^'; a

DURGATIPARO0DIANA
??? I` ED
IN TTT SAPNSICRIT A? D TIBETAN '.'II TI?

TANTRA

VERSIONS

AISLATIOTI h'GLISIH T ?. PART I flTTROIJCDRY HAT-MILLS

A1TD 'T? ISTT ll

AND NOT .

TSTJATIOT1

j.'/ImF

NOMS

submitted for Ph D degree at The School of Oriental and African of London Studies

University

by Tadeuez Skorupski

under

the

supervision, of

Prof.

D. L. Snellgrove,

M. A.,

D. Litt

(Cant.

),

Ph D (London),

F. B. A.

BIBL. (LOO DIY. UNIV.

BEST COPY

AVAILABLE
Variable print quality

PAGE NUMBERS CUT OFF IN ORIGINAL

ABS

TACT

Aires Tantre.

pariodhana 'This thesis

is

a Buddhist consists of

litarary an edition

work of

belonging the in

to

the JaeSanskrit

class.

available the

manuscripts editions of this of work

and the the both

Tibetan

translations Canon. Tibetan years.

as available There are

bloch print versions from one

Tibetan

Buddhist in

two distinct separated Sanskrit

available five later aglish hundred of

translations, The available

another

by about to the

manuscripts

correspond

the

two Tibetan is are using given

translations. of the later version have been of only table of which translated mantra

A complete both from itself now in versions This or cheaters, of both Sanskrit from the

translation texts

and Tibetan earlier several translation included. in both

available. both the

Excerpts Tibetan are

version Indian

version also

the

and the Tibetan is also

commentaries Sanskrit.

which

available of the_two

from

A comparative

Tantra, clearly

its

versions, as such in

falls the

conveniently earlier version.

into

three

parts

numbered is

The subject is in fact

matter identical.

versions

similar

and the

whole

second

chapter

Subject by !Mkyammi The instructions the of rites the of

satter

is

presented Lord relate which Vars. to are

in

the i

form

of

discourses in the

either place of

flven the Buddha. and

or by the given initiation

who speaks arrangement in them, sbyin of

the

various

mandalas

given Sanskrit,

as well a in

ceremony This

known as homa in ceremony rebirth, is used for

descriptions as to (burnt in offering) order to insure as tranquiall kinds.

Tibetan.

after-death for this-worldly

rites

a satisfactory lizing evil

and also securing

intentions, foes

such of

influences,

prosperity

and overcoming

C0

!T TEN

TS

PART I
INT DUC'IORY MATERIALS AND TCLISII TRANSLATION WIT}I NOTES Page ii vi

Abstract Bibliography INTROIJJCTION (i) (ii) (iii) (iv) The different Comparison of versions the of Durgatiparifiodhana of Versions A and B2

contents

The translations ? r' presentation

and commentaries of the Tetra,

8 12

TIM TRANSLATION OF THE" TANTRA

CRAP 1'''R I
12TTFODUCTTRY SC' ?E MANTRAS Preliminary Mantras tetras ? Mantras ? Untrue of of of of mantras the the the the Buddhas Eight Goddesses of the Offerings Gates 17 17 18 1$ 19 OF THIS t ACBING 20 20 23 14

.ga Sizteen Bodhisattvas

ITERITS ARISING FROM TIM PRACTIC TM _TA Four (EvocATIOIT)

Obeisances

Confession
Twentyfold Self-offering Psrtieipatiof

of sins
worship to all of
the

23
24 the Buddhas creatures and Bodhisattvas in the roots of merit 26 26

living

Vow for THE

aatU,ration
of

in Perfect
e. a,

Eiligtitsnment

26
27

11V1$aglri

)UR V1DP1A

The __dz#A ds The dharme, a The karte- dris

)-i amzdr The mz. fficaoy P'*ises of of the _antra the divinities and the of midrI rnaneala

29 30 30
32 32 33

the

Production

of the

ienda1 a

33

iv

Rites in the manaala

RITES FOR TIi
CLOSING SC] TE

Page 38
40 41

II CHAPTER MAJ)ALA
Dh! ranis Description

OF SALTI

42

r_IAr1_DALA of vr
pronounced of the

ii
by VajEap mandela i

47
47 48

Consecration
PT

in the mandala

49
51 52

11MTDALAOF TIM FOUR GREAT ICINGS ALA OF TM, GARDIANS OF TIM TIN DIRECTIONS OF TIC LIGHT GREAT PLANS

P_IAN )ALA

54
55 56 57 58

MAITDAI "OF THE EIGHT GREAT ICS P_ A OF T177 NINE BHAI+AVAS OF T' GRJAT GODS

GALA P_ZA MAI? DALA

OF T1lE KING OF LONG LIFE

Initiation
?ierits of

of the pupils
those consecrated in the mandala _' "

60
61 62 62

TIL^ MUR RITES The rite The rite The rite The rite for for for for pacifying gaining prosperity

63 63

wibjugation destroying =S I ,LP A ($OYAL- IOPF{)

63
64

PRAIS S OF "'?!OST ?. 'f'0 P?0"ATE CI L1'I Il--7 OP CATTJ. Vl. =T I': ITIATIOT_1 At1P FITSTI? CTIMS FI'G OF T D?1L'. DI FIT IT RITE 7: e-MU FOR TiM D^

66 GI T 'TO PUPILS 66 70 71 DIIA'? A DITnGA"'IP4?',I SFJ :P. I; ?L'iL 74

A SET OP DIVINITIES RIT IN TMI.. I

BMONN GI21G TO Tfi

ALA

Preliminary Consecration 'Jorship

tanzas

ceremony

77 77 79 )iardions of the Ten Directions 81

83

ds,la of the ma2?

'sudr? s and mentra"s of the

of praises

V Boma, rite TIM INITIATION FINAL FZAISOE OF PUPILS LTTDTI TG OF VOI: 1S

Page

35 85 91 93 95 100 120 132

NOT JS TO Tfi'J INTROIUCTIO11? NOTES TO CNAPT ?I

1107^s 7) CIIAPT? TlllII NOTES TO CHAPT 1 III GLOSSARY OP SPECIAL PART II SM S1MIT =, TTT73 NOTE ON T" T (VrsRSION B) TERMS

RMSCRIPTS

iii 1 110

TW SANSKRIT TEXT OP TFT TANTRA FOO9TOT^S PART III Ti E TIB^TAN TEXTS (VTRSIONS }3 &A

TAXT B (Vv?RSION B "'XT A (V 3SIoT A

110 166
the

NOTIS ON TEXT A The description The Story of the of the Basic Nom} ala of Tantm

168 179

god Viii of the

1aa r iLrabha ftla of the Fierce Divinities

The description

189

BIBL10GRAPHY

Manuscripts

and block-prints by abbreviation.

employed,

preceded

TEXT OF TI VERSION A Tibetan Tib A: translation De blin thaws begs ,

TANTRA

padgra

bcom pa yaii ba gzi brjid

dag par kyi

rdzogs rgyal

pahi pohi

salis

rgyas

Tian soli gcig

cad yogis su sbyo$

brtag

pa phyogs

pa Les bya ba. Sarvadurgat parifodhanatejoAjasya by Sntigarbha by Rin tathgatasyrhatah samyaksambuddhasya

kalpaikadeanma. Translated Revised and Jayarakgita. rMa.

Chen mchog of

T. T. (Taisho Tripitaka)
VERSION B Sanskrit next to the National

vol 5. No 116, pp 83-2-1 to 99-4-8.

A: MS belonging undated,

Archives reign of

written to

during the

the

Newari of Nepal. Sri Vikramas'aha. of Nepal.

script,

109 folios,

B: MS belonging Samvat 1018 C: MS belonging Undated,

National

Archives

Devangari

script,

62 folios.

(= AD 1898). to Mahva ra Vajraclxyaa during Cambridge the life of Nepal. Sri Newari script, 99 folios.

written to

Rana Bahdura Add 1378.

SIhadeva, Newari script, 111 fo-

D: MS belonging lios. Undated

University XVIII

Library. century). Library.

( XVII to the

or early

5: MS belonging The text 820 of

abridge Tantra

University begins an folio

Add 1623.

Newari

script. Samvat

21 and ends on folio No 50 ( according possession & J. Eggeling). of Royal Newari

100a.

(=AD 1700). to the Royal Asiatic Society. in the to the Catalogue Society, 99 folios,

F: MS belonging of Buddhist

Sanskrit

Manuscripts by prof

Asiatic script.

Hodgson Collection, Undated.

E. B. Cowell

vi

i.

G: YI3 belonging

to the National

Archives

of Nepal.

Newari

script.

103 folios.

Samvat 794 (=AD 1674).

H: Atha durgatiparigodhana Contemporary form, kalpaikoddefiaai. nublications. mantras l4 Sampdaka pages. Amoghavajra the Vajrcarya.

Kantipur. in Tibetan Tib

Containing praises.

introduction

an abbreviated translation gegs

and hymns of

B: De bin thams gcig

pa dgra

boom pa yan ba gzi brjid

dag par kyi

rdzogs rgyal

pahi pohi

sans rgyas brtog

clan so$

cad yons su sbyo$ pa des bya ba.

pa phyogs

Translated T. T. vol

by Devendradeva 5. No 117,

and Chos rje to 121-5-4.

deal.

pp 99-5-2

COr TTAR. D IES Buddhaguhya: an son sbyon Baiijanautti. bahi don gyi hbru igrel. (Sans Durgatipari6odhanrthargyas ba). san t

Author:

Buddhaguhya

T. T. vol 76, No 3451, pp 15-3-2 to 52-2-7.

Ka. madhenu: kyi rgral po iPhags pa flan so$ thaws cad yogis su sbyon ba gzi brjid fes bya ba cho ga fib mobi rgya1 po chen pobi rgya cher hgrel pa. Arya. sarvadurgatirarigodhanateiorjanma tTk. Mahkalpariasya Author: T. T. vol Vv: bCom ldan hdas Kinadhenu. 76, Translated Pp 52-2-7 pa dgra by Vinayacandra to 105-1-1. aid Chos kyi fies rab.

No 3452, ;egs

boom pa yai dag par rdzogs path sails brjid ba kyi ! Sian thaws gzi Sri rgyal rgyud sbyo$ po yoiis su cad ras sots fee bya ba. bgad rgyan mdzes pahi pa r9ya1 po chen pohi ream par LrD rje go oha). T. T6 vol 76, No 3453, PP 105-1-1 to Authors Vajravarman 202-1-3.

de b fin

SB:

an sofa thame rgranLea Translated

cad yofis su sbyoh bye. ba. Sarvadurgatipariodhanatejorjakalplokla4kranma. by S1. iyidyMcaravarma; n and dI3afi phyug rgyal

be. gzi

brjid

kyi

rgyal

po brtag

pa snafi b

mtshan.

T. T. vol 76, No 3454, pp 202-1-3 to 235-3-8KK: pahi salis rgyas flan soft Les thaws cad yo$s su sbyoii ba gzi brjid bya bahi brtag kyi rgyal po pahi bLa d pa: Sarvadurgatipariodhanatejor$jatathgatrhatsamyaksambuddhakalpagLegs pa dgra bcom pa yafi dag par rdzogs nmalik. Author: Buddhnandagarbha and Khyuii (Santis rgras po chos brtson. kun da-ah stfif T. T. vol 76, po). Translated by to De biin

K_umrakalaa 284-1-6.

No 3455,

pp 237-1-1

viii

Ts:

an soff sbyofi Author:

baba

al

DoU

rglud

rie}ii

gsuih gi

mchan daft bcas Tha.

pa.

Tsoh kha pa.

Complete

Works of

Tsofi kha pa , vol

SANSKRIT AND TIBETAN WORKS DIRECTLY RELATED TO THIS TANTRA

DP: Durgatiparifiodhana. Newari script.

MS belonging 13 leaves. Palm-leaf

to

the National MS.

Archives

of Nepal.

AYS: Adiyogasamadhi. Newari script,

MS belonging 82 folios.

to Cambridge Illustrated.

University

Library.

Add 1278.

Samvat

986 (= AD 1866). to Royal Asiatic Society.

DAS: Durgatiparifiodhani Hodgson Collection

Abhisamayasdhana. Nr 51. Newari script.

MS belonging 31 folios. to a private

Samvat 919 collection.

(=AD 1799). Newari

DS: Dargatiparigodhanasamdhi. script. DMV: 62 folios. Undated.

MS belonging

an son thams

cad yoiis

su sbyofi

bahi

dkyil

hkhor

gyi

cho ga ies

bya ba. Kun jJL4

Sarvadurgatiparigodhan sfi po). Translated 6-5-3 pp to

aaan alavidhin by BuddhaSirihnti 12-5-1. su sbyof bahi

ma.. Author: and Rin

71nandagarbha chen bza$ po.

T. T. vol

77,

No 3460, DMK:

an soft thams Sarvadur (Safts

cad yofs

dkYil

hkhor

gyi

cho gahi Author:

rim

fes pa

bya ba.

atipariodhanaman.

Wavidhikramanma.

Buddhaguhya and Bran ka

Muti. DSK:

by Budd, gsa: 'i ba) . Translated T. T. vol 77, No 3461, pp 12-5-1 to 16-5-5. rgyas cad yo$s su sbyo: i ba fee bya LW

Maijugrivarman

an soli thaws

chhoga. hi Author to

Sarvadurgatiparigodhananmasaipkoiptakriylvidhi. $&., sfiif po). T. T. vol 77, No 3463, explaining pp 27-1-5

bya ba mdor bsdus Anandagarbha Kun

pa.

29-5-1. techniques, two maz alas and of under

GDKT: rGyud the the vol

sde kun btus. b!

Texts

the. significance, and thirty

initiations

a collection

of ohe'hundred

by 'Jams-dbyangs Blo--gter-dbang-po skYa pa tradition. Edited inspiration Mkhyen brtse'i 'Jam-dbyangs dbang-po. of his s VI, N. Lungtok & N. Galtsan, Delhi 1971.

ix

OTHER EDITED BUDDHIST TANTRIC TEXTS asamiatantra, A Critical 27189, Study library of of ed. the Bhattacharya, Cuhyasama= of Oriental G. O. S. (Gaekwad's tra, Francesca Oriental Fremantle, Studies, Series), thesis London, liii. 744, 1971.

the

School Vall4e

and African 1896.

pa2icakrama, Sdhanaml, Advayavajrasaip Jinasiddhi,

eci de la

Poussin,

Louvain,

ed. Bhattacharya, raha, G. O. S. xc.

G. O. S. xxvi

and xli.

Two Vajrayana ed.

Works, Kazi

G. O. S. xliv. Dawa Samdup, Luzac, Oxford London, 1919. Press edition 1974. Sanskrit -Paris Tsuda, Series, 1962. Tokyo 1974. D. Lessing lxs, lxxvi, lx c 1959. and English

Sricakrasamvaratantra, HV: The Hevajra Tantra

D. L. Snellgrove, , Chapters S. George, Garapati I-VIII, Oriental

University

The Cwadvnahro Vanatantra, translation, Christopher ed.

A critical Society,

MaZju6rimlakalpa, Le Maiqala

Sastri, Ariane chapters, of the

Trivandrum Macdonald, Shinichi

du TWAjufirimlakalpa, selected

The Sarvarodaya-Tantra. Mk-has grub and Alex tie's

Fundamentals 1968.

Buddhist

Tantras,

Ferdinand

Wayman, Mouton,

Niannayogvali Oriental Institute,

of Mahaqta Baroda, 1972.

Abha karagupta

, ed.

Benoytosh

Bhattacharyya,

HISTORICAL RrEFERENCES

The Blue History

Annals,

translation

by George N. Roerich, translated in India,

Culcutta,

1949. Heidelberg, the Tibetan 1931. by Lama Simla, 1970. monk pilgrim.

of Buddhism History

by Bu eton, Buddhism

by E. Obermiller, translated from

T%rantha's Chimpa Alaka Biography Translated of

of Chattopadhyaya Dharmastmin,

and edited (Chog lo tsa

by Debiprasad ba Chos rje

Chattopadhyaya, dpal). A Tibetan

by George

N. Roerich,

Patna, 1959. Paris, 1968.

Les Bouddhistes

Kadmiriens

au Moyen Age,, Jean Naudou,

REFERENCES RELEE

T TO RITUAL AND YOGA

Tibetan

Painted

Scrolls, G. Tucci,

G. Tucci, vols I-IV

vole

I-III.

Indo-Tibetica,

Teoria

e Pratica

de Ma Bala, G. Taect,
to Tantric Buddhism, Doctrines,

Agtrolabio, Thoma
S. B. Dasgupta,

1949
Calcutta 1935. 1950.

An Introduction Tibetan

Yoga and Secret Himalaya, Buddhist

Evans Wentz, Oxford,

London, 1957.

BHs Buddhist The Indian Two Lamaistic The Buddhist

D. L. Sne11grove, Iconography, Walter Alex

Benoytosh Eugene

Bhattacharyya, Nev York,

Culcutta, 1965.

1968.

Pantheons, Tantras,

Clark,

Wayman, London,

1974.

Oracles

and Demons of Tibet, a l'Iconodraphie 1975.

references

RLne de Nebesky-Wojkowits, du Tntrisme Bouddhigue,

Oxford University Marie-Th6rbse

Press, 1956.

Introduction mann, Paris,

Other relevant

de Mall-

appear

in

the

notes.

OTHER ABBREVIATIONS M is Sanskrit-English Hybrid Dictionary Sanskrit ed. Sakaki, , Sir Monier Monier-Williams, Franklin , Oxford 1970.

BBSs Buddhist

Grammar and Dictionary Kyoto, 1916

Edgerton,

Mvys Mahvyutpatti,

INTRO

DU

CTION

(i)

The different This

versions of All

of

the

Sarvadurgatipariodhana and translation a Buddhist of

Tantra. the literary Sarvadurgatipariwork belonging materials in the listed title: sari thams ies pa Tibetan as

Aodhana to for the

work consists (Elimination of class.

an edition Evil

Destinies),

Yogar. Tantra the

The Tibetan versions of

translations of the vol p&i brtog this

provide Tantra.

essential are

controlling Tantra

different

There

Canon,

Section, the

two versions Taisho Tripitakaq dag par kyi

Sarvadurgatipari6odhana, V with an identical nan gcig

No 116 and 117 in g6egs pa dgra yons This su sbyofi corresponds boom

de biin cad bya ba.

a yati brjid

rdzogs poi

safes rgyas pa phyogs

ba gzi to

rgyal Sanskrit

a correct

title:

Sarvadurgatirarigodhanatejorjasya

tathgatasyxhatah No 116 is the Indian

samyaksembuddhasya a translation of

kalpaikade5an5ma2 version of the Tantra century as used A. D., by

a Sanskrit at the

and Tibetan (Indian)

translators and Jayarakita

S ntigarbha written

end of the 8th (Tibetan) concerning

namely be

whom more will

below. No 117 is a translation scholar-translators Chos rje this dpal version, hereafter
difference

of

a different

Sanskrit

version

which

was available Ti-

to

the

Indian translator distinquish

Devendradeva in the 13th

and Uanikagrij1

na and the

betan which century

by the

century

A. D. The textual B. from

differences the 8th

hereafter

known as Version A,
five four to

A. D. version,
considerable

known as Version
in time,

can be largely
centuries which

explained
separate

them.

A third Vajravarman the other

version of which

of

the

Tantra

is

available

thanks use. only This

to

the

commentary like

of all

we have made considerable which refer of of now survive exclusively the his of Tantra work

commentary Tibetan A but

Sanskrit 76,

commentaries 3455) full

in

translations alone of slight as them

(T. T. vol Vajravarm2n omissions. a basis here for

Ido 3451 to quotes the

to Version with indicates one or that

text

two very

The Tibetan his

translation

he was using

commentary from the

a manuscript used

and there

manuscript

A which diverged in by rantigarbha and Jayarakita. Version in the all Tibetan the Canon.

details for their

translation As for

which the

was subsequently Sanskrit version Bibligraphy, of the

included the text,

manuscripts

are late Nepalese manuscripts complete one of the 17th century A.? ). ) of Version B only. ',;e have no Sanskrit in commentaries for Version 'T'ibetan translation surviving , because presumably ,

to me, as listed

in

available (the earliest

2 it a late the

was comparatively I should mention

compilation. existence of the Sanskrit manuscripts entitled

Durgatiparidiodhana, (see part the of Bibliography) Version directly correspond Of the taries material. of the various to may all the

'idiyogasarndhi representing in T. 7. vol

and Dirgatiparigodhani materials 77, there in are a separate various cycle, B. Version

Abhisamayasdhana form short which ritual became works materials

B. Also to to the the

relating which

Sarvadurgatipari6odhana same part of Version of

containing

Tibetan it,

translations so far lost turn of the

A and all

the Sanskrit

Indian

commen-

referring It

I have

come upon although

no complete of

source originals the B only. part, please

have been might well texts

fragments

the

Sanskrit Thus for Version large

commentaries of

up in Nepalese Tantra, to

collections. had to use A apply the in

edition To this but

Sanskrit the

I have Version

Version

commentaries For

relating the

by no means throughout.

differences

between

two Versions

see below. Finally (1357-1419) his as it that complete occurs he draws it is noteworthy that the great Tson kha pa (vol Tha of Sarvadurgatiparigodhana scholar translation to of Version B. At just Tibetan

who wrote works), in the

a commentary comments Tibetan

on the

on the

Tibetan

Canon, on the

making Indian

no reference commentaries

Version

Je may note !: above,

very

heavily of the

already

mentioned

especially (ii)

on that of

I; madhenu. contents of Versions A and B. below, first from the 165.

Comparison This is Part of the best

refer because

to

done by a comparative table. The page numbers, as-given (Tibetan III Texts). Please note that Version B was edited text and thus it is numbered availability of the Sanskrit pagination II), while corresponds Version exactly A is to the pagination of part from page 111 to

page 1 to 109 Sanskrit text

(this in

numbered

VERSION B CHAPTER I INTRODUCTION Page

VERSION A

Page same 1111 to 1159

11 to 59
510 to 6 20

11510 Set of and of initial mantras the Bud aim same

to

11617

3
11618 to 11711 from using

621 to 729 Continuation of mantras. Goddesses mantras of the Light Four Guardiar. s of the Offerings, Bodhisattvas Sixteen of the Gates, of the Good Age. 6-27 A. 11618 to 11711

Benefits accuring text. this

Same as Version

28

to

9a Sakra's leading question

11712-23

into a state & entering of S by amuni. meditation same

98 till

the

end of

Chapter

I. A. list

11724 Description 2an121a.

to of

11924 the basic

different from Version Totally headings 'or detailed see the of Content.

The rite,

1925 purification,

coercing

etc.

205 Worship

12012

Introducing

the

pupils

1211

to 12225 upon the pupils.

(parallel

text

in Chap III,

The vow iposed

7024 to 715)
1231 (Chapter III, same 701 to 784) to 1297 signs, the

Painting of a tha'x kha, seeing in the manala of consecration deceased sbyin sreg rohi

1298 to
Praises

1305
worship of

by gods and ^kyarmini.

4
1306 to 13211

Gods ask to see Vimalamailiprabha and this God?becomes manifest.

13212 Merits of

to 1338 teaching etc of

of reading, this 'antra.

133' to 1356
S"akyamuni elaborates upon Tantra. of this the powers

ChAPTER II

3611 to 418 iiand.ala of the Usniaass,

Consecration, same gestures etc.

135

10

to 138-3-7

138-4-1 re story of Vinala

to ni

139-1-8 ri abhor

(i or : glish summary see Part Page 179)

III,

139-1-. 8 to 139-2-5
ni by the assembly Praises of Va'ra of gods and the question concerning those of limited good fortune and life. short

18 to 454 41
',;anda]. a of Vajra ni, Mantras and consecrations confirmed. sane

139-2-5 to 140-1-1

455-26 .dhana S, , same

L40-1-1

to

140-1-8

4527 to 4723 an al a of the your ",rea.t

140.1-8

to 14ri-3-. 3

4724 to 5024
I1anj2 of the a. of the Guardians Ten Directions* same

L40-3-8

to

141-2-3

50`5 to 529 Taidata of the eight

same

141-2-3 Planets.

to 141-3-6

5210 to 53"6
ltandala of the , ight same Great

141-3-6 to 141-5-4
-Tara .

541 to 5521
Manigala of the same Bhairavas.

141-5-4 to 142-2-4

5562 to

573 I' =dala of the same Great Gods.

142--2-4

to

1.42-4-7

5724 to

6125 M=dala of same Amityus.

142-4-7

to

143-4-3

6126 to 6217

143-4-3 to 143-5-2
Merits gained by those who are in the above mandala. consecrated same

6218 to 635 How to act on behalf

same.

143-5-2

to 143-5-8

of the deceased.

637 to 654
anti, The Four Rites: MgJi, a. vag a and abh

143-5-8 to 144-3-2

same

655 to 6621
Pledge of upon those Teaching.

144-3-2 to 144-4-8
the gods to bestow every benefit this and propagate who practice same

CJJ. APTl7d III

11 6622 to 67
; tan ala of Va same but texts of the mandala

2-19 145
amantebhadra.. 1 uni or before the description diverge is completed.

6712 to 6929
Production & initiation of the mandal a of pupils.

145`0 to 14626
Continuation of the description and of the mandala, consecration mantras. 1471-15

701 to

784

same as Version A, Chapter 1231 to 1297

788 to 822

I,

How one becomes nities.

equal

to

the

divi-

14716 to
Brief description

14812

belonging A set of divinities to the Sarvadurpatiparigodhana max;dala.

of

the

Tour

kites.

828 to

9024 mantras, Special so far

14813

to

1492 each Vajrasattva are concerned.

Continuation of consecration, mudr s and worship.

function of as the rites

9025 to 9815
(cont), Uorship of the Guardians hymn of praise. 9816 to mantras & mudrs erections, the Ten Di o

1493-12
More verses of the Four describing Bites. the effects

1086 & instructions given effects of consecration.

14920 to 1535
:description of of. divinities. dress of murr verious sets

Consecration to pupils,

1536-17 Seed-syllables in Part III) (see notes to p 153

15318 to 15513
Connecting section, spells llivinities. of the Pierce ?f ma? 4ala

15514 to 15613
Spells effects for of the entering the ' tes. manala and

7 15614 to 16319
)etailed Pites. description of the lour

1087 to 10925
Final praises same

20 163 to 16515

The first the Introduction

part

of leA

Version i,

A (Chapter 115) the

I)

centring and the

akyamuni on 'Basic Tantra' of this

contains (rtsa Tantra bahi with as

pp 111 to consists of

rg5*ud). Sarvavit

The 'Basic in the

Tantra'

basic

man1iala in and his this

centre,

initiation the of

and consecration B has the

maadala, of

as well

discussions The first The 'Basic

concerning Chapter

god Vimalamaniprabha Version

state

existence. A. text

same introduction by another There above that are similar above first the are in

as Version text. fact This

Tantra'

has been

removed

and replaced samdhi. the text there have to

can be termed manuscripts similar cement T. T. vol contains

as ManJalavidhi (see the

or 7diyog,

Sanskrit very in in content repla-

Bibliography) content

bearing to the

names and having glas been three inserted

or almost of the 77 (see large

identical Tantra'.

'Basic

T`urthermore which also

short

works

Bibliography), of similar

names and their mentioned Chapter raising of of text. of

amount

materials

the

The actual text which has been inserted in (beginning on page 6 with set of mantras) refers (bodhicitta), ') iEnlightenment of of worship states of the of concentration of II samdhi), li FT the as, envisaging referred

the to the

Version Thought mandala,

the the

divinities bhvan) to as the for the

and the

arrangement mandala. god in both This rd and initia.. alas of the

mandala

the Nine

also

Pari6odhana story of

Chapter

Vimalamaniprabha Part III)

is the same except of both Versions (Tibetan text page 138 and English his evil rebirths, as is are the which referred is

summary page 179, in 'Latter Version Tantra' B.

concerning centres Its six beyond III Latter

missing

chapter phyi tions the

on Vajrap-ar}i main contents of

to as the spells (laukika) of is

ma). into world

descriptions, this world

(h; days. ) and two Four ;fites.

Mn dalas lokottara), of

gods of

and the

description

the

Chapter part neous ption on of the

Version Tantra'

A (pp 144 to 165) (rgyud It isti, phyi mahi

referred ma). It of

to as the is rather

'Latter a miscellaa descrichapter of the

phyi

collectionof the Four

of materials. ites ?? mudr), and then anti,

contains

a mandala

Vajrap'ani, a sriall

vase a and abhicra), bTja), of mantras the

hand-gestures Divinities,

seed-syllables again

and manda.la

Fierce the

a description

;Four Mites

and lastly

fin-. l praises.

8 Chapter manIala. completed. instructions the the nities worship, departed exact It II of Version from point B also Version onwards begins A before it first with the the description of of the VajraLaii's manda.la of rites is

diverges From that

description the

describes initiates

initiation and homa I.

pupils, for A. -or of divi-

and consecrations ones(mostly parallel

bestowed with

on the

some parts table).

of Chapter Next it

Version a set the short final

references to

see the the of of

comparative

describes rites in

belonging initiation

Sarvadurgatipari6odaana pupils, pupils in consecration, and taking Version A.

man.ala, mantras vows,

mandala, homa rite, praises

and mudrs, the

once more initiation which (iii) are the

and lastly

same as those

The translations The first translation

and commentaries. of this at the Tantra from Sanskrit into Tibetan (Tib A=

Version lated

A) was made sometime by the Indian teacher

A. D. It was transend of the eight century Sntigarbha Lo tsa ba Jayarakasita. and the Tibetan the in reign of Ling Khri sroz'i lde of brtsari bam (Tson yas, kha pa five (740

Sentigarbha to the calls circa first

during Tibet visited 798 A. D. ) and took part Buddhist monastery

the

consecration in Tibet3

ceremony Jayarak$ita

to be built is

him dPal of

brtsegs Iran rie into

attendants

aksita) " gsal snap He is

mentioned

by Bu ston lha lufi

as one of sent

the

and Sei's khoii also listed (ruled

who were

to bring translators revise

Padmasambhava who were

Tibet. by King

by Bu sto4 from

appointed the also tin

Rat pa can system the of of

among skilful 815 to 836 A. D. ) to texts of the into

and systematize The colophon revised of lo the tsa by seven ba.

whole

translating that the also

Buddhist translation mentioned

Tibetan. was as one

mentions

fact

Tantra

Chen mchog

rI'ria, who is selected

by Bu ston broke

Tibetans

who were

to be ordained and turmoil this

as monks and as a renowned out, fin chen mehog

when It the

aal pa can would 8th

was assassinated clear that

was killed. the end of

seem fairly

translation before

was made towards 863 A. D. during the deal and

century 13th

The second first half of (1197-1264). translated of Chos rje With it

translation

A. ). and revised (Tib B= Version A. D. by the text of of this

sometime

B) was made sometime Lo tsa ba with of Chag.

the

century the

Chos rje 56rij4ina

He studied with dpal regard the

Tantra

Anika

assistance

Devendradeva. by G. Roerich. who wrote of them,

The biography

rnam thaw)

has been to is the

translated teachers about

Indian

commentaries namely

on this

'. iantra, ]rnanda_

some information arbha

available n06
in the

three

I3uddhazhya,

and Vajravesrm
zhya

Buddha who consecrated

lived the

8th of

century

A. D.

Fe was

a pupil mentions

of

r3uddhajfYna hin as being;

monastery

Vikramafila.

Tran tha

9
very well acquainted with kri , ca rya Khri and yoga sroi'i lde tantras. brtsan He also (740 to adds that

Buddhagtahya to visit in the Tibet Blue

was invited but

by Iring

circa

798 A. D. ) says tantras

apparently that

he had never

gone to

Tibet. of the

gzan nu dpal kri and ca

Annals

Buddhaguhya's spreading in

exposition of Buddhism studied

prevailed Anandagarbha by 'Iirangtha a scholar King can of

during

the

first

into at

Tibet. Vikramagila and is said as of tal 2a

was born

Iiagadha, to the

to have belonged the yoga tantras.

Mah.sMghika places

Order. his life as the

He was renowned during Tibetan the reign

i%rantha died in the at

Mahlpgla (836 A. 7, ). that

who apparently From a short

same year the

King

colophon came from

we learn teacher.

Vajravarman

Si$hala

end of a work Sri Lanka) and was 'inandagarbha's

inandagarbha by ?

A certain durga. tiparikodhana Of all the

'[)harmakirti (T. T. vol Tibetan

wrote 77,

a short No 3462): the

work

on the

homa

rite

of

the

Sarva-

translators

best lo

known and renowned tsa ba during the

is

Irin

Chen spreading two

bzaA po8(958-1055 of Buddhism works: into

A. D. ) who was a leading Tibet. In connection with

second

this ro] i

Tantra, sbyin

he has translated sreg gi

11'Ianson thams

cad yogis su sbyon su sbyoii ba'h'

bahi

an sofa thams vol that byui'i It the (Ts 77, it

cad yons

dkyil to te)

Eilchor gyi Vajravarman's by form the of

cho ga and (p'o`i'. des ba bya cho ga commentary ahi dge sltin hin then A. D. ) discussing ovm commentary teachers, most of (hbru arel) perhaps it suggests then bzati po.

No 3459 and 3460). was written

The colophon down (lag pas bris

$ the

gras is

bzai

pot

presumably to note our Tantra

an extended that in they

name of

interesting of that

Tso$ kha pa (1357-1419 the were introduction attributed 'As for the as the to of basic it his

commentaries 2a3ff) says in fact

although

Indian

them were attributed it

written

by Tibetans: and renowned with

commentary is said

to Buddhaguhya down in

oldest,

that

was written

-accordance

Buddhaguhya's

teaching

or perhaps

(? the in teaching taken down by ba lo tsa Jay the accordance with akggita) was Sntigarbha. known the ;Ial bahi that for the as As commentaries of assertion (T. (T. ba brjid T. vol 76, '_, T. sna3 o 3454) vol 76, i.;o 3455) and Gzi sGroonma were written Tibetans attributed vol 76, I'o at by the the times teacher of the 7, nandagarbha, early As for said to religious the it appears school that (spar they chos were grva) made by and T.

to 7nanda arbha. 3453) which is

commentary

known as mDzes rgyan9(T. by Vajravarman, Lower it

have been written ba of As for

was done

by the buted r n to

ram<r1a Ilyvii the

rrra s, the Lo tsa (viz Vajra-varman). to 7nanda

rG an gaA in the that

? Ten and attrias s: Tan ba,

commentary was written

known

wh ich li

was attributed of the

SG-ras

' c-n;

Central

-, rbha, (Yul Province

by a certain to '. nanda-

dbus pa)

and attribute?

