read bodhicittaikacetanaḥ; nevertheless, the reading found in our manuscript is also well attested (LIST). Isaacson suggests that bodhisattva may be conceived as an equivalent to bodhicitta, on the basis of TEXTUAL EVIDENCE. See also Tanemura 2004: 275. Today/Now I will have a birth in the Buddha family — no doubt!\\ This is the best day for me. My worship today/now is unsurpassed! My encounter today/now is the best, because of (my) invitation of all Buddhas!
We need to record the parallel in KSP 6.3.2. Also in Nāgabodhi’s Viṁśatividhi. Bhūtaḍāmara initiation manual in Göttingen. […] Today/Now my birth is fruitful! And my life is fruitful! I will become the equal of the Pledge Buddhas — no doubt!We need to record the parallel in KSP 6.3.2. Also in Nāgabodhi’s Viṁśatividhi. Bhūtaḍāmara initiation manual in Göttingen.\\ I will become a non-returner solely concentrated on the conception of awakening!Harunaga Isaacson points out that the expression ekacetana would be most suitably combined with bodhicitta, and some parallels (LIST) for this verse indeed read bodhicittaikacetanaḥ; nevertheless, the reading found in our manuscript is also well attested (LIST). Isaacson suggests that bodhisattva may be conceived as an equivalent to bodhicitta, on the basis of TEXTUAL EVIDENCE. See also Tanemura 2004: 275. Today/Now I will have a birth in the Buddha family — no doubt!\\ This is the best day for me. My worship today/now is unsurpassed! My encounter today/now is the best, because of (my) invitation of all Buddhas!
Harunaga Isaacson points out that the expression ekacetana would be most suitably combined with bodhicitta, and some parallels (LIST) for this verse indeed read bodhicittaikacetanaḥ; nevertheless, the reading found in our manuscript is also well attested (LIST). Isaacson suggests that bodhisattva may be conceived as an equivalent to bodhicitta, on the basis of TEXTUAL EVIDENCE. See also Tanemura 2004: 275.Then […] hand.
problem varttikā/ghaṭikāHaving […] maṇḍala.
See KSP 6-2-11 Maṇḍalarājāgrī nāma samādhiḥ. Consult Candrakīrti’s Vajrasattvasādhana (ed. Tomabechi); maybe in Tomabechi’s thesis there is discussion.Having […] maṇḍala.
This refers to SVU §15: tato yāvad dvārodghāṭanaṁ kr̥tvā śrīvajrasattvamahāmudrāṁ baddhvā.Having […] maṇḍala.
According to PDS, this means the center of the maṇḍala.Having […] maṇḍala.
The mahāmudrā 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 āveśa.Having […] maṇḍala.
See STTS.Having […] maṇḍala.
I.e., visualizing themselves as the retinue of Tathāgatas surrounding Vajrasattva. PDS suggests conjecturing -tattattathāgata- (KSP śiṣyaiḥ svasvacakravartiyogavadbhir yathāyogavajraghaṇṭādhāribhir).Then […] Tathāgatas.
PDS: Does this mean that vyavasthita in the preceding sentence means `sitting’? But utthā is also a technical term for end of meditation.Then […] Tathāgatas.
Bhūtaḍāmara has the reverse order — first Tathagatas filling the sky, then the worship of their feet — I […] empowering!
adhiṣṭhānaṁ na riñcati is a set phrase in several Buddhist texts; the whole passage displays scriptural language.Then […] arise.
Presumably Vajrasattva.Then […] arise.
The term uparyākāśa seems to be specific to our text. It also occurs in sections §49 and 68 ADJUST NUMBERING.Then […] Vajrasattva).
See just above śrīvajrasattvamahāmudrayā.Then […] said:
Em. sarvarakṣā (acc.pl.)? And […] Vajrakavaca.
Em. rakṣā sarvās tu? Em. -kavacena? The pāda could have been pronounced originally with 2x kava was ko.He […] mantras.
Text has singular for plural. Over […] 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 incubateHarunaga 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). it according to precept, after giving argha 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.
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).Then […] Buddhalocanā.
Add explanation of what these mantras are. On Buddhalocanā, see Susiddhikarasūtra, Giebel 2001: 130. Mañjuśriyamūlakalpa ed. Vaidya p. 310.Then […] disciples.
Cf.~VĀ p. 318.Then […] disciples.
Is this praise of the initiands who are equal to Vairocana, or is it Vajrasattva as equal to Vairocana? See STTS §196, etc.Then […] disciples.
Or is the idea that the disciples are being worshiped, each individually, as Sarvatathāgata = Vairocana?Then […] disciples.
PDS asks: are Puṣpā and Lāsyā pūjā deities?In […] asya vidyāyā ayam upacāravidhinītisamayavidyādhareṇa śucir bhūtvā susnātaśucivastradhāriṇā bhavitavyam. wearing clean clothes, and bearing flowers in their hands,SDPT: punaḥ puṣpakareṇa śiṣyeṇācāryaṁ puṣpakareṇaiva deśanānumodanādhyeṣaṇāyācanāṁ ca kṛtvā vaktavyam. should first pay obeisance to the master and say the following:
AmoghapāKaRā: asya vidyāyā ayam upacāravidhinītisamayavidyādhareṇa śucir bhūtvā dhāriṇā bhavitavyam.In […] asya vidyāyā ayam upacāravidhinītisamayavidyādhareṇa śucir bhūtvā susnātaśucivastradhāriṇā bhavitavyam. wearing clean clothes, and bearing flowers in their hands,SDPT: punaḥ puṣpakareṇa śiṣyeṇācāryaṁ puṣpakareṇaiva deśanānumodanādhyeṣaṇāyācanāṁ ca kṛtvā vaktavyam. should first pay obeisance to the master and say the following:
SDPT: punaḥ puṣpakareṇa śiṣyeṇācāryaṁ deśanānumodanādhyeṣaṇāyācanāṁ ca kṛtvā vaktavyam. O […] 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,Or read samayatattvaṁ? See occurrence of same stanzas on p. 52. 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!
Or read samayatattvaṁ? See occurrence of same stanzas on p. 52. Listen, […] Listen, (you who are) intent on good thoughts,Or em. nityaṁ as in SHKM? having fully eradicated all conceptualizations.SHKM 5cd: śṛṇu bhadrāśayan nityaṁ samyak saṅhṛtya kalpanāḥ. 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) sonsJnānapāda, Samantabhadra, st. 16; ed. Tanaka. 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 (? mānasa), 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 (vibhāvanā) 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 premonition (saṁvedana), 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.Mahāyānasūtrālaṁkāra 17.36. RT suggests samanantara is a technical term of abhidharma.\\ 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 community,We need a note on sāmājya as Buddhist counterpart of Śaiva sāyujya, etc. distinguished by the mantras of the Sugatas.
Or em. nityaṁ as in SHKM? Listen, […] Listen, (you who are) intent on good thoughts,Or em. nityaṁ as in SHKM? having fully eradicated all conceptualizations.SHKM 5cd: śṛṇu bhadrāśayan nityaṁ samyak saṅhṛtya kalpanāḥ. 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) sonsJnānapāda, Samantabhadra, st. 16; ed. Tanaka. 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 (? mānasa), 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 (vibhāvanā) 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 premonition (saṁvedana), 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.Mahāyānasūtrālaṁkāra 17.36. RT suggests samanantara is a technical term of abhidharma.\\ 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 community,We need a note on sāmājya as Buddhist counterpart of Śaiva sāyujya, etc. distinguished by the mantras of the Sugatas.
SHKM 5cd: śṛṇu bhadrāśayan nityaṁ samyak saṅhṛtya kalpanāḥ. Listen, […] Listen, (you who are) intent on good thoughts,Or em. nityaṁ as in SHKM? having fully eradicated all conceptualizations.SHKM 5cd: śṛṇu bhadrāśayan nityaṁ samyak saṅhṛtya kalpanāḥ. 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) sonsJnānapāda, Samantabhadra, st. 16; ed. Tanaka. 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 (? mānasa), 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 (vibhāvanā) 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 premonition (saṁvedana), 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.Mahāyānasūtrālaṁkāra 17.36. RT suggests samanantara is a technical term of abhidharma.\\ 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 community,We need a note on sāmājya as Buddhist counterpart of Śaiva sāyujya, etc. distinguished by the mantras of the Sugatas.
Jnānapāda, Samantabhadra, st. 16; ed. Tanaka. Listen, […] Listen, (you who are) intent on good thoughts,Or em. nityaṁ as in SHKM? having fully eradicated all conceptualizations.SHKM 5cd: śṛṇu bhadrāśayan nityaṁ samyak saṅhṛtya kalpanāḥ. 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) sonsJnānapāda, Samantabhadra, st. 16; ed. Tanaka. 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 (? mānasa), 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 (vibhāvanā) 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 premonition (saṁvedana), 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.Mahāyānasūtrālaṁkāra 17.36. RT suggests samanantara is a technical term of abhidharma.\\ 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 community,We need a note on sāmājya as Buddhist counterpart of Śaiva sāyujya, etc. distinguished by the mantras of the Sugatas.
Mahāyānasūtrālaṁkāra 17.36. RT suggests samanantara is a technical term of abhidharma. Listen, […] Listen, (you who are) intent on good thoughts,Or em. nityaṁ as in SHKM? having fully eradicated all conceptualizations.SHKM 5cd: śṛṇu bhadrāśayan nityaṁ samyak saṅhṛtya kalpanāḥ. 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) sonsJnānapāda, Samantabhadra, st. 16; ed. Tanaka. 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 (? mānasa), 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 (vibhāvanā) 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 premonition (saṁvedana), 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.Mahāyānasūtrālaṁkāra 17.36. RT suggests samanantara is a technical term of abhidharma.\\ 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 community,We need a note on sāmājya as Buddhist counterpart of Śaiva sāyujya, etc. distinguished by the mantras of the Sugatas.