'1o
1

garb" of these

It

certainly commentaries'. these

appears

that

one should

not

; neatly

trust

the

explanations

Despite all these of

assertions are teachers

of

the

great

Tsofi kha pa, Sanskrit

one has no doubt they are

that thus

commentaries the Indian

translations concerned. of work

from

and that

works is

Vajravarman's and I have

commentary already of indicated the Tantra

especially that which it

a brilliantly from

detailed on the that basis known

piece of to

was written differed It have to

an early the to

Sanskrit

version

Tibetan

Translators. briefly what Tantra. to as the Dharma. discord world 'vehicle' to -teach his commentary flower. the tradition In each appears by for but in some of the Commentators

may be interesting say about the

describe matter the of

subject in

this

Mmadhenu that world in the the this the five Buddhas

mentions appear in the

introduction as seldom teach the the

world to is In

udumbara (rtsod ages the the it

age one Buddha fourth evilsl to are world eigs subdue of to

appears age which ma lna). people it the

The Buddha pa)

Skyamuni permeated

age of perfect

the

was possible a= yna), in of

Buddhas world

by one single is necessary to

discord adjust are

Doctrine

many different Just as

ways in wild

order

teaching

different

categories methods,

people. of

and good horses have

trained

by different

so people is for

different like fact

to be taught by different categories 11 the Cod Vimalamaniprabl. that he taught for three grades actually had the recite grasp of people, those with give

methods. this

Thus it

people it in

Tantra. average According

He taught and feeble to him

sharp, examples. the the

intellect. the people the nor of

Kmadhenu ! Iah a

goes on to of the

teaching, of

Kofialas

half

knew it, it

Acalas Pa. j was raising

knew how to

and the divides

people the

West neither into

recited

knew it. (glen Tantra the text

Buddha uhya and the taught, of the actual its text

whole

Tantra

two parts: explains entourage entourage. are

introduction where of the the Lord,

(mdo b6ad). teaching, by the

The introduction the excellent and by the The matdalas of the for world the

infallible matter

subject

Teacher

The actual

contains this are world of

macdalas laukika)

and homa rites. and those 1) the

beyond

those of of two kinds, (lokottara). The homa rites detach 2) the them from homa rites for beneJ.s bahi is the

two kinds: reality to living the

home. rite

dead so as to

phenomenal relating fitting for dkyil the

rebirths; and so save them from evil your Rites- (viz agnti" peu b vaya" each max ala the world beyond of our is designed for the with the

and abhicra different mandala arvavit description

beings. of basic the

purposes. called in the of rtsa centre this

mandalas the with

lokottara), Tantra

hkhor,

r endala o

associated

`; fought

ilightenment(for

mandala

11 see Part and the on the III9 homa way to the p 168ff). rites The other mandalas in are associated help of the with compassion difficulties is designed law of

may be performed Thus the of evil which

them to

overcome URiVas die

Tlightenment. continuation the

manJala

to prevent karma karma is

destinies. allays of jrap Va. In the

As people obstructions in his

and the of the

continues, must

mandala

everlasting

be used. for

The mandala sudden Rites, is

ni order of

wrathful

appearance of living

to be used

preventing the Four

death. the

to act

on behalf is wicked

beings

by means of of of world is for

ma Bala for

Cakravartin the

recommended. ones. the powerful Four

The mar4ala The mai alas ones in Great ) .Z^. the

Vajrnalrka this world

designed are attached

destroying for

(laukika) who are worldly of the is

devised to it.

controlling of

and those pacifying

The mangala spirits the of Lunar i as

the

Kings

Gandharvas, the Guardians of

evil of

and serpent is The ma.; dala Pak atra) pacifying; is for is for paci-

divinities. for

The mandala controlling rraiia)

Ten Directions evil spirits.

recommended of the Eight

hundred for

thousands the Eight Great

Planets

pacifying of of the the

Tlansions is for

and the the fying

Time Divinities. the snakes.

The mandala '. 'The mGndala the spirits. world.

venom of

Gods

mahdeva)

ina; nspicious over of

s in evil

ining co--itrol . The author =U0 3454), of the

The man ala the 13hairavas of . This is what Thiddhagixhya says. sTTafi bahi rgyan (T.,

the

commentary

known as the

translated with

Tantra

by dDati phyug rgyal mtshan, associates the Three Buddha Families, the three Mudrs The basic it is mandala taught is for associated the Val ap a'amilyt sake i of in with

76, vol -1. different parts and with Ta-th9gata desire by

Body, Family, desire.

Speech and i"sind.

the

Mahmudr and Body. The mandala are of

abandoning his

the USni; as with to the

and of Padma

Yamntaka) They are nala

associated in order

wrathful appearance Tharmamudrg and Speech. Those of the Va'ra Amitayus, Krodh -

taught the

convert

the unbelievers. associated to cause with the in his

and of

worldly taught is

gods are in order

family,

Sanay&mudra their

and Hind. wrath.

They are

wrathful

ones

to abandon nirn

The teaching

given

by Vairocana

sambhogak .ya, the to

akya,

and dharmakya Such are Tanntra. the there Tantra. In the

respectively. efforts of these the commentators to explain help purpose introduce are the of us clear of this to and our

any event, of this

stereotyped The divisions

categories

subject is

Tantra. that the

made by Buddhaguhya homa rites are

no doubt

mandalas

and the

core

12 (iv) Per presentation I have in Sanskrit. provided of the Tantra. of Versions given Version A and B in is A for that the of Tibetan Version and of B, but Version I have B

editions

The English

translation in

drawn upon materials especially to help of to those establish of

available Vajrravar text the textual of

notes.

The commentaries, in order

a.n and of Version

Tso$ kha pa A and also correspond.

have been used with

the

to assist It Tibetan work

interpretations been my intention used, partly such

Version provide the

B wherever critical vast

two Versions editions of of

has not texts

all for my

the this main in

because task

quantity but

them used because of the

would

have

rendered to

impracticable,

mainly

intention English,

has been thus

produce one more through

a comprehensive to the very

interpretation number of

Tantra that

adding

modern

limited 12 editions

such works

have been made available

The Sanskrit available translations text times there as listed

text in

has been the with

edited

on the

basis the

of

all

the of

manuscripts Tibetan the Sanskrit at

Bibliography the

and with of

help A.

the

together intention

commentaries

Version

In editing

my primary it

was to establish to do so because referring to able

a correct either those the

and meaningful -text was too Whenever

reading; or two Version

was difficult

corrupt the of

were no commentaries run parallel, in

passages.

Versions and the able to

I have been deciding

to make a considerable reading in the is to be preferred, text had to the is those

use

commentaries correct

which

and I was the Tibetan entirely It must one, seem

many scribal Where the

mistakes

Sanskrit I have

through rely

equivalents. upon the

two Versions of

diverge, B for Tibetan remain to the

almost

Tibetan that with

translation

Version this

restoring translation only in

Sanskrit. very

be said inspiring

few exceptions and the

reliable which mostly I think

confidence, largely Sanskrit of

that in

problems

passages form.

to have been because especially occur

to to note those to

incomprehensible text was corrupt abbreviated example

of

translators in

themselves,

the

or written p 85 ff, Part

a mnemonic of

certain
the

highly for

descriptions II

gestures It
not example

mudr) is relevant

which

in

Version

B (see

& III).

same kind B, in also Part

descriptions, in and Version here

unfortunately A (see there is for

corresponding p 150 ff and

Version pages

occur III) their been

notes amongst that who to

those the

manifest For this

disagreement reason in either as of I deduce case, available the that whole in case

Commentators may not as these

on have

interpretations. clear to the

the

meaning

translators of the

therefore them. Apart has

provided from

literal several

a translation passages, straightforward. the

Sanskrit

interpretation It will

mantra

been

comparatively

be noticed

13
of textual difficulties translations, with which cannot be settled the by available reading in largely the required the Tantra. solid Sanskrit by the NSS context

and Tibetan

I have accepted related passages

and by agreement work is therefore less

elsewhere using

The whole Tibetan materials MSS vocabuof

one of reliable all the

reconstruction, Sanskrit required ones. names of

and somewhat provide lary.

At

same time and all name of

the

Sanskrit

us with

divinities the

technical the Buddha

I may mention

one interesting the basic

exception, Sarvavit

the northern quarter (Kun ri Sarvavit sbyo$ bal; i thub pa), rral North Version

name in Version

Centre The comprises: set of (Pan thams cad yofis su Fast Sarvadurgatipari4odhanarja so$ , (S S(Rin tog), West amuni South - Ratnaketu po the po), by (Me tog eher rgyas). listed They Vikasitakusuma never are B (hence we do not have them in Sanskrit) and only once in mandala. they are referred to constantly eher in rgyas p 138-3-7) the only commentaries. once, where namely the I have in

A, although the Sanskrit

come upon

equvalent (T. T, vol

of Me tog 76,

Vajravarmants name occurs in

commentary a mantra.

To 3453,

Sanskrit

14
TIJd SLATION OF THE TANTRA CHAPTER I

SC J INTRODUCTORY
la (la) OM Homage to Thus have delight with of all Glorious - at gods. It of Vajrasattval one time the Lord with was staying clusters and with of in trees a grove, the highest bound by creepers of all kinds, herbs, 5

I heard the

was adorned jewels

branches

and leaves

and gold, bakulas,

flowers

kamalas

and utpalas, It with

kargikras, with groups

a okas, trees,

mndaravas, embelished with

mah'amndaravas. many ornaments,

and so forth. resounding ments, lb drums,

was bedecked warbling of

kalDa of

birds,

reverberating Apsaras,

flutes (lb) with

and so forth. themselves Sakra, in Brahm groups

Many gods, there. and all of It

instruwith musical akra, Brahms and the rest by all the Buddhas and 10

were disporting Bodhisattvas, and Apsaras different ragas, sattvas, fidence), Mind), Mind),

was honoured the other of gods,

Vidydharas, of millions, Gandtiarvas, millions of

goddesses with Kinnaras, Great many

assembled groups of

hundreds Asuras, hundred

thousands Garuj. as, thousand

Yakggas, RAk; asas, with eight

hoMa.

Ngas and so forth, namely Bodhisattva

BodhiCon15

Mahsattva Mind), Mind),

Pratibhnamati(Great Vipu lammati(Broad Mind),

Being

Inspiring

Aca lamati(Immovable Anantamati(Infinite Mahmati(Great Mind), Mind), of which

Samantamati(Entire Kamalamati(Lotus

Asamantamati(Bouteous ti(Divine Mind),

Mind),

Dim

Vividhamati(Diversified By such unlimited

Mind), and un-

Afiesamati(Complete 2a bounded were greatly In throne the (2a)hosts leaders, extolled. the midst

and Samarntabhadra(Al1 the Great Beings

Good).

and the praised,

Non-returning revered,

Bodhisattvas and lotus 20

he was honoured,

highly

worshipped,

of

the

great

company of into All. rays the

his

entourage

he sat

down on the

of Mahbrahm7a

durgatipariodhana numerous Z Evil ting all radiating

and entered (Elimination of

a stage-of Evil of

concentration Forthwith Bodhisattva Succession his eyes.

known as Sarvaa garland who is of the of as 26 consisand defi30

Destinies). the Great

and converging from from the

known Three

yasantativimokgaka(Rescuer Destinies) of living the three beings Every came out thousand were freed

Uninterrupted between (worlds)

hair-tuft thousand

The universe by him, of mental was

great

was illuminated from the grove bonds of

by that

illumination

lements. completely

one individually

was fulfilled

and the

delight

illuminated. worshipped one hundred with multitudes times, of different paid honours, respects having with made circumbowed heads,

Having ambulations

thousand

having

15

2b

and having

sat Hail Hail

down on the Buddha, Buddha hail

spotless the purity

seat

in

front

of

the

Lord,

they

said:

(2b)

of Buddha's perfect?

Dharma

whose deeds

are

And why? We are freed from evil destinies, on the the Lord Bodhisattva one hundred it that the it Path. thousand times, worshipped from all evil in the 10 have 5

And we are Then Indra him and said destinies path this

established

circumambulated to him:

'0 Lord, how is illumination wonderful, this is of

we should rays

be freed

by the

complete It '0 is

Buddha's is

and established 0 Blessed the perfect Lord One'. Buddhas

of liberation? The Lord said:

0 Lord, not

wonderful, wonder for the

Indra,

a great

3a

well are

accumulated the source the of

immeasurable gems of

masses

of merit. which

0I dra, are

Buddhas(3a) the have Lord limitlesE acquiBuddha 15

good qualities are complete. of the

unlimited. the Lord

0 Indra, Buddhas By the Buddhas

means of red

Perfect

Buddhas

0 Indra, is

boundless

wisdom. 'The

Vigour

Buddhas vessels.

unlimited. The Lord

unlimited with

converts

have been made worthy knowledge. The Lord of the The Lord

are

endowed

unparalleled powers. the with the action the person with

Buddhas

are

endowed with aspiration. of living beings of living there

unparalleled Therefore, beings is in is in 0 accor20

magical Indra, dance with

Buddhas Lord the

possess for

unparalleled the benefit of living

Buddhas action the

recipient; to

on behalf action is

accordance is in no hesi-

be converted; resolution. There exist'. up from to all the living is

on behalf to be known. where

beings

accordance tation, to 3b

their

This

Let

be here ability

no uncertainty. does not

no situation

the

Tath$gata's

convert

Then Indra, worship, dence to act to and said

getting this

his

seat,

once more Lord to have all died

(3b)

offered to

copious inspiring

and great confi26

Lords

'May the

give

me the

do good for great

beings, and to fulfil

sympathy, hopes. and fell

give

protection, days have of or 30

with since

compassion,

0 Lord, from

seven this

passed

a god named Vimalamaziprabha Gods. this, said: '0 0 Lord, where

assembly happiness

Thirty-three sorrow?

was he born? 0 Blessed the time, right this

Is

he experiencing Ond. '

Explain

0 Lord, Indra, this

explain knowing is the of the

The Lord Indra 4a

time is

and occasion the occasion, (4a)has

you will 0 Blessed

hear one., here

it'.

said:

'0 Lord, '0

The Lord and was born suffering for

said: in the

Indra, hell

god Vii Av! ci. There

iprabha he will he will

fallen

from acute

great

experience experience

and fierce

twelve

thousand

years.

Thereafter

16

suffering born

in

the the

lesser animals

hell

for

ten

thousand apirite,

years. he will

Thereafter suffer for

being ten have thousand of plague, be abused 5

ssongst

and tormented being born

thousond the nature

Tears. of

Thereafter one who is he will of totally blood,

among border

people, for

he will sixty

deaf, speechless, be afflicted for eighty

and foolish,

years. leprosy,

Thereafter snd flow

by the four

destructiveness years.

thousand low

Hs will

by many people, ption 4b in the others.

abandoned from

and of

raae. There to another.

will

be no interruhe will cause

succession He will

harm to various sufferings.

one suffering (4b) uninterruptedly produce he will experience

Nbreover obstructions of

by his various 10

deeds. Furthermore

a continuance

Thereupon

all

Sa kra gods,

and the

rest,

on hearing

this

were

anxious,

faces. Getting down on their terrified, up they raids upset, and they fell 10 One, how can he be saved from such a succession Lord, Blessed of suffering? How can he be freed o Blessed One, from the accumulation of suffering? Save o Lord, save 15

The Lord saidi8 four million

Than _ 5a of aindIravas kinds, with once

Indra,

I too teach
the (5a)

that

which was taught

with many flowers ornaments of

by eighty
all kinds, 20 pearls. and

Buddhas, so listen;
more adored Lord of and mahmIndravas, bejewelled and with many different of his 'goo' and happithe future 0 Lord, release name the realm 30 25

crown, bracelets,

him nay hundred Be oirauabulated 0 Lord, good 0 Blessed Onel. Having saidifiood (he continued): ness beings of this from I request world the a well stated

and strings neoklaoes earrings, tiaes, bowed down before thousand gladdened for him by saying the benefit of all

explanation

including

succession assemblies it triple

its gods, and for the three destinies: evil of of gods, B!

release

Once more the good 0 Blessed from the path those

the and _ the future

others

saids6ood exists the

One, let of

be explained evil the rebirth uneurpassible the

by which of

means there beings

who hear or into

the in

only, and how one obtains case of who are

and perfect realm of

lhlightenment gods

born

into

heavenly

the

of huasn beings.

17

MMTT S preliminary 5b Thegthe r$dhiV Sakra, mantras Lord (5b) entered of into the the Infallible the stage of concentration in of all order the known as Amo . to empower the gods, Tathffgatas.

hna(Empowerment4 Bam, and the rest

Vajra) spell

by means of

OSTTHE PLEDGE OF THE VAJRA-E1PO1 ERN] TT HUN. Having with Tatas thus entered into a stage is of concentration and having he uttered the of All empowered spell Evil of the 5

thera-empowerment called

which

unsurpassable,

Sarvadurgatiparigodhanarja(King-Purifier

Destinies):

OBI PURIFIER

PURIFIER, PURIFIER

OF ALL SINS, PURE PURE MOST PURE

IN RESPECT OF THE OBSTRUCTIONS OF ALL ACTS SV7J As soon as he uttered were 6a checked, severe every approach this into were formula, hell, removed the evil life destinies of all living spirits beings 10

animal

and tormented beings

minated,

sufferings

and many living spell:

was elibecame happy. (6a)

Then again 0M PURIFIER Again

he pronounced PURIFIER,

another

secre

PURIFY ALL EVILS spell of all

OF ALL LIVING the Tathgatas:

BEINGS HIJ1J 15

0 Indra,

another

OTI PURIFIER Again the

OF ALL EVILS another

1 PHAT. 'HUI; one, spell the subordinate spell of the spell of all

0 Indra,

Tathgatas: Again Again it

0M TR; T. another yet for one, RUDI destinies: elimination evil of all in brief, even by the mere act of `rdiidfulneaj the in order little to cause merit: TA, the pacification of all

0 Indra, 0 Indra,

another

prduoes destinies

liberation of living

effortlessly beings

evil

endowed with

0T! HOMAGETO THE LORD SARVADURGATIPARISODHANARXJA, THE TAT THE ARRMT, THE PERFECT BUDDHA, and again: 0M PURIFIER PURIFIER, PURIFIER OF ALL SINS,

25 PURE PURE MOST PURE (6b)

IN RESPECT OF THE OBSTRUCTIONS OF ALL ACTS SVIX} 6b Mantras This of is the the basic formula,

Buddhas?

05 OMNISCIENT ONE PURITY AND DESTROY HUI PHAT ALL OBSTRUCTIONS

04 OM[JISCIENT ONE HOT; i 01I OT1II SCI1 T ONE HRIJJ PRAT OM OMt1ISCIFNT ONE All 30

18
ON OMISCIENT Or 0 ISCIENT ONE TRX1KTRAT ONE OM

OM 0 1ICSII 01 01

T CNE DHI1

SCIENT QJE }1U15

01$OI'tISCIENT ONE KRIM TRAT teas of the Eight Goddesses of the Offerings8
WORSHIP OF THE PERFECTION

OBI OMNISCIENT ONE THE GREAT VAJRA-BOF OF GIVING HITS Mantra 0[ of the goddess Lsy(Love-play).

OMNISCIENT ONE THE GREAT VAJRABORN WORSHIP OF THE PERFECTION OF MORALITY TRAM

10

Mantra of the goddess M11 (Garland).

01K OMNISCIENT ONE THE GREAT VAJRA-BORN WORSHIP OF THE PERFECTION OF FORBEARANCE HRI{i Mantra of the goddess Git(Song). WORSHIP OF THE PERFECTION 15

OM OMNISCIENT ONE THE GREAT VAJRABOAT OF VIGOUR AV Mantra of the goddess Nrtt(Dsnce).

Or OI+d+TISCIENT ONE PURIFIER

OF ALL EVILS, KINDLE KINDLE, THE WORSHIP 20

OF THE PERFECTION OF MEDITATION HUM.MM PRAT Mtraa 7a of the goddess Dha%(Incense). OF ALL EVIL DESTINIES, (7a) DESTROYER

OAK O1 ISCIENT

ONE PURIFIER

OF MAJOR AND MINOR DEFILEMENTS, PE OF THE PERFECTION OF WISDOM TRAM iii Mantra of the goddess Pucp(Flower).

IVER OF THE FLOWER,THE WORSHIP PRAT 25

OYJOMNISCIENT ONE PURIFIER

OF ALL EVILS, PRODUCEROF THE PERCEPTION

OF KNOWLEDGE, THE WORSHIP OF THE PERFECTION OF ASPIRATION HRI? HIT PRAT Mantra of the Di Lamp) ._ ONE DESTROER OF ALL EVIL goddess

09$ 0 1ISCIENT

SCENT, THE VAJRA-SCENT WORSHIP 30

OF THE PERFECTION OF 1IEANS AV HuV PHAT Mantra of the goddess Gandhi (Scent).

mamma

of the Four Guardians

of the Gates

07$ OMNISCIENT ONE THE EVOCATOR FROM THE GATES OF HELL HUM.JAV PHAT Valrinpk: uia (Va j ra-gook) . 07 OMNISCIENT ONE THE RESCUER FROM HELL 1T7 HU7 PHA!' Mantra of Mantra of Va ra ia(Vajra_Nooae)

35

19

EVILS OF ALL BONDS THE FROM DELIVERER ONE THE OMNISCIENT OM Mantra of V& ra hoja(Vajra-Fetter).

VAM PRAT HUT44

Old O1 ISCIENT

ONE THE PURIFIER

OF IMPENETRABLE DARKNESS OF ALL EVIL

7b

DESTINIES(7b)

iii

WV PHA 5

Mantra of Va rvea(Vajra_Penetration).
Mantras of the Sixteen Bodhisattvas

Obi HAIL TO THE CGINVEYOR OF BENEVOLENCE Mantra of Mai treya. INFAiTBLE BEHOLDER HUM 10 OF ALL EVILS HUM.

OBI INFALkBLE Mantra of

Amoghadarfiin.

OASDESTROYER OF ALL EVILS, PURIFIER Mantra of Sarrpyajaha?

OM 0 MIND REMOVING ALL DARKNESS OF SORROWHUNS Sarvagokatamonirghtanamati. 0 OM LORDLY ELEPHANT HUB of Mantra of Gandhahasti. Mantra

15

OM HEROIC PERFORMER HUM Mantra of S1rrarggama.

OZ HEAVEN HEAVEN-EFFULGENCE H[T; 'I Mantra of Gaganagafija, ONE POSSESSED OF KNOWLEDGEIJI 20

Obi INTELLIGENT

Mantra of JSnaketu.
OI RADIANCE OF IMMORTALITY, POSSESSED OF IMMORTALITY HITV 1 Mantra of Am'taprabha OM ABODE OF THE M00N, HAIL TO THE BEHOLDER OF THE ? X1 Mantra of Candraprabha. 25

OM AUSPICIOUS ONE, THE PROTECTOR OF FORTUNATE-ONES Mantra 8a of Bhadra a, (8a) NUN 30

' Obi TRACERY GREAT TRACERY (OF LIGHT) Mantra of Jliniprabha. ESSENCE v. &N OM ADAM $TINE

Mantra of Vajragarbha. UNDECATINGONE HUM "q HAIL TO THE IINDECAYINGREMOVER OF KARMA01K. , OBSTRUCTI Iis
Mantra of AkgaZ! Mti. 35

20

Oft AUDACITY, Mantra of

HAIL TO THE AUDACITY-FC7RWIOST Pratibhgnaldu'ta.

Z OBI ALL-GOOD HU Mantra of Samantabhadra. the mantras of the Bodhisattva of the Good Age. One should 5

These are recite them in

due order.

MERITS ARISING FROM THE PRACTICE OF THIS TEACHING He who meditates with making the tantra every day at following the highest dawn with in order divine regularity the yoga and acts of its in conformity and of 10

as taught, to produce

process with

emanation, three stages

an effort

8b it

destinies. evil concentration, such a one succeeds in eliminating PFurthermore, (8b) for 0 Indra, this of the spell as secret durga. tipariSodhanarja, an dp ngWn8rssic'writes or on the of life way, of the arm or about dreams even related in dreams. if it the to any noble down and neck, death Whoever in or all signs may be, pronounce say, son or tieq it daughter either then of to the evil hears the eight merely

Tathgata its

Sarva-

name, retains head or 15 in in the mea-

top lrnot untimely

on the deaths

forms this tight ning of

destinies

do not the

arise

they it, to

Those who enter the spell their into

ma 4ala

who are mantra, will

consecrated quite

and meditate sins evil may be, destinies.

on the no evils

needless them, of nor

whatever they fall

any kind Whatever

approach

will

20

dead bodies in even hell if

men, women, gods, are

! lgas,

Yakgas, after they

9a

animals, themNIala, and reborn tion to

those

and so forth they have been of gods. of all

consecrated in hells, been

Rk a$ sas, Pretas, (9a) placed in being are instantly they give freed atten-

reborn Having the they

in

the

assemblies teaching is

reborn

there,

the

essential progress

Tathgatas are born in

turners; gatas. family 0 Indra, and the All of

their the all

certain; are or

25 become Non-reThey also . the family the Tathof all happiness somewhere of in the

obstructions the Tathgatas they

removed in all the

and they assembly benefits

experience of gods or

else. world 30

in

brief,

experience

the

and happiness

this

world

above.

THE S7iDHANA (EVOCATION )12 Then Indra 10 Lord, of to with the those their explain supreme circumambulated the Doctrine for the the Lord as previously, attaining worshipped easily the him and said: realisation and happiness accordance

sake of in of

and perfect subjected for

ailightenment to turning the power away

order all evil

to bring destinies,

benefit

who are

and in

existence

21

9b

of

all

living Thus the

beings Lord

(9b) amuni

from

evil

destinies. into of

' of concentration that Removes known as All Evil

Sarvadugatiyariodhanajff Destinies), fiodhanatejorja. First, and suitable with all the 10a the the five the and explain

entered (Vajra navajra mandala

a stage

Knowledge

the

known as Sarvatathgata-Sarvadurgatipariits manner of evocation. seat scent in a solitary worship ) of 5

The Skya-Lord yogin sits

expounded

down on a soft a circle Then having conceive the

and comfortable with pleasant the

place.

Delineating

he should nairlt

offerings.

perceived himself

selflessness

d aarmas, he should by means of syllable

syllable

HUB by means of the syllable his H1I a five-tipped into

syllable Aa lunar

as Va rajvlnalrka HHIi (he conceives) disc on top on its of it. the petals; He sas:

by means of a lotus (10a) in his 10

throat; of the the

by means

vajra tongue

VAJRA-TONGUE; He should . white HU1I. 15

vajra

dissolves to pronounce there

and he becomes

vajr/a-tongue

be able

mantras. arises) of it the a lunar disc between vajra his hands his from hands the from syllable the

(Likewise syllable The vajra bra-hands. A

and on top dissolves He is

a five-tipped palms of the

into able

and he becomes

endowed with

to make all the

gestures13 entourage. of) it Wrathful with his He says: Terintiri15 wrathful mind, 0JI GRASP VAJRAPeaking the recalling 20

Then he should

conceive4

protective gesture pervade the

PLEDGE HUI1 VAPI. He should bra-bond resolutely in his palms

make(the he should with

Wrathful in

Terintiri the

valra-thumb. and making (the gesture of) (lob) of the va ra-garland. vaj ra-bond (This above it. armed himself the he should is with the the VajraHe says: hold of) of left 25

Then sitting lOb Terintirl

half-bra-posture the consecration

he should

obtain

ON VAJRAJV7,LATdAL7,7Ir his thumbs raised

HIJMCOPN SECRATE I"Ir,. Making joined together thus

and closely He says: 0I he should heart

gesture armour the all

Vajra-Terintiri. these bra-fist the two syllables at the

TUV, Having exclaim:

0M VAJRAJVAI1NALAt1KA HUM. Placing va ra-fist he should the destroy

and waving the

the right

obstructions. Next he should exclaim: burn obstructions KILL, 1a the is by applying BLAZE, gesture of Va rnala.

Sn

He should

0t4 VAJRXNALA of V inside

CONSUME, CONVULSE, BREAK, BATTLE raised in the middle of

HUI1 PHAT. The gesture blazing lla sture thums fingers

comprised

the vajra-thumb (. a) vajra-bond,,

Next

he says: all

OM VAJRANETRT BIND ALL THE OBSTRUCTIONS, He applies the obstructions. This is He makes the the gesture of va ra bond, Vajranetri. stretches

the

ge-

35

and binds and holds

the

them evenly.

22

placing beneath.

the

outstretched

vajra-bond

on the

ground

he should

bind

Hs eayss07$ VAJRA BE FI14 the gesture of

MR ME, PROTEOT ALL SV1FA. he should bind above.

Applying

Vajrabhairavanetra

He sayest'
a fire-brand into

BTtu BUL47E I PAAT.Binding

he should is the hold them above of

the vajra. -fists

the head with

and waving
the forefingers

then like
made 5

hooks. This

gesture the

Vajrabhairavanetra. of Vespa of he should Vag make a new is forefingers a form proje10

Once more by means of bond beneath, of the sayingsOM with

gesture

VAJRAYAKA i1TM.The gesture the thumbs outstretched

vairs"-afliali like tusks. the gesture

and the

cting llb

With He says on the a chain

of

Va rofq! or

a(llk)he just the

should

bind

the place

eastern the

quarter. vajra-fists like Vajro9qi9a. of 15

either crown of

01$ DR UZ BIND W his

iie should DRUIM. little fingers This is

bowed head with made into bind the

linked the

together of

and the

forefingers

a point.

gesture the with

Once more he should Va=

same quarter

by applying make a knot of VajrapUa.

gesture the

Bs says: HI11 VAJRAPASA HRTti. He should the Zgra-fists. bind the This western is the gesture

arms

by means of

The should

quarter

by means of of

Vajrapatk. is the

Be says va j ra-bon d and then 20

0t4 FLYING VAJRAPAR'U1 FIATTER. The gesture in which 18 and the parted He should and in the the thumbs little destroy are crossed, fingers the the are

Va j rapatk are banners. and above put

forefingers made like below

together

obstructions

in

the

quarters

intermediate

quarters.

He should bind
OM VAJRAK L! l2a firmly

the northern

quarter
of

by means of Vajrakli.
is the gesture of

Be sayss
Val 25

RUT MAT. The gesture (12a) heart. the at placed Vajraikhax he should gesture an arched the hillock. of

VajraklT

With ftKHAId shaped than

bind Vajradik

the

southern r is

quarter.

Hh sayss0! the to-fists

V&LRA-

WT like

made with

He binds the

194ala wall.

by means of He sayssH11

the

gesture

of

Va=

The makes .

30

enclosing

VAJRAKARMA.

The iruior
He binds the

enclosure
bra-fists hooks

is made by means of Vairahumkra.

and forms a va ra with forefingers World). This his into is the a point the

saying: HIJM.
little fingers known as ZCLJoof V .. 35

arms; the

he makes into vj! nVictor kra.

and raises the

over

Threefold

gesture

The gesture a vajra with the

of

Vajrakarma

is

like

the middle

above

one except

for

forming

forefingers

and the

fingers.

23

By applying BOND Vq.

the

Mira-bond

he should

make the

vmra-network.

He says: VAJRA-

Then with 12b

the Vajracakra (12b)

gesture

he should

cause to arise

before

him

the ma448 a of Binding the vaira-fists

the little finger. calas. in at The projection circles

Sarvadurgatipariodhsris:

HUr. IRCLE i'A9 -. "**ys=O! and he makes the vajra-. bond with the forefinger
known as Vajracakra, the ma$4alas the producer of all the this mangesture comes about Holding it to by motioning his face

This of in

is all all

clockwise it

directions. the

and gazing that he gains 10

he recites to all it

eight ma];W with

times

Vajracakra the aaual,a

mantra.

By means of actually in

access

as though

manifest all directions OMNISCIENT

he worships and touching

flowers with

and the the five

rest.

Making of

prostrations his body

the

ground

parts

he saystOr

ONE I MAIS THE VAJRA-BOND WITH THE OBEISANCE OF BODY, SPEFXHAND MIND. Pour obeisances He should He should 13a stretched out make the bow towards in the four the obeisances eastern in quarter the following with his wayst whole body(13a) 15

vajra--afijali

posture.

He says: OM I OFFER MYSELF FOR

THE SERVICE OF WORSHIPPING ALL THE TATHXGATAS.VAJRASATTVA OF ALL THE TATHGATAS EMPOWER ME. Getting with his the vajra-afljali up he places forehead he should bow towards to the his heart, touching the ground 20

southern

direction.

Hi says:

Ott OIIIISCIENT

ONE I OFFER MYSELF FOR THE CONSECRATI(21 OF WDRSHIP. VAJRARATNA

OF ALL THE TATBXGATAS CONSECRATEME. Getting a$jali placed up he should on his bow towards the the western ground quarter with his with face the vajra25

head and touching

he says:

VAJRADHARMA OFFER MYSELF FOR THE A&ANCEMENTOF WORSHIP . OF ALL THE TATH1GATAS PROMOTEME. 0M OMNISCIENT ONE I Getting 13b at his heart up he lowers he should the vajra-aijali towards frog the his head and placing quarter, saying: it or 30

bow(13b)

northern

O?!iISCI

IJT ONE I

OFFER MYSELF FOR THE ACT OF WORSHIP,VAJRAKAHRA' OF ALL THE

TATHIGATAS ACTIVATE ME.

Confession

of sine
down on the confess the all ground and making the va j re-ati j al i by all gesture the at his and 35

Kneeling heart he should

sinsiNay

I be remembered mantras,

Buddhas

Bodhisattvas, in the

by all

gods of

mudrs, spells,

and formulas, I, of

who abide

Tathgata, all sins

Vajra, in the

Ratna, Padma, and Karma Faailies. presence of all the Buddhas

such and such vajra,

confess

and Bodhisattvas,

24

in

the

presence in the

of

all

the

gods of mudAs,

spells,

mantrae,

and formulas, I shall fully

who abide

Tat

Families. Karma Padma, Ratna, and ata,

14a

enjoy

every merit of ten in the directions, residing living

not the not

(14a) all

the Buddhas of the past, present, and future, A Buddhas, Prat*eka Bodhisattvas, as, and of Ones, and of all
to it the in

SrE akas, the Holy Ones, the Accomplished beings. I beseech all
setting Lord to in motion in the the Buddhas into worship the flower gesture ten Wheel of

the assemblies

of

the Lord Buddhas in the ten directions

Doctrine not motion. directions who desire Final

who are
I beseech

Consumation

pass

parinirvn

Twentyfold

10
he should saysOM OMNISCIENT ONE

Then binding

OF THE WAFTING OF THE CLOUD-MASS OF FLOWER-WORSHIP HUT!. THE CONCURRENCE Binding the incense gesture he should say: OM OMNISCIENT ONE THE CONCUR15

RENCE OF THE WAFTING OF THE CLOUD-MASS OF INCENSE-WORSHIP HUT!. Binding the lamp gesture he should say: O OMNISCIENT ONE THE CONCUR-

RENCE OF THE WAFTING OF THE CLOUD-MASS OF LIGHT-WORSHIP HJI1. 14b Binding (14b) the scent gesture he should say: Oi OMNISCIENT ONE THE

OF THE WAFTING OF THE CLOUD-MASS OF SCENT-WORSHIP HIT!!. CONCURRENCE Joining together the cupped hands he should say: OM OMNISCIENT ONE 20

THE CONCURRENCE OF THE WAFTING OF THE CLOUD-MASS OF WORSHIP WITH THE JEWEL ORNAMENTSOF THE ENLIGHTENMENT FACTOR ".

Q4 OMNISCIENT ONE THE CONCURRENCE

OF THE WAFTING OF THE CLOUD-MASS OF THE SUPREMEWORSHIP WITH LAUGHTER,LOVEPLAY, PASSION, PLAYFULNESS AND BLISS HUTL0M. OMNISCIENT ONE THE CONCURRENCE

OF THE WAFTING OF THE CLOUD-MASS OF THE SUPREMEWORSHIP WITH THE STREAMERS HUI!. Then remembering beings of of he should all the sorrows of = of the of Lord as experienced Vajrasattva. for by living By the the power 25

make the

karma. audr the

compassion all living for of those

he should beings, the for

raise taking

Thought

Enlightenment who have not not free, of of

liberation ocean

across those for of

those

crossed(the for the

=), of 15a matt

liberation inert,

who are the

of (15a)

who are the

encouragewho are not 30

emancipation realm

those

liberated, the ocean

and for of

retrieving

the

whole

living

beings

from

OF THE WAFTING samsra. He says: O? OMJI SCI 2T ONE THE CONCURRENCE 21 OF THE CLOUD-MASS THE WORSHIP OF THE VAJRA-THOUGHT OF ENLIGHTENMENT Hrfl Making provided with the gesture of Lsy he should all says1bay the all living beings gained be

every

assistance

and with

attainments

by mere wish, 36

OM OMISCIENT

ONE THE CONCURRENCE OF THE WAFTING OF THE CLOUD-MASS OF THE

GREAT VAJRA-BORN WORSHIP OF THE PERFECTION OF GIVING HUM.

25
I sayskay of

Making free from all

the

gesture

of

M1 he should of with the all

all

living

beings

become

the

confinements be endowed

karma the

inauspicious of the

body, speech, karma of auspicious

and mind. May they

conditions

body, speech, and mind. O?! OMNISCIENT ONE THE CONCURRENCE OF THE WAFTING OF THE CLOUD-MASS OF WORSHIP OF THE PERFECTION OF MORALITY WHICH INDUCES SUPREME 15b (15b) ENLIGHTENMENT HUM. Making bodies free in the gesture major of GTt he should and minor with regard 1 saytkay 5

endowed with from fear

auspicious to to

living beings possess and marks may they always be all showing their delight THE 10

and hatred

one another, the

heart

and eye, and being

attentive

Dha md. OM OMNISCIENT ONE

CONCURRENCE OF THE WAFTING OF THE CLOUD MASS OF WORSHIP OF THE PERFECTION OF FORBEARANCEWHICH ALERTS ONE TO THE GREAT AND SUPREME HUM. * JDHARMA Making the gesture living beings he should sayi. 7 all of Nrt embark upon the Bodhisattva abandon does not path, . concentrate on Buddhahood, adhere to Vigour that 15

OM OMNISCIENT (1 E THE CCNCURRENCE OF THE WAFTING

OF THE CLOUD-MASS OF WORSHIP OF THE PERFECTION OF VIGOUR THAT DOES NOT ABANDON SAMARA 1". Making 16a free from all the gesture of. LuRX minor he should defilements. attainment, sayt%ay all living beings in become every 20

major(16a)and

May they

be perfect

mgeditation,

liberation,

concentration,

intuitive-kmoledge,

learning

OF THE WAFTING OF THE CLOUD-MASS and powei?. )M OMNISCIENT ONE THE CONCURRENCE OF WORSHIP OF THE PERFECTICl Making the gesture of OF MEDITATION, THE ABODE OF THE SUPREMEBLISS HJ1I. %y become DhI he should says living beings all

endowed with wisdom and knowledge of this world and the world above, accomplished in four accurate in every discipline understandings, 25 educated and profession, trained in arts, the yoga, gvod knowledge character, that and secret all. methods, perceiving the defilement-obstructions the essence, and destroys

endowed with 16b

knowledge-obstruction40M

OMNISCIENT ONE THE CONCURRENCE OF THE WAFTING OF PERFECTION OF WISDOM WHICH 30 say all living beings become

THE CLOUD-MASS OF WORSHIP OF THE SUPRII E (16b) DESTROYS FUNDAMENTAL DEFILEMENTS HUM. Making free of all the gesture of DTp1L he should

evil`e:

OM OMNISCIENT ONE THE CONCURRENCE OF THE WAFTING OF THE

CLOUD-MASS OF WORSHIP OF THE PERFECTION OF ASPIRATION, THE LIGHT OF KNOWLEDGE PURIFYING ALL EVILS Making free from all the HUM. of GandhA he should y says all living beings become 35

gesture

ignoranoe.

Ot OMNISCIENT ONE THE CONCURRENCE OF THE WAFTING OF

THE CLOUD-MASS OF THE VAJRA-SCENT WORSHIP OF THE PERFECTION OF MEANS DESTROYING ALL EVIL SCENT HUM.

26
In at the to of all pay homage to Body he prostrates the Tathgatas in the ten himself in devotion 6

order feet

directions.

O1 OMNISCIENT OTTE

THE C( CURRIIJCE OF THE WAFTING OF THE CLOUD-MASS OF WORSHIP OF THE GIFT OF BODY BiJ1,

17a

Be surrenders

himself

the hundred-tongue-mouth,

with(17a) offering a hymn in all directions I Incomparable unshakable) and so forth? saying:

5 7

OF THE WAFTING OF THE CLOUD-MASS OF OBI OMNISCIENT ONE THE CONCURRENCE WORSHIP OF THE GIFT OF SPEECH HII1I.

He makes a supplication
the one-intention of all the

for

the sameness of the

arme by applying

Bodhisattvas,

otj OMNISCIENT ONE THE CONCURRENCE 10

OF TIM WAFTING OF THE CLOUD MASS OF WORSHIP OF THE GIFT OF MIND H(111. He surrenders non-nature involvemeni. are himself sayingi4ll the dharsas lack of whose true marks, and nature absence is of

characterized

by emptiness,

OM OMNISCIENT ONE THE CONCURFMCE OF THE WAFTING OF THE CLOUD15

MASS OF WORSHIP OF THE GIFT OF SECRECY HUM. Self-offering Having offer 17b Great also himself: to thus all the Buddhas with to and Bodhisattvas the all accept praises the of twenty kinds he should May the May they

worshipped myself Protectors

I offer

Buddhas

and Bodhisattvas.

Compassionate bestow upon of

me always(17b) of the the roots to great

and everywhere. pledge 28 in the

me the living

accomplishment creatures all of living merit in

20

Participation

of merit participate

Then he should ) By the of merit:. all in misfortunes this world in

cause source this

beings may all world

sources from

living

beings

become free obtain disposed sources of

world world

and the above. With Best

abovve. May they and well the

blessings minds the 25

and the

happiness

may they

become Buddhas, the

of Men. By means of the

of merit world.

may I also May I also Dow for the

become Buddha, and teach liberate maturation living in beings Perfeot the of

Dharma for the benefit by many sufferings. oppressed Enlightenment maturation the the the Three of the supreme fix their

30
and perfect determination Thought of the benefit Enlightenaccu35

He should Ealightenmentijust 18a on Ealightenment, ment, I commit mulating living of

make a vow for as the Lords

Times

so do I raise(18a) myself resolutely dha to

highest threefold

and supreme study of acts

morality, that

virtous

s, and the

practice

of moral

beings. Beginning from today I will take the Three vow which Jewels: arises in union with 9

the

Buddhas, the

precious

and supreme

BuddhaDharma,,

and San"

27

In the In truth In I will

gathering grasp

of the

the

great the

Vajra bell,

Family

I will

hold

to my teacher.

I will the offer

and the and . (abiding)in Family the _ proper of great , four gifts six times every day. vajra,

the

joyous

pledge,

In the pure Family ment, I will

fold 18b the vehicle In the

of the great _,

in which arises open and hidden

I will

the great

Fhlightenthree-

learn
form.

the Good Law in its

(18b) of the great

forn, and in its

receive acts in truth

gathering

Karma Faaily, as well

all-embracing SHaving raised completely I will take

vow, performing the in highest

as I can the Thought for the of

and supreme acting

of worship! Ealightenment, perseof all those living who are

tO

vering beings, not living

the

vow through those

benefit liberate

across those

who have not in need

crossed, of

liberated, beings of

restore in Via: the

who are

restoration,

and establish,

Envisaging

mandala envisage worship he should the it maqoala with praise the the in five space being worshipped Having of the by gods

15

Then he should and dthers. the worship He should properly, Hail

offerings.

completed Buddhas.

good qualities are perfect.

Buddha, Hail evil

Buddha destinies

whose acts and bring he unfolds

You purify

Enlightenment at the heart

to the

all

creature;?

20

Then he says: OM VAJRA-ARJALI; and saye: Ot1 OIVISCIENT Making the gesture

v_aira-bond

ONE, VAJR, AA-BONDTRAT of V rve a he says: OI$ VWR ABI DE, BE FIRM FOR ME,

BE ETERNAL FOR ME, EMPOWER MY HEART, GRAFITME FULL SUCCESS HI3 !, HA HA HA HA HOV. 0M VAJRA-FIST Binding PURIFIER eins. 19a (19a) He makes firmly he should have fallen; move it so it the bra-bond upwards. and in This is the position of the raising vaj gesture those who 30 VAM. (the gesture of) Sattv! majri he saye: OM OIUSCIENT the mantra for (tiE drawing out 25 DRAW OUT ALL SINS HUL4. This-is

PURIFIER

quickly is said.

the

beat

mode of

OIL OMNISCIENT ONE PURIFIER OF ALL EVILS HIHI PBAT. This is all sins. purifying Making firmly the vJra.. bond with
and the four remaining ones fixed is OM OMNISCIENT ONE TRAT HITM. This the

the mantra

for

the middle
causes for mantra

fingers
an instant eradicating

placed
all

on the face
of destini; evil sins. 3.

on i#he

eradication

28

Bind

g(the

gesture

of)Sattvavajr! is

(he says)sO the sign of the

i OMNISCIENT ONE PURIFIER of lifting up. heart from

OF ALL OBSTRUCTIONS MU1 PITH PHAT. This Next the 0 syllable a lunar disc arises it in (this the

centre

yogin's

A and above

aantra)sOOi

SAGE SAGE GREAT SAGE SV[H. 5

t'HE PERFECT SODHANARAJA, ARHAT, THE TATBIGATA, TIM TO SARVADURGATIPARI HOMAM PURE PURE MOST PURE

B[TDDHAi 19b and again: OBI PURIFIER PURIFIER, PJRIFIER OF ALL SINS(l9b), ACTS SVIHX. Tbe Sarvadurgatipariodhana this mantra. he suamons(the divi10 them, Then worshipala in his heart

IN RESPECT OF THE OBSTRUCTIONS OF ALL maz4al a becomes leads the accomplished

by means of and(the

Then by means of nities), ping them(into ma

Ya rphua their

three)others

plaoes),

binds it

them and subdues to, enter the

space

ala,

he should

cause

Thus the magdala

two mazdalas becomes replete

become one, Erom his with its divinities.

accomplishuent In the

_maz in yoga, the of the

pledge-

centre

max4al

he should
disc

envisage
the

S ya-Lion
of the

himself,
lunar

From the syllable

and in SAGE SVXBX,

A in the heart
centre

appearing in the form of Cakravartin, lunar Myaxmmi he a visualize should of

diso(this mantra)s0I SACS: SAGE GREAT

15

Then with
and he says: O 20a middle the his Binding fingers

the karma.. mudrl

(the

as bra.
Sattvavajri his mind

he projects -cause
3J. (20a) and taking sayingsSAMAYA

the mag42 a,
20 the place it on two

OMNISCIENT CNE VAJRA-CIRCLE gesture of) apply

a garland

with

he should on his head

HJT . He should he should tie

garland

sayingtVAJRA

RECEIVE HOI. Next

head saying: He should

O11(VAJRA-)SATTVA release the

MAHABALA RECEIVE IT. sayingsOM Vajrasattva himself opens 25

face-binding

today

L0OK. HAIL VAJRA, the He vajre-eye. supreme eye, eyes. every your opens M[kyanun long he the for Lord look into the He should as sees as great maz}ala (the it he Sattvavajri Binding should release once more of) gesture the heart, the and applying vase blessed the vag with the fist vaj he should give the vat;; He sayyss0r . of the OM ISCIE -consecraT ONE

at tion

from

". 30

VAJRA CONSECRATE]ME. 20b Once again he should(20b) sealysemeans gestures of Vajradhty-

l&ve ! and others. , 0V OMiISCIE T ONE,VAJRADEITVISVARI I (T OPINISCIENTONE VAJRAVAJRIIn! 0! i O! ISCIE2 T ONE RAIN
OBI OMNISCIENT ONE DAA OM O??ISCIENT

ME CONSECRATE 35

ME ! CONSECRATE NE CONSECRATE

AJVA RI I IiJ

AJRMAV RBf! Hr311 CONSECRATEME TM CONSECRATEME

ONE KARMAVAJRI, lI

OIL!V M. VM. rMI1 VAS

REJOICE HO

29

Endowed with the with consecration the bra.

the of his

armour

the two syllables Today own va ra: you are of This is the complete

he should consecrated Baddhahood.

receive Buddhas L You must there by the

-empowerment.

to it

for

the sake of bra-succes

tos YOU YOU ARE OAK VAJRA-LORDI CONSECRATE

5

THE PLEDGE BY THE EMPOWERMENT OF THE VAS -NAMFy0M I CONSECRATEYOU VAJRA)resting This is the complete S_. in the hand of Buddhahood, (the vaj 21a Vairasattva. You should hold it(21a) according to the firm vow of a ra Axi.

OBI THE ILRA_

PLEDGE, THE SUCCESS OF ALL THE TATHIGATAS, ABIDE, I HOLD YOU9 says. is 10

0 VAJRASATTVA HI HI HI HI HU-he

OM OMNISCIENT ONE THE PLEDGE OF THE VAJRA-Et POWERr1 T JI[JM.This the mantra of the self-empowerment, the thumb, the middle finger and the, little forefinger

The vajra are pointed are

gesture:

finger ring

upwards crossed.

and join44to

a point,

and the

and the

finger

He should the eye-brows, Then(there body. He manifests arising from

consecrate on the arises) the

himself

on the

heart,

throat, calves, syllable

forehead,

rn, between parts.

15

nose, ears, hips, knees, feet, a lunar disc from of the the

eyes, and private A in possessed his of

sacramental all signs

self-confidence

mantra

the

seed-syllable. 20

21b

Obi OMNISCIE[T 0NE4JAV EIJV VAAI HOV,YOU ARE THE PLEDGE, 0 PLEDGE HO. 0t SAGE (21b) SAGE GREAT SAGE SVXBX. He should recite times it three or whatever Making is the usual. gesture of the ra.. union on his body he should recites

JAV H1J VACSHOV. Summoning(the binds divinities) them. to their proper places, he leads them in, 25

them and subdues

THE FOUR MUDRAS The samaya madras (There arises) Thus HIJIK, I will 35 a five-tipped the are pledge_ explained va ra in his heart S7 by applying Lion( dala), the syllable 30

explain

s of

The samara-mudrs ,

as follows.

He site
fingers

in the centre
of )aLrogqija a point, )the sane the the fingers.

in the meditation-posture(the
consists in making the

_
M! Ira-bond

of

Myanun with the middle

The gesture made into (Ratnorija: (P= fqt

with middle middle

the

middle

finger made into forming

made into a lotus. a vajra

a jewel,,

35

)with a:

finger finger

(Vidvoigas)with made into blazing

and the

remaining

ones

30

The Basture of (llhva o I$at)the stretched out together.

e ogqijaswith same with

the the

forefingers fingers

indicating and the

blazing ring fingers

fire,

little

22a finger

(TikpgojqIjas)the raised (ChatroF4ija:

(Ls (Git: places it )the :

forefinger

made like

a lotus

leaf

and the middle 5 in the form of

out, ) 10

like

) t. (J, bra. a )the same with(the

thumbs are with placed the at

hands)plaoed
the heart,

in front

a vajra-network.
and then(MU)stretched away from : )raises his mouth, and(*tZl: )he motions

aftjaIi

gesture

on his head, (pujp: )he makes the (Di : )the the

y1jarbond,

and(DI

it

as a well-formed

jali. a1 thumbs are pressed together, hold and(Gandbl: the of into )stretched the out. thumbs, 15 )binds ap9a:

Binding

vajrra-fists

he should

forefingers,

fingers in front and the middle each(pair) (Vair54kua: )he makes one forefinger the thumbs (Va ra (Vajrveas)the The dharma-mudrs At the disc the resting mantra level of his heart he should into a knot. thumbs and the

one another. a hook, and(Vajr

hotas)the vajra-fists

forefingers a point,

locked

together,

and

made into

20 envisage each the dharma-madr on a lunar by

on a lotus. eaitted ..

The dharma-

idr(of

divinity)is

produced

previouslyy

The karma-nudre Such is the karma-mndrsa crossed vajra as it of the at the heart. consists are in turning (22b) 25

The gesture the 22b Wheel of of

$kya.. King, just gestures

was explained, first four

Doctrine(The the earth,

U$c;iVas)

these:

touching

giving, Teiofqlga holds

meditation, is the suahshe right

and fearlessness site in

respectively. meditation. left one(like) 30

The gesture of (Tikqgoq}igas)he a sword at the heart.

a profound

arm(like)a

olub, and the

(DhajoVg! the right one.

at)hs
! as)he the rite

should

project

the left
his hands of

forefinger

and stretched
them like

out

(Chat rog Such is

puts of

together the

and holds nine

an umbrella. Buddhas. 35

karma. -mudr

the

protecting

31

(hls

s):

haughtily

he bows with

swaying, the

movements. face, and then turned in

The bond of circle NTt. By applying and the others

l9111 motioned

away from

the Ilia-fists accordingly.

he should

make(the

gesture

of)Dh 5

He makes a hook(Varmkufia) p&a) with the little rveda) finger. with in

with

the the

forefinger,

and a fetter(Vajrainto a knot(Va rs h ),

Making the

forefingers

he presses(Va

two behind. the signs of the Bodhisattvas, the Great 10 them together. hold Making them like

Now I shall Beings, 23a the by applying the

explain the

due order

bond of-the

karma-mudr. he should place

Making forefinger -

vaj ra-fists(23a) and the middle gesture fist

finger of

into

a hook he should

a flower

such

is the

the left

Maitreya. hip and the finger right one near hold the shoulder. 15

He places Projecting the

on the

forefinger

and the of

middle

he should

them forming

an eye - such is the gesture Making the 12ra-fiats a hook with Placing a stick the the right left one fist

Amoghadarin. stretch the gesture out of the forefingers making

he should such on the of is

SarApyajaha. the right one like 20 the right one like

hip

he should

raise

is the such Placing the left trunk the

gesture fist

Sarvagokatamonirghtanamati. navel he should hold

on the

an elephant's He places a sword 23b such is

of Gandhahastin. - such is the gesture left fist on the hip and holds the right the left of gesture fist at of Su-rag heart, 3L) hold of them on the Jfataketu, a vase such right . he should

one as if

seizing

is such v the Placing the gesture the

the

sway the

right

one above

25

(l Ga. ja. ganagafi he should the hands gesture

Making grasping

vajra"-fists such is his

side

as if

a banner

He should of AmTtaprabha. He places forming such is the the

arrange

as if-holding

is

the

gesture 30

the

left of of

fist the

on the moon with

thigh the

and the

right

one to little

the finger

side -

crescent gesture

thumb and the

Candraprabha.

Placing
then join Binding a shield,

the hands at the heart

the tips the such together vajra-fists breasts

he should
is the he should - such is

open them like

arrange the

a lotus

and
35 holding

together

gesture

of Bhadrapitla. them as if of

placing

them on the

gesture

Jlinlprabha.

32

He places projecting 24a the the

the

left

fist finger fist such fist is the fist

on. the

hip

and the

right

one at

the

heart

middle the left

He places attitude He places the right one of

Vajragarbha. the is of gesture such in the holds heart the one right and at is the gesture of Akayamati. his fingers with

(24a)

giiinj7 the left

on the navel gesture on the of hip

and snapps

such the

Pratibh$nakta, and forms a gem-fist with 38 the right

He places

left

is such one -

the gesture
is

of Samantabhadre.
by _a =i tual without symbols

The. icatuu4s$

e xprd*avA

The mab-mudr$
He holds festations the This in the holder is their at his (of of heart various the bra a five-tipped divinities) and the bell, va ra with holding it according to the maniBeing heart. Beings to

10

their

gestures hold the

and implements. vajra-at the his Great

he should of the

to be known manifestations of his

as the with

mah-audr their

Bodhisattvas, and implements Being

gestures Great

according

15

manner

holding. his true

Of whichever nature while

he makes the meaningfully

gesture, the appro-

he should priate 24b

envisage

reciting

spell. The four mudr$s are to be made in the benefit of order all (24b) living to fix all the divinities. 20 all

Through the

making

them for of

beings thus been

one produces freed from

good qualities

an om;siscient

one. Having

evil

destinies
of the

living
mantra explain the _

beings

gain Enlightenment.
mudr

Efficacy

and the the

Now I will By applying every (every act in the

mantra. and the mantra he should the be able to perform towards 25

Sarvadurgati in turn)

mai aala. Making the

vajra-dance

divinity

he recites

mantras.

0M DAMAGE SARVAIURGATIPARISODHANARRJA, THE TATBGATA, THE ARHAT, THE PERFECT BUDDHA, and again: O PURIFIER PURIFIER, PURIFIER OF ALL EMILS, PURE PURE MOST PURE 30

OF ALL ACTS SVXHA. IN RESPECTOF THE OBSTRUCTIONS

Taking with hold 25a the the bell with his left fist and brandishing energetically the vajra one he should his heart in say: VAJ RAVXCA'AKKI INM JA? JA? JA?. He should (the divinities). forth He should to draw order he makes them firm the equal of with the every the hundredfold the syllable. lords

right

them at

35

(25a) JA? HO?. TAKKI say: By acting of the ten in this manner

Next

he becomes

Bodhisattvas, worship.

stages.

On seeing

them he should

offer

33
the divinities

Praises

of

of

the

ala

Then he should Homage to all evil

these praisess worship with all Sikya-Lion the Wheel of who turning in rt self the whole world with its Pure all

Doctrine

purify

destinies you Vaj about the

three

spheres. expound 5

Homage to the truth

a_ who(by for the

Wisdom of)the benefit of

Absolute

living the

beings. the Wisdom)

Homage to you Rat_oc2Va of Sameness consecrate Homage to you Padmogg! revive living beings

who by manifesting everyone living in

truth(of

the

three of

spheres. Self-nature 10 intent on Activity of living all beings. living

a who by the the

Descrimination ambrosia your of

showering

Dharma.

Homage to you Vi voggiga 25b perform all acts for the

who with

self-nature the three

appeasement(25b)of the

sorrow spheres

Homage to you Te opqita beings to perceive

who illuminating Truth, a_ who holding living beings.

cause

the Noble

Homage to you Dhvajo14! gem fulfil all hopes of Homage to you Tikrogr}iga lements the and by destroying of living

the

banner

of

the

wish-granting

15

who by cutting the power of

off the

the four

major

and minor about

defi-

N. ra4s0bring

Enlightenment

beings. who cause of Dharma which the is whole world with of the the three white spheres umbrella. 20

Homage to you Chatrogqlfa to obtain the kingship Homage to you four

adorned

geddessesgUeA Dtpl

Ml, Gltand

N:Ftyl,

h, and to you Pugp, D

and Gandh. P , and to ZhholpL the in the the guardians of four of the por25 portals(26a) rest.

Homage to you Aipkuu a, g= tals, 26a born of faith Homage to you Bodhisattvas on the edge(of the

and so on, standing who reside

doorways. of the

sides

mag4al_a), occupying and Indra,

the(twelve)

stages the ,

Joy and the of the the lord

Homage to world of the in

you BratmI the four

Rudrer, Candra, Arka

Guardians wand

quarters,

and to you

i, Rk$asa

Spirits. this royal it hymn of holding praises the in front of the bell. mag4ala,

30

Pronouncing the Gant_ `4 should

recite

va ra and the

Production

of the sax 4a1s, explain the e1a known as Supreme Royal one.
ACCOUNT OF THEIR of its meaning 35 application

Now I shall
NON-ORIGINATION

O!! THE SYLLABLE A, THE SOURCE OF ALS, THE DHARMAS ( FROM THE BEGINNING. From the

and intent

on the sizteenfold

voidness

of the whole universe

in the ten

34

directions,

he should

see himself

as void

in

his

own selfhood.

26b (there lable

(26b)Then by mans arises) VAtI; cn top of tim

of the vajra

the Air-Maz gala'on

H produced from the syllable top of it the Great Waters from the sylfrom the syllable in its KADI; centre 5

the Gold4 "Vla

he says: IUU SU ! HJV. By saying it he produces Mount Sumeru made of jewels, by it kinds He mans empower should of geas. square and adorned with all
of the Y&Jra-bond gesture and by saying Ok4VAJRA BE FIRM and so forth.

(there (Sumeru)by the the karma-mudr vajrs_. causation On top of means of of has%op from the BHTh!. It a palace storey made of produced syllable arises)
va ras, gsas, and jewels. tympanums. 0n four of with 27a the sun and the It is square, having four gates adorned it with four 10 emblems oomers, moon. It on the is doors, and on the with strings pinnacles of pearls has the

adorned four

and necklaces, maUq!!j&(27a) its spokes of 15

banners

and garlands, wheel

and with

threads

attached.

The inner

has an eight-spoked centre there the discs is are the lunar

encompassed a lunar of

by a garland disc the on top divinities. look of

made of it. As for at twenty

va ras. At the

Lion-Seat disos, of the

with the outer

Within the

eight

domains

places

divinities (drawn) Entering

mag4ala,

he should

eight

lunar 41

on woven cloths. thus into a state disc of concentration on the knote as Sky-Pervading, and on the lunar into

in disc one is

which 20

(he envisages) the vowel's

a lunar

resting

Lion-Seat,

and the of

consonants its

representing as the

Wisdom and Means melting Thought for this of of Enlightenment, living

another. the fors

Because of the

- self-Mature perfect

such beings: fully is

mantra

as a cause

benefitting mantra

015 SACS SAGE GREAT SAGE SVXVL. By means of fected as the asLion. Removal of into madri the All He is seated in Imperfections. concentration (27b) mantra. of he should. Doctrine

he becomes

perknown 25

a state

concentration

which

Entering 27b explain the

a state and the vajra.

as the

Lord

Buddha

he should

-fists turning the Wheel of of gesture 4he example is as follows:

Binding

open that

them successively. destroys the

This whole of

is

the 30

saaadraa.

Just

as been and other(insects)

resting

on lotuses are freed

three destinies

are held, and by unfolding of the lotuses from the painful confinement,
In the same way those painful ssaera impresoned are freed in the its by the from

evil

35

bonds

by the compassion
From the Then on the ration. syllable lunar disc A is the

of

_a-Lion.
lunar of all(the disc in the heart are with of divinities) beginning

produces mantras all

SlUryamuni, to maturaVa and

brought Va ro n!

He should

envisage(them

one by one)

35
piaj rve a. aantrass

ending

with

Now the

OM SARVAUJRGA 28a and agsins(28a)

Obi PURIFIER

SODHANARAJA, THE PERFECTBUDDHA, THE ARHAT, THE TATTAGATA,

OF ALL SINS, PURE PURE MST He should PURE recite this mantra. 5

PQRIFIER, PURIFIER

IN RESPECT OF THE OBSTRUCTIONS OF ALL ACTS SVAHi. Now I shall explain the arrangement in

due order.

O VAJRA HU PRAT - he produces

as five of of all the rays, living mantra Illnminating beings. and the spoke for of

this

verbally

and it

comes forth

the ten directions they put an end to the misery all (These rays) 10 his heart, The mingling converging enter rays produces eastern of the perfect of the bodily inner the forms, maxj4ala Tathigata in there Va ro emerges lga

On the from 29a seated his

the

quarter living

heart,

the disc

benefit resting

beings, H9 is

an a lunar

on a lotus, of

white(29a) earth. to

colourgbrilliant 15

and lustrous, In ging of the the rays

He makes the

gesture

touching with

the regard the

same way as explained rays in all directions

above

emanating of

and converthe the mantra (next)

by means of

combination from his place heart

and the perfect to the

emanating

and converging be seated

he produces in his with heart,

image, This rigbt(south), _qx

one should He should

correct

on the

spoke

be produced from his

this(mantra)MM sits on a lunar

RATNOTTAMA TRAM, 20 disc resting

The Ta

a, emerging

on a lotus,

H9 is adorned with of giving.

all

the Buddha mexks, He is blue all living beings

(of

in colour

and

makes the gesture

spheres.. As before in 29b the correct one) the

He consecrates
the emanating of

of the three
the rays), produce jqLga_ should produced sit on the end 25

by means of order of the

and converging the ta(29b) from his

appearance

images, ho should Etgr heart,

(this from

ssyingsOl

PADMDTPM1A HRIV. The Tat and the disc of next rays, emerging

seed(syllable) spoke is on a lunar of the

western beautiful,

resting red lotus,

on a lotus, and sakes heart

giving the

instruction. gesture of

He is meditation. to on 30

colour

He should Q fivoWla1 the

produoe(the &iddha,

image) sayings 01 VISVOTTAMA AIV. The Tat from the on a lunar disc resting

emerges

a lotus

of splendour, his body is of an the northern spoke. He is full he fearlessness. Performing the the all and makes gesture of acts oolour, green (of the Buddha) he liberates living beings from samsra. placed
From the syllable resting right OM he should on a lotus produce on the left the Tat to o iga. He sits holds a solar disc his south-eastern on the spoke"He hip.

35

on a lunar disc with

hand and his

one rests

He illuminates

36
light born his body). should on the the wish5 DMV. Destroying spoke. He should body in is his beauleft emerges living beings. Ais one. 10

the

three

spheres

with

the

of

white

colour(of

From the 30a emerge from

syllable heart.

ILTM is He site

the

Tathgata disc(30a) colour.

Dhva oIq! Va. Th also resting the on a lotus banner of

the

on a lunar in

south-western granting%gea,

spoks. He is he removes to

red-black

Holding beings. the syllable

jealousy is

among living born from

The Tathiga the minor like

TikqDogniga defilements, disc his resting right

and major on a lunar the

he emerges on a lotus.

on the

north-western of his

be seated tiful

The colour a sword the the

sky. In to

hand he holds born from of

and a book

The Tat

Chatrogr!

a is

seed-syllable Dharma of he holds

on the north-eastern colour is like

spoke. He is the 3As for a jasmine-drop

lord his

gesture,

an umbrella.

All

the(Buddhas)
HRIt

are seated on lunar

this

discs
mantra

resting
the four

on full

lotuses.
J1

EDV TRI 30b and the others in

AV - by reciting emerge from the heart. four(intermediate)

goddesses

They are

seated

on lunar the colours

discs(30b)restingl5 of their gestures,

on lotuses (respective)

corners. yellow,

They have

families:

white,

red, and variegated.

As for

their

they are as explained

By reciting goddessesDha lotuses families. in the the

before.
same mantra others. he should They are having produce from his discs of their heart the four on 20 on lunar colours

and the four(outer)

seated the

resting

corners,

respective

OM THE DHARMA-ESSENCE COMPLETELY PURIFIED FROM ALL THE SwERAS, if EISEN FROM THE SKY, MOST PURE IN ITS NATURE, ENCOMPASSING THE GREAT METHOD SVXEX - with this= the sets of four, residing They all As for sit the Naira, beautiful. a waterpot. In on lunar gestures being his he should on both resting of produce sides of the the Bodhisattva eastern in the Maitre and others, e others). 25

gate(andd%re posture are

discs

on lotuses, their is the bodies golden

of sattvavarya4ka.

and colours of virtuous

they in

as follows: resplendent his left and one 30

heart,

colour,

right

hand he holds

agaa flower

and in

31a

and lustrous second one is Amoghadarfin. He is resplendent with golden for his handy and As gesture, he holds a lotus stalk in his right colour. his left one rests on the hip.
The third with white colour. Bodhisattva As for one is oolours. his is A. He is resplendent a hook. Hi rediates with posture mingled holding and lustrous 35 ggesture, he holds

(31a)The

The fourth white and yellow

Sarver&okataaanirghtanamati. lie is seated in the

sattaparyaica

37 his left one on a club in his right hand and resting The four Bodhisattvas seated to the sides of the in The first one is Gandhahastin. He is pale-blue hand he holds a conch shell filled with scent and his the hip. He removes all The second one is
He is 31b (31b) resplendent he rests the his left

the hip. gates oolour. In his right left one rests defile
his right his

southern

on 5

obstructions. called Mra

with the hip hand on the of living

Fie liberates
colour of and holds

from all
cryetal. a sword in

ents.
gesture, one.

and lustrous

As for

He pacifies

sorrow one is niggled

beings. adorned oolours. right with all ornaaents. all He is 10

The third beautiful His left with hand

Gagaanagaija. He is white and yellow hip. it. In his

He repels

obstructions. with space. blue banner in colour. of 15 the

rests

on the of J_.

hand he holds all all right of the

a lotus of

Dharms-treasure The fourth His the left

on top one is

He comprehends He fulfils

treasures

hopes. He appears one he holds poverty. to the sides the

hand rests

on the

hip

and in the

his misery

wish-granting. Those seated

gem. He removes on lunar discs

resting

on lotuses

of

the

western

gates one is Amta rabha. vessel of He is ambrosia on the beautiful with(the with the colour of like) 20

The first the moon.

He holds a gem. His

the left

right)hand

(formed in

32a

of a crest (32a)

hand rests called

hip. He grants

longevity the

abundance.

The second

one is

Candraprabha.

He removes

obscurities

of ignorance.
he holds The third totality he holds of

His body is beautiful

with one is a lunar disc

and
on top He is

white.
of it. His in

In his
left oolour.

right

hand
on the the one hip. 25

a lotus

hand rests He explains his

Bhadrap$la. left

white-red on the

the

Dharma. His jewel.

hand rests

hip

and in

right

a blazing

The fourth holds He . Those northern

Bodhisattva the vajra-net.

is

known as Jliniprabha.

He is

beautiful

and

red

seated

on lunar

discs

resting

on lotuses

to

the

sides

of

the

30

gates Buddha putr&4 is and the called Vajragarbha. his right He is white-blue in colour. with

The first His left

hand rests

hip

and in

one he holds

a lotus

a va ra. The second 32b of indefectibility. with his one is known as Akgayam resplendent the vase with of ti. He is the established of at the limits (32b) 35

He is both

colour

a jasmine-drop. all living

Holding beings.

hands

knowledge

he satiates

The third colour, in his full rigat of

Buddhaputra and lustre.

is

known as Pratibhnakja. He rests jewels. his left

He is

red hip

in and

splendour

hand on the

one he holds

a heap of

The fourth beautiful

his left

Bodhisattva

is called right
are the hip.