We need a note on sāmājya as Buddhist counterpart of Śaiva sāyujya, etc. vajra […] vajra should be (mentally) established at his heart, with the heart: o beloved one, you are the pledge hoḥ! o vajra realize whatever is desired!Add note on surprising fem. voc. form surate. Cf. sumate in stanzas in §3.8.1.2. That section contains another occurrence of this same stanza
Add note on surprising fem. voc. form surate. Cf. sumate in stanzas in §3.8.1.2. That section contains another occurrence of this same stanzaAnd […] case. 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.
heart-pañcasūcikavajra (Vairocana) / head-vajra-Vajrasattva (Akṣobhya) / forehead-vajraratna-Vajraratna (Ratnasambhava) / throat-vajrapadma-Vajradharma (Amitābha) / mūrdhan-viśvavajra-Vajrakarma (Amoghasiddhi).And […] case. 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.
Emend uccārayan and svasvahṛdayādiṣu? Presumably all items are to be visualized stand atop a moon disc, although this is expressed only in the first and third case.And […] head.’
We were initially tempted to emend pratyagagrān, because on the Brahminical tradition kuśas are typically prāgagra (cf. Griffiths & Sumant 2015), but pratyagagra is only very rarely attested in any branch of Sanskrit literature, while the Bhūtaḍāmara manual supports pratyagra here, as does Tib.Then, […]
This refers to what was done in the Adhivāsanahomavidhi; REF.He […] chapter hrīḥ aḥ āḥ, should impose o aṅkuśi with radiating gaze jaḥThis mantra already in STTS §370. Check Tanemura 2004: 141-2, 240-241. KSP places jaḥ onto the eyes. onto the two eyes with a gaze of the eyes that attract with quickly fluttering eye-lashes,Silent quotation of STTS. and should instigate Akṣobhya, etc., while pronouncing this (sentence): `May the Lord offer me the vajra-thread in order to delineate the great maṇḍala!’.
This mantra already in STTS §370. Check Tanemura 2004: 141-2, 240-241. KSP places jaḥ onto the eyes.He […] chapter hrīḥ aḥ āḥ, should impose o aṅkuśi with radiating gaze jaḥThis mantra already in STTS §370. Check Tanemura 2004: 141-2, 240-241. KSP places jaḥ onto the eyes. onto the two eyes with a gaze of the eyes that attract with quickly fluttering eye-lashes,Silent quotation of STTS. and should instigate Akṣobhya, etc., while pronouncing this (sentence): `May the Lord offer me the vajra-thread in order to delineate the great maṇḍala!’.
Silent quotation of STTS.And […] incense.
Tib. suggest a form like valayet, with saṁvartya 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 valayati; the dictionary meanings for the noun valaya 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 valaye saṁvartya from the text as gloss of the other (which would imply that valaye is an error for valayya, itself a lyap form instead of ktvā).Then […] offerings.
Add note on them.In […] drawing.
This refers to the beginning if the chapter.In […] drawing.
The form vajradhātu is an Ārṣa vocative; see STTS §XX.In […] drawing.
ADD note on this.In […] drawing.
See STTS §114.In […] drawing.
ADD note on this.In […] drawing.
See Tanemura 2004: 146.He […] Rajaḥpātanavidhi.
Or as long?He […] Rajaḥpātanavidhi.
See parallel passage in Rajaḥpātanavidhi. The […] South).
Brahmasūtra, pārśvasūtra, ...? The […] South).
Cf. the Trailokyavijayamaṇḍala shown in Mori 1997: 93, fig. 29.And […] base.
Cf. Adhyardhaśatikā PP.If […] 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 ī 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 ram; a black Yama, with aham; a black ogre, with kram; a white Varuṇa, with vam; a grey Vāyu, with yam; a yellow Kubera, with phaṭ; a white Īśāna, with sumbha. 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.