Samantabhadra. He is blue hand he holde

Compassionate

in colour, and 5

and lustrous.
one rests with state such of

In his
forms

a cluster

of jewels

on the

IIidowed 33b This Rites is in (4 the the

Bodhisattvus. Supreme Royal Ma344a, (33b)

concentration

known as the

sauala 10

SAGE SAGE GREAT SAGE SVXHII.

01$ ' BJMAGE TO SARVADURGATIPARISODHANARXJA, THE TATHXGATA, THE ARHAT, THE PERFECT BUDDHA, and again: 01 PURIFIER PURIFIER, PURIFIER OF ALL SINS, PURE PURE MOST PURE IN - with divinities this mantra beginning he should with 15

RESPECT OF THE OBSTRUCTIONS OF ALL ACTS SVXB 34a envisage Glorious Next mantra the King creation of the thirty seven S-k a ca-Lion. evoke the Knowledge

(34a)

he should mudr.

Maz4ala.

He opens forth the

the

gate

with

the

and the Binding

the bra-fists with his little

he should fingers

stretch

the gesture the

forefingers of unlocking gate with

and the

20 gate.

make a chain VISCIE[IT OM O? mantra

is such ONE OPEN THE GATES HUN[.He should gesture. produce the mark ala with the making

unlock

the

above

and the He should

gesture the Master

of vajra of

Vairacakras01i with his

OMtJIS25

CIERT ONE VAJRA-CIRCLE snapping all the the fingers,

HUM.By means of

arms and convoke

Glorious

King, the

Yoga, should

Buddhas. his left with hand he snaps his right the fingers in a steady way and acts in a

With similar 34b

manner

one. Putting snapping entourage others. of of the

them together of the gather fingers

he says: OM VAJRAand pronouncing All the Buddhas 30

'UNION HUV VAV $"(34b) of the order the not before blessed assembly

By mere and the the

tagether.

come together, Seeing from a dish

to mention him the with

assembly mantra

max a1a in

space, he takes it to Next

water dring; he should 35

the the

Va ra. ak a and offers appropriate gestures.

Then he should offer water for

present the feet.

offerings

with

39
(He says: ) OII VAJRA-FLOWER HU1! 01 VAJRA-INCENSE BUU orj VAJHA--LAMP HUBT OM VAJRA-SCENT HUU Having he should Next following means of mantra 35a of the of removed lead (the all the abstacles into mudrs. previously. before. the by means of the man4ala. he should perform is the samaya-mudrl by the mantra 10 the mantra of Va ra akga 5

divinities) the four

he performs the the the method mantra

First

explained explained

The dharma.. studr The karma-imxdr mah. -mudr is is

performed with the

performed with

karma-mudr.

Finally

performed

(35a). mahn-mudr. (the gesture Revealing by (applying the with those of)

of) the

Sattvavajri, Tathgata

Ratnavajrt, Vajro i ja

Dharmavajri, and the others,

and Karmahe should King the master15

vajri

consecrate and ending consecration, (he says: )

ma-Gdala Vajrve6a. concluding

and the

member divinities perform the

beginning five

with

He should with the

consecrations, being

tenth.

The consecrations

completed

OTI TEE CONCURRENCE OF THE WAFTING OF THE CLOUD-MASS OF INCENSE-WORSHIP OF ALL THE TATHGATAS HUM. 20

OII TIE CONCURRENCE OF THE WAFTING OF THE CLOUD-MASS OF FLOWER-WORSHIP OF ALL THE TATHAGATAS Ht I. OF THE WAFTING OF THE CLOUD-MASS OF LAMPWORSHIP OM THE CONCURRENCE OF ALL THE TATI-iGATAS HUM OF TIE WAFTING OF THE CLOUD-MASS OF SCENT-WORSHIP OM THE CONCURRENCE OF ALL THE TA71GATAS Then he should 35b Brandishing -fold Incomparable, Vajra-verses: ushakable, removers all these of unequalled the limitless in. their of elemental the world, and perfections, elemental to the nature, slightest degree, nature, 30 the worship vajra HU5 with Ls and others. praise them as before (35b) with the hundred 25

he should

Compassionate Bestowers of

sufferings

good qualities in their

Incomparable,

unshakable, qualities are

unequalled bear

These excellent Like space they

no comparison

quite

incomparable, in the realm of manifest perfections. beings,

Bestowing They are

excellent beyond

perfections in their

compare

incomparable

14o
The perfect Born Such of the aspiration force of of their of these great compassionate and unobstructed compassionate the world. to utterly (of the threefold peerless world, ones, 5 ones, forever by nature, ones shines forth, 6 pure;

compassion, these great good in best

perfect

aspiration intent in to its

Boundlessly It

on achieving giving final the

operates

perfections in the

Attaining Even those Hail 36a May those Who bestow Unobstructed May they to

perfection attained of the the

who have Excellence

Blessedness (36a) give whole

Buddhahood),

the

Dharmal who always to the

eternally the in best the

blessed of

ones

the

best

of

gifts, 10

perfections of timeless of

threefold

world,

state the

Buddhahood, perfections, this bestow hymn of it upon me their in Mara the all pledge. directions

who thus with

give

best to

Aspiring with

devotion

deliver

praises

a hundred-tongue-mouth, Then worshipping in to every

he should

present

holding to all

and bell. Buddhas of this in world 15

way he should and to together

present the with outer

the

ten

directions, world above,

Bodhisattvas, oblation

divinities for

and the ceremony.

the recite

requirements

the

oblation

He should

many verses.

RITE FOR THE DEAD Firstly snapping vi 36b a, (36b) his he should fingers with of the are draw in the mass of sins by means of the rest, drawing applied. placed white in a white cloth by 25 gesture the of sound Trailo together and of aall 20

and so forth the three

and by means of syllables and the Summoning, properly dead body seeds etc. of 47

together the sins

he brings out,

whole the the four

universe. mantras of the with

binding,

destroying

- such the

He should reciting

purify mantra the of the the cow. the

bones

and striking mantra three mantra 0I

mustard. wash away with water

pronouncing the impurities pronouncing products of the

PURIFIER of

he should

states 011 K

existence. he should purify it it with the five 30

RANI etc.

Pronouncing

mantra

OIT RATNA etc.

he should

purify

with

all

kinds

of good scent.
pronouncing pronouncing excellent the the mantra mantra liquor. mantra 0I1 PUITYP PUITYE etc. he should purify it with OIL! AMOGHA etc. OII Mr A RI TA he should etc. purify it purify with it cow milk. with 35 he should

intoxicating the

pronouncing water betwixt

and between

41
Reciting purify 37a the path once more the reciting a hearth that the hymn of benediction mantras in being and for the of the four he should goddesses, offer consecrate Dhp (37a) it. and a burnt he should per5 He should the others.

Then making sacrifice. form With grain other it his for

one cubit living

size

he should evil

Remembering his happy

enduring the

destiny, of sins

continuance into

removal fire

and obstructions. honey, ginger parched and

two hands

he throws seeds

burning

butter, corn,

milk, dried

and white things. As for the in

mustard

mixed

together,

sesame,

other this of

rites, manner

he should living is

perform

them as described obtain ri (Best

before.

Thus 10

by performing This state

beings called

quickly Karm arj

happiness. King of Acts).

concentration

CLOSING SCENE
This the misery being of hell born like completed and act Buddhas. together with with the illustrious of gods praises danced the and came forth born and (37b) lamps, and filled in in 15 for for those the living benefit beings, of living they are freed in joyful from realms.

beings

They are

Then Indra order this 37b to worship life,

endless of of gods joy

cloud-amass raised the

Tathgatas

The hosts the grove

Thought of

of Enlightenment flowers,

decorated scent, it with

with of

masses

heavenly

incense, ornaments, marvel.

umbrellas, robes,

banners jewels

victory,,

flags, It

and many other

and other

ornaments.

became one great

42
CHAPTER II

TP LA OF MtKYAMUNI

Then the Lord Va re. i, the Great Bodhisattva

of the King-Treatise of Mantras his by means of seat, rejoiced before this the The Hero got the of foremost concentration of up from

expounded the latter

blessing. the vajra. into All

part
Gladdenin a state Obstruc5

Lord's

and brandished Lord of

as, bowing called

Sages, he entered of

Sarv$varamarifiodhanavaira(Vajra-Remover forth from his heart the spell called

tions),

and he brought (Purification of Evil (Spell

Durgatiparifodhana

Destinies).

0M VAJRA BURNING ALL SINS HU14PHAT of the Lord)2 IU11 PHAT 10

OBI VAJRA PURIFYING ALL EVILS (Spell 38a of Vajrap i)

OM REDUCE TO ASHES THE OBSTRUCTIONS (38a) (Spell of J ) o$nig!

OF ALL ACTS HUI PHA'

0! 1 BHRU11DESTROY THE OBSTRUCTIONS 3J1! PHAT (Spell of Cakravartin) PHA' 15

OM DRU PURIFY THE OBSTRUCTIONS HJ (Spell of Vijaya)

OM BURN BUHN, ANNIHILATE

ANNIBILATE, KILL

KILL

THE OBSTRUCTIONS HUM PHAT

(Spell

of Tejor6i)
OME,PREVAIL PREVAIL OVER THE OBSTRUCTIONS HU1M PHAT 20 Sittapatra)

OM SRU OVERCOME (Spell of

OM HUIj REMOVE REMOVE ALL THE OBSTRUCTIONS HUM PRAT (Spell of Vikirina)

OM HUM PRAT DISPEL ALL THE OBSTRUCTIONS HUt4 PEAT (Spell of Vidhvapsak) 25

0M REED REND3 ALL THE OBSTRUCTIONS HUM PEAT (Spell of Lsya)

ONESTOP STOP4 ALL THE OBSTRUCTIONS HUM PHAT

(spell

of MR19
30 Gita

OM CUT OFF CUT OFF, DISPERSE DISPERSE ALL THE OBSTRUCTIONS HUM PRAT (Spell O of

IMPAIR IMPAIR ALL THE OBSTRUCTIONS HUNT PHAT5 (Spell of N:Fty)

43

OBI BU (Spell

BUI of

EVERY CAUSE OF DESTINIES INTO HELL HOPI PHAT the Blessed One's entourage)

NTED SPIRITS OM TERMINATE TERMINATE EVERY CAUSE OF BIRTH AMCG THE TOF14 I PHAT HU? (Spell spirits) Obi DESTROY DESTROY EVERY CAUSE OF BIRTH AMONG ANIMALS HU1I PHAT (Spell for suppressing all destinies of being born among animals) for sliainating all destinies of being born among tormented 5

Then he explained
38b OM PURIFIER (Spell of Dh !

their

servioes.
10

OF ALL SINS, CAST AWAY CAST AWAY, F TMUGATEHM PHAT (38b)

OM PURIFIER (Spell of

OF ALL EVIL Palp$)

DESTINIES, FLOWER-BEIi)LDER HUM PHA'

0M PURIFIER (Spell of

OF ALL EVILS#PRODUCER OF KNOWLEDGE-PERCEPTION H4 Dipi)

PHA ' 15

ON DESTROYER OF ALL EVIL (Spell of Gandh

DESTINIES, POSSESSED OF SCENT HUM PHA4'

0OI EVOKERFROMALL DESTINIES INTO HELL HIJZ PHAT (Spell of Aipkua) FROMALL DESTINIES INTO FELL Eutl PHA' 0k! RESCUER (Spell of Pita
OBI LIBERATOR FROM THE BONDS OF ALL EVILS (Spell of Spho j) IES71NIES HT PHAT HU PHAT

20

011 REM)VER OF THE PAINS OF ALL EVIL

(Spell

of Avea
the circle, Having niglala6 it than is adorned. with inner eight design spokes. It has a centre draw made the he should the inner

25

Then he explained As for

and a circuaferenoe.

in the centre
39a Va ra JayoI Sittapatra, , the to

the Lord
Mighty the to left One. Behind Vijaya, to

i. In front
he should the

of the Hero he should

draw Cakravartin, Tejorfii, the to to the

draw
the right(39a) 31

south-east a, and to

north-east

the

north-west

V_r

south-west

Vidhvvpaka.

Next he should gates and four

by the Hero (in in to be drawn their all

draw the outer

part. It Sp ,
places).

is

square, adorned with should

four

tyspaauss _AVkuu ,
appropriate the corners.

t$, snd Ghagj

Pugd

be placed
are 35

and other

goddesses

44

Then he should a garland sayings He should made of

anoint fragrant

his

body

with Next

scent the

and other vajra-teacher

thinga, should

and put enter

on

flowers.

JAV RJ11 VAI$ A0V, 0 LORD COME,O GREAT COMPASSIONATE ONE BEHOLD ROV* summon all the gods.

39b

Those who have been led in in this way and consecrated, they become 5 free from all evil destinies. They are born in the higher places of heavenly realms. They achieve every success and they certainly obtain the perfect(39b)
Enlightenment. at all tines. They perform Doing rest. what all the acts as before and remain from unimpeded all diseases, the of syllable this) to 11 has to be done they i performs of in all become free the (viz acts the All

demons and the

Va rap*; the

by means of latter those part

HTM. Yet by following treatise the power one becomes of evil

method

another

accomplished gods, all

everything. Yak

subjected Asuras,

destinies, from

as,Gendharvas,

R1kiasas,

and others

are

released

evil of at

destinies their drawn

by means of images with

recitations, things-15 gaze,

homa sacrifices, The Lord

and consecrations Vajjrradhara 'I looked shall

and similar a. leonine

the

Lord's the most

face

bowed down and saids of their the best gestures.

explain the

excellent

characteristics the blessing with

May all

Victorious of

Ones give '

mind*ervaded Remaining in

by the

sensation

compassion.

40a

the afijali and placing a state gesture of concentration (40a) forehead the of making one should bow down - such is the gesture on to the Buddhas. obeisance The one who knows yoga throat, the holding it like makes the lotus heart, i gesture the at the level gesture of in his

20

a budding

such is

lotus

Padma Family. Placing the bra-aS such is ai the at gesture the the in he joins ra the middle fingers

25

into

a point

(These

gestures) the of it. top This

comprehend left

the V 8 pledg+es. on the thumbs is. the

Family.

Placing on the llity.

hand widespread the

lap, one puts he should pladge in look the

his

right

hand tranqui30

Joini. ng together of' concentration

with Tatb

gesture

g to

Family.

9 the above gesture inside-out. Joining together and binding fingers and the thumbs like a chain, he should place them at
is the tali out pledge-gesture he forms the rest in a point of the the Vajra the Family. little is finger the and 35 a full with fingers.

He turns the little

the heart. Making the in

This

thumb, stretching the Padma Family.

This

pledge-gesture

45

40b

Making fingers,

firmly

the extend 10 i.

rar-bond the little

(40b)

and forming and the

a vajra-point thumb. This is

with

the

middle

he should Ya ra

finger

the va. jra-

gestu re of

Arranging
he should the gesture the form of

the little
a lotus all leaf

fingers
with

and the thumbs in the same way as above,

the of forefinger and the ring Sarvadurgatipariodhanarja. and the 12 ring fingers finger. 11 like This is 5

purifications the of forefingers eonseeration. fingers the gesture turned all the in

The same with such is gesture the This

formed

a jewel

Joining the fingers. (The right gesture for

little is

and the for all

thumbs,

he stretches 13 resistance. left

out

the

rest

of 10

hand is)

performing of dis

the same way as the 14 acts. the aijali

hand.

This

is

the

The gesture the gesture

of Pup the the

made by moving 15 by lowering it. thumbs hands held formed pointed like

gesture

upwards,

and

The same with The same with Gandh. (41a) 41a Holding it

upwards a conch

the gesture of Dip. 16is the gesture of shell

is

15

wide

open is middle

the

gesture

of

oblation. inside is the gesture for making 20

The same with offerings. In the intermediate Vi ki`ina. Next Vidhvaigsaka. The affiali He should In the the little

the

fingers

placed

ra-. bond joint

the

middle the

fingers are

are

put

together out -

and bent the

at

the of

and all

fingers

stretched

gesture

fingers

and the

thumbs

are

drawn

in

the

gesture

of 25

formed

as if the the

emitting round little

light his

sway thea2ijali

vajra-bond upwards a jewel -

finger of

head - the gesture of Sittapatra7 a fetter and the thumb are made into formed like

the

gesture

of

Tejorft.

and turned In the fingers like

gesture middle

Cam(-vartin). are a vajra, light the the foregesture 30

vajra-bond

the

fingers

and the

remaining

ones as if like a vajra the of right

emitting

of Jayo14iAga. In the 41b the same way he makes the ones he should gesture left of the form forefingers them like with a va ra and binding together the gesture of Vi a a. hand and of (41b) fear-

remaining

He makes the lessness with

giving

35

one - the

gesture

the

Tathlgata.

46

In the

the bra-bond of Yajra in

gesture Next

he should form (Vajrasattva)18 the forefinger

a va ra with

the

forefingers

he draws

of

the

right

hand -

(the

gesture)

(a4rarja). Hook of Next he forms an arrow - (the

Next (Vajraddhu). Next he bends then at the he makes a point with his

gesture)
thumbs

(Yajrarga). Arrow of
the gesture (the of Sdhuaati

middle fingers

joints

gesture)

of Jewel (the

(va raratna).
Next gesture) (he forms) of light it the middle as if emitting light 10 (Va ratejas). on the crown of the head the gesture laughter of peak

He places (7a raketu). He places He forms Next

it

in

the

front

the -

gesture

a lotus

he bends

the Lotus gesture of the forefinger and the middle a bracelet a lotus above leaf gesture) (the -

of (Vajradharma). finger -

(Va rahsa). 15 (the gesture of)

Sword (Vajratikna). He forms He holds it it like like (the gesture of) wheel (the gesture (Vajrabhga). tongue of) (the gesture into points of) into points (the (Vajrahetu).

He stretches Vifiva (Vajrakarma). He stretches

20

(the

above

gesture) (the

gesture

of)

Rakga (Vajrarak
He bends 42a He bends Next it

). s
at the front firmly (42a) the forefingers out a knot (the gesture of) of) Yak4a gesture (the binding of) (Va ra qa). (Vajrasandhi) A$kuga. 25

he bends

gesture

The same , pointed The same made into

(the -

of) Pa. gesture (the gesture of) Spho a.

Be should tidish L isli

IN Shia"

it

(the

gesi irre of) osg.. blue

bt he Yris'd ftallokysVij

0 in the fell*WUW
aria

S `ssl st

fte&%

Yi` dwaid of it

Ma dsm as sLanld th. mar fo? a( so and time

_i the. vomukippsd in front 21 be should perfume all the rites*

1lorship one hosed

it

with

flowers

thanssad

47

DALA OF VAJRAPXNI

Dhraai

Pronounced by Vajrapmi
Sakra (to and other the gods addressed method by which the Lord in able it is these to obtain for short the and 5

Then Brahist, words: long good, 'We beg you life). benefit, is

explain of the

one is

0 Master

Secret,

0 Master of those

please

explain

happiness limited.

and longevity t22 gladdened with

life whose

good fortune The Lord the 'Good, ala

VWaplqi the great

their

of

good 0 gods led put it into Vajra

assembly by $akra, such enthusiasm good effect entered and I into shall -a

headed

into looked 'good' saying (e said: by Sakra and BraheL which explain, state (Vajra of you ' concentration is the of all Source the show is

) 10

excellent',

Now the

Lord

known as Sarvmityussphaaragasaabhavavajra Producing Tathgatas Longevity). called He issued Aparimityu from his

Which the spell

heart

yajfinasambhravardhana-(Increasing

15

Long Life,

Merit
LIFE,

and Knowledge).
GREAT MERIT, IIOWASURABLE MERIT, PRODUCEROF GROWTH MERIT AND KNOWLEDGESVflA. of this essential All knew that living they dhlrazi beings were of all born freed. the in All they plugma hells, the 20

Or MERIT MERIT, OF LNG

By mere pronouncement Tathgatas, all evils spirits world twelve is the Lord were among tormented regions performed syllable 42b of the the which

suppressed.

and animals were illuminated, acts of all

and being entered

illuminated into the

Buddha spell

and thus the

Tathgatas. of of concentration Infinite (42b) 25

Once more the called this the

Vajrapqi

Amityurvajraprabhkari essential s)s

a state entered (Radience-Producer dhsuQ3 called

Vajra-Life). (Yajraa-

He pronounced Life O? of All

Sarvatathgatyurvaj

Tates

IMMORTAL CUE IMMORTAL ONE, THE. ORIGIN OF IIIN)RTALITY,

THE SOURCE 30

OF IMMORTALITY, COZIRAGEOUS FURSiTER OF INP RTALITY, ELIMINATOR OF 3 DEFILEMENTS SVMH By its more pronouncement Lord entered of (Destruction the sorrows of of all living beings called lie emitted were pacified.

Once more the qavinani

a state

concentration

Amoghvaraf rou

Invincible

Obstructions),

his

heart 35

this
the

essential
Obstructions of

i
All

called
the

Sarvatath 24

tvar

tro. sna (Cutting

Off of

Tathgatas).

NE RADIANT GNE, ABOLISHER ABOLISHER, REVOICERREVOKER OF THE OZ RADIANT C 25 CONTINUITY OF ALL KARMAS OF LIVING BEINGS SVAAA.

By more fact

of its

pronouncement

everything

happened accordingly.

48
Once sore $arvtara obstructions) Sarvatathgs, 43a of All O the Tatl the Lord entered a state of concentration called of dhsj the All the

avieslavidiuddhivajra(Spotless #He emitted from his heart

Vajra. -Purification this essential of All (Destruction

called

vareavin#ana tas)s(43a)

Obstructions 5

JEWEL JEWEL, GREAT JEWEL, JEWE, -SOURCE, JEWEL-RAY, PURE JEWEL-GARLAND, 6 PURIFY ALL SINS HIJJI PRAT: men fact of its prosounceffient all the destructive powers of

By the

Mire, were

destroyed. the Lord entered a state of concentration (Eradication of Invincible from his heart this called and 10

Once more

AmoghpratihatastE!! Indestructible dhxez! of all

yaraz}avidhvailsini Heemitted

Obstructions). the Tath&gatass

essential

Ott DESTROYER OF INVINCIBLE DESTROY DESTROY H4 By the trembled, of this mere fact quivered, marvel of its PHA`

AND INDESTHTTCTIBLE OBSTRUCTIONS, :7 all the highest regions of the

15 world

pronouncement

throbb6d,

swerved, moved, shook events were

and quaked. On account the world.

many wonderful

seen in

Description 43b This

It a centre of In 44a the its is

of the mad la is their 2 (43b) jal ms1;

with four gates Inside best the on four it sides. It has four draw with the the four tympanums, primary attached circle spokes. he should mandala Va ra ni, like spoke the to

20

square

and a oircumference. maz}4ala. This centre is the

central Lord face

he should having

draw a smiling

Powerful (44a) moon.

One, holding 25 draw to the west (-

va ra and bell, In the the Lord the

full the

central

position To the

of

the

east,

he should

Aktobhya.

Excellent

Ambuja

south (Amitbha),

he should and to the

draw north

Ratna(-sambhava), the Mighty

Hero Amo

siddhi). All the Tathatas Monarcha, gestures of should adorned giving, be drawn with all having the superb beautiful appearance like and seated the in of moon, 30 the Universal making the

ornaments,

fearlessness

and so forth,

the vaj rapary_aupca postures. DWpI and other

the their corners. main

drawn be to accordingly goddesses are

of being the gates are to be drawn

in all
looking angry, 35

The guardians characteristic

wrath.

't q
Consecration in the mark ila

Then the yogin

of (his 44b the aatraa THE PLEDGE.Nezt pupil) in

enters

himself.

He should
the Lord

summon the divinities

and he introduces (44b) Mcty 's snaked? 5

sayings

J.AIV HUIJ VA4 IXV, 0 LORD VA,TRA COME COME,YOU ARE briefly who appears, fear of

he worships order to

destroy

MFt. yu and the

OM VAJRA-PLEDGE BU Making a garland the Vajra-TerintirMe flowers.

gesture should He should

lead have

him in him throw

holding it into

a jewel the

or

made of

maia4alas

OBI VAJRA RECEIVE FBI. Than he should unveil (into his the faces maz4ala): give the pledge: 0U VAJRA PLEDGE HUV. He should He should make him look 10

OBI VAJRA-MIR49

UNCOVER ffiJ.

OM AJV RA LOOK AO?. perform of the Five the consecration

Then he should (The consecration

Families)

OM VAJRA CONSECRATE HUM O1 BUDDHA CONSECRATE0; 'I OM RAINA CONSECRATE TRAM OM PADMA CONSECRATE PEIti OM BAS CONSECRATE Abi give the consecration of the vases. 20 15

Then he should

Ot4 VAJRA-VASE CONSECRATE HUN! OM BUDDHA-VASE CONSECRATE OM OBI RAINA-VASE CONSECRATETRAM 0 PAIZiiA-VASE CONSECRATE HRIV

OBI KARMA-VASE CONSECRATEABI (The 'z consecration of the garland) 25

Obi GARLAND CONSECRATE TRAM (The consecration 075 VAJRAPEMANT (The emsecration of silk pennant)

CONSECRATE TRX? of the mudrs)

45&

Ott BUDDHA 0V
0j Oil

RA CI SECRATEOBI (45a)

30

HUM. -MUDRx CONSECRATE

RATIA-MUDRX CONSECRATE THXU AMKA"- UDRA CONSECRATE imIV

OO KARMA-MPDRX CONSECRATEABI

50

(The

act consecration
of

O4 Y ALU-ACT

CONSECRATE HOIL AV the Wheel and of Cakravartin)

(The consecration

BBldk4 O? YAJRA-WHEEL CONSECRATE HOBS Obi MAY THE LORD OF THE V_ TIM$ TR1 TRAM 0 YOU OBI CONSECRATE -WHEEL HRI? HRIV HRTU Abi AV All 0! ice[ 1" V HO

(The name consecration) O$ VAJRA-NAIL (The dhlraqT OO VAJDA1RANT CONSECRATE OM EU V TR 1 BRT? AV consecration) CONSECRATE I 10

ONI TATHXGATADHARMjI CONSECRATEOM OM RATNADAIRA T CONSECRATE TRIM OM PA ARAN2 CONSECRATE HRT?

OI! KARMADJRA4T CONSECRATEAV (The consecration of the Secret) 15

OBI TATB DATA-SECRET CONSECRATE01! obi VAJRA-SECRET CONSECRATEH[TM Or RA'INA-SECRET CONSECRATE TRAM OBI PATNA-SEKRET CONSECRATEHRTV 01J KARMA-SECRET CONSECRATEABI (The consecration of the Great Bliss) 20

01! WISDOM AND MEANS UNION CONSECRATE H9V AV Having 45b the formula performed which for the consecrations long is like life: in this manner he should convey (45b) 3TI! A. Va r seated making the from Lord 25

increases this

01! VAJRA LONG LIFE He draws with of the all Lord

The sdhana on a lunar gesture his of disc, giving Below his

as follows. the

shining

moon, adorned the elixir

ornaments,

and fearlessness, him hands he should in the the

immortality upwards

trickling at the

hands.

draw a devotee of afijali. five

looking

and raising Having

posture

worshipped

with

offerings,

he should

perform

recitations

30

the the image. the time full thousand front At times in hundred of of one he performs the great worship. Taking butter of a brown cow he puts it
a new dish the Lord marking and recites it with the vajra the (held) whole in night. unknown shines before arises; heat or the left hant. He meditates throughout a scent, a brilliance

moon in
on

Then he notices or fire comes out;

a fragrance of rays

smoke 35

forth.

51
(46a) butter blood, rite or these butter, or he arranges sour milk,

46a

When fresh

and other or

signs

appear, milk,

either

clarified liquor, protective it. moon. lowest 5

sesame oil, else

water,

intoxicating the drink

bones, flesh and the If the rest. sign

anything

suitable. himself

At dawn he performs he should eat it or

Having

purified

comes about, life is of

he becomes At it.

as long the very

living least

as the he will

sun and the obtain the

He takes

on the

Vajrasattva. about

achievement. If the

There sign

no doubt

does not

appear,

he will

be free

of

diseases having

in

this body

world, and 10

of wisdom, without possessed for a hundred years. living As for subduing There is the other rites, he will it.

wrinkles

and grey

hair,

a firm

namely

the

rite

for

pacifying,

gaining

prosperity,

and so forth, no doubt about

perform

them unhesitatingly

by mere recitation.

THE MADALAOF THE FCNR GREATKINGS

The Four 46b Great Kings bowed before his Lord spell give the for his Lord the Va ra g&i benefit, and said: '0 Lord, 15

each one of us will of all living beings.

pronounce May the

welfare

and happiness(46b) give his

consent,

may Vaj radhrk

consent'.
'Good good, 0 Great the great Kinge, king speak up. of the I approve with joy and bless the his your pledge'. 20 0!! VAIV. his Vaivar}a, approval, In spells Yakgas, having his of the spell Gan received from Lord's

encouragement the same ray

and blessing, Dh:rtarra, the

emitted king

hearts

pronounced

OBI DHN. rG4haka, the Vi_ap kfa the great great king king of of the Kumbhiglas, pranounced in the his spells 0Ni VII. 25

the Ngaa, acting

same way pronounced

his

spell: This It is

011 KEA . is their maqja1.4 square, having four

47a

In the gates and decorated circles. with five (47a) he draw the i looking Lord impressive. On his left Vajrap should centre 1jholding in his hands a mace and a mongoose, he should draw the Good Vairava ornaments, seated firmly adorned with jewel on a lion seat, golden in colour

30

and looking
intent with

splendid.
floods

The wise one should

of jewels. a v! To the west the eyes in In front He is right

draw him with

of the Lord dark draw the

a beautiful
he should green the best in Hero vajra. Similarly

vase and
draw Iota=. and lhaka 35

so on showering r91ra adorned holding

on playing all for of ornaments. and to his the red

beautiful, he should holding seven

colour Vir

a sword,

Viritpkga

-noose, he draws

conspicuous the guardians

and having all the

snake

hoods.

gates

portals.

52
Then the mantrin should enter himself Lord applying and then the the gesture Kings. with assigned Hating the rite, for summone.:

47b

the he First summon this should group. (47b) the them should worship wise one presenting vessels containing offerings.

them in

accordance

Next the-knower garlands

of the mantras whether

should

introduce lineage.

made of flowers,

of royal

pupils warrior, hAhRa' a or anyone

his

adorned with

S V_ PLEDGE O? following the Vajradhara's by mantras and means of gesture else, RECEIVE VAV OM these be thrown HU?!. A flower wordss or a jewel with should for the king towards whom it falls, not otherwise. 0 NlGI? F! OTTES. It is effective Than he should corners. The fifth the perform one should aala maYl, a king the consecration with with the being four the vases gesture in standing of in the 10 Va ra i.

be consecrated and performing a king,

By drawing as above, not

consecration a king

due order a great (48a) Conti-

being

one becomes

one becomes

one.
As a result 48a one becomes nents. 1I. King 'As with hostile death, rity his for Vajradhara us, the Four will protect Kings, his him like we will my own son. ' always protect that king together destroy fear of 20 the of the four lord consecrations of Jambudvipa, and entering the noble the king four of the gates Four 15 glorious

Great

retinues kingdoms

and servants, and those famine, ra

whole wicked

kingdom to him.

and cities. We will

We will remove the

who are

diseases,

plagues tranguillity.

and calamities. V r

Vai= destroy will fulfil

will

promote

prospeMTt uu and 25

and DhrtarV with his

aka will Viremlk4a short

inauspicins provide all security his

together will tions.

beasts

and companions. rest. In

eliminate If this

famine

and the

we will i would

expecta-

were not

definitely

so, Va ra

be offended'.

M 4P-ALA OF THE GUARDIANS OF THE TEN DIRECTIONS The Guardians 48b '0 Lord, every of all living 'Good of the Ten Directions pronounce bowed before his spell for the the Lord benefit and said: (48b)

one of us will beings'.

and happiness 30

good, 0 Guardians lord oft AV of the

of

the

World, good good, speak up'. and others OZ VAS pronounced their spells.

=na, the WI obi 2

Spirits, oM J

OZ YAK

orbYA1 0t4KUV ooA

This is their draw He should the Ada similarly Guardians the

orvRAV3
35 as before in their with the Lord in the centre. with the of He places two, the Gates mandals,

maz}qala37

of the LKE and In_th put in their

Directions forward(to

appropriate and nadir),

quarters and the

zenith

Guardians

positions.