What is this?He […] 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 (mudrā of) Vajrahūm̐kāraI.e., Trailokyavijaya. and step on the effigy of the obstacle with his left foot. Employing the relevant intercalation (vidarbhaṇa)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. for hūm̐ vam̐ hūm̐,The example is the one to be used in case the obstacle is Varuṇa. For the connection between Varuṇa and clouds, see Lalitavistara (ed. XX) 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. etc., he should stand in reverse archery stance, and while repeatedly casting that seal 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.The preceding paragraph was translated somewhat differently in Griffiths 2014: 178, on the basis of the edition princeps which has a few different readings.%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
I.e., Trailokyavijaya.He […] 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 (mudrā of) Vajrahūm̐kāraI.e., Trailokyavijaya. and step on the effigy of the obstacle with his left foot. Employing the relevant intercalation (vidarbhaṇa)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. for hūm̐ vam̐ hūm̐,The example is the one to be used in case the obstacle is Varuṇa. For the connection between Varuṇa and clouds, see Lalitavistara (ed. XX) 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. etc., he should stand in reverse archery stance, and while repeatedly casting that seal 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.The preceding paragraph was translated somewhat differently in Griffiths 2014: 178, on the basis of the edition princeps which has a few different readings.%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
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.He […] 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 (mudrā of) Vajrahūm̐kāraI.e., Trailokyavijaya. and step on the effigy of the obstacle with his left foot. Employing the relevant intercalation (vidarbhaṇa)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. for hūm̐ vam̐ hūm̐,The example is the one to be used in case the obstacle is Varuṇa. For the connection between Varuṇa and clouds, see Lalitavistara (ed. XX) 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. etc., he should stand in reverse archery stance, and while repeatedly casting that seal 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.The preceding paragraph was translated somewhat differently in Griffiths 2014: 178, on the basis of the edition princeps which has a few different readings.%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
The example is the one to be used in case the obstacle is Varuṇa. For the connection between Varuṇa and clouds, see Lalitavistara (ed. XX) 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.He […] 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 (mudrā of) Vajrahūm̐kāraI.e., Trailokyavijaya. and step on the effigy of the obstacle with his left foot. Employing the relevant intercalation (vidarbhaṇa)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. for hūm̐ vam̐ hūm̐,The example is the one to be used in case the obstacle is Varuṇa. For the connection between Varuṇa and clouds, see Lalitavistara (ed. XX) 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. etc., he should stand in reverse archery stance, and while repeatedly casting that seal 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.The preceding paragraph was translated somewhat differently in Griffiths 2014: 178, on the basis of the edition princeps which has a few different readings.%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
The preceding paragraph was translated somewhat differently in Griffiths 2014: 178, on the basis of the edition princeps which has a few different readings.Then […] about.
How does this work?Then […] about.
This clause might be a marginal gloss that made it into the text at some point.Then […] about.
This sentence gives the appearance of being redundant, and might be an old marginal note beginning with madhye ca as lemma for the preceding sentence madhye ca saptamaṁ yakāraṁ binduyuktam ete ca sapa bindavaḥ ... baddhāś cintanīyāḥ. This would also help to explain the presence of iti.Then […] about.
The group of seven drops is weighed down with heavy items.Then […] grass, Is this reading correct? Cf. MMK athāṅkuśaṁ sādhayitukāmaḥ, kuśamayam aṅkuśaṁ kṛtvā. But STTS atha bhagavān vairocanas tathāgataḥ punar api sarvatathāgatasamayāṅkuśasamayasaṁbhavavajraṁ nāma samādhiṁ samāpadyemaṁ sarvatathāgatasarvamudrāgaṇapatiṁ svahṛdayān niścacāra // ( 1,94,178), so perhaps pāśam aṅkuśamayam? (Maybe -maya can mean `endowed with’: cf. SVU §36 bhūmitalam upādāya sumerupṛṣṭhaṁ yāvad vajramayaṁ kurvan.) pāśam aṅkuśasahitam? 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): obeisance to all vajras! o great fearsome anger, burst hūm̐ traṭ hām̐ mām̐.
Water, fire, ....Then […] grass, Is this reading correct? Cf. MMK athāṅkuśaṁ sādhayitukāmaḥ, kuśamayam aṅkuśaṁ kṛtvā. But STTS atha bhagavān vairocanas tathāgataḥ punar api sarvatathāgatasamayāṅkuśasamayasaṁbhavavajraṁ nāma samādhiṁ samāpadyemaṁ sarvatathāgatasarvamudrāgaṇapatiṁ svahṛdayān niścacāra // ( 1,94,178), so perhaps pāśam aṅkuśamayam? (Maybe -maya can mean `endowed with’: cf. SVU §36 bhūmitalam upādāya sumerupṛṣṭhaṁ yāvad vajramayaṁ kurvan.) pāśam aṅkuśasahitam? 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): obeisance to all vajras! o great fearsome anger, burst hūm̐ traṭ hām̐ mām̐.
This here means the syllable .Then […] grass, Is this reading correct? Cf. MMK athāṅkuśaṁ sādhayitukāmaḥ, kuśamayam aṅkuśaṁ kṛtvā. But STTS atha bhagavān vairocanas tathāgataḥ punar api sarvatathāgatasamayāṅkuśasamayasaṁbhavavajraṁ nāma samādhiṁ samāpadyemaṁ sarvatathāgatasarvamudrāgaṇapatiṁ svahṛdayān niścacāra // ( 1,94,178), so perhaps pāśam aṅkuśamayam? (Maybe -maya can mean `endowed with’: cf. SVU §36 bhūmitalam upādāya sumerupṛṣṭhaṁ yāvad vajramayaṁ kurvan.) pāśam aṅkuśasahitam? 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): obeisance to all vajras! o great fearsome anger, burst hūm̐ traṭ hām̐ mām̐.
Is this reading correct? Cf. MMK athāṅkuśaṁ sādhayitukāmaḥ, kuśamayam aṅkuśaṁ kṛtvā. But STTS atha bhagavān vairocanas tathāgataḥ punar api sarvatathāgatasamayāṅkuśasamayasaṁbhavavajraṁ nāma samādhiṁ samāpadyemaṁ sarvatathāgatasarvamudrāgaṇapatiṁ svahṛdayān niścacāra // ( 1,94,178), so perhaps pāśam aṅkuśamayam? (Maybe -maya can mean `endowed with’: cf. SVU §36 bhūmitalam upādāya sumerupṛṣṭhaṁ yāvad vajramayaṁ kurvan.) pāśam aṅkuśasahitam?Or […] fire.
On the meaning of rājikā, see Bisschop & Griffiths 2007: 16, n. 43. If […] Vairocana.
This sounds like the style of the Vajraśekhara cycle. Source not yet traced.And […] non-humans.
check meaning of unmattakapattra. Possibly name of a specific plant?And […] non-humans.
Occurrences in HeTa, Brahmayāmala, etc. Check meaning.Or […] times.
This seems to refer to the first paragraph of this chapter, and so the mantra in question must be the kīlamantra.Now […] oblation.
Emend dadhyāt?Now […] oblation.
Vajranetrī and Vajrajvālānalārka mantras are found in Ādiyoga section; also in Javanese inscripion. Vajrabhairavanetra is found in SDPT. Having […] 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. Refer to STTS definition of dīptadṛṣṭi.
Refer to STTS definition of dīptadṛṣṭi.And […]
tataḥ paścāt: We suspect that this does not mean the following is a separate sequence of rajaḥpātana after the one just prescribed, but rather than the rajaḥpātana begins after jvālana.And […]
See parallel passage in Sūtraṇavidhi.And […]
The precise intention here is unclear to us. It seems hard to imagine a width for the line of pigment of multiple pādas. A […] 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.Why is jñeyā feminine? We are not dealing with anoither triangle! This is the traditional sequence of pigments.
Why is jñeyā feminine? We are not dealing with anoither triangle! Uninterruptedly […] 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 mañjiṣṭhaThe expected color here is green, but this does not seem to be among the attested meanings of the word mañjiṣṭha. 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-excellencies.\\ With vajra-speedSee STTS §864 etc., and see below. 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.
The expected color here is green, but this does not seem to be among the attested meanings of the word mañjiṣṭha. Uninterruptedly […] 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 mañjiṣṭhaThe expected color here is green, but this does not seem to be among the attested meanings of the word mañjiṣṭha. 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-excellencies.\\ With vajra-speedSee STTS §864 etc., and see below. 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.
See STTS §864 etc., and see below.In […] face.
ADD NOTEIn […] face.
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.Akṣobhya, […] Tib.?
Should one understand and as perhaps in Tib.?(The […] Thus-ness.
ADD NOTEThen […] displayed.
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.Then […] displayed.
Or can satpallava designate a particular kind of fruit-bearing tree?Then […] displayed.
We don’t know what Vajrakusumalatā means, nor how it fits into the sentence.Then […] (him),
On catuḥpraṇāmādika, see Ādiyoga section ...Then […] (him),
Vajrodaka is taught is in STTS §221–223.He […] .
See 3.8.1.6, and 3.8.3 for the actual stanzas.He […] .
See SDPT 260 and 296 gāthāpañcakenānujñāṁ ca tu huṁkāram udgatāvyākaraṇaṁ cādāya. RT suspects udgatā means āśvāsa. See also §3.8.3 (p. 69, l. 5)He […] .
Tathāgatavajra is an alternative name of Vairocana: see Vajrāvalī ... But here is rather seems to be an object. Then, […] Then, while quickly making the Great Seal of Vajrasattva, he should pronounce one time the sublime 108 names.The same verse has occurred on 25v.
The same verse has occurred on 25v.Just […] one).
Cf. §17.Just […] one).
This refers to the mantra which has been taught in the Ādiyoga section — cf. KSP 6.2.1.5.In […] etc.
Supply note on these four goddesses.He […] common.
See the end of §3.6.5.He […] common.
This must then mean in the order in which they have been mentioned above.He […] common.
Common to all members of the Bhadrakalpika group? Or common to Dharma-, Karma- and Mahāmudrā?Then […] empower)
with […]
We learn from SDPT that this mantra was om̐ vajragandhe hūm̐.with […]
We learn from SDPT that this mantra was om̐ vajradhūpe hūm̐.As […] or a thousand lamp basins, a hundred, ten basins or four, he should empower as before with the Lamp-mantra.We learn from SDPT that this mantra was om̐ vajrāloke. He should first make an auspicious food-offering, as much asWhat to do with rūpaka? a lakh, ten thousand, a hundred, or ten, and should offer various types of food to all deities, as previously with (the words) the syllable a is the mouth, etc.