53
Ile summons them and worships them in Having himself

every

way.

entered

he should introduce his pupils. He should consecrate them with the vases blessed In his with the mantras of the Guardians of the Directions and the others. desire for success he should pronounce the spell for conjuring them forth.
49* The Guardian. position.. Then in be he a king or their or joy they said: '0 Lord, anyone this consecrated on the the forehead, consecration, of the Direotione are produced without delay (49a) in their 5

someone else

who enters who believes, whether always destroy flowers and everywhere hostile

a worrior,

ja Ja and receives . a son or a daughter of(our provide him with rains security, from time

) lineage, protection to and LO

0 Lord, we will cover. harvests We will of

kingdoms,

shower

time, produce

grain, great king

and fruits'. bowed before the Lord the and said: eight '0 Lord, I shall

Yama, the bestow death'. Naircta, to that king, fear death. on that

dharma.. king, longevity

and I shall RVasas, or

obstruct

kinds

of untimely

15
the great lord of the said thiss'0 person, Lord, with I will not or regard cause fear and of prince, of bbhmar; atworrior any other of

diseases, untimely

Pretas I will

and Pi, cas, fear always provide

Rk a.sas and others, security, protection

them with

49b

(49b) cover'.
Varu4a, the where protect great king of the of of Nagas, said: that the N king, s. death'. '0 Lord, not I will never cause that great 'O Lord, I will provide I will security, not always secure and everyharvests the harmful I will of whole kingdom

20

and prevent missiles.

activities all

discharge

poisonous

obstruct the wind

untimely said: I will the

The lord being all

quarter flowers of

25

to be terrified fears, and provide the to great that

by winds. grain, king great

produce

unexpected

winds,

remove

and fruits'. Yakgas, bowed. before with in (50a) the the every Lord eighty fear. and said: eight I will '0 great give 30 Lord,

Kuvera, 50a with regard

being,

I together persevere

of the Yakgas, will war . lords in abundance. and grain wealth people, care ! with h,,, of aervants, his relatives,

removing

I will his country his protect and provinces, friends, sons, daughter, wives and the rest. I will take ateeds, the goats and the rest'. '0 Lord, refuge to of the 35

oxen, cows, asses, camels, sheep, elephants, the Spirits, nna, the lord bowed before of all to the that king, prince, warrior

Lord

and said:

regard and in

or br. hmaca, I will and happiness, poison,

guarantee imMLnity

beyond, protection, counteracting (50b)I will

tranquillity and destroying provide

sword 50b regions

and punishment, and estates,

stability

borders,

him with

a va ra-enclcsure

made of

54
va ray-darts, indication in and a va ra-canopy. of what is the the is to I will assist is him in not all necessities I will success and give explain with no

be done and what is not.

to be done. give every

a dream what to ao rin,

good and what performers lord of of those

I will

obstruction AkI the Lord

rites'. moving to in that the sky, made obeisance prince, minister, with before brahmaZa 5

and said: who is

'0 Lord, with making

regard

king,

or warrior, will all always obstacles

a journey, give

I myself

approaching

my entourage I will remove

and everywhere and avert the lord (51a)

security, disease. tower

protection He will Regions,

and cover.

every of I will

always

be assisted'. before the Lord or his 10

Mahvarha, 5la and said: '0 Lord,

the

made obeisance aim of son or in that

always

fulfil

every peasant,

son, brahmana lineage, will

or his

son, warrior,

merchant, I will

sovereign (our) daughter of all fears.

or anyone him'.

who believes.

give

security

I myself

protect

MA3 ALA OF THE EIGHT GREAT PLANETS The Eight everyone Lord give 'Good Great Planets with attended his by the Lunar Mansions his said this: '0 Lord, 16 May the

of us together his blessing'.

entourage

will

pronounce

spell.

good, 0 Great Great

Planets,

I give

my blessing, rest

speak up'. before the Lord 20

The the and said:

Planets,

Sun and the

made obeisance

AV 05 BUI 05 XJ o5 SOUOrb 9AV OM o5 xV39 of vi on MV

This In 51b is the their centre maz als. he draws over In the the Lord Vajraplgi having the form sides of (51b) draw and 25 World). Lord On all he should

Trailokyavijaya(Victor the four great mudra&

Threefold of the

front

he should

draw

ukra(Venus)

haspati(Jupiter) draw to B, he the back Soma(Moon). To and the should right, at ditya(San) to the norththe to left Vadha(Meraury)t Apgra(Mars) south-east, the (Ssizer Ssnifioara(Saturn) in the the the R to 30 sun) of north-east, west, he the the Rk All on orbit should outer round alas(south-west). quarter of Mansions) and in each gate a guardian looking wrathful, draw the Naklatras(Lunar the gesture of) Vajradhara, he should summon Having entered (by applying Then he should lead in his pupils. then all by means of Vajripkulia and others.
PEAT 05 VAJRA-DESTROY HUNT 42 PHA'' 35 01 THE PLEDGE OF THE VAJRA-PLANETS I 011 VAJRA-PLANETS RECEIVE, O PLEDGE HU5

He should perform
the wer mantras of the Eight he should coerge

the consecration
Planets all the and with Planets.

with
the

the eight

vases blessed
By acting

with
in this

vajra-gesture.

55
(52a)The with where Great Planets king before the Lord Lord, and every-

52a

made obeisance or prince,

and saids'O always

regard

to that

we Eight

Planets

will

do everything The divinities

precisely'. of the ma3aaala, NakVatras, made obeisance of that the great in Kgaaa, Lava. l4ihrta, similar being. manner We will king's Karaga, Tithi, Lord, 5

Yoga, RUi, we will our towns

Lagna

and ViVI

and saids'0 protect

never

violate We will places.

orders protect

him like cities, then

own master. and trade

wholecoantry, fear

establishments, worshipped

When a great

oomes, and we are

it

will

certainly

have no effect'.

M 4T ALA OF THE EIGHT GREAT NAGAS 52b The Eight i, and said HUT; 'Good Great this: '0 Ngas gladdened the Lord with the sound spells of of the all syllable(52b) of us'.

Lord, we will

pronounce your

the

secret

good, 0 Great they

Ngas, pronounce before

secret Lord

spells'. and said: 15

Rejoicing Olf PHUT OBI PHTJ This is

made obeisance

the

OM PHA OM PHEV their

OM PHUM OM PHH 0M PHAI V

44 oMPHAUV
lotus with well eight seated4 petals. e is In the centre by 20 of

maq4ala. white

He should the maz4ala

draw a large the in

he draws

Lord his

Vajrapr}i

surrounded

Mahoragaa, threatening Tak$aka, KarkoIa, In short they Everyone there all Kulika, are has the

appearance

and having Padma and

seven

snake

hoods, by Ananta, accordingly. with the their neck. for(53a)

Vsuki, to

Saipkhapla,

Vruna

be drawn hoods eight

one on every

petal, clasping with

resplendent him about oblations, kinds

hoods. 53a

seven set of

and a consort vases milk, adorned

He places the

and food of

divinities Having

including entered, JAI them all the

butter,

honey, and different summons the with

preparations. a hood

25

vajra-master

Hooded Ones by means of syllable are PHR47 kings or warriors, the

and by reciting Leading he should rity of their

H1KVAt4 HOV together into(the magOala),

-the they whether syllable

consecrate pain of

them by reciting the venom. All

the the

PHUM,thus coersed

removing

impu30

and the

Nagas are

by mere mentioning

names. made obeisance offered mandala himself; this before the Lord and holding their

(The Ngas)rejoiced, hands the raised in aSjali this the

supplicationt'O delight case let in

Lord, ahould the Lord's

we deceive teaching, then 35

one who enters deceiving our that great heads great

and takes in that

we are 53b and let provide act ctive. with

Lord

be burst being

open with with constant

a heated

us be burned with hot sand (53b) We vajra. will always security We will and cover. the We will

protection,

initiative, to time

strength we will

and vigour. shower with

render

venom ineffeall our

prom time

rains.

We will

discharge

56
rains the on all coiusnd the of hostile the kingdoms. Destroying Va j ra-

missiless all feart9 is

and shower we will carried

untimely that

ensure out'.

Victorous

One and of

dhara

Now the rite

He should on the with it Lord recite

of evocation.
the with rays. syllable his PBZTI1 one hundred head surrounded regard to the with thousand snake times hoods maditating and garlanded on the sacred 5

Vajradhara white the syllable

beautiful of the his

Having

vena he meditates of

mag4ala 54a in with

PHJr

surrounded out

by a garland the syllable

syllable hand formed

PIU]t. like

Breathing

rays. He should envisage PHUM (54a) and summoning out all the venom 10

a snake-noose, and flesh. all it all the

he should

draw

located

in

the

body, bones perform remove

Then he should the with rest. the He should hood-gesture.

ritessburning with his

of fist;

the

venom, antidote

and

just

how much more easily

MPJ ALA OF THE NINE BHAIRAVAS Mahbhairava, the lord of the the Great Lord Gods, surrounded and saids'O Mt1kls by the the Eight Great 16

MtpC s, made obeisance and the others being Their

before afraid

Lord, all are

gods, Ngas terrified

of me and the are

frightened, about with

and agitated. deranged. his

faces pronounce

sunk down and they spells for their

wander benefit.

their Lord

minds give 20

We will

our

May the

blessing'. 'Good good, Mahlbhairava, the heavenly 0 Good Bhairava Mt: rks'. the noise of Bhairavas said: 25 0V BICV SVAIX (54b) ok BHAJJ SVX1 Bhairavaa obeying the OM BHEV SVIRX 51 O!! BHA sv x command'. pronounce your own spell and

those

of

all

Then Mahbhairava O 54b

making

BHAIRAVA BHAI t SVX}} Ok! BHTV sVXBX 0 BII)V are the SVAH1 Eight 52 with eight spokes one should place feet in its centre

011 BHXV SVHA 1 BHAII SVB1 01; to Lord, these This Having Vajrap5Vi, the great is their drawn

ma3Wa a big

circle

very

wrathful lord In

and appearing of the the

as Trilokavijaya. together of all with the

At his Bhairavl. spokes

he draws he draw

31

wrathful will.

Bhairavas

The rest he should

should the In

draw at

central with

position their Mt#

Eight every

Bhairavas gate should

together draw

:, their

faces

wrathful

and angry. 35

a wrathful

guardian. Aqkua in the with with and others mar4ala blood, blood or he worships them using flesh, from (5554)

Having a skull offerings the filled of

summoned them by means of with blood. He places vessels filled

intoxicating a skull

liquor, and remains liquor.

good quality, vases

filled either

head, and eight

intoxicating

57
55a pupils. Next with of Then the Excellent the Victor over the with Having of the Threefold a skull World should the introduce eight in the his

He performs he should the best

consecration the rites.

and with of

vases. accordance palace four 5 one

perform way for or in

made an act world,

worship in

subduing a solitary Hearing with

threefold he should of filled Eight the

either

the

Kat ks thousand present

place, the

perform lord with

recitations the

hundred should wrathful by the

times. an offering

roar

Bhairava, blood.

fearless

a skull

He sees Bhairava, and accompanied

and malevolent, group of the Mt#

surrounded s.

by the

Bhairavas

On seeing

them he becomes filled

fearless. with

Remembering flesh or withlO

the 'syllable intoxicating

55b is Bhairava your wish? give

HR4 he should liquid.

with '. his

offer

them a skull

either

ferociousness grant it

destroyed with the joyful elixir of

is' heart. life,

gratified' Besides the Sword,

and

says

'What(55b) the Stages,

He should

granting Wheel

he will

substance

containing

and

Trident,

the

sovereignty

over

Hsaven, Earth give the state

and Lower of Indra,

Regions,

ever over

ortr Over,

the

Pour

15 alas, over

Continents. the the state of

He will

supremacy Cakravartin, entourage

Yak$as

and Rk

a Vidyadhara world, his

and of

a Vidy$. dhara his

the

sovereignty I't; k.

threefold

own submissiveness,

and his

One

can obtain
the the syllable

any other
ii,

desired

boon. Baving granted

Should

them Bhairava
frightened

pronounces
one would 20

laughs

and goes away.

one get

immediately.

A OF TAE GREAT GODS MATAI, The Great 10 Lord, with out of Gods, Brahm and others, permission give his we also blessing'. their spells. made obeisance will explain our before the Lord and said: Lord 25

your

ordinance.

May the

compassion

56a

Now Brahm and other gods pronounce (56a) OM RUV OII VIV OM 01 oM Iii

o? IAI
This

or GAI
is their design

oII Bx
ma4jtala the

54

53 o1 ICA
as before. hero In Iivara the with to the in centre he should in Indra his draw hand; his 30

He should Trailokyavijaya. at the back

mac ala of left In

In front Bra m ; to hand-gesture. the

him the

a trident right the

Cakrapgi(Viqqu); similar manner

making

appropriate

he draws

maag4ala their 5and

consorts
great

and the quardians

the maz ala power, potent, entered,

of the gates.
he should place vases and filled bowlif, the items 35 and so forth. one summons the gods: JAtI HITM VAM HOJI ALL GODS them gesture.

Outside of

beautiful the wise

Having

PLEASE ENTER THIS EXCELLENT PLACE. On seeing them he should worship by applying with great joy. He should lead in his pupils Vajradhara's

58
OF VAJRADHARA HUZ HA HA HA 3JV. FEEIVE THEM BY THE COMMAND Obi GREAT BEINGS R. (56b) he their throw flowers in the They eyes and should manner, open proper make them look(into from is the vases the maz4ala). with gods. the He should mantras. consecrate grant them using that water taken rite thousand them 2vara li&ga Tathgata, the gods 10 the middle grant of the night the and says 'What boon which we may give for the of highest life, do you which 5

56b

blessed to the

He should

perfect

delightful or

Making times

a pleasing the

veneration should where in

one hundred Goer' there is for

times

two hundred gods, the

thousand very highest at

coerser a place Vajrapl4i,

and other

ones, in place of

a single of the all

such places, or and other 41 a caitya containing or, in accordance with the

the

a shrine always

relics.

The coerler

should

coer$s

rite. him in

The gods approach desire? Tell us quickly! one, think the all

We will promptly mantras the

willingly

you desire. you the best'.

0 fortunate

and speak up, so that should ask the gods the

The one who knows He should moving 57a in (57a) and said: who enter the the path path ask the for

success. invieibility, 15

things i1 other

he desires, kingship

elixir

sky, royal

insi

and so forth. themselves the world the before of the Lord

Mahe&ivara '0 Lord, into that of

and the the of

gods prostrated remove or of all the

we all

gods will this world path

obstructions above. of of

those indicate 20

a mar4ala leads to

We will

heaven, the the path

of Bliss,

path

righteousness, right judgment, show

Good Doctrine, nirv4a, the state

without and free

obstructions, of afflictions.

determination, 57A Buddhahood, provide

renunciation of a Bodhisattva

We will At all We will times protect

and of from all

Vajradhara. fears.

we will(SA) cities, 25

security, places, the

protection the

and cover the

towns, trade We will grant the Earth

kingdom,

dominion, villages king

and the

king's

establishments. shelters. We will over We will grant Heaven,

guard kingship.

territories, promote over In

regions, the

and cattle sovereignty. four the

We will sovereignty

who has or

universal

one, two, three we will

continents, state of

and Lower Regions. Vi gr}u and Mahe vara' .

short

grant

Sakra, Brahm, 30

n'IM ALA OF THE KING OF LONG LIFE

The Lord Vajrapki

once more looked

at the circle

of his

assembly

and

The mazdala of the assembly was moved, much moved, animated, much animated, smiled. enthused, much enthused, overjoyed, much overjoyed, floricsome, very floricsome. 35
On occount 58a Brabm and others, prostrated for your of this (58a) miracle the many wonderful of events were seen in the world. assembly the Lord

gods, overwhelmed

with is

amazement, the reason reason,

themselves smiling'

before

and said:

'0 Lord, what do not

The Lord

Buddhas

or Bodhisattvas

smile

without

59
Let the Lord explain Vajrapl the reason for to his the to smiling'. gods asking for instruction by all mighty the power and said: previous of the 5 themselves recited explain the other the before syllable formula the Lord,

The Lord '0

i listened rest, listen

gods, Brahm and the concerning the

what

was explained I tyu, the

Buddhas

formula

which

destroys death'. prostrated and they please

formula-mantra The Great greatly 58b 'Good the of

destroying

untimely

Gods, Brahm and others, their hair tingled

rejoioing;

'Good'. having (58b)

good 0 Lord, good good 0 Vajradhara, power the living M; Ftyu and the beings are the freed path the of fear great of force short from all of

the

mighty which

leading life gain

to

shore, and by means those eclipsed born in by 10

longevity, those

inauspicious are are led

untimely evil sapsra

death,

who are living

misfortune who

away from

destinies, turn

and those away from it,

beings

overwhelmed the

with

and with

expedience

understand

supreme Vajrapki, emitted the

and perfect having from the

Enlightenment'. to of his the beseeching request of Brahma spell15

The Lord and the formula others, of all

listened Vajra

Body, Speech, and Mind, the

Tathgatas:

0M MERIT MERIT, GREAT MERIT, MERIT OF UNLIMITED LIFE, ACCUMULATION OF MASSES OF KNOWLEDGES OM HRi? M1n[. This is is is is is

57
the the the the the 59

is

the

spell

formula. spell-formula. spell-formula formula. spell (formula). (59a) of the spell. 20

subordinate subordinate spell-impelling predominant secret formula.

OM B}IRUI, SV. BX. This OM TRUM SVAII. OkI TRY4 S 59a Ol, 4 HAT$SVB. This is EX. This This This their

majala the Iala ma;? with four spokes. In the centre one should is the place of yaj? inasapbhratejorlja(Glorious and Knowledge). The spell is the right The spell syllable is

25

One designs the the Tathgata Totality

called

Aparimityu4ipu Life, Merit

King

of Unlimited front of him is is

syllable To the The left 30

BHRQk4. In is Krodha. is

Vajrapni. syllable

HR 1.

The spell the syllable

the

TRUM. To the him is Noble

IkUagarbha. known as the syllable

spell

TRXM. Behind

Avalokite'vara is

Abhaywpdada(The

One Bestowing

Fearlessness).

The spell

HAS[.

Tathlgata maraWa. One are to be depicted in this brilliant 60 there place a set of five or a set of eight vases blessed with the mantra should incense and the rest, and other items of worship blessed with 35 of Cakravartin, the wrathful mantra for all the rites, as well as the guardians in all the gates. The Vidys
The mantrin 59b by the host is of enters his himself and summons the Most Blessed with One surrounded Vidy. sons and attendants, on the left and together side of the his(59b) one,

The Vidy

to be depicted

Blessed

6o
He consecrates one hundred Vajradhara he is well thousand himself, times. sits In in front the of paryaipka posture and makes the the recitation or When

him he sees either the to boon according every

Tathgata wish.

or Avalokitevara. concentrating then

He receives he is able

to his act

perform

by application

of his mind.
Initiation of the pupils his pupils by means of Vajradhara's gesture. In

He should of self-confi61

introduce

a state

nce he sayss

01 VAJRADHARA,RATNADH&1A,PADMADHARA, VISVADHARA, PLEDGE I BOLD THE TATIIGATA PLEDGE.

BY ADHERENCE TO THE TATHIGATA'S He should have them throw flowers:

OV ALL THE TATI GATAS RECEIVE BOAT, YOU ARE heads he should give the consecration. (60a) 11

THE PLEDGE. Putting 60a

garlands

on their

OBI ALL THE TATI GATAS CONSECRATE, VAJRADHARA COMMAND114 BBI obi VAJRAVAJRA CONSECRATE HQ4 HtTh OBI VAJRAPAIMA CONSECRATE HU11HRt11 Then he should is this: He will not abandon He. will He will not despise not the Three kill Jewels, living say untrue teacher teachers despise the Thought bestow the pledge

O! VAJRARATNA CONSECRATEHQN! TRACK OM KARMAVISVA CONSECRATEAJJ HQ4 KAM and the precept-consecration. The pledge

of Ealightenment not take

and his what has

17

good teacher. not wie adhere his nities tread vinities, 60b the world to been given.

not

beings, things nor nor the certainly of the

and he will nor approach his

not his true

another He will the a, nor

man's not 20

He will those

cross will

shadow.

who are r.

he pronounce the of mud

name of the divinot the of di25

vajra-teach6; ever. with his

He will

not

mantras, the offerings, are

I he despises feet upon of

them he will the the remainders

diseases. the

He will of or

shadows world

and the

signs (60b) above. one should to

mudrs, whether

they

of

this

The wise

definitely the Three

slay Jewels

those

who are rest,

subverted and intent should attached of the

in

the

teaching

of Buddha, harmful the cious always teacher.

and the the

on abusing the avari30

The mantrin

by means of the beings.

mantras

destroy to

ones, who do not do harm to give his and for then it living to

possess

Dharma, who are Taking in the wealth

sin, and who ones of in this ones. permitted the

avaricious purpose for use in

he should honouring sagdala, manner

those

who live for the in

destitution. the

For

the

teacher,

likewise

accomplishing the

pledge,

worshipping justfied in in life of

sons of the the

Buddhas, if from of of

he thinks the avaricious beings pledge, the his

he is

taking for

wealth

35

The one who delights to speak deceitfully and the to

acting order living

benefit those

living the

is

to protect beings. the

teacher's may ) (610.

possessions 61 0,, resort

The one who knows sake of his

mantras delighting

someone else's

woman for

sdhana, for

61
the Buddhas and for protecting the whether pledge. Abiding in the place one is with of Vajrasattva,

whether without

one does everything, being in fault; the

one enjoys more if

everything, one is

successful compassion.

so how much the precept-consecrations

imbued

Then he gives

Obi I GIVE YOU THE PRECEPT OF 5

1"* ABIDE VAJRA O4 VAJRA-SUCCESS. FOR THE IT ALL THE TATHAGATAS,ACCEPT Handing him the vajra he should give the act-consecrations OBI PERFORM ALL

THE ACTS OF THE BUDDHAS HUM. In order body, belongings, his with else 61b the kingdom the to honour wealth the teacher, the pupil should offer best his own precious and cities,

and grain, benefit

horses

and chariots, wife,

servants

and sovereignty, of gaining

sons, daughters, for

mother,

sister

and granddaughter* teacher which everything brings 11

thought for.

he should ask (61b)

offer

to his

he asks

Then he should of the Buddhas

an effective and for

method

E lightenment he desires.

any other

worldly

prosperity

which

The one who knows should a lunar the provide disc the (arising)

the

mantras, method the in it

without for the

envy, with benefit

faith of his

and loyal son. his

disposition 16 upon

effective from

Imagining thought the

syllable its (viz.

A and concentrating he should

appropriate to

seed-syllable

centre, the

envisage by that the

samayaof

mudr

and so he transforms the divine

seed-syllable) he should

process mudr

yoga relating of the appropriate order the the

formsThen

empower the

by means 20 in due

seed-syllable the Buddhas

and gesture as previously. and if

and give Developing in

consecration of

by means of wise one should other

a sense

confidence,

succeed, successes.

he succeeds

buddhahood,

how much

more in

Merits

of

those

consecrated

in

the

man ala others, in prostrated the case this of themselves the king, before his the Lord

The Great and saids'0 (62a) warrior, caste,

Gods, Brahm and the is the fruition

Lord, what br18a,

son or minister, the lowest

62a

merchant. community,

peasant

or ,

someone else, royal

member of mazpla? '.

member ofe'border

who enters

The Lord saids'Good

good indeed living enters draws beings. this it, is this Learn royal the

good, 0 assembly of gode, Great Brahm and others,

which you put of the to me for fruits of it, in the the benefit case of of the future one who in it. it, As for

question

maturation of the

mag4ala it

assembly in

gods, who is reveres it it.

consecrated

and having short,

drawn

rejoices to

and worships Such merit come up to

in 0 gods, me, although

I am unable many hundred

aspire thousand

to explain times

as I have, it, does not

multiplied

does not

62
account 62b of all for the it, does not bear comparison even with the heap of merit (62b)

Tath. gatas'. is of wonderful, beings O Lord Vajradhara, this this it is wonderful, We are this maturation O'.Lord, we

'0 Lord, it of are the fruits

living

who enter ..

mjala. magWa

zealous,

zealous

Vajradhara, ,0

in entetng

and so -on' .5

THE FOUR RITES The gods prostrated are living beings to in themselves in the same manner is short in and saids'0 merit Lord, there limited. spirits 10 it, consecrate beings are

Jambudvipa destinies

whose life they we to the are act

and their hells,

Being

subjected

evil

born

among tormented '. them in the merit

or among animals. '0 gods, place

0 Lord, how are them here in the

on their this

behalf? placed action of in

maaz4a1a. Having By means of they

them and recite gain 63a freed long from life. evil. their of

Dharsa'-syllable. of for merit, those

living

Destitute (63a)As

become possessed reborn

and they

who have been their

evil

states, their

0 gods, religiary their Place 15

consecrate or the form or

name(card), their divinity. lineage, in from the his

consecrate At least,

effigy,

consecrate their

consecrate their times evil

son, someone of their servant.

people (their

of

their

someone bearing the manpla seven of

name or for

representation) freed

seven

days

and nights. the conse20 thou-

One becomes crations. thousantimes, sands times.

obstructions

destinies

by means of three

0 gods, recite four

name two hundred thousand times, the five

thousand

times,

hundred of

hundred

as many times deadly offense

as hundreds are

Even those

who commit minor

liberated;

how much more those The rite for

who commit

offenses'.

pacifying6 making a hearth for four 'using freed the cubits the pacifying in size, rite, round in shape, a sacri25

to Devaputras, small, fice the his 63b medium or one hundred seeds flesh, of white

large,

one, two or times He is

one should of his

offer

thousand mustard. ashes every from

representation every in evil.

name and one sacrifice (63b) this rite, 30

from else

Should with

bones, hair, freed

or anything sin'.

accordance

he becomes

the hearth) one should draw a circle In the centre(of beams light. Al4round white of on the circumference eight vajras
On the of the

blazing

forth tipped a jewel,

he draws five a vajra,

the

shining

with

white

rays.
the

Next he draws a crossed sins

of the Vajra of the

vajra,

and a lotus.
outside Planets,

In order
Lunar there

to destroy
Mansions an image

he should naive the different

outer Family, World Guardians Lord

mud. ra.
signs of 35

he draws

mudrs

and the of the

accordingly. together for with with divithe rules

He should the vajra

place

painted with the

on a cloth

entourage, in

vases In

and bowls short,

filled

offerings design in

and food accordance

nities,

white

colour.

he draws

63

64a

fearless the Buddha, having the a of in appearance Clad a white garment, and (64a) destiny being that living should offer evil experiencing one remembering the to home in of obstructions eliminate order of sacrifices series a whole honey, together butter parched rice and with milk and sins, using clarified
white his mustard name(card). for gaining born 67 prosperity in a happy atate, the wise one should hearth, sides. of golden outside the others. the one who is his expe15 perform two or in its for four him or at 10 around mark mixed together, or using his bones and similar things, or just 5

The rite

Once he is the the rite most for eight

gaining cubits

prosperity. in size,

He makes a square having an' edge on all rays

centre All

he should he should the draw seals the Clad riencing the the rite length

draw a lotus draw jewels devided seals in of

with

a jewel

radiating lotuses.

colour.

and on the into sets of

edges the

On the In

he should

Five

Families.,

same way he should

the

outer of

divinities, golden colour,

Aipkada and the and remembering on his increase

a garment destiny,

a happy for of for

he should

perform He should

behalf for

and for that

prosperity creature

gaining life,

prosperity. fame, reputation, 68 perform like

embodied

and good fortune.

The rite 64b

subjugation he should shaped a red

Next(64b)

for

his

benefit two or of red it in

the four

rite

for

subjugation. in size. In its

20

He makes a hearth centre to in it. he draws All around should with

a bow, one or and on the top

cubits

lotus

a bow with colour. of it.

an arrow

attached

he draws always

bows and arrows same on the in colour,

The one accomplished

mantras Adorned

do the red using

outside

a garment

and remembering mixed with together to his power. clarified with

that

living butter,

being, powder All

25

he offers of the red

a homa sacrifice sandal

saffron or red

'wood, red" floioers and the rest

lotuses

red

fruits.

divinities

become subdued

The rite

for

destroying
to for destroy

69
the evil ones opposed to him, he should embark or three vajra and outside vases places and every35 on perforor in (65a) at 31

In order ming the 65a the the rite

destroying. in brim heads, size,

He makes a hearth triangular with in

two and a half a nine-tipped

most nine centre, with

cubits the

form, with

surrounded " tridents with of

tridents

and crossed vajra-axes. He plaoes

vajras, On the in it

marked with he should adorn bowls where for

Clubs, it

as before and lots with blood

and pointed a third series., for the

offerings filled

food

divinities.

He also

skulls

and flesh.

64
The fierce destroy Freed to the all from world the the of one, Trailokyavijayin obstructions obstructions, gods of his sins sine the himself, wearing that a black garment, should

and so on of totally threefold

embodied he will

creature. progress happily

destroyed, sphere.

or men in

live those to in the who He should act promptly same manner with regard It should happen accordingly in the case of those on whose in this life.
behalf the As for the attainment action all is other of taken. rites, he should for living perform beings them as previously. is achieved In this way

happiness

immediately.

PRAISES OF THOSE WHO PROMOTE THIS KALPARXJA(ROYAL WORK) 65b Lord written and the subjects, explained. minister promote crops 66a The gods, Brahm and said: for rest 'With and the regard to others, the (65b) filled with this joy, bowed before Kalparja beings, (our) the 11

one who writes of

or has it

the will

benefit, protect

good and happiness that son or

living of its that

we gods, Brahm like as it his our own 15

daughter resolutely of

lineage

how much more if We will extend the

he follows the

teaching king or their people in

has been his

sovereignty in his

son or

who expounds his sovereignty, rest.

mantras

accordance oountry, wealth

with

invocations. and subjects, grant

We will his women,

protect

provinces, and grain

and the

We will bestow in trade

provide

daughters; and sons men, Should a believer and enter mounted will into cities,

prosperity, Kalparja

sustenance, put it

abundance; (66a)provisions top of the

and peaoe. 20 royal out banner

this

on the or

places

and so forth, through the villages rank

should

he set

himself calamitie0 servitude 25 s

on an elephant,

wandering

and towns, all of that great

deadly by

be eliminated. filial

We will

recognise

being

or with

submission. this form should of be practiced, with we pray his that the Lord Vajrapki We pray may be that in their

Wherever present the the Lord form in the

Vajrasattva

glorified all the

bodies.

Vajrasattva of this

Samantabhadra, Kalparja. We pray

who fulfils that all

hopes, may abide Tathgatas together

there with

entourage 66b worship,

abide

there

we veneratet

and -may that part of the earth become a caitya. (66b) We gods, Brahm and the rest, are we protect.

We servants

30

hermit, this Kalparja. the vajra-teaoher that We will great who practises of like to him by to obey every order. We will and slaves ready serve grant stand every benefit, happiness and complete success. 0 Lord, in short, we will wipe
the ship dust of his feet with behind our him. heads. 0 Lord, we venerate him. 0 Lord, we wor35 him and follow

65
that the living masters. Great beings in the )

0 Lord9we magOala 674L, sattva,

pray

who enter

and are

consecrated

may become our Samantabhadra

0 Lord, we recognise B1iss. We recognise

him as Vajrapgi, him as the

Vajra(67

the

Tathgatat.

The Lord Vajrap$i

It is good that it

addressed

the gods, Brahm

to the aharma

and the others

you make this

sayings
true vow.

by euch a devotion

Accomplish

well'.

66

CILITTER III

OF CAKRAVARTIN MATS _LA The Lord and spells, Vairanni in his order to strengthen all the mantras, formulas,

pronounced

own spell. OL4 lffj%'1. OI1 VAJRA HUI"f PHAT. HU 1 SRAJi.

OM BFRUt4 TI

V&ZEALZJ7, ABIDE FIRMLY FUI

OM FIRM VAy A HJII. OM This is their ma i the or right 1 man. 25

JRA BUM SAU. 0I1 VAJ

He draws or Vairasattva g; (67b) order. the the to the

as previously. the &i; Great to

In

the

centre to

' mantabhadra (south) Rat outside of that of

Bliss; the west

he should draw Vaira (east) Vairathe front to the north all the due others, and 10

Padmapani; where

VLAyapni. 67b

On the

he draws that the

a circle the

he places

Buddhas. Further Ones.

On the outside Yet

outside

he draws

Va'ra-)Sattvas-in Maitreya and the etc,

he draws

Bodhi-)Sattvas, he draws the

Great Sages.

further of

outside that

Bhikuuss, Xnanda and others this mandala of the

On the consorts Miansions,

outside

by their the Lunar

and entourage. the Four the

he draws Brahma 3He also draws in and the

accompanied the Planets, 15

Kings, six

Guardians

Directions. tormented

Further spirits

outside

he draws men,

spheres

and animals,

gods and titans.

of existence, 4

the

hells,

INITIATION

AND INSTRUCTIONS GIV 1 the mancala with

TO PUPILS diligence even the in on a suitable the dark of fortnight Padmahasta on the Wrathful the full day in the is full the light is 20

He draws fortnight? not at fault. fifth, which in But

when recommended, The rite better of making on the to the

ma 4ala

manJalas but

recommended

on the 68a dalas

seventh, rites For

especially and to the

refer the

fierce

moon. The manones (68a) should moon is especially 25

be drawn

dark

fortnight.

Buddha ma galas

recommended. He should ai t ala. projects tan trans. agreeably wearing la ted the apply the the himself eastern towards direction of in the the creating by means of mardala. form, in of the self-existing sun. Next and out he

He narks mentally gentle, just a white with

the

rising

arrangement pure pupils. the

Based upon mantras the practice is carried

spotless, with his

mantra

29

Then early pure

the

morning, teacher

thoroughly approaches

cleansed, the manqa_ anoinof the divi-

garment, his with

and thoughtful for the

together

pupils. scented In

The place water, the centre

man1ala

has been with the

smeared, (of

and purified wrathful

and consecrated he fixes the

mantras

divinities.

disposition

67
the

nities)

by means of the scent

the

Family which

spells. controls a circle hand, that the

He should the

perform

all

rites

by applying Taking 68b size, formula flowers of gods.

mantra

mazdala. ground, twelve times fingers (68b) with in the 5

he delineates with his After

on the

and motioning of the

he should he worships spell

recite in

seven

mark a a.

due measure great

scent,

and so forth, He should bless also

reciting present mixed the his not water, with

known as the and incense adding

enlightenment with mantras.

an oblation sandal

blessed

He should it in

water with with

wood,

flowers

and incensing

accordance Then touching

rite. hand a tooth-pick too thick or too with made of thin, audumbara fingers incensed or just or in afivattha length, 10

wood,

without

notches, scented

twelve

washed with with the the fragrant spell number of

wound round he should recite

a thread7, many times of the

and smeared times on 15

substance, the the -A 'ly

seven

concerned.

The number

tooth-picks

depends *tips.

of

pupils.

One by one he should

make them chew the

Then the 69a his

for the protective rite wise one himself performs with resolution (69a); he offers the homa sacrifice firewood using which has been pupils with clarified butter, sesame seeds and clarified prepared evil butter with mixed In together, the

smeared clarified first because rite or

butter place of the this his

and homy is done in (for

offerings, order them). sins. carefully, ability they

and rice to nullify Next

curds.

influences, perform the

and furthermore pacifying homa 21

concern

he should

one for his with this:

nullifying pupils their they

Examining in for accordance them is him,

he should should dressed their

place take in

them in vows.

position

and

their white

The procedure seated master makes yet 25

must

be clean, arrange

garments, First the

facing

and thus the 't'hreefold of

he should Refuge

places. get

them take raised raised water the it

and then to it.

he should raise it,

those

who have not who have their full

Thought should with

Eilightenment of

and those sprinkle ones. seven his the

already with 30

be reminded the heads

blessed

recitations and performs fear (69b)

-Next of the the

he should Wrathful

heads

With times. hand Royal

attention

he touches

their

recitation them with the spell Formula

The wise 69b scent the Lotus Vera with

one dispels

by touching times the Royal

smeared Formula.

with In In the 35

and by reciting Buddha Family Family the four Family of of of

seven

of

Cakravartin the the

Royal Formula

has one syllable. syllables, magical rites. and in power.

Hayagriva Slumbha

has ten

the

Royal it the is

Formula active

has great in all the Since

dowed

I1DT syllables, is common to to be the

The l-lrathful all the obsta-

1lmrtakundali cles he is said

Three of the

Families. Cuhyakas.

he removes

lord

68

Touching to all the the

them on the He should the vase

heads

he should with

recite water

the

mantra

applicable and bless filled in with with rice

rites* Formula things.

sprinkle for the it

and incense which is

Royal

consecration, in the

and other with 70a flowers he should 'hands in the

He should

place offer

appropriate with

place

accordance He throws the man1a1a their 5

rule

and he should incense.

an oblation (70a) of With the

scented recitations his north.

water. in

and sprinkles perform the af! jali in the the

resumed group of the

consecration gesture

pupils,

who hold

and look order of (the throw front,

towards those

He should face

distribute the east and 10

tooth-picks and chew the without is thrown highest the of falls There

correct

seated.