We learn from SDPT that this mantra was om̐ vajrāloke.As […] or a thousand lamp basins, a hundred, ten basins or four, he should empower as before with the Lamp-mantra.We learn from SDPT that this mantra was om̐ vajrāloke. He should first make an auspicious food-offering, as much asWhat to do with rūpaka? a lakh, ten thousand, a hundred, or ten, and should offer various types of food to all deities, as previously with (the words) the syllable a is the mouth, etc.
What to do with rūpaka?Translation […] 1: And he should empower with the syllable om̐ or with the syllable hūm̐ 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,SDPT here reads daśavādyāni vā huṁkāreṇa . 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 mṛdaṅga drum, of war drum, of guñja drum, or of the timilā.
SDPT here reads daśavādyāni vā huṁkāreṇa .Translation […] 2 And he should empower with the syllable om̐ or with the syllable hūm̐ and then offer ten thousand instruments, with the appearance of the ten instruments,SDPT here reads daśavādyāni vā huṁkāreṇa . 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 mṛdaṅga drum, of war drum, of guñja drum, or of the timilā — as well as the worships with instrumental music, theater, dance, crown, golden bracelet, earrings, etc.
SDPT here reads daśavādyāni vā huṁkāreṇa .Standing […] svāhā.
It seems that thus could mean either that the hand hold a physical Vajra, or that the hand is folded in Vajramuṣṭi.He […] svāhā.
Or, emending -madhyābhi-, translate: `facing the palm of them hand’.The […] Yama.
The grammatical oddity of the text here is confirmed by the identical DSPT reading.Facing […] svāhā.
Compared to KSP ..., the text of the mudrā-prescriptions for Nirṛti in SVU and SDPT seems bizarrely confused.Standing […] svāhā.
The construction is a contamination of those seen at the beginnings of the two preceding paragraphs.Then […] Subāhu:
Refer to Tanaka Kimiaki and Moriguchi articles. […] 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 añjali 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 (grāmaghoṣa)Padmaśrīmitra: ye grāmaghoṣeṣu purakānare vā gulmālaye devagṛheṣu ye ca | vihāracaityāvasathāśrameṣu matheṣu śālāsu ca kuñjarāṇām || SDPT: grāmaghoṣeṣu surakānane vā; Buddhacarita: śrutvā tataḥ strījanavallabhānāṁ manojñabhāvaṁ purakānanānām | bahiḥprayāṇāya cakāra buddhimantargṛhe nāga ivāvarūddhaḥ || 3.2 ||; Brahmapurāṇa: sa bhikṣām adadād vīraḥ sapta dvīpān vibhāvasoḥ | purāṇi grāmaghoṣāṁś ca viṣayāṁś caiva sarvaśaḥ || 13.190 || jajvāla tasya sarvāṇi citrabhānur didhṛkṣayā; Rāmāyana: 2.077.015a rajakās tunnavāyāś ca grāmaghoṣamahattarāḥ | 2.077.015c śailūṣāś ca saha strībhir yānti kaivartakās tathā |; Kathāsaritsāgara: ratnair alaṁkṛtāṁ tāṁ ca kṛtvā karṇirathārpitām | bhrāmayāmāsa nagaragrāmaghoṣeṣv itas tataḥ || SoKss 12,27.91 (Vet 20.91) ||. or urban parks; in deserted dwellings and in temples; in monasteries, shrines or residential hermitages (avasathāśrama?); in colleges and hostels; and those who dwell in the beautiful palace of eminent kings (kuñjarāṇām bhūbhṛtām); 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!
Padmaśrīmitra: gulmālaye devagṛheṣu ye ca | vihāracaityāvasathāśrameṣu matheṣu śālāsu ca kuñjarāṇām || SDPT: grāmaghoṣeṣu surakānane vā; Buddhacarita: śrutvā tataḥ strījanavallabhānāṁ manojñabhāvaṁ | bahiḥprayāṇāya cakāra buddhimantargṛhe nāga ivāvarūddhaḥ || 3.2 ||; Brahmapurāṇa: sa bhikṣām adadād vīraḥ sapta dvīpān vibhāvasoḥ | purāṇi ca viṣayāṁś caiva sarvaśaḥ || 13.190 || jajvāla tasya sarvāṇi citrabhānur didhṛkṣayā; Rāmāyana: 2.077.015a rajakās tunnavāyāś ca mahattarāḥ | 2.077.015c śailūṣāś ca saha strībhir yānti kaivartakās tathā |; Kathāsaritsāgara: ratnair alaṁkṛtāṁ tāṁ ca kṛtvā karṇirathārpitām | bhrāmayāmāsa nagara itas tataḥ || SoKss 12,27.91 (Vet 20.91) ||.In […] pañcaśikṣāpadaparigṛhītenopāsakaśrāmaṇerakabhikṣusaṁ- varagṛhītenācāryābhiṣekārhena vācāryapādayoḥ. should bow down to the feet of his master and pronounce:
The position of vā is strange. One expects: pañcaśikṣāpadaparigṛhītenopāsakaśrāmaṇerakabhikṣusaṁ- varagṛhītenācāryābhiṣekārhena vācāryapādayoḥ. […] I will request the master (for instruction).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. 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!
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.Then, […] pronounce:
See Ādiyoga section on pāpadeśana, puṇyānumodana, ... Give […] 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.Tib. points to sambaddha. Perhaps an error for sannaddha? Cf. passages like ayaṁ sa bodhisattvasya mahāsattvasya mahāsaṁnāhasaṁnaddhasya mahāyānasaṁprasthitasya mahāyānasamārūḍhasya mahāsaṁnāho ’saṁnāhaḥ evaṁ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṁ caran mahāsannāhasannaddho bhavati, evaṁ ca punar āyuṣman śāriputra bodhisattvo mahāsattva ekaikasyāṁ pāramitāyāṁ sthitvā ṣaṭ pāramitāḥ paripūrayati. I enter the excellent great citadel of liberation, extremely esoteric, from which the Buddha’s dance arises,The Tib. translation interprets the compound buddhanāṭakasambhava differently. 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!
Tib. points to sambaddha. Perhaps an error for sannaddha? Cf. passages like ayaṁ sa bodhisattvasya mahāsattvasya mahāsaṁnāhasaṁnaddhasya mahāyānasaṁprasthitasya mahāyānasamārūḍhasya mahāsaṁnāho ’saṁnāhaḥ evaṁ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṁ caran mahāsannāhasannaddho bhavati, evaṁ ca punar āyuṣman śāriputra bodhisattvo mahāsattva ekaikasyāṁ pāramitāyāṁ sthitvā ṣaṭ pāramitāḥ paripūrayati. Give […] 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.Tib. points to sambaddha. Perhaps an error for sannaddha? Cf. passages like ayaṁ sa bodhisattvasya mahāsattvasya mahāsaṁnāhasaṁnaddhasya mahāyānasaṁprasthitasya mahāyānasamārūḍhasya mahāsaṁnāho ’saṁnāhaḥ evaṁ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṁ caran mahāsannāhasannaddho bhavati, evaṁ ca punar āyuṣman śāriputra bodhisattvo mahāsattva ekaikasyāṁ pāramitāyāṁ sthitvā ṣaṭ pāramitāḥ paripūrayati. I enter the excellent great citadel of liberation, extremely esoteric, from which the Buddha’s dance arises,The Tib. translation interprets the compound buddhanāṭakasambhava differently. 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!
The Tib. translation interprets the compound buddhanāṭakasambhava differently. Proceed […] 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: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. 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 both exoteric and esoteric. 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.We take sthūlāpattya as an adjective. And other occurrences?\\ 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.What are these types? 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 XYZ. 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!’
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. Proceed […] 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: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. 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 both exoteric and esoteric. 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.We take sthūlāpattya as an adjective. And other occurrences?\\ 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.What are these types? 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 XYZ. 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!’
We take sthūlāpattya as an adjective. And other occurrences? Proceed […] 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: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. 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 both exoteric and esoteric. 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.We take sthūlāpattya as an adjective. And other occurrences?\\ 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.What are these types? 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 XYZ. 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!’
What are these types? [The […] master.
See for the stanzas abbreviated here, e.g., Vajrāvalī, ed. Mori 20.16 stanzas 12–12.[The […] master.
This seems to mean that the pupil in question undergoes only Udakābhiṣeka, Makuṭapaṭṭābhiṣeka and Nāmābhiṣeka. See §3.8.1.6 below. Abhayākaragupta has some remarks on this point.[The […] master.
See STTS 220, quoted just below.[The […] master.
Or emend ācāryo ’nujñām? having […] !
This same stanza has occurred in §3.3.Then […] 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 / Then he should let him enter again by the eastern gate and say the following: `Today/Now, 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!’
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 /Then, […] everything.
Vajrasattvasamayamudrā: what is this?Then, […] everything.
See MSK §83 anena vidhinā vaktavyam.Then […]
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.Then […] conch-shell.
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.Then […] conch-shell.
See occurrence of tiṣṭha vajra at @@@; STTS §227.Then […] consecration and through the consecrations with crown-turban, STTS 1,40,42 tasmai samantabhadrāya mahābodhisattvāya sarvatathāgatacakravartitve sarvabuddhakāyaratnamukuṭapaṭṭābhiṣekeṇabhiṣicya pāṇibhyām anuprādāt KSP 6-2-3-2-8 tataḥ pañcabuddhamakuṭapaṭṭābhiṣekaṃ gṛhṇīyāt with Vajra, with the overlord (of instruments)This expression means ghaṇṭā: see Vajrāvalī §27 (ed. Mori, p. 424). and with the name. Again he should worship (him) with flowers, etc., and with the eightfold worship by means of dance, etc.