The pupils Chewing the side.

tooth-picks

outside not in falls

maidala). them to then it

them thoroughly

splitting correctly success. is

hey should and falls For whom it

When a tooth-pick

should the towards tip

be ]mown as one's towards the in north, the the east, success way and 15

upwards If world. it If falls it

with

success the

known as middling. relates downwards, of this which to his to this then event. activates pupils for it

formulas pointing is

is the

thrown success

any other in the

relates

to

underworld.

no doubt the

With 70b (70b) should should incense plicate mandala orderly Out of to your Lords 71a

mantra water

all who are

the

rites,

the

master

should

give He he 20

scented give arise with the it

washed drink.

and seated When they once

as before. have again drunk,

three

palmfuls

everyone

to

and approach his hand.

them one by one. made devotions, he should of the

He worships the the

and scatters sup-

Having Hirst

thoughtful mantra of

one should the

divinities, is.

recite

one whose this you. I wish me, 25

The summoning '0 Lord, for such

divinities

comes about 0 Vi r of a,

by applying I bow before you, grant

method: compassion

and such a one, and for is the

my pupils

purpose

worshipping deign to the

draw the devotee, of the

mandala this world,

whose essence favour. by Arhats

compasgion.

0 Lord the

Hay I be remembeVby and Bodhisattvas, world-protectors, in the

Buddhas,

Compassionate of with and by the 30

and other

divinities endowed

mantras, great those and to

(71a)

by deities power,

and the

by beings Buddha's

magical

by those

who delight I of will your

doctrine, in

who possess the best of state. all spoken of

divine

insight.

such and such

a name,

reverence in its

my ability, By showing

produce

la such and such a marJa. towards in the

self-existing may you deign Having offered

compassion appearance before

me and my pupils, ma jala. ' having 35

united thus, praise

to make your

he makes obeisance he should request

the

Lord

and then

stanzas

them to

depart.

69
Having the the night. thoughtful east. Early taught the Dharma to his send pupils sleep what who are freed from with their passions, towards in was 5 should his the protect pupils pledge nor the sayings) and the take what sexual at the pledge '0 of son, the seven with Familiesl0 faith(71b) Victorious the

one should in this, the

them to he asks fearless

peacefully they saw in the day,

heads

mornint

dreams it

Hearing

one remains

during

whether

auspicious Buddha 71b the

or not. Va ra-)nhara addresses your master,

(The master precept Do not of kill

guard

vow uttered has not acts. been

by the given.

Ones. for

living not

beings, commit

success,

you must nor take

unlawful like

You must

IJishing not drink harm living the the spells,

10

intoxicants, beings, the of nor

meat the

and the

any time. Thought of

You must not Ihlightenment, not disobey not the

abandon your

Three

Jewels,

seals, your

teacher You must tread

and the avoid

divinities. the cause of

You must sin.

orders the 15

master. nor the abuse

You must of

dishouner seals. rites.

offerings, not abuse

on their and the

shadows divinities, In short,

and the nor you

symbols perform

You must You

mantras

demoniac

must not or the

non-Buddhists. with regard

should this

have no doubt, Tantra, the

uncertainty and

hesitation rest. '

to your

own self,

divinities

laving by the

made a vow with One with of

such a fervent the complete ten set

faith,

one is

duly

consecrated

20

Omniscient

as desired 72a the

an initiate to

the

He commits wheel of

them the rest,

vajra

of vases and the rest, and becomes (72 conseorations a) . Then taking the seven Jewels, and the bell. consecrate sovereignty request of his them so that etc, pupil" they may gain sins to the

and the

he should universal concede the

essence destroyed plish

a Cakravartin, He should mantras. his head with lie offers his

and so that who desires

may be 25 accom-

the

Bowing which

devotion, jewels,

he should treasures, his sons,

offer grain,

to

his gold

master and gold

the

things

he desires. houses,

pieces,

chariots,

own position,

daughters,

men and women, villa-30 well offer disposed himself mind. to his

his fee with He should present as desired. ges and cities In short, in order to achieve he should progress, a rapid master. in the It Buddhas,, teacher. 72h his He obtains other is world; said that complete happiness here on earth

and the

highest bliss equal

happiness of of 12 gods* all one's (72b) or 35

he obtains whoever constant

Buddhahood despises sorrow. the

how the much va ra-teacher, one should

more, the not

experiences

Therefore

despise

The yogin his va ra. -brethren should not despise or his sisters 13 l?e should not cause contention. He should not tolerate va ra-rnother.

70
ones who despise ways. his Acting One. rapidly. 5 the together the rite with Lord of evocation its gods4 on a cloth. to Noble the To his left right amuni; his hand; ra gesture one should below body 10 for the benefit and happiness

the Three to the Jewels, harm do or people who do the break evil who and teacher, pledge, who in this manner, one obtains the perfection living towards beinggs#

wicked in

this and ether by the

promised

Omniscient

By being

compassionate

one gains

perfection

G OF THE, THAll-ICTIA ? DR101IN rrhen the of Indra Lord explain world

and the

One should draw the

duly

draw

Sarvavit

Tathgata

Sarvadurgatiparifiodhanar$ja; (one draws) the

Sarvadurgatiparigodhanarlija having 73a $ the

Ayalokite6vara,

amuni

in his of sun and moon, and holding colour a lotus (one draws) Vajrapzi (73a) and between them Bhaiga a myrobalan liayagriva fruit in one hand and making okyavi between hands their of aya, fierce the

below a, of blue in

colour, with facing vsini below fishes, divinities, a devotee the

holding other*

giving are drawn 15

and Trail divinities; in filled their with like. lamps with

and aggressive, Locan, Taki,

their

respective holding a pool

them are

Ps;daraFurther with foojfor draw

and Tr, one draws white

appropriate water plants flowers, Below in that the

symbols. together fruits,

masses One also

makaras, the

frogs garlands,

and the scent,

draws

and incense. hands the the raised painting eyes

one should agjali it

seated

and bowing

his

gesture. becomes it. real. If

20

Then one embarks Having 73b a sign performed he succeeds laughter, fruits, the

on consecrating rite of opening (73b) If

so that

he should see it

worship

he sees

quickly.

he does not

he succeeds

gradually. or 25

On hearing a girl men t s15 with

a drum or a bell, he succeeds quickly

and on seeing in higher,

a monk, middling

a br'"unana or lower

achieve-

He consecrates front for true its of it,

the

painting worship

with according

the

mantras to

and the

mudras.

Seated

in the rite its six a sowhole lie offers the the Lord 35 30

he should

circumstances.

He performs He contemplates

protection

and so on by means of the until recitations the sign

Trailokyavijaya. three hundred

nature,

performing times,

thousand occurs. mantras

times

or

hundred litary set16At copious or

thousand place, the

of

accomplishment times the for the

Then in of the

he recites end of the

one hundred recitation the

and eight

he envisages recitations as he is

m01. ala

as before. he sees ask always for

worship

and performs or gods, to which in

one night171f he should being

a Bodhisattva perfection upon boon Three

so far

worthy,

highest 74a will

bestow his the

him the and the Jewels.

he aspires. (74a) fruit of rest. lie offers always

The divinities, complete success.

delighted, he should master wise one

Bowing offering

down, to his

receive and to

an appropriate do this. In

'"e should

their

absence,

the

71
take it and enjoy it himself. Acting for the benefit of all living

should beings, In all the

he abides the rites. like case

throughout of his not

many kalpas18 gaining order, the perfection, the rite Yak as, for he is (still) able Grahas, and the to perform rest 5

By mere verbal servants all rites,

Naketras,

and the

perform

pacifying

others.

DI {_ Rl1T Indra the the 74b the sorrows power

RITES FOR addressed of of hell

, DPA]) the etc. Lord: of those such '0 Lord, living states? is ' no difficulty living beings the in freeing who commit in the (74b) great correct from sins order, and from sins, 15 10 how should beings one embark sins on eliminating and are in

who co-Mit

hell said: hell

and other 10 Indra,

The Lord sorrow in of the

there

and such places of hell. Listen! them as before their etc. sins

those

and are

power

Drawing with the

maq4ala blessed are

one should eight the are of times. sorrows born in

consecrate With of the hell pure all

vases

one hundred quickly from to the freed their

being great

purified, beings being gain the

they

Those of

liberated access

abode

gods and always established in

proclamation stage and gain

Buddha's

Doctrine. in

They are '

non-receeding

_lilightenment

due course. who takes their order to

The mantrin draws with saffron it evil and the it in in

delight

in

acting name. living should of

for

the

benefit

of

other

people, 20 of the

effigy liberate Next Producing

or their those yogin

Out of beings

compassion from it the

he should great fear

consecrate the three

destinies. mudrs.

the

consecrate their chosen

by means of

mantras 75a place their should

an image on the heart

divinity, the

he shou? d(75a, spell of he 25

a caitya. other it in gthe

Or writing divinity, 9

(of

their

effigy) to the

own or place Calling

and conceiving

them equal

divinity,

a house; name (of the the Gait

deceased) up to hell.

and writing one hundred do it

the

mantra

with

saffron, In order 'Dy are

he should

perform

a rite

thousand ten in the

times.

the sins of a great to pacify sinner, they are certainly freed from action freed from Calling times. times an animal the state and are he should have to

he should

million

times?

this 30

Likewise among the the mantras

same way they of gods.

born

assemblies

name, he will million name,

recite recite 2They

as explained

one thousand thousand of gods. 35

Sometime or even Calling

them as many as one hundred are born among the offer assemblies homa rite

ten the

times? the

auspicious

one should thousand

the

ten

thousand from 75b the the 7ntil

times evils there

or as many as one hundred of great is hells. in the actual with the

times-3, , hey are

released

a sign in

fire, rite,

(75b) using

so long

he should white

offer mustard

noma sacrifice

accordance

sesame,

72
and grains born in the thus these: upwards, divinity On seeing other been born In 76a size. vajras. in the with their world In born together assemblies with of gods, flame steady a signs, states, heaven. with (76a) draw in the rite, he should dig out a hearth the of four rim the the cubits in with 10 i), goat's milk and scented firewood. accordingly. of right, the They are Whenever hearth signs flame certainly they such rising see the fire ?4 white from hell they and have 5 are as

gods and show a sign he sees moving and bright pure like the in the centre the

as highest a white

either

towards like

a pure or face

continual, himself these

lightning, his

he will shining freed

moon with they

he should that their

know that sins

have been destroyed,

unhappy in

have been

and that

accordance the centre

he should the correct

draw a circle order of the the in it

with mudrs

surrounded Five Families

He should appropriate and the

places, rest5 or

and those place in

Bodhisattvas, the vases

Guardians filled divinities, it with

of

He should sixteen and other silk

and vessels for the adorn

offerings, made of banners

eight

number, similar strands, the (their

food things.

and drink He should of

15

garlands a canopy, and other excellent rite the

flowers of

victory, He should Having of

umbrellas homa

excellent correctly

quality, in this

ornaments. homa hearth.

perform drawn gods,

sacrifice the

symbols) the In

one who knows he should

this present 20

summons the offerings with

assembly the

and knowing mantras.

mantras, short,

mudrs

and the

having divine and milk lots

worshipped yoga, mixed of rice he should with and times, 25

and having place in

performed the hearth

the

consecration2 saffron mixed

bbymeans etc.,

of butter

the

camphor,

sesame, roasted

sesame and mustard barley, honey which case it of has been a corpse,

together, sacrificial with

scented

water,

and suger,

wood blessed their the mantras.

many hundred

and firewood In water, 76b the the

consecrated

he pronounces perfume, of flowers of at the the

mantra, it

washes with (76b)

it

with

pure

smears it

with with

consecrated garlands .. it to the

covers

a cloth

and ornaments, written By mouth. the knees, 30

and honours mantra,

and so forth. head heart,

Having shoulders,

he fixes

crown it

and on the on the on the

means of Next eyes, feet, rebirths, mantrin mer of flames arrange

Sarvavit the ears, private

he consecrates auspicious the crown parts, place it it with of

throat

and the between hips, evil

he applies on the ankles,

mantra-syllables the head, the

forehead, the to the nose,

shoulders, order of

and other

places271n the centre with

eliminate hearth, Kindling

he should should offerings cover

on a mat in a cloth Agri

Then the the Consuof

35

blessed

mantras. blazes with

and summoning the

body whose moon, tranquil

thousands

and who resembles the offerings.

white

and limitless,

he should

73
Then the things. 77a and thoughtful one should group of the place Tather before tas him the he arranges (77a) and having and eight a burnt arranged times to them for the for Victothe 5 effigy the and other offerings etc,

Summoning the performs Having the

worship the

as already

, explained.

prepared

sacrificial

offerings

burning, rious King

he should Ones and the

distribute others. Mantra summoned the or with

them one hundred Then he should twenty-one "Jhite t,

of

the

Purifying

arrange, 28 times One A

offering

Then having with the implements

raced

i), of

he should the the

worship

him

a threefold or

presentation

offerings. form feet of Trailokya-l0 sins a one

He should vi a a, (of the perfect hundred he should holding

either a lotus

envisage

draw Vajrapahaving pressing ornaments he should million of in sins with his

and a noose, with his all spell

lotus the

on the of

deceased), Buddha. thousand

adorned By applying times the

and wearing offer the

diadem

homa

sacrifice

or as many as ten uninterrupted the flow ashes

timesPOnce

a sign

appears, 15 reciting and particles the cow,

know that gather

has been destroyed. with the the rite

He should the 77b mantra

together

accordance

of bones blessing it with

vajra-gathering30 of this (77b) together with scented it one hundred scent it thousand and clay, once, times twice, times

He makes into water with and the the

a lump five

ashes of

products

purification

mantra.

1-ixing a. 20

camphor, consecrated

he should thrice, the

make either four or five

an image times,

or a Gait or

Having

as many as he should blazes shines events drum, 25

one hundred perform with or light different place) the

and eight recitations or the groups flowers

by applying

mantras times.

and the mudrs, Then the are smelt caitya or light

two hundred smiles gods or

thousand scent

image of

and incense reveal sounds

and others down and the are heard.

themselves of conch

or magical shell, flute,

take vin71 (of

shower

and other If the

instruments see the he should thousand reciting the

he does not deceased), hundred tas,

heavenly

signs

because

of

the

great

number thousand

of

sins times 30

or eight the 78a Tat_

pursue the recitations s, tim a sign and until attention. for that Finally (78a)

one hundred appears, the

he should

worship the rite them

with

one who knows has taken rites

should freed a god. tation, If

perform from sins

recitations

one night. their

Then he certainly

sees of

and he knows the

life-series all

on a form without

On perceiving with still

benevolence it does not

he should perform 32 and compassion signs, come about, He writes he should the

the

hesi35

recitations a series offers the of

and meditation. Gait as or

proceed with the (of the deceased) name He performs born in the heaven.

method

of

and makes and

he makes an effigy. One is certainly

consecration

homa

sacrifice.

74
Calling white into mustard, the When this nies; not the name and reciting things, other mid soil the mantras, which he consecrates into the ashes, flowing

he throws

a river

ocean33 is completed, the in this even the worst of evil sinners destinies the are freed in the of from case evil of destithe one 5

to mention of merit

elimination world,

possessed

who acquired of Buddhahood,

seeds

excellent

virtues,

who was endowed with the fruits impulses of of the Perfections 78b plation It and Wisdom has been said is there is

Giving, no doubt

Morality, about Victors the great views, kill nihilistic mudras eyes it.

the by motivated and who was ContemVigour, Forebearance, (78b) in the absence of Wisdom 10

by the

Blessed for nihilistic

that

and Means there the of roots

no liberation who hold despise the

sinners who turn

who do not away from do not

produce the path

of merit,

Enlightenment, of sins,

Teaching, parents,

do harmful

things,

know the

nature

do not

love

their

those

who are views with rest.

compassionate regard to divi15

and intent nities,

on Elightenment, Buddha, Dharma,

and who hold SaAgha, gods, Having for mantras, their rejoiced the benefit

and the

Then Sakra saying rejoicing Sakra embarking

and other 'Good'. on acting

wide

open like

lotuses, (the Tates

were ta).

they of

worshipped other people

(accomplished

these rites) their fruits33%

in accordance

with

the (Tathgata's)

word and obtained

accordingly 21

A SET OF DIVINITIES N1aka1 a snake, ha is

ANA-MAUDALA34 BELONGING TO THE DUR ATIPARISODF. . drawn in the north-eastern white first in colour quarter. He is four invested arms35 right with He holds hand a trident 25

seated

on an elephant, va ra in of his giving.

and having the

79a

a three-tipped he makes the and in the

gesture

hand and with right (79a) In his first left

second

hand he holds

second

one a sword. left

0M BLUE-NECKED ONE, LORD OF BEASTS FOND OF UMX Sv i As for right a vajra and the Vin his shell right one; his gesture, the finger is seated he clenches finger his fingers, the with fist the of his hand with the the gesture four the sign of 30 thumb and making bend This in In slightly the

pressing

the'little rest of

with ring

he should a vaira. black

forefinger of Pa upati. In

as if on a

representing aru4a. a vajra He is

is , colour left

and has ones

arms.

hands

he holds

and a mace.

his

he holds

a conch 39

and a wheel. Vajrahem is golden in colour. The vehicle and implements are the same

as those

of

ViFnu. is mounted he holds on a peacock. a vajra red in colour and has six arms. If& 6akti, and in the left a and ones a cock He is

Vajraghanj In the right

hands

and a vajra-bell.

75

VairakaumrT 79b Maunavajra has four faces. in

is

like

Va'ra. is

ia

h.

(79b) He is in his golden right in hands, colour a club and

Brahm) He holds his is is left like

mounted

on a goose.

a vajra ones. Brahms.

and a rosary

and a pitcher Vajrafinti Vajryudha He holds yaira) in

5 elephant and is yellowish in colour. (lokottara-

mounted vaji46in one. like the

on a white the left

a crossed the right is

hand and a transcendent

va ra

Vajramugli Valrakuirdalin and holds together a vaira with

Vajryudha. Wrathful with the left is mounted in on a chariot. the right He is red in colour disc 10

together in

a lotus one. the

hand, and a solar

a lotus is like the in is da the

V_arirm t Vajraprabha He holds a vajra

Va jrakai}J-2lin Wrathful is

wrathful.

mounted

the like

right

hand,

is white in on a -Dose and colour. . and a moon in the left a lotus one. the Wrathful. on a tortoise hand and a club the Wrathful. on a raZ a man which the is Wrathful. on an elephant. He is in white the He is red grs he in with colour, the and in (80a) the is left blue one. in

15

Vajraknti 80a colour. Vairada;

Vajraprabha is in like 'drathful the

Wrathful

mounted right

He holds Dattjavajrgri Vairapingala

a vajra is the right is 8

Vajradan4a is

mounted

holding left hand. 22

a vajra

in

the

hand and devouring like lord Vajrapiiigala of in hosts, the

Vajramekhal Vaj=da; in left colour, one. Vaira vinay left hand. Vajramla, colour the left and holds one. is holding

the

mounted

a vajra

right

hand and handling

a plough

is

like

Vajraaunft,

except is

for

holding

a khajvf

ga in

the

the

lord

of in

hosts, the

mounted

on a cuckoo.

He is made of

green flowers

in in 30

a vajra

right

hand and a garland for

Vajrasan 80b a vag Vajrava6in in

Varava6c! Vijayavajra, colour, holding Vajrasen

like (80b)

Vajramla, is mounted

except

holding He is in
being

fiakti"in a yellowish the left

in

the in

left

hand. holding

parrot. on a

colour,

the

right
is like the a vajra is like

hand and a makara-banner

Vajravain, lord in of hosts, right except is for

one.
colour. He is the left white one. in 35

red

mounted and

on a frog. a sword in

the

hand

Vijayavajra.

Vajramusala He is
the left

the in

TTessenger holding

is

mounted a vajra

on a celestial in the right

chariot

made of

flowers. in

yellowish
one.

colour,

hand and a pestle

76
Varadti 81a the left hand. the in Messenger the is the a flame in the is right is mounted on a deer. streamer He is in blue the in left colour, one. 5 He is red in colour, a vajra is like Vajramusala except for holding a khajv in (81a)

Vajrnila holding a vajra

hand and a silk the mounted in

Vegavajrii Varnala radiant with

like

Va rnila is

Messenger. on a goat.

Messengei rising right like the

upwards hands,

a three-pronged and a pitcher

blaze, in the

holding left ones.

and a shield Vaj rajvl

a club

Vajrnala. Messenger a vajra Messenger is in is mounted the like right on a resuscitated corpse. the He is left a one. 10

Vajrabhairava blue in colour, left

holding the

hand and a club41in except for

Vajravikat noose in the

Vajrabhairava

holding

hand. the Servant is mounted Lega snake. on a in the right He is hand blue in colour in 15

VajrFLku6a and has a head the 82b left one. of

a boar.

He holds

a vajra

and a hook

Vajramukhi has a head of 42 left one. Vajrakla a va'ra in the

the a boar.

Servant

is

mounted a vajra

on a man. in the

She is

blue

in

colour

and in

(82b)

She holds

right

hand and a sword

the

the right the

Servant

is

riding

a buffalo. rod in the

Ile is left

blue

in

colour,

holding

20

hand and Yama's Servant a vajra the is in riding the is

one. corpse. in She is the in the black one. and hands, 25

Vajrakll in colour,

on a resuscitated right

holding

hand and a kha vanes on a rat. He is

left colour

Vajravinyaka has a face a trident Vajra holding of an

Servant

mounted a vajra

white in

elephant. in the

He holds left is ones.

and a hatchet invested with She is the left He is right

right

and a club atan in the the

He is

a snake-thread. blue one. white in colour, 30 in colour,

Servant right

mounted

on a rat. in

a vaira

the

hand and a broom is mounted

i gavajra having 83a in the eight left

Servant

on a makara. in the

snake hoods, one, (83a) the snake a vajra is the is green left

holding

a vajra

hand and a snake-loose

Vrarkar having marked eight with

Servant

is

mounted a vajra one. holding

on a makara. in the right

She is hand

white

in

colour,

hoods, in in

holding the other

and a makara

I3him scabbard ri a lotus in

colour,

a vajra

in

the

right

hand and a sword hand and

35

one. in colour, holding a vajra in the right

yellowish left
is left

in

the

one.
white43in one. colour, holding a va'ra in the right hand and

; ara^vati a vin in the

77
Dare and a wheel is in mounted the right in on a lion. hands, held in with this She is a spear the right green in colour, holding the a vajra left ones. MtS),

and a conch

shell44in

The va ra which by Rudra one. facing All and others, the divinities

hand by the is

Mother-Goddesses

ending of

Vanua, world

to be known as being world beyond are

a three-tipped to be drawn 5

and the

Vii rocana.

RITES IN THE MA;TQLA Preliminary Then at 8lb and taking ceremony the time of twilight, he binds flowers he recites shell. He fixes defects. the garland, atone the (81b), the his Vaira-Tirintiri he should four enter gesture and 10

a garland

made of blue

Circumambulating the vajra-bell in order

Vajravairocana, and the to conch

LJI1 syllabl

the ma01ala. while es sounding of the

gaze on the to tie

whole Lord

mandala

remove

remaining Taking

He offers he should for

the it

a garland head way one no 15

and performs reciting the that has been should fault. Then the open the four

a vajra-dance. four

on his in the the wise

HU1; I syllables. and in

He should order a'ra to

deficiencies

explained,

eliminate

any residues, so he succeeds,

manipulate

energetically

and bell

committing

va'ra-teacher vajra-gates

stands by applying

in

the his

centre mind

and concentrating and saying: 0;! VAJZA

he should OPIN, 20

LEAD INTO THE PLEDGE HUJ1I. The gesture 82a fingers This is in the for this action is this: holding separate together them in the two vajra-foremanner. (82a)

an upright best

position, opening

he should the gates.

a fierce

way of

-Consecration Having dians a high well with of the completed gates), rounded water, the rites by means of from Afku6a and the or at herbs with other (three guar26

he makes a vase lip, filled branches, smeared a large with all oval

seven not the scent

jewels black

from the

clay, base,

having containing together cloth, outside, great the with 35 30

neck,

body, of

scented fruit bearing ritually, with

kinds about

jewels, neck

and grain a sacred on the with

fastened with

protected enveloped va ra, mantra the times

excellent

everywhere on the top

a garland,

consecrated

and marked

the with

sprinkled

thousand times one hundred and eight imgl%7 o]f JIIA ;IA2E : ItT1, xhe T V! lossom and a vajra Oi; nchb Tirintiri the four gesture, 1itJI1 syllables. and in blessed the front and finally ire places of the blessed it before one hundred the Gate with Lord (east), the

and blessed

held

wrathful with on the

and eight VaJrahuqkLlra. he should four IIU'1

outside vase

entrance times

place

another

one hundred

and eight

78
83b syllables. (from this Binding he should kinds of He should vase). the gesture for entering coral medicinal kinds of (the and gold, herbs grain, mag42 a) conch or even not shell and pearl, vhrl, lentils, binding it, consecrate himself and (83b) his pupils with the water

designate gems, all also

verbally kinds the of five

and all rikarn, corn, rice, 5

such as siphi, namely sesame,

and sahadev, and wheat. Next etc. with dians

he gets

his

pupils garments

to by

take

the

preliminary the mantra

vows of of) (the

the

four a,

obeisances a garment 10

He blesses (the of mantra the

blue of)

(reciting a face-cloth garment

Va ra

Sattvo FTga, and an upper the of)

Gates,

with

mantra of) the Guarwith (the mantra of) V2Ara-armour. rest takes a garland of blue

hhe teacher '. flowers (with the

wearing gesture

head-dress the wrathful all

and the Tirintiri the

and says: with

OM I RNTE3 these words: 15

THE VAJ A-PLEDGE. He enters, (84a) 0 Lordq I etc. 84a the Having garland sipped into the the

blessing

Tathgatas

va ra-water I'hen

and made his binding the it

self-introduction, round his

he throws the

mandala. accordingly for

head he removes 0 VAJHA ABIDE etc. Lord of the he receives Five

face-cloth He releases in his the all

and looks the

into

mandala,

saying the

gesture the water cloth,

entering consecration, the 6va'ra,

&-. d bowing the the

before

presence

consecration the

Buddha vajra, Vajra-

20

diadem, name,

sacred

garland,

master,

and the

nine

consecrations! Truth, the Lharma, the Pledge, Dove-play the the Perfection, other and with the items the 25

Having vow, of

received

he performs With HW the the

self-worship the fivefold

with stanza

Flowers,

and the precept

worship.

he receives prophetic, rest,

syllable

glorification self-consecration 'I am the

and the

pronouncement. he utters Irma'. of

Once more

he performs recitation 84b his

and the Vajra

an appropriate

saying: his

Announcing mantra

name, ends with at the

he binds the

of the syllable (84b) the ma

Vainrocana,

reciting 30 'I the the am vajra

which

syllable

as the the

Tath, -,atavajra he assumes (himself). all the

Vairocana's self-confidence He says: 'I in northern

AV. lie should introduce (in the ma cula). place of am the the vaira.

himself Saying:

Vaira',

He imagines He binds Vajrvega. mantra which this

to be Vairocana (of mahanzdr himself the Al.

vajradhgtu'. up to his

divinities at 'I the

succession) gate with

He introduces ends of in 35

as Vajraghant He says:

syllable

am Vajraghant' conceive him the

and he assumes 'I am the

state

self-confidence. 'Anus it is

He should

saying: vajra.

wrathful

Va rveda',

accomplished

by means of

79

Having

bound

Sattva-Vajrfikuga, all it the

the

v_:jra-teacher saying:

snaps

his

fingers JA J promptly one hundred their leads 5

together brings and once more HUM VAT; HOT. He should repeat the, Mshimadrt 85a and eight appropriate them in, ting the times gates binds four ' pledge at the of

Buddhas

O;I VAJ RAUNI0I1 he pronounces is ediately through

twenty-one

times.

Next it

Vaj rakrodha,

(85a) most.

repeating He summons (the and other

. divinities)

by means of

VajraAkuga them.

gate-guardians, offerings in

them and subdues HUZI syllables. and the Reciting

He presents the

due order

recicoerce

By means of other divinities, mantras

samayamudrs concluding with

he should the

Glorious of the

Vairocana Good Age.

Bodhisattvas 10

their

he should

says

JAH HU!I VAIrI HOIJ, recite their

YOU ARE mantras 4orship

THE PLEDG , YOU AND I ARE THE PLEDGE. 47 coerced. and thus they are all of the mandala on the mantras. syllable heart the tongues Producing of the in Great

Then he should

Then he places 91a their appropriate the in his with the

his

divinities Gods and the other (91a) heart a five-tipped vajra namely the karmamudr-as. mahamudrs tzeodhiva ra-jewel others with

15

by means of Conceiving in

A. he makes their a five-tipped drawing. vajra

gestures, he should consecrated

make the Vairocana, with the

accordance of

Then having outer

sa ttvas

Good Age and the consecrate Buddhas,

Va ra-Families VajrahuTkkgra the garland

consecration, the Next diadem of

he should the Five

Glorious the vajra,

and the and the

20

sacred outer

cloth. manJiala

he presents duly stamped

an oblation place with vases the the

and performs made of jewels,

worship.

Outside the seals,

the marks

he should before,

endowed with appropriate

as described one hundred also places 25

va'ra mantras

and their of

blessed

times with and eight bowls, filled there or 91b of one thousand, canopy of with or

Vairocana pairs

and the of

others48He or ten

one hundred one hundred,

thousand

garments,

thousand,

variegated

or one each, or one in common, also many kinds (91b) to: the four corners, streamers attached umbrellas, He blesses them to them with all the the syllable 07 and Glorious VAJRA-_DIST30 divinities

banners

victory

and flags. present

Va rahurzkra. RIBUTIO'_?. Applying branches or four

He should

saying:

the

gesture

of

Vajrnala kinds

he takes of flowers of

one hundred and blesses

flower-bearing them saying:

branches49

and all

rR OP?VAJRA_FLO'., Likewise having a pleasant

}ItJ: 1, and makes the applying smell gesture Vajrnala of of perfumes scent.

gesture he takes

flower. all kinds them of saying: scent and fragrance 35

and blesses

OM VAJRA-SC1'j?T HUTS,

the he makes and Likewise

applying

Vajrnala

he takes

camphor,

fragrant

aloe

and

olibanum

80
things of and blesses incense. one hundred thousand5ccensors available, of lamps, number, lamp. little (3. L. ) one hundred 5 them saying: 0 VLJRA-

mixed INCedS

with

sandal

wood and other

HUI;, and he makes the applying or or

gesture

Likewise or ten thousand lamps with

Vajrrnala

he takes

one thousand ten thousand lit,

or one hundred or one hundred, one thousand or

or whatever all ten kinds or

thousand dishes

cotton

wicks

one in of

and he blesses Pronouncing

them saying:

0I1 VAJRA-LIGHT

OM VAJA-DISTRIBUTION, In the one hundred he has first present same manner thousand perform or

HUM, and he makes the (all these he should offer he blesses ten thousand by means of or rite,

gesture items).

Vajrnala or ten kinds

the in of

oblation-offerings, number, food. over which 11

one hundred and various

the

auspicious

He should ON

them saying: Ti

OI; i TIIS SYLLABLE A IS

THE SOURCE OF ALL THE DII:IMIS

ACCOU2NT O

R1 UIDJUETTAL 1,110111-ORIGINATION. instruments, available, one thousand, one applies the ten thousand HUH vajravi: , z1 ja kinds and so forth. and with horses, 21 15

there ten lhether musical are ; ftAr is thousand hundred or what) one or together 92b fists flute, drum, of with the and fingers. tabor, timila kettle drum. namely

syllable

the instruments concerned, of musical using gestures (92b) The ten kinds are the following: of instruments drum, He also music, gong, blesses dancing, bheri with acting, drum, the mjda4 syllable wearing with of of well a drum, 2ataha drum,

OM the ear-rings, a garland pearls

different diadem of

worship, Likewise

he makes a silk adorned He should oxen, with also

pennant necklaces

decorated and strings e number

flowers

with half

chowries, moons.

and embellished models of

give

a lar;

designed

elephants, them saying:

and chariots,

and arch ways He says:

with

delightful

bells.

He offers 25

OII VAJRP-DISTRIBUTION.

0T4 BY ADHERENCE 1[0 VAJ?'ASATiTVA

1-LAYTHIS 3UPPJ}Ii

VAJRA-JEWEL BE EFFECTIVE AS VAJRAXARNA BY TIE CJTs1TI'i? GS Having performed applying the a dance wrathful he should fists, worship and with the the whole eight-

OF THIS ABSOLUT2 Dla,, DIA. manc.ala fold 93a ching with the of

karmamudra-s

worship the

Vajra-Lsy fists are

The wrathful out Having in the

and the others. formed (93a) by making

the

vajra-fists

and stret-

30

forefingers. once more with Vajra bestow Family, every the sixteen karmamudrs beseech for the the as explained entire of Wrathful all living 35 present aid the external with of Starting peas oblation. rice, He places sesame, in water, the mandala

worshipped of the

mandala saying: f

he should achievement

Family beings.

'Please

benefit

Then he should the most effective and food

together

parched and other the

eatables,

flowers OI `i

consisting etc.

things

blessed quarter

by pronouncing: he should make

SYLLI' ;L:; I,

with

eastern

81

a threefold flowers, construct indicate with scent

offering incense, the to

and at lamps

the

beginning

and at With smnon regard the

the to

end he presents that he should

scent, first

and oblation. Then he should

maiidalas.

divinities offering

and he should and having Then he should worshipped 5

them the and other leave.

pledges. items,

Having he should

presented offer the

the

oblation.

request -Iludr

them to

mantras and .s For this rite

of

the

Guardians the

of

the

Ten Directions

93o

mudrs and mantras. lposture. (93b) 1! the left h the he in with the Facing east stands , hand on the hip he should the right the va ra. Placing he should display by bending, Next mudra of the forefinger. the hook made with the forefinger. This is the

the3*are

following

hand summon 10

he releases Sakra. in the in

saaa a-

He stands

pratyl11ha the gesture

posture of

and stretches This is

out the

the

forefinger of dismissall5

which was engaged (vi sari ana). This is their

summoning.

gesture

mantra:

SALUTATICK 0 VAJitAP t

tI

IN THE VAJIII-'vUART

',

PT0:., T PROTECT SV}I. ? acing a circle. holding the south-eastern place the it quarte on the of He should the thumb in

he bends joint

the of

right the

forefinger middle of

forming finger, summoning 20

third his

pointed gesture

middle

hand.