See the stanzas on p. 64, §3.8.2.Then […] consecration and through the consecrations with crown-turban, STTS 1,40,42 tasmai samantabhadrāya mahābodhisattvāya sarvatathāgatacakravartitve sarvabuddhakāyaratnamukuṭapaṭṭābhiṣekeṇabhiṣicya pāṇibhyām anuprādāt KSP 6-2-3-2-8 tataḥ pañcabuddhamakuṭapaṭṭābhiṣekaṃ gṛhṇīyāt with Vajra, with the overlord (of instruments)This expression means ghaṇṭā: see Vajrāvalī §27 (ed. Mori, p. 424). and with the name. Again he should worship (him) with flowers, etc., and with the eightfold worship by means of dance, etc.
STTS 1,40,42 tasmai samantabhadrāya mahābodhisattvāya sarvatathāgatacakravartitve sarvabuddhakāyaratnamukuṭapaṭṭābhiṣekeṇabhiṣicya pāṇibhyām anuprādāt KSP 6-2-3-2-8 tataḥ pañcabuddhamakuṭapaṭṭābhiṣekaṃ gṛhṇīyātThen […] consecration and through the consecrations with crown-turban, STTS 1,40,42 tasmai samantabhadrāya mahābodhisattvāya sarvatathāgatacakravartitve sarvabuddhakāyaratnamukuṭapaṭṭābhiṣekeṇabhiṣicya pāṇibhyām anuprādāt KSP 6-2-3-2-8 tataḥ pañcabuddhamakuṭapaṭṭābhiṣekaṃ gṛhṇīyāt with Vajra, with the overlord (of instruments)This expression means ghaṇṭā: see Vajrāvalī §27 (ed. Mori, p. 424). and with the name. Again he should worship (him) with flowers, etc., and with the eightfold worship by means of dance, etc.
This expression means ghaṇṭā: see Vajrāvalī §27 (ed. Mori, p. 424).After […] -prognostication.
Vajrajvālodayā fol. 174b3–4: iti śatākṣareṇa trir dṛḍhīkṛtya valitavajrāñjalinā bhagavantaṃ praṇamya sarvābhiṣekaṃ gṛhnīyāt |After […] -prognostication.
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 /.After […] -prognostication.
See Ādiyoga section for description of the nyāsa process in the context of four mudrā practices.After […] -prognostication.
Cf. §3.8.1.1.Then […] consecrated.
See Bhramahara and Abhisamayamañjarī for occurrences of maṇḍalatattva and devatātattva. RT mentions article by Alex Wayman.Then […] consecrated.
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.’Then […] Vajrasattva.
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). He […] this? . He should give guest water and worship (the disciple) with flowers, etc., with musical instruments — conch-shells, kettle-drums, drums, and horns (kāhala) — that have been empowered with the Instrument-seal,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 | and with of exoteric 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:
What is this? He […] this? . He should give guest water and worship (the disciple) with flowers, etc., with musical instruments — conch-shells, kettle-drums, drums, and horns (kāhala) — that have been empowered with the Instrument-seal,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 | and with of exoteric 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:
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 | The […] The Budda, repository of fortune, resplendent like a mountain of gold, lord of the three worlds, free from the three stains,rāga, dveṣa, moha 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 including Indra,Read sendraiḥ? 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!See Tanemura 2004: 297 for translation of some parallels verses from KSP.\\
rāga, dveṣa, moha The […] The Budda, repository of fortune, resplendent like a mountain of gold, lord of the three worlds, free from the three stains,rāga, dveṣa, moha 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 including Indra,Read sendraiḥ? 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!See Tanemura 2004: 297 for translation of some parallels verses from KSP.\\
Read sendraiḥ? The […] The Budda, repository of fortune, resplendent like a mountain of gold, lord of the three worlds, free from the three stains,rāga, dveṣa, moha 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 including Indra,Read sendraiḥ? 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!See Tanemura 2004: 297 for translation of some parallels verses from KSP.\\
See Tanemura 2004: 297 for translation of some parallels verses from KSP.And […] jars 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: vajrāṅkuśa om̐ vajra consecrate up to om̐ vajrasattva hūm̐ om̐ vajra consecrate. He should recite mahāsukha as previously. The rest is just as previously.§3.8.1.6 This is the intermediate procedure.
§3.8.1.6 O […] cataract.
Tanemura 2004: 180, 280 translated `scalpel’ in his book.He […] vajrasattva.
It seems that Ānandagarbha has forgotten the concluding iti that is required after avagaccha.In […] follows:
Note in this mudrā.For […] Paramādya.
See Szántó & Griffiths 2015: 371.Then, […] accomplishment:
The ca after dhūpādibhiḥ is not found in the STTS parelles, and seems to have been inserted by Ānandagarbha.Then […] abide!
See §14 of SVU. The mantra is from Vairocanābhisambodhi. By […] 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 (ānandagarbha), be a unique a friend for all beings, and sovereign Great Vajra-Bearer.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 ||
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 ||aho […] ||
Unmetrical line. The observed pattern is not anuṣṭubh but  ⏓  –  ⏑  –  –  ⏑  ⏑  ⏓ .