This

is

the

From the forefinger,

gesture is

of the

summoning samayamudra

he protrudes of Agni. the centre

the

thumb

to

the

side

of

the

This

From that the of 94a OE forefingers dismissal. His

gesture (94a)

he joins

together the

finger of the

nails hand.

of

the

thumbs is the

and gesture

25

displaying

them at

This

0 AGNI COM, COPm, 0 REDDISH ON BLAZE ATID DUPu? 90 ON ACCOJIIT OF T'rf FLAMES, 0 DIVERSELY-EYED O: E SV7117. mantras The yogin facing the the southern of the quarter puts his hands the This before ring is

S'. RE0, "L3S

him, fingers

placing into of

30

the

thumbs

in

centre it.

vajra-bond turn

and making them inside53

a point

outside

Then he should

the

gesture

Yana. moning sur ?n the same way making he should hold them at he points the

the heart. 54the

ring This ring

fingers is the

into

a point

on the

outside 35

samayamudr. This is the gesture of

From that dismissal. His mantra:

finger.

ILAIL TO YAHA

82

Facing Making bent. bending 94b This a fist

the

south-western the right

quarter hand1he

he stands holds the

with middle hold of

his

feet

evenly and the

spaced. forefinger on the hip

with

finger the left

Positioning the left

them as with forefinger. (94b) he places the

a sword This the is left

he should gesture

hand

the

suasmoning Nairfji. hip making the sword gesture. 6

prom that is Nairfti

hand on the

s samayannicir. out forefinger from the gesture of summoning. This is

He stretches

the gesture
His

of dismissal.
0 YOU WHO TERRIFY with together at the his feet the heart of evenly . spaced ALL TH SPIRITS the of ACT ACT SVBA. western the the quarter. hand. forefinger. He Holding 10 facing

mantras

He stands should55 the This left is join fist the

thumb and the he should

forefinger

right left

summon by bending

gesture

summoning hold This the is

Varuria. left the of forefinger samayamudr the 570 gesture of of joined with the fist which 15 This is the

From that is the gesture

he should of noose. the

Varuna56 summoning.

He stretches gesture Eis of dismissal.

forefinger

mantras

0 TI facing

He stands 95a of it the the like hip left

LD ONE, r -7 the north-western the

DIVE2SELY-r quarter.

-D ONE sv7uT . Pointing the middle the third the joint

finger forming 20

hand

and placing

forefinger it is before the

(95a) on him. gesture This is of Placing of

a ring,

he should the

stretch This

right

hand

on

he bends

thumb? the

summoning

V-ayt.

Then he places He stretches of dismissal. The mantra: He stands makes the the bend ring it inner fingers like

thumb as before. the

V-au's

samayamudr. This is the gesture 25

the

thumb from

gesture

summoning.

OBI BLOWING IN SPACE SV_? i facing the northern He forms behind. is the quarter. a point them. gesture Placing with the the the hands little middle Kubera. linked as the before fingers finger, himI he and holds he should 30

vaira-bond. separately This

Protruding of

a va ra. gesture This out of

summoning middle

From that inner 95b This va ra-bond. He stretches is His the

he should is the Kubera's middle

turn

down the

fingers

samayamudra60 fingers from the gesture (95b) of summoning.

gesture

dismissal. TO KUBGRA.

mantras

OM HAIL

83

He stands an tali. the the ring fingers.

facing

the

north-eastern in joined the

quarter. the to palms the

Joining with the

his little

hands

he forms

He makes the

vajra-bond are

The thumbs like a vajra the

middle

fingers and 61He f_. n; ars. places middle This is fingers. the Rending of 5

forefingers

behind

protruding nails.

them he should join 29"ana summoning From that is I 6zna' s

corresponding

finger

gesture

he should

hold

the

forefingers

like

a vajra

as before. This

This

samayamudr. the dismissal. 01 JUZ JUM LVA in the (to praty1! the SVAJIA. He holds the his hands in an afijali is the gesture forefingers from the gesture of summoning. is 10

He stretches the gesture of

The mantra He stands

dha posture. bending

96a

upwards and looks (96a) summoning of From that mudr. lie gesture stretches of dismissal. mantras:

zenith)

forefingers.

This

Brahm and others. he places the forefingers as before. This is the saznaya-15

gesture

the

forefingers

from

the

gesture

of

summoning.

This

is

the

Their

He stands the tips the

with

OII BRAHM ABOVE SVI; -IA. OM SUN TIIE LORD OF TH n PLAIiiETS SV7JiI. ., 0I1 MOON TiIE L0 OF TII LUNAR HAI SIO?3S SV I11i. . his feet evenly his hands, he unites spaced. Joining thumbs like circles

20

firmly and

looking the

the fingers. IIe makes corresponding of he summons P thivi downwards (to the nadir) is the gesture of summoning This gesture forefingers forefingers

and the

others

This forefinger. 63He the places He stretches the

Ptthivi is the of

and others. samayamudr. This is the

by bending 62

25

as before. from the

summoning.

gesture

of

dismissal. OTTP-aTi HIVT BELOW! SV ffi.

The mantrass

0r'1ASURAS SV 7i. (96b) OMNAGASMill.

96b 'Keep success Then he offers me together of the them the with rite'. libation free this together from with their mantras. Grant leave. He says: me the my pupils Having said harmful influences. ask them to

30

he should

Stanzas of praise. He should

Gods, suras,

35 the oblation
tanas, forms of Gralhas,

present
all

accomplished

N g'as,

with 64

these well

recited

stanzas:

<<a"kas, Supari as and Katap Gandharvas, Yaku`s and all

84
Whatever Bending Making Vith ghostly my knee an their 'ali sane, creatures to earth, I beseech consorts them all and hosts their slopes grove of servants. 5 Meru, divine disc, abodes, 5 who live in this world,

Hearing

me, may they who live in

come for on the the happy

benefit, of ilount

The Spirits

Those who dwell where the

and such solar

sun rises in

and sets

and on the

Those who live 97a in all the rivers

the mountainous all places66 (97a) and where two rivers meet, home where 67 and pools, and in shelters temples, grounds enclC, and hermitages, sures, of kings, jewels are mined,

10

Those who have made their In In lakes wells, and ponds on river

banks

water-falls, or in deserted towns,

In villages, in empty

herdsmen's places a, cai huts and in s,

15

In vih In penance

monastic

and elephants' in the numerous

Those who dwell In lanes, Under In squares

palaces

and market or

places, 20

solitary

trees

on highways, great forests,

large

cemeteries

and in

In lairs
use

of lions

and of bears,
'wild and dreadful abode Meru's on holy cemetery. places, isles, 25

who twell

Those who've And those Joyful, :lay of they our happy, take,

made their in

who live

eat

and drink offerings

respectful with also

presented 9Th May they

incense, ensure this

lamps, rite the

garlands and scent. (97b) as fruitful. Grahas, he should honour single.. mindedly

30

ijaving the ()aardians

thus of

worshipped the

'Ibn Directions.

my end AAO"t
4i Vast .

endowed with the va ra accompanied by the hosts this . xb ll nt oblation.

NaiEEti and hu Vy the and Kubex"a, lord of the spirits, Brahm , Arka and Candra,

of gods,

Yea,

35

The mighty All

ones above,

F-gas FH. on earth, gods and

85

The mountain

gods and the himself

assembled

hosts

of

Guhyskas,

Each one announcing

And being
Rejoicing With their

in his
together sons, receive smell also

appropriate
with friends the their

quarter,
forces and armies, 5 lamps, flowers and ointment.

and allies'0 incense, them.

May they May they May they 96a

offerings, eat this

them, ensure for

and drink rite

as fruitful. the oblation inside and outside is this: (98a) 10

The mantra THE SYLLABLE A IS

presenting

1 Mr`NTAL NON-ORIGINATION. Homa rite Having Placing

SOURCT OF ALL TH,.: DH: iARMAS ON ACCOUNT OF THEIR "r'[tNDA-

the ablution performed l in the centre flower of of In all the divinities with the

he stands the hearth

in used to

front for

of all

the the of

eastern rites, Glorious

gate. he recites 111railo-15 sacrifice mantra with

the mantras kyaviiaya. with of the cow's Glorious mantras

belonging homa rite

the

mmaa ala offer

accordance

he should timest

a burnt the

clarified

buttert

one hundred and again

and eight sacrifice other

reciting

Vairahunnkra, of Glorious

a but and the the correct

fourty+iine divinities,

times ending with

Vairocana

Wrathful and others places others.

IITITIATI(V

Vajravefia.

Then following ' by means of flowers? ma-adala which is

order,

he summons Vairocana their of appropriate Vairocana and

20

He should inscribed

set with

them into the

in

the

mantras

OF PUPILS

MD

TAKING

OF VOWS

Bowing yrso"teacher, 96'b all living Leading they are

before great beings'.

all

the hermit,

Tathgatas will

he says:

'I,

of

introduce

my pupils

such and such a name, 25 for the benefit (98b) of investigate for it?

them into

the

great

manjala ','hat

he should is the

not

whether

worthy

or unworthy

vessels.

reason

There are some living

tiaiiy Ile {Torthy Tath they There drink unable they will are etas. become freed living beings

beings

who commit great

and entering every evil

sine but they are (potenthis maqWa of ia'rahuri-

30

On seeing from

destiny. of all kinds of the wealth, food, are even in 35

who are

desirous

and pleasure, to aspire on entering with are to

who are(potentially)Lords. the previously gain mentioned complete here

They hate practice of

pledge73and rest. But

and the all

will

fulfilment

their

hopes

accordance There

their living

wishes. beings, jpotentiall,, Lords, who because of their deli -ht

86
laughing, love-playing, of gods. all of all food the Fearing the the Lath highest

in

dancing,

singing, the of

and pleasure, etas source

cannot enter

comprehend the they 99a of all maalas do not

IYrah na other

teachings of

Tath the tas'

and so they of instruction the

families

the ma ul of enter hopes (99a) and bestowers Even on the to entry of leads occasion the of

Families,

epitomes ax,rl are into the joy, 10 5

pleasure, in

satisfaction so far the as they them from their

delight. committed the path

their

being evil in

contented destinies, order to order

mai4ala that

mu_, al 18 of 4. . is suitable Va rahumk. ra into all evil destinies,

into

initiation

dissuade to

and in

increase

satisfaction, And again for of Buddha's achieving

enjoyment there are

and highest virtuous by

happiness. living beings, Morality, the the leading a Tates Tatl (potentially)Lords, Meditation, Batas. who strive and the Method however, in meditation, of (99b) the

Enlightenment the

means of all

Supreme Wisdom of exertions By the obtain in

They are, Stages, this

afflicted release yrahu; Ihat 1: 99b five

by their and so on. k raI they

pursuing of of

Bodhisattva them into a without just

mere fact the state

rnaric1ala any difficulty.

15

can be said

about lead

other his

achievements? pupils in. or

One should A lay discipl(4

ask

for

them.

Then he should branches of

who has mastered taken the vow of

learning of being

or a novice consecrated should you for says the

one who has

becoming himself joy. 0 Grant 21.

a monk, at the

one worthy feet of his

to become a teacher, 'You path upon are that my teacher, leads to

prostrating the great

master I beseech

great me the

protector, essence of

Enlightenment.

the

pledge the pupil

and bestow in of) four lower Va raak of

me the

vow'75 blue7bin blessed and others. colour with He 25

Then he dresses and blessed (the mantra should get with of) (the the

and upper

garments,

mantra Four

Guardians

the

da face cloth an , Gates, Vajzfikuda ' in his on, vow. of

him to make the the pupil

obeisances. a flower instruct me the sages. the I.

Once again and holding should 100a Buddhas, the say: the -? t ti,

holding he requests

hand bows before approval

the

teacher He (1O0a) in 31

flower

and admonition. by the remain great

'0 master, perfect power. comprising

please light I will the of

grant the

Ify such

I be remembered and such the best a name, city of

teacher's

enter community

meat

Secret,

liberation, the

of ITan-returnere please lead .e the share, into

and others, the gathering

arisinG of of the with

from the To... the confor 35

Buddha-play. of All

0 great Secrets.

teacher, Grant

family returners. ezoellent secration, the

me the.. rull grant

consecration

0 great major the of

teacher,

me a beautiful marke.

Buddha-body teacher, for the

endowed grant sake of

and minor great all

auspicious Ilay

0 great

me the acting

wonder. living

I become a teacher

benefit

beings+.

87

Then the such the

teacher

should adhering which should

beseech to admits address family the

all

the

Families: of secret

'This

candidate asks for

of

and such a name, vow of Next the the pledgg7 teacher pure Three

Thought this

Enlightenment, assembly'. 10 great the Great

to

(the

100b

to fuge in the the the

join in

this the

and esoteric Jewelss Buddha Bud, Family. that

pupil): (100b) of

you wish 8--Pake Secret? revow become the bell firm

being,

Dharma and Safi&lLa. May your 0 great the vajra take pure in your V mind, is take the the vajra, of

this

pleasing It is

and and all pledge. you 11

mudra-. bell is

explained 'Jisdom.

Thought

Iilightenment equal to

You should vow in the

teacher, ra Family, days

a master explained three

Buddhas.

'This

is of

the the

as the nights

In the should ship. form. in of are

gathering offer Receive This is the four the the

Ratme, Family, worldly ,, pure

three

and in

gifts: Good vow in

posseessions, the threefold

fearlessness, vehicle in its

dharma secret pled

and friendand open . from or 3eceive the acts15 these

the

Padma Family, in the

regarded

as the

truth worship said

comprehensive as you

vow79 can.

as well (your for yogin

great Karma Family, 80actions The four which are rj'ika)81 a capital nights. fault. sin. Should You must You should there not

performing different not

to be disqualifying teaching) three will days

offences it is

abandon

transgress 101a every (101a) nor nor take day the

perform

recitations hni), beings acts misforof con20

and three at

be any failure kill living sexual of all

be gravely been given. not

You should not

what

has not

You should drink

commit the except

unlawful source for the

speak untruth. You should living

You should avoid

intoxicants, acts

tunes. verting yogins. rules not

otherwise You should

unsuitable keep the

sake

beings.

ocmtpemy of rules rules

good people the the

and honour body, mind. living the four 2$

Guard as well concerning the the

as you can the speech, and the or

three throe turn

concerning concerning benefitting

You should beings. in the 0

delight

in

Lesser

Vehicle and never or OWMak"

away from to ni-

Do not contempt mudrrIs, thoughtful

abandon the the

samsra

cling

na. You should not tread is

not

hold symbols,

divinities vehicles keep

You should

on the thus

one,

and the implements. (10lb) it'.

The pledge

explained.

30
it

101b

(The pupil)

should

sayt'0

teacher,

please

listen

to me. 0 master, 'I raise

the

let

be as you say. I will 'establish until etc.,

He who does not 'Today should you' not etc.,

act as you order'. living beings in

take the not vow should be recited.

Next he recites X82

be merely led in

the highest'

but to

words

35

should

The consecration

teachership

be performed. he says: pupil) to ON` I WILL PrOTIUC} TI1 raise the highest PJOUGHT OF ALL YOGA. Having, Thought of Lhlirhtenment,

Otherwise brought (the

and supreme

88

he places

on his

heart

the

vajra

reciting

this

spells

0 DIM NE ONE YOU AFL;

V_ &LRA-SUCCESS AS ])-SIRED. THE PLEDGE H0 ,T him as V rahm kra, Having consecrated 102a and so on. ointment, from the Placing he receives standing gesture a garland the best

he honours his

on him and anointing gift and consecrates 0I Tirintiri in the thumbs,

him with face (102a) the

scent, with water

flowers good taken 5

him with

vase He makes (the the pupil

outside. of) the

He says: wrathful the v

VATI. PJ T[ Vr^, '71T;?, HUI; I VA? 'u", G;. --PIS himself his palms and then he should Tirintir-i be led he gets apply is in his

to make it. mind,

Making firm

vajra-bond ra-thumb with his

wrathful Taking this

and by the made of

Wrathful

recalled. with 10

a garland spell:

flowers

he should should

OI; 1 I ETTER TIE VA Vajr Aktida gate, at bind the

1PLEDGE. gate, E

(The teacher) lead hola gate. gate the him in at the

summon him by P96a at

means of the

eastern

by means of western

southern

him by means of at the northern

gate,

and coerce

him by means of Leading throughtrNow 102b Tathgatas, knowledge other

Va rrve6a

him in that I will

once more by the follo for the you

eastern with

he should Vajra

say

this:

'Follow

15

you have produce obtain

hrough the

Family means

Vejra-Knowled8vjy of in all the of

the of all (102b) of that How much more you do not see 20

you will

perfection not speak

TathgMtas. a man ala

achievements.

You must should himself your

front

and on no account The teacher and placing of your the

pledge the

be broken'. Wrathful miri n tiri, say: your gesturing 'This head to is it upwards the vajra

mikes

vYa ra fn; t If you tell water with

pupil's anyone, the give

head he should it will cause of

pledge.

split'. once and with 25 heart. depart'.

He blesses the samayamudrg. of the this

quintessence it to his

the

vow recited to drink.

He should vow is this:

va ra-pupil himself very

The quintyour

essence If

'Today it will

Vajrasattva split tht

has entered

you reveal

method,

moment,

and he will

o VAJf?A-+4AT2. he should (103a) ; hen you. Next address I order dying the pupils 'Beginning from today I am Va rap You mast j not 30

103a

for

you to in

do something, and falling own heart heart, imagine a jewel, T JI

you must into the

do it. hell'.

despise

me or you risk that of

anguish in his

After by a garland at the

he should ra.. rays.

imagine

syllable his

A surrounded rn), resting vajra 35

Ixjupil's he should light, he says: his

between

eyebrows vajra

throat disc

and on the and blazing In

head, with

a five-tipped a lotus,

on a lunar respectively. that from of opens his

and a crossed With the

due succession he opens syllable

4ZR: 1-Mid f. `P: pupil's his

gesture forth the centre

the

gates, the

own and his

heart.

Fe brings it in

own heart va'ra that

A and applying the pupil's

mind/ he sets 1e should

the

has entered

`:east.

imagine

his

whole

89
'Pronounce (these descend Wrathful

body the

being Tath

pervaded tas

by it.

Ile should me and let binding

say:

words)- `s1Let upon mea.

all

u Then the is

consecrate vaAra-teacher your

Vajrasattva quickly the

Tiriintirr% May it cause

should(103b) to descend 5

103b

ssvy= 'This the it supreme ten

pledge-vajra,

known as Vajrasattva. upon you today. etc.,

ya r

times,

knowledge . twenty, thirty, fist

' VJJRA-PF IETIWVION Abi - he says times. It certainly descends. one hundred unfold the gesture of Sattvavairl and

Binding recite

a wrathful

he should

SITMBHANI HUM. 0M RECEIV-!, R',CEIV@, HtJIi. 0I RFCtaiIVE T6U AND BESTOW, RECEIVE AND BESTOW HtNI. 0Pj LE-AD IN HOLT, 0 LORD VAJ1 7JA PIA. T. it ten times, twenty times, Ail Abi Ali AV - he should recite thirty etc., one He should imagine him as being pervaded hundred times. by the Lord as Va ra(104x) in the ma Ala blazing bxutk1ra of the Va ra-Wind with red light. If panied the descerr bell. does not Pressing take with place, his from left above then foot he makes the on the right samayamudr one rays (of of the accompupil), 15 by the 10

as follows:

OBI SUJ

104a

he imagines Huizkk ra huiika in

him as being order to effect

pressed

by the into

mass of

the

Wrathful Zara-Mand

Vairocana's ana's from east the below

entry

him above (Buddhas) seed

Glorious ma1ala

being uplifted as and , HLUq2ELM with Vfkhvaa in the quarters, impregnating him with them to

by the other their

Vajra-Wind

and the forms of him.

in

their

appropriate ; HRIV 20

syllables recite in

ITJM TI

V. He should and A. fold ways: If then trating burrs all 104b sayings the

cause

pervade AJ. take sins place

He should

one hundred-

Or ZUM-PENETRATION pervasion free does not him from he should his

because

of the

the

great

number gesture.

of

sins,

he should his his 0f

by means of a fire with

freeing firewood

Concen-

thoughts sins

kindle

sweet with

and he should 25

by performing

a homy

sacrifice

HAIL TO THE VAJRA

THAT BUTTS ALL SIf1S. of the his sins with

sesame. He recites (I04b) At the same time sesame in it with e palm the of the

he makes a symbolic left the hand, imagining

representation inside it

syllable a homa multitude

MM.. sacrifice. of

Taking

thumb and his out sins 30

forefinger, burnt

he should in his body

perform by the

He should va ras

imagine coming

as being from the

blazing

homa hearth.

Then once more binding bring de about, the descent does not occur, It

(the

gesture

of)

Vajrlvvela,

certainly

takes place,

in the same way, he should However, one upon whom the

should not be consecrated. He upon whom the descen occurs obtains immediately the five intuitive 35 k iowledge Knowing the desceri to have taken and the rest. place/ he should recite S7He this verses Oft BY AI R IC TO VAJRASA, T'WA etc. should unfold the gesture $by
of Sattyavajr applying the wrathful fist.

90
If at. 105a as it the !then descer the takes teacher (105a) of the place, should he should Wrathful he should form his make the fist wrathful gesture gesture. then of Vajra-

as a wrathful of

So long he should disposi-

comes about gesture

make the Vajradharma

gesture

Vajrahgsa, they

make the 9 tions:

and thus

make their

Then imagining he tells Next sayings to fall. everything. he should

a vajra (the

on his

tongue

he should

says 0 VAJRA

SPEAK. Then

get

pupil)

to is

throw

a garland for

into

the

great it

MNIala happens 10

RECEV. E 0 VAJRA Next he should

HOTT. There bind that

success on his

him where saying: the

garland

head

01t ACC 'm IT saying: the

0 VAJRASATTVA 'o Vajrasattva

OF GREAT POWTIR. Then he should himself opens today your eyes.

remove

faoe"cover every eye,

He opens

supreme great

Va ra-eye'. tt #2l_a

JRA LOOK. HAIL V? beginning with

He should

show him the

divinities

105b

and ending with Vairocana. 0 0 VAJJRA ABIDE etc;, Then saying: he should release the gesture the pupil's heart. penetrates Having maqjL2L of him Glorious the Having oblation banners ction tions drawn a lunar it, disc having in front of the the eastern pupil others, gate inside

VajraAkuga

of the (105b)

which

15

the the

outer gesture upon 20

or outside Va'ralra, dra,

consecrated

by applying and having

Sattva v_ ajra consecrate with

and the him. flowers,,

bestow

he should

performed'

worship shell

scent

and so on, instruments, with the

he offers and with

an umbrellas, benediconsecra25

sounding of victory, he should

a conch flags

and other Having

musical praised

and so on.

stanzas

of the

thus first the perform 9l diadem, sacred cloth, of maddr worship and the with others. the teacher flowers and other

water vajr,

consecration master

and then

and name. the

Once again worship

he should of L .s

items,

and with

eightfold

The pupil an excellent objects.

bows before gift. He should

receive

with a solemn the consecrations

vajrZji with

ali

and offers flowers and other

30 (106a), he applies in the same manner

106a

As for the master consecration

the gesture of Glorious Vajrahuzpltraa to different Places as indicated, fixing Glorious body Va rahgVccra and the rest by means of the samayamudrs. on'his Once again he makes a vase of victory blessed one hundred and eight times
or one thousand times with the following recitations ?A'. CONSECRATE* Taking perform hell, If the water water from the and it vase 0 ?J VAAJJ A."MAS'i' q7 CQraSE-- 35 CHATS YOU, I3 MI FOR ND, JAI' HUM VMJ iitp + .: Then he should recite this: O? i VAS with the va'ra-fist, is your the he should water of

of

victory

consecration the pledge, the

recite will

as follows: burn you. if

' This

you violate the

you keep

pledge,

you will

obtain

success,

perfect

91

water the in

of mudr

the bra-ambrosia. to those

You should belong to

not the

reveal

the

va ra, nor

the

bell,

and

who do not manner

msz4al a

should

you mock theca

an unbelieving Then having

when you are the whole

with rite,

ordinary having

people'. praised precept his with in its the recitation of

completed names, spiritual

one hundred 106b form, of

and eight give

and having instructions

given

the to all

he should verses

pupils

fi. vefoli stanza (106b) by means 5

and prophetic exortations. He introduces Now the Secret Consecration. worthy of being consecrated

into

the

whole

of

the

m.:Q. a.la to him:

the 'Act

one who is accordingly'. ;e always

as a teacher,

and he says

obtains highest,

the the

fulfilment middle

of

this lower lesser are

rit22 one.

and every Without

fulfilment any effort

as

10

desired, the the highest state

the

and the the

he reaches

stages; of

how much easier

achievements. not difficult evil horde

a Bodhvi.sattva perfection of

and Vajraaeatttvaa and meets with

Buddhahood, to obtain. Grahas, of Tiara, of the obstacle 15 -

He who gains makers, with for the

the

great

producers

their him,

many terrifying the great being,

impediments, Part u and the 93 the weapons,, obstructing they do not exist nor quickly in are

dreadful perfection

realization even born.

The success The gods attain afflictions 107a and the turmoil tection F;akatras, powers give like are to and the do not eliminated.

certainly a state rest exist of

comes about great

by means of a moment.

the

homa rite. calamities, spirits (107a) pro-

contentment removed.

Plagues, evil and give

become far in that

Diseases,

epidemics, famine ones

region.

The enemy+.armies, mighty Guardians those and strong of the

21

Gods and Ngaae, the Great Kings, others the

happily. Yaks,

The Pour Grahas

world-quarters, with magical 25

and the

and all

endowed

protection.

FINAL PRAI S^S Now the and offered with devout of all the gods, rianyfold hearts Buddhas, lakra, i and the jewels, Invincible of all others all at once made an obeisance They praised Buddha Primordial

worship with gnii V the the Destroyer

umbrellas Victor, impurities

and so on. the of

ignorance.

30

Va ra
Best

Vajradhara,
Great of All Vajra

the King,
Body, Hail 13xcellent Great

the Holder
Va ra Va res, j, Vaira

of the Mighty
Blaze, Great

Va, ra,
Blaze, Weapon, (108a)

'Va ra-Body,

Va ra-Penetration 108a Vaira 52 i Irani,

Va re. -Weapon, Va ra. -Arrow Excellent Piercer, . Self-born of Buddha

Penetration,

Mighty

35 Great Ocean,
-l1v'htenment, of

Va ra-Vehemence
ja ra. -Lotus ustre Great Great Great Va'ra-,

Great Vehemence, Mighty

Inlightenmentt Lustre, Vajra.. Purifier Vajra-Lotus

among Greatest,
Illusions,

Vajrhetu.

Yakga,

Purifier,

92
a ra-Wrath Vara-Terror Great Great Fury, aajra-Lord Destroyer of Wicked Enemies',

Protector,

Y&Ara-Hook

Invincible

Performer,

Va rave teal a Great

Ve tlalas Varark

Vasa, En j oye r,

Vajr
Bb! well V

a Great YakVa, Va ray-Demon the Best of Demons,

an% 1vaj the Impetuous the One, I Bha , va, the Producer Joy-Producer, of Fear, 5 Accomplishing unaccomplishable, Vajrasdhu

ra-Pleasure

Great Great

Pleasure, Glory,

Va ra-Glory Va a-Violence of

Vara. -Pleasure Bestower of Power, Mighty Blaze Destroyer of Yuma, Powerful as vast Light Flighty Strong, 10 Ocean of Good Qualities, (107b) Formulas, of

Mighty All Hopes, of

Violence, hopes

Bestower

as the

sky,

Supreme Essence 107b Vara-Knowledge Hla Vajra-Desire Best Destroyer Great

Vajra-conseoration, Knowledge, One, Desire, lhal Koh Adorned

Va ra-Banners with

Great Black Great

many millions One, of

a Sporting of

Destroyer

Instigators Countenance Shining

Impurities, with Tongues of

of Anxieties Pace,, Hundred

and Sorrow, Intense thousand of

Blazing Forth,

Wings Light. 16

Vajra-F'l. Face

ame Radiant with

Radiance

Shining

Wrathful T!any races Bodyless, Brahms i the 108b

One Issuing

Masses

Red Eyed One Awe-Inspiring, ins, . Rays, Equipped with hundreds of weapons Twisted Body and Limbs,

in

arms, many

and Thousand Essence of of

Bodies,

Thought

Destroyer hatred

and Dharma , Free of All Discriminating Ignorance, Purifier of Imperfections of Desire of existence and non-existence

Thought, and Hatred, he is

20

desire, Purifiere

and deep ignorance, (108b) and totally pure,

Peaceful He is

and docile Buddha-Essence,

he is

Buddha bestowing Vaira-Bon,

Buddhahood. 25

Buddha--Fora,

Vairasattva, all the

All-Good, Adorned with ^, amsntabhadra , the whole universe. He is He pervades

Buddha-marks. Pure One, the ',thole Essence of the Vajrs

dog and rraites(this He who writes teaching) it or truly retains follows it it, he is equal to Va ra or again i .. thus said remembers
the Lord with joy. of gods, &M age 1 and the others together with The assembly Gan

always,
30 men,

Yakaa, ,

Ric V! M

Lord's

pronounaeaent

an acorat

and the rest of its bestowing

greatly benefits

rejoiced

at the and happiness.

93
NOTES TO THE INTRODUCTION

1. vol in 2, the in

The list 5 omits the It

of

contents geig

of pa

the in

Taisho the title

'PripiJaka,

hereafter but it

referred has it

to

as T. T.,

phyogs

of No 116,

correctly

colophon. should be noted mcntra dative in passing of the that Buddha instead Sanskrit the title of the Tatra is in fact occurs in head a of

the as same the text ending with

Sarvadur of title

atiparifiodhenar$ja This

as it

endings in the

genetive.

has resulted at the

dative the 3 t. 5

occuring translation. Blue

as transliterated

Tibetan See the

Annals, pp 190-99

p 106; pass.

Du stop,

pp 189 & 197.

See Du ston, Bio apl-iy of translated dpsl

:tharmasva-min by George he gives

(Choy lo 1111. Roerich,

tsa

ba Chos rje Patna 1959.

dppal), In his evidently

a Tibetan list of misses

monk of work.

pilgrim, Chos rje 6.

works this

which is

on page xliii, in `I rn tha,

Roerich

maddhaguhya p 190.

mentioned

AnandaAsrbha colophon 'Sr%

'From short a a lahi rye sfiifi

pp 276. -82; Blue Annals, p 351; won, is mentioned ha, pp 284-6, in filar Blue Annals, p 352. in T. T. vol 76, No 3458, p 313-1-4, that Varawe learn and that po rdo he was 7nanda nie o chehislob 's ma rdo teacher: rje slob yul sih ga

from came va msn rdo slob

dpon then

dpon chen po

kurend. 7.

Pos mdzad pa. be the same lharmakirti vol ITHV, of Riten I, p 15bz 4 po see 'Mucci's History Indo-Tibetica, of Tibet, Londan vol 1968, II; who wrote a commentary on the Hevajra

:e may well

Tantra. 8, , or

See Snellgrove, the activities

H. Richardson pp 113-60 pass.

and D. L. Snellgrove,

A Cultural

9. In the sped 7nsnda, Cata1o u

aided noted above

edition
Tibeten

this

rbha

and the translator

work is attributed is Hirn chen hbyt

published Sendai, to Japan, our

to Vairavarwan+s g; ae bzsii no.

by Tahoku 1934, ' No 2626. are

disciple
University, it may be in the ka.

See A Complete

-te by Saito Gratitude that

of-the

ddhistCanon, Foundation, works included flan related in the

Imperial

here

two other are are: not

Tantra dition ,

which of the

listed Tripi

Cataloque

Pekin

Taisho

The two works ereg gi

cho gahi dah Sriih

by Ki r

bahi i ba i sb in soli thams cad yo$s au sbyoii las kyi rim na (; 3a,. xvadurg. ti2ari6odh namerahomavidh armakrema) (Mnsnda by nra no arbl a) & translated ravarry2ri and Rin Chen

Uo 2633,

94

bz pa

fi baliithabs an soA th ats cad Bb oy bam translated odhanopanma) by skal bz idi ; No 2634,

(Sarva. bya durg. ties a by Nin gi & jyut dzufi od,

lo. 40.
11.

For the list

of the five

evils

(pa4icakaau

afigs

ma lfa)

see 1svy No 2336-

A wry

in

English are

of

the

Story

of

the

several 12,

references See the Texts.

made in under

Version the

A,, is

ha to whom god Viimmalamaq5 ra given in part III,, p 179ff. 'Other edited Buddhist Tantric

Bibliography

heading

of

95
NOTES TO CHAPTER I ja Tib B has dPa6l kya92h Ar____ 901 1

Z. This phrase .

is missing

in

S.
(!! of i& rebirth. is (In divided the in early Buddhist tradition The six tradition there places of into were five six

The phenomenal existence (gati) destinies or places destinies, Devas and Asuras listed in the or

being order of

classed

as one).

rebirth

are usually (gods), Asuras(demons of ted rebirth. spirits) The law On the or that

titans) hand

superiority. (men) Na or

Thus to is

be reborn

among L'evas

other

in Narakas governs This

to be reborn among (hells) to is considered existe concept e is of

to be a good place considered Petas(tormenaka (animals), be an evil place of rebirth.

phenomenal fundamental

known as dependent existence

origination chain cycle of of exi-

(pratityasamutpda). of causes

as a continual endless concept

is symbolized by a wheel representing the and effects (bhavanacakra T the Buddhist death life us akra). or sai s and by describing Wheel of Life. this stence can be explained At () a black leading miniatures symbolized The remaining between destinies three wheel dent evil there the the centre-. cock, the rthree 2)hatred the centre roots f.. tuhppiness . by a green design a circular rebirths, represented snake, 3) dyefia) is

thus: ignorance the

1)

passion moha) by

by a red pig.

Around

representing

two paths and as into hell.

on the

one side

to happy

as symbolized other side of

whi by the background rebirths dragged Every

of men of by the

religion,

and on the

to unhappy people being

black

background the circle

and miniatures is divided or place in the in of upper the

space spokes

within represents

by six of lower

spokes.

section happier and the rim of of the depen-

one destiny are placed narak

rebirth, of half. factors the

The three wheel,

deva, asura, nara) destinies are ti

half

ak, preta,

On the

symbolic

representations avid a wheel 4)r the )-

the. twelve man with

nidna)

origination: (ssskkra) -a a tree -a

l)ignorsnce potter with with flowers.

e. blind

and a pots and fume ), force

a stick. 3)oonsoiouenese vi A) conceived end four ), people b )peroeption , -a

2)aggregates 4ina) - monkey as the five the c) vol i

climbing ndhas four tion (

ship

symbolizing skandhas

immaterial and other

namely , house.

faculties(: - an empty

a)feeUng ), d) 6)oontact(s

one iouene sr#a)

symbolizing (salg )o 5)six

sense-organs

tana) , 7)feeling vedna)-

men and a woman embracing. (_tqa)a man with an arrow in his eye. 8)thirst a woman to drink 9)grasping a man. seated a u dJjna)- man gathering fruits offering from ' 10)conception' bMvs)---. .; tree. ti a woman Ghi1a* ll)birth with a woman in -a death 'ar 12)old age and naraa}a)"- men earring a corpse. childbirth.

96
The whole wheel is
For batsky, For skandha London this 1923,

clasped

by Hiraq
in Delhi term,

the lord
1974,

of death.
of Buddhism, Th. Stcher-

and MAMM. reprinted of

see The Central.

Conception W. p in

interpretation spell, samaya for ba ski from

the

see adhigJhna for spell. r Tib d)of evil

the

glossary.

Likewise

h da a for Tib 6. 7 basic spells Tib At

pledge,,

and vi

formula.

B has bsrui A&B this m=dala to the have: point of Five

pc " protective every succession from

destinies. goes on to applies describe these list the nine them

S and Tib the Sa

B diverge rgs, ti and Four

A which

odhana Buddha and the

Tantra

and thus

Buddhas III

Goddesses. relevant other

The commentaries notes hand to the text

accordingly. where the

See part complete text

p 115 ff is

on pp 166-73 B incorporated and Here that

magla which

described. the Ja]a applied and

On the

S and Tib with tight It the u

a different various obviously their 8. rites

describes in the are

visualizing Yamuni of to the are of the is Nine almost

together and the UR. ip s. . identical. are or

worship ! , s.

involved nine

the

spells

may be noted

seed-syllables of the

on page Eight

The mantras p9ramite.

Goddesses of praaitto urr rrrrwrrr

Offerings either six

associated ten. Six

here principal

with

eight

The number

1)dnaa 2)%la $$ramits: - ,giving, liberality, - morality, 4)v forbearance, heroism, 5) patience, vvigour, - wisdom; choice knowledge. Wisdom, Etienne 2L and four supplementary 8)pra detailed idhlna R amine 7)u

righteousness, as - meditation,

3)kynti 6) ra ..

of means, For

- aspiration, of La ` its 1975"

exposition

in the - means, skilfulness 9)bala resolution, 20)xa power, itis see The Large Sutra on Perfect de la Grand Vertue de S sse,

Edward Lamotte,

Conze,

London 1944.

Louvain yayerit a 1' If

Reading

Sarv

aa

given

in

MS A appears du 22t

to

be an older e, P 97and usually

one.

See de Mail,

mann' s Introduction B. BhattacharYSrat 100 Cwdhaha. s sti wi+rr+r r+. .

EL-Me Bauddhi nhy

PP 340-41

s T'he land messing

moist literally

io

3eent"4lephant

interpreted

with

to the fluid which eludes from the forehead of an elephant in rate, reference fort of may be a very early corrupted (best, aeti to referring ,L hero a , exoel2ent elephant. or leading)
Il o Tib B has 4Od drug med s Aaa

97
1.4 from For Tib sadhana A until see gloste. the end of At Chapter this I. point S and Tib B diverge p0 finally

See the

Introduction

For 'gesture' For this

Through this it name. several are For

see

drl

in the Glossary. see bh van in the Glossary.

text MSS give different reading for mention given

translation
the whole uses but give of

the

Sanskrit regularly

Tibetan times just

quite

Ti-. ri-ti-ri. of its

The commentaries meaning MSS. and the

no explanation as those in lrka p 183,

readings

there I&

as variable of

Sanskrit (Vajra.

descriptic Buddhist

Vajrjvl

The Indian

ograpby, iIcon

see Battacharyya' -Blazing--Flame-sun) see also Part III p 189(The ma{q alaa of

the Fierce
11, (see All

Divinities).
agree in reading a private HULU but collection phrase in I have which a short reads liturgical KLTHU. to Tib B mdzub o MS

MSS seem to p)

Introduction

from

18. asatarmvidrit_t, piis 2, 20. 2V 5w m Tib par B adds &f ibs inserts ate p

an obscure 1a,

S, corresponds accordingly.

and I translate before Enlightenment . in S.

vajravidyl Factor is of

vajracakra see the

(= vajra-circle). Glassarg.

For bodbyahe bo^dhicitta

missing

2y
(y

The thirty

two bodily

marks Q)
Monarch 1)well of his

and eighty
is (cakravartin) set feet,

minor
a Great or 2)wheels

bodily
Man

marks
T@41 ruva) The 32

and will marks spokes fingers, 8)aatelope 10)tine 13)there of

that iana) are indications , become either a Universal mah puIa are as follows, on the soles

an individual

a Buddha. with

one 1000 4)long ankles, to his knees, skin, are 18)he to his black,

and rim 5)soft

and nave hands

feet,

3)projecting

heels,

and feet, standing in each

6)netted or not

hands

and feet, his

7)prominent reach

limbs,

9)when

stooping

hands

private is

member is one hair to

a sheath, pore the of

11)he his

has a golden 14)the is very body

colour, of like is 22)a white

12)soft the of a lion, equal lion-jaw, teeth, black body body,

skin, 15)he of

hairs

to and Curling straight rising n 6jh*; sea, 17)the promi , the space between the ehml-lore stet teeth, tongue, sd arms, 24)even 28)a 20)he teeth, voice like of like an oz, a cap 1925, 32 major Guimet, us has even 25), s not Brate

right, part out,

straight is

front filled

his

has out-

19) 21)keen

his

Might taste, very

shoulders, gap-toothed, and as soft hair ). the 2s

23)forty 27)a large

26)has

as a cuckoo's, the

29)very

eyes, head J.

30)eyelashes is the shape

31)white

between after

eyebrows, of

and 32)his

Quoted

3'he Life are

Buddha, Edward

Thomas, London, ration Armales of the

pp 220-21, marks. VI, For Paris,

80 minor

marks

a more detailed Vistara,

elabo-

their 1884,

descrption chap VII,

see Le Lalita P 95 ff.

du Mis4e

98
these teere

For

various

see dt

s,

ab

, and 'at

in

the

Glossary.

21, .

Forlaocurate

understanding' ba

see pratie vini

to follow

vit

in the Glossary. or ruin.

into is that of English. fervent

TO B has log par ltufz

A, In The verb this arc is and those

ita)

- calamity
satisfactorily notion

difficult that

render its

passage

basic

e. g., to become a Bodhisattva aspiration, or to worship the Buddhas. details Doctrine in Buddhist Sanskrit see The Bodhisattva Literature, first Delhi 1975, Page 50. published 1932, reprint
Fr the Al text of this hyi see p. ".

For more Rar Deyal,

For the roots 2U.

%/, I khor me tog lha

of merit III

See Chapter
See note lohi to

see kualamla page $7 for a similar

text. // imilar dkyil sdig

in the Glossary. passage.

passage hkhor occurs in DSt 27-2-8 bya// ff:

the

Sanskrit

tshogs

data boas yan

sogs kyis

pa yi da mchod //

nam mkhar pa la hhe soss

bsg+om par bya // //

pa bfiags

da$ iha

min dri srin . rgyas

za dan // dvags

klhbyufi is

Po lto

the

gio,. d sbyin hood nas

po cri

salis

s maho saris ryas Ilan soil thams

(s) mama akkYi // e satis ryas sb

nam mkhar btugs pahi dky-il hkhla ni // ion tan brood pa bscrim bya ste

// //

cad legs

sans rj7as mdzad Aa mchog mdzad legs // s nas // hgro rnam byan chub thop par mdzad //

lha

soe thams cad kyis // thal iao rab tu sbyar byes to // de ffid du nip mi snaA // ge phyag titshal Lias j/ ya ur _sefklu daisis
Inserted Tib from DMV p 9-5-2: having han boung soh thsms cad bralbaii them, shags so. (them) in the

M1 1L

B simply

reads:

and subdued

he places

space JU . Tib B omits 'water'.

j.

TO inserts
Theme ze

fiYa - look3
are arranged in the

after
here

app eaarrvevit.
into four sets as bra dhqxqwp , tarma

and

-.

Sss ML14A

Glossary.

pree folios
4UL

bly referring . 26b 32b.

to the mantras

given

an folios

5b-8a,

but

see also

Tib B has mi bugs

Symbole cihna) used here in

abyin
seem set

icara rnax : ab. ____

to of refer to the iaplem. nte, vajra, bell eta gestures.

which _:

are

not

this

,+Q, -

99
The first Five For Five UV;Llfas see Part III are associated here with the fri. Five 5, Wisdoms. and p 129.

'U. For

Wisdoms four

p 173.

See also

HV p 62,

14 ra

see BHS under aIMM, see also seen

b

HV p 84, fn.

2. context.
tja dhi. See Mvy

Asthanaka
Tib B reads nam

does not
kh

a suitable
of fte

tatet in the present

sin MA " a

No 528. TibBhas Kaga. iv, 3o; v, 11. = Buddha-Son is used here

AA
4 y E4

See HV Il, Bu ddhaputra Tib Tib For

as a synonym of b nor thu!

of z =

Bodhisattva ca a.

B has gabs bsil B all has br these

= Rid

instead &atatt) for

a pa Piid(= spells in

S eatatta. forms Lt7d4t8. see page

their

complete

100

xo
(for i. Tib A reads mthas Lord).
2. The identifications below, have been of taken 6 below. bh tja. the the

c TO
af be

11
be e of Tib B) * by the power(of the

bi

various

divinitiea, ff.

inserted For the

between description

the of

brackets the whole

here

from

ihr 146-4-8

dala 3. not

see note

S and Tib supported

A read

Tib

B reads tmries,

vyidy which Sb

is

scarcely A bhr to

satisfactory is explained

and by

by any of bar grin

si, Tib

Ts 40a2 as drat

= d4

4. Trata or stopf
5. This

(all

versions)

is explained

I have used this

mantra, cala omitted in rti

by To 40a3 as chod (imp of good I !a) = cut offl interpretation in the translation.
S and TO gnu " ha B is inserted here from Tib A and Vv 147-4_5=

Wit Gala

sarvvara

6. Description
Centres making East: the kyamuni, the yajra earth

of the ma. ala9

golden of blue his left in meditation, in colour, one.

Vv 147-1-4

ff!
a gazisent of yellowish colour and

colour,

wearing

gesture a:; i, with

holding

a Yaj as with

his

right

hand

and touching

Souths Jayo giving

Wests the

iia(rGyal the right

of preaching

bab

gSM

ter),
k MM with

yellow a blazing

in colour, jewel

with

hand and holding

(91-85A Ulr cho, e

making the gesture with the left one.

red in colour, making a wheel

of

U }igacakravartin on a lotus Ug

loos ! MME ba), biss right

gesture

hand and holding

resting Norths the with holding

gesture his left

mod. with his left (AMEX 'a. ! PJ 190 RK 9901 a Ravi hte4 of fearlessness with tit right one. i too solar fil disc (MM in his 1 right id

in green " and holding

colour, a crossed

making vajra

South-east:

pale

blue

in in

colour, his in left colour, one.

a shining

hand and an at cite

a stalk , pale ala

South-west: holding

UTeaYidhvg of victory in his right

blue

a Lion Ia banner

hand and an u

and a hook

in his holding

left

one. UgLLavikirir i, $aai111-22 t

umbrella in his

H*9rtt-rest:

(A, Tsug for ri (IMM

right

a blazing

sword in his

ba), 3000 rr t hand and a red lotus ter 92M

hand.

golden red in colour, in his left one. white in colour,

Ntorth easta U
holding a white

McIr po), golden

101

g. sre in the four corners and the Four GuarTM Goddesses of the Offt pta+aea The Sixteen Bodh! sattvas of the dime of the Gate in their appropriate Farther on the outside there are Good Age are oa&the faux side. of t. t 4w Gusrdissrs of the ' descriptions see Part III kha a doesn't that follows 56-5-6 ff givaes a different as follower disoription from that of Vv. his Direetious and the Six Spheres of Existence. description of this For detailed pp 1713. give detailed

JA1a and all

the

SO Bum gbu F

the s al describes hwolng an eV"amunas Contras IVSMMML hands left gotar" and right crossed legs.

of a manic, golden of giving

in ool our,

with

and meditation,

seated with

, hdW j reg and bell. vs Ya ra 'i, green in colour, . Bests his right blue in left hands holding oolour, and with pale Souths , banner of victory, a and vajra a holding both h Ands. an eight-spoked yellow in *ol Wests Ca rays C. with wheel + the gesture of fearlessness Noeths VQ,a a. yellow in ool0Urlmsking with both hands. Ai holding a sun marked with a jewel. for pale red in colour, Southeast: South-wests yjdhwiM. PjMa pale, blue in colour, holding a club with his right hand tors finger the threatening si4ps with of the left one. and making hand and making red in oelour,,. bolding a sword in his right North vests 3ikir ,,, hand. threatening signs with frrf, ta = of the left }+ tsa. ta holding a white Sit. arm o white in colour, North". easts bandle., golden a with umbrella The disoription giving a symbolic with is associated
in relationship

giro= by interpretation the with

t of the

34 .. 3-2

ff

is

more

concerned

with

are associated

of the maq4ala and the spokes, with the Sambhoaakya. The Uthe Five Wil Buddha activities is and the different }c.
bis,

a. Thus the centre

to lid

7. Tib 9 lation.

read Ssiriac

ksoon to * by *i 3ff

which

I have followed

in the trans-

tea 8. S and, TO 3 desaxibo UO 14W* I follow TLb A whi4b 7v FaaUi. tJW X053 sr s#ah c to the cas describe 4b*W,
tea. The second the on., of fe pledge

Bess of elimination. the p3o4ae-1pata *Wass as follows ixt the V&jM srs i have

to the P1414P Of 3049 Speech and Ninid. With regard At + Ls the pled4p of B4y. It leads into the
the psis "oh. third t sit It is on., lines a lotus and held below the of throat, to be made on the the vajra of middle fingers occasion of the put in

comprehends the sutras

reciting

and, so forth,

vajra_bond together all secret and

joined held at

together the

and made into comprehends

a pointed the pledp

and other Mind. It is

fingers applied

heart,

102

Matme This .. r tb

and fozasulas. and the the V that ra

Thus

the

essence gestures

of

Body, to

Speech and Mind the Three

is

achieved. of the TathLff

two following and the first third Padma. one is for says that world fft This

relate these

Families

Concerning used for the

see BH p 62 ff. the second

Vv 148-3-8 for performing

explains of rites, Tib w

the

meditation, doctrine. a slightly is used for

and the A (p138-1-8) explains this

teaching the

same with gesture

different the worship

wording. relating to

148-4.8 ae of

this laukika). gesture

U. firs, tare meld

Vb 148-5-1 thumbs of like v

is

derived are

from

the in

vajra-bond. the are

The middle the gesand the

and little

fingers

arranged

same way as in made into basic

ra, R i. a lotus

The forefingers leaf. This gesture

and ring is

fingers

a point of

applied

when the

mantra

Nthiga
12. w

is rtes

recited.
and little made into fingers a point of are held as before. between Ts 44a5

fingers, thumbs The ring 148.5. -3fft fingers are The forefingers and the middle joints, that Tib This this is gesture the is made at of the

and placed

the says 13. Tib all is 14.

consecration

, arvavit.

However

gesture

Ratnaketu's

consecration. overcoming) by mtshi = the Vv says evil the gesture that ha(weapon). of this are burning gesture recited. put together right and

B translates odig

Drasahana(resisting, pa theme is cad areg supported pabi

A reads: sins. applied This

phyag

rja

reading

by Vv 148-5o-5. the finger out. three of

when the

mantras

eliminating little stretched all

destinies left

vv 148-5-6: three

The thumb and the remaining is to ones are

hand are change

and the to left

Then he should of the worship

from

and this use relates reference is the the

be done in hand. with

intervals

and so on,

he should To 44bl 15. With

right

this to

gesture the of

Vikasitakusuma of Puq, Tib

of

the

Karma_Family. raising it from below

gesture Pup .

A readst

upwards

gesture

VT 148-5.8ff

of the Four Goddesses of the Offerings as fingers the little throbs the together. follower are and The remain_ put from the jug ones are held at an angle as if forming a censor. puh above from fingers below the are unfolded upwards as if representing the opening gesture in front.

describes

the gestures

Api binds the flower. one vajra-fists with the thumbs protruding of a Ganca from the above gesture one forms one's hands like a conch shell. (=scent) dri has B 16. Tib
17. Tib A has gIxigs

for

(=conch shell) duuh

atr.

of Tib A..

dicar mo = Sittan

103

Here , whose names are W nt which VV 149-3-4ff: from puts the perfect all rar. they

follows

the never hold.

description given For sattva: in their

of full full

the but

gestures only

of

the of

Sixteen their III

Vajrasattvau an imple-

a part

names or

description are put

see Part together

pp 169-70. the forefingers one into a point finger for-

1)Va

The fingers rounded projecting above together the gesture

and then out. 2)Va

bond are fingers

and stretched right the rat forefinger forefingers dhtuPutting the

rar'at it

together 3)Va

and making are together tips of the the

a hook. and bent nail ming

: From the at the

made into the

a little first

second of the

joint. thumbs,

4)Va

and the a square.

joint

one presses vajra-bond 6)Vajratejass 7)VAJ bent t a little fingers

thumbs

5)Vajraratna: joints of the

From the forefingers. out. joined,

one places

thumbs of

on the hands put and and are

intermediate are joined

The fingers From all at are the the

both

together the middle head.

and stretched fingers are

fingers joint

together placed

second out,

on the

8)Vajrahsa: point bent at towards the

The middle the face.

stretched

bent fingers

positioned made into 10)V like The

so as to a point,

9)Vajradhargas joints

The ring and held drawn

first are

and second made into are

firmly. and held out.

ratikWa: an arch, left

The ring ll)Vajrahetu: is

fingers

a point,

apart

The thumbs crooked 12)Va at

made into

a point

and stretched are fingers put together are middle bent

forefinger

and then arbb4 the

the

two forefingers of the ring

and made into a point are like

a circle. a little an arch

: The tips joint.

made into fingers like

and bent

second

13)VajrakarmazThe are

joined

and stretched

out.

The forefingers fingers are

and held and bent.

a crossed stretched
F

vajrao out.

l4)Vairarakaa: The thumbs are

The middle made into are, bent

made into out

a point and firmly

a point,

stretched

15)Va joined inside

ra

ga: The forefingers 16)Vairasandhi: remaining of

and made into and the each

a point little other

and the are

thumbs placed

are

together. and the For the

The thumbs united

fingers and held III

ones are the Sixteen

with

firmly. 4920

actions

Vairasatt' with S. TO

see Part B has jg: U

pp 14813_ sr

Tib

A has nffea ma in B suddenly

agreement end at this

20, S and Tib 0000

point,

The paragraph

to

the

and of

this

138-3-7 Tib A from A the Tib long is continues onwards. with added Section dismstion with which leads into the beginning of the next section joining Lord Va i '7be ib Brahm S 'Then ra etc', with B and at gladdened eta'. ? at As for in detail the rites which one should by Vv 149-5-6ff. They refer maditating perform in them to drawing the MS for living they are described of the UjqiVae, beings.

ing gestures,

and making propitiations

101

The above

paragraph

is

missing

in

S. See note

18 above.

Vv 154-5-2:
vv 155-1-5ff of all the the l) world

This is

the spell

of b04 dPa. g med

in to the statt it

t iAm
the obstructions expla-

sees difficulty He attempts Ahgrai it

Concerning by giving

Tathgatas. that this

solve the

two possible not by the striving

nations: in

destroys refers

obstructions beings

Tathiatas to become

and 2) that

to living

who are

Baddhas.
Two s MSS read a later version sarvakar to the the the solve spell spell spell for the of of of a.. apparent 1MOtIvvara4a. difficulty. This may well be introduced This This This is is is

Vv 155-2-3: 2S. 2. VV 155-3-2s Vv as above:

Ak obb a. itn1i Don yod Qru ldan m Ratnasambhava, Amoghasi ddhi . . vajra rests at the heart He is

2$, Description
Centres with his Varai, right with all

of the map. ala of V

white in colour, with hand and a bell ornaments. white , white in in colour, colour, in in making meking colour, colour, of his

i,
holding left

Vv 156.1-8ffs
a five-tipped hand which

on the

hip.

adorned Eaet: West: South: North:

Aic obhya, Amiit

the the

gesture of

of

meditation.

gesture the the

preaching. of of giving. fearlessness. Four ( ardian3

Ratnasambhava, Amoy The set siddhi, of are the

white white Eight in

making making the

gesture gesture

Goddesses their for the

Offerings places. of ons living the

and the

of 'Q

the

Gates

placed

appropriate the benefit s

Vv 156-3-lff: nature of

Concerned 6iinyat, the

beings 'ath, M, tas the

and maditating and the other in his

on the divinities heart. and the mantras

teacher which

by means of He summons them, three other

light

comes from

seed-syllables

binds

them and comforts of the gates

them by means of the any distinction the worship, rite sevenfold enters d

VVajrrckuga of the the puri1a a. gods

guardians the

by performing making

recitation between rite

and by making images and the

muuddr1ss. Without them water He performs and perfoms in this case the

and their fying with sins

he offers rest. gesture

and performs the fivefold the is

of

the ma ba ii_ las). to hold

Vaira a's essence of the

meritorious '0 Lord,

.in your

mantra

thist

I beg you

me

pledge'*

introduce ted good

up he should , and getting those who are oppressed by ra , possessed of little merit and of limifortune, and who are also void of the great knowledge. They are introduced, and their eliminated sins are eyes destroyed should by means of recitations. teacher Once proceeds are their be covered and the

He consecrates

Taatdatsa

make supplications their with sins the

ceremonye,

105 Q. Va rahsa the is rather bh. are odd. Vv does not explain reading it and Ts 5Ob6al so has its be .s rya' face, as at

Tibetan this

equivalent eyes

More suitable uncovered. instructed mss this as in

would

point

A pupil 11. Vv 156-5-3ff: . the concerning meditation in the twelve man the as of As for etc. R,

this

Tantra the

and in to spells.

different perform

states all the

of rites

acquires

ability the

'K'antre they Five

by applying eleven Yai in

consecrations, of the

are

number: a,

1)

oqp vajra

consecrate

The consecration cam, amuni, and states heart, to the ears, items navel, Buddha

Buddhas:

Sarvadurgatipari by means of his pupil of anointed the their on the five on the of to the seedw forehead, vases head, garland either

and Vikasitakusuma. of concentration parts. Locani of the gold items etc). neck. etc, or the

The teacher should consecrate

syllables throat, refers forehead, and other the spells

and private Goddesses nape

2)The

consecration is

The pupil 3) By the the pupil

and the

consecration is allowed

such as pearls, to the those

pronounce the the items

referring of

spells

referring

to both 4) Making

and the of the

spells Five

Five the

Families pupil is

and their consecrated va ra the in are

divinities. on the and bell of eyes, with the

madrIs

Families

ears, these

nostrils, words! 'Orp having in to accordmatu-

mouth, entered ance ration.

and head. yourself the 6&7)These

5)The into

pupil the the

receives turn atas

centre Tath

Wheel order

with

Word of

Buddha. -Doctrine to bring living beings The teacher

two consecrations

given

as one.

performs

the consecration with the wheel and the seven jewels (for those of Cakravartin 8) the to Chap. III). In the pupil receives No eighth consecration see note 9) The nineth consecration the names of the Ztthj&ata Families. to the refers
dk raThe and the drg five ba%i of white don rites the teacher for Secret like all explains the j Meaning, pearls to dalas. the pupil for the different tenth, stages he should of concentration bind the discharge Qsah 10)As the

and know her into the lotus

thoroughly mou h(of od rig(V

himself. the pupil), ar b

He should

drops irb1a

bcu pa ni ate mu ti

lta

le dk ui /. ll)The fes bya O dbaxi thig

d eleventh consecration the pupil is

By Means. means of meditation and Bliss.

bar bya ba ate de ni said be to the union of Wisdom refers taught the nature of the Great

I have quoted the Tibetan for the tenth consecration, as it is interesting is interpreted in terms of anuttaratantra to note that here our Yogatantra iii,, 13-17.180A HV II, kha 5lblffinterprets See the whole list Ps, practice. of (slob dpon y, these censecrations an the Master Consecration dbaii).

.,

lo6
l2, kig i have la interpreted rdo rie vInAv4Jreua da, i bee, e rabL in lapa accordance with vv 157-4-6, mar shod gear

boar

%&--Yon tzae xmi nn la,

This phrase is missing

To 52a4 says Vv 159-3-lff Centre: ]aIra with that this the

in
is ma

S.
the ala in first of the six worldly as 4allae.

describes 1, dark

as follows. colour, his brown With with His of his eyes hair his left are is made into hand a twist he holds rests on and the

green

and adorned a five-tipped the hip.

a diadem at the with

and other heart his

ornaments.

right

vajra seated

and a bell legs crossed.

one which red in

He is very are

colour of

he looks offerings East: piths on the Wests

impressive. depicted ra, a white blue in

The representations on the in lotus on which and playing holding holds

The Eight seated. . his

Goddesses

he is

Dh; tar Viril lap Vi rap hoods, his

colour

a vir1 with

colour,

a sword flower. for with his

right

hand

and resting

left a, red

hand which in colour,

a lotus

conspicuous together

red

eyes, in his

his right

head

surrounded

by snake his left

He holds

a noose lap. in

a vajra

hand and

hand rests Vaifrava in his a' his

on the golden right

North:

colour,

having

a large

round

stomach, skin filled

holding with a monpoverty)

a jewel-club jewels goose in

left

hand and a bag made of hand. (According to Ts 53a2 in from its in mouth and thus

mongoose his left

hand he holds beings as

showering ravara

jewels is

freeing ways in

living Tib B,

from bsos(2):

Vai Vail,

translated

two different Vai the in

and as rnamthoss Vv 160-4-4 lists the The, A=

k(am) bu spells 4) Rs = in

aim. following orderst) A. dBah dan, 2) I=

bra 7)

b in. 3) A= Ku = rLuA lha, 8)

aNod sbyi n,

= dBsfi oo. din 2J e 5) Rin i to 11 , 4) Ye a= 6) Varuf Ae=M ; rice, s Chat b4 ha, 8) Kubem = Todebyin, 9) Id 7) Vaya" = rL i to = Ni ma sl. a akar yaf, 10) Varadw a Pl Yasudhar Sah Lha mo.
fir' I.. I. I...

Ts 54a

6ff

5) Varw = Srin, 6) 9) Bha in 141 ma, 10) missing. r Je.

Sa = Chu l ha,

interprets

thus:

i)

Ta=

Wi

2) Indra

ii.

describes vv 160-4-Sff Va ra i. centre:

East: With w his right (brGya byin),, hand he holds r j*),, right blue

the neq4ge
in

as followss
on a lion, left hand

white

oolour,

seated and his seated

wearing rests He is

a head.. drees. an the fierce hip. in things, hie

a thunderbolt in colour,

South#

Yams (gtin In his left

on a buffalo. made of skulls

appearance. with his

hand he holds

a club

and similar

hand he makes a threatening

gesture.

107
Wests Vart on a makars and a lotus (Chu iha), a , and having in his left white in colour, face. adorned In his with right seven hand snake hoods, seated

a smiling one.

he holds

a snake-noose

Norths either
he holds

Yakima (

looking very impressive, od sbyin), golden in colour, having a large stomach. In his right on a horse or on a lion,

seated hand

a club studded with jewels and a mongoose in his left one. ( bDeb ed), grey in colour North-ea. sts gahk He is and seated on a deer. is made into and his hair smiling a diadem adorned with half moons. In his right ba) in his left hand he holds a trident and an orb ril one. South-east: together, cial 41ti ladle ). Ai( seated (dga 1M lha), golden in colour, hand very slim and his a garland ladle hair is bunched

In his on a goat, ) and in his

right left

he holds another

and a sacrifiblu mar ur - 32

one yet

South-west: wrathful left one.

North-wests a banner (Zenit)s He holds (Nadir): In his in

AEftsa

(Srin

appearance.
Viyu his (WA right of in

po), dark red in colour, seated on a man, having hand he holds a sword and a human head in his In his right
iha , white is Aditya hand Indra in colour and seated (rluii gi rkal red in on a stag. ba) in his He holds left one. on a horse.

hand and a wind-bag Ni his

In front a lotus In right is front

ma), left

colour

and seated on the lap.

right a is

and his

one rests in

of Varu

bDe ), his

black left

colour

and seated

on a pig.

hand he holds referred explains

6)1ba

a hook

and in in

one a vase. B. e= li te, 2)So_chu(? for

Indra

to

as Varharpa spells

S and Tib 1)diit

To 56b5ff

the

as follows:
7)lane6cara

Soma) a Zia ba, 3)Aiig rga = Mig dear, 4)Buddha(for

ti = Pbur bus a

Budhaha)
open ppaa, 8)AIM

1, hag, 5)Briha..
" 8(`r an.

Pa

sa is,

vv 162-3-2ff of the Sanskrit

agrees.

Only

eight

spells

are Ke,

required which

for

the be the

ms 4ala, but spell of

most

MSS add a ninth. -Ku or and Ketu are the

would

Ketu of the moon.

(Muff rnix).

RV=(No8)

descending

and ascending

nodes

AQ, Description Centres Vom, ,,

of the ma ala" appearing

Vv 162.. 4.-7ffs aya. as Trailokyav

On the petals

of the lotus Goddesses of the 1) Yamnt _ Bin

rTa mgrin),, draw a vajra

of the Eight oar whiah he is seated there are representations On four side one should draw the Four Ma drss Offer, 2)Tmilo d3), je o), ok a(Kham s Ta ib gOR4 r
4) to the sition in the the east, bDud rtai a jewel the murs to iKhi 1 ba). the of south, Four ter, (According to the a lotus Buddha made of to

To 56b6 one should

north is

the

Families, flowers.

envelopped

by a garland

aest* and a crossed to vajra ). The whole central compoThen there are the planets

following

orders

108

Eastt He is

& kra smiling

(Pa wa sa'is), and adorned a necklace one. Phur an iron bu

red with

in

colour the

and seated

on a lotus of

with a god.

twelve In his

petals. right

ornaments

and garments vessel

hand he holds in his left

made of

pearls

and a round

filled

with

ambrosia

South: hand left West: right one. North:

Bthaspati he holds

golden together

in

colour with

and seated

on a lotus. flowers

In

his

right his

arrow

a garland

made of

and in

one a bow represented Soma Zia ba), red in hand he holds

by a lotus. colour and seated rests on a goose. He is smiling. in his In his left

a moon which

on a lotus

and a lotus

stalk

Budha

lI

a),

golden garland

in

colour

and seated

on a lotus. left

In his

right in

hand he holds a shape (ra head of

a golden (bya bird a Ailgraka

at the heart and in his ) bum ma pa. filled with camphor. Mi dinar), very red in colour (gri gag) in

one a vessel

South-east: skyes in

and seated his right

on a brown

goat

kham pa). left

He holds

a dagger

hand and a human

his

one. an), the dark waist is red in colour. that The upper of part of his body hair hand

South-west:

R. hu (sGra and from His

has a human form and large eyes.

downwards very fierce.

a snake.

He has brown his right

appearance one. ma), red

He holds

a sun in

and a moon in his xditya North-west: (fiiA rta). In his

left Ri right

in

colour,

smiling with

and seated a radiating

on a chariot sun on top of it

hand he holds one. a), black In his one.

a lotus

and a lotus North-east:

in his left stalk Sanaigcara (sPen appearance. with his are left

in right

colour

and seated

on a tortoise. a club and makes

He has a terrifying threatening signs

hand he holds

The Eight there are the (sMin

Planets Lunar

surrounded Nakfatras in right colour

by a garland s and seated

on the

outside

of

which

Mansions white In the bowl in

1)Kjtt-iika heads in the

drug),, arms.

on a red a lotus

lotus.

She has eight and

and four left

hands she holds

and a garland,.

ones an alms ma), white

and incense. colour and seated on a bullock. in her She is right very beau-

2)Ro(sNar tiful

and has prominent of protection mGo), stalk in white the

breasts. with in her colour, hand

She holds left one.

a flower

hand and makes

a gesture 3) a lotus left one.

seated and making

on a red the

deer(ka of

a dinar mo), protection with

holding the

right

gesture

109 La ), in a flower (tshig sbyin

4)Ard r right

white

in

colour, gesture

seated of

on a snake, verbal

holding

the pal, 1

hand and making

the

communication

p vag rra

can), with the left one. ( Nabs so red in colour lotus, 5)punarvasu on a and seated , hand and making the same gesture in the right with the left 6)PuZa right r al), red in colour and seated of on a moon. with hip. sram), with as Xrdrl seated of the He holds the left

holding

a garland

one as Ardr. a lotus one. a trident in the in the

hand and makes the gesture (sKa ), white in colour, 7)Afiled right 8)Na right hand and resting mChu), red in the left

protection

seated

on a stag,

holding

one on the seated of

colour, the

on an otter protection seated

holding left bra

a vase

in

the

hand and making guni(Gre),

gesture in the

9)pirvaphal in the

golden

colour,

on a rock with

one. ), holding left one.

a sword

hand and making right (dBo sbo), 1C)Uttaraphalgun3 a noose 11)Hast in the in the Me b1i right

sane gesture in colour,

the

golden

on an elephant, protection with

holding the left one. fruit

hand and making in colour, pennant colour, of

the

gesture

, golden

seated with seated protection

on a peacock, the left one.

holding

an arura

hand and a silk right (Nag a), golden in 12)Citr right hand and making Sa ri (Sa_ga), the golden the in the

on a goat, with

hording the left

a lamp one. a noose

in

the

gesture colour, left in

13)Sv ti right

seated one on the

on a goose, hip. a club in

holding

in

the

hand and resting

14)VigW making

golden

colour,

holding

the

right

hand

and

15)Anurdh for phug), jh

one. of protection gesture with the left (lHa mtshems)* golden in colour, seated holding sNron), cup in a flower red the in left in the right seated and making

on a crow in (lido

(reading the left li ),

p ho rog one. holding with the

hand and a noose on a sedan the gesture chair of

16)J=

colour, hand

a tortoise

protection

right
17)Mla the

one.
aNrubs), red in colour, the red seated-on same gesture in colour, of a moon, as IrdA seated holding with a kumuda the left stalk one. a lotus in the in

hand and making right (Chu stod), 18)prvaV9dh right hand and making the

on a man, with the

holding left one.

gesture

protection

(Chu ), holding l9)Uttargal smad), red in colour, seated on a paniti(? blazing jewel hand a which rests on a lotus and making the gesture right the left one. with protection
20)SravaTJ (Gro blin for V`v si), red in colour, left seated on a bullock, hip, a: lotus one. in the star a shining (Pyi bfin), it 21)Abhi right hand and making right red the hand and the in colour, of hand on the on a rock, with the

in the of

holding

seated protection

holding left

in

the

gesture

110

22),., atabhigi an arrow in 23)22alq tssbaz'i(s)

(Mon the (N right

in colour, green , hand and a bow in ), green and red in

seated the left

on an iron one. seated

throne,

holding

colour,

on a soft

couch

stern nafi (th

). oai? acl ), (Kh ms stad), green in colour ({hrwne amad), red in colour red in colour in and seated and seated and seated on a throne on a golden i).

24)P5rrvabhadr

25)Uttarabhadrap 26)Revatl Nam 27)Aivvin (Tha ekar), in 28) the right i Bra e left

throne,

on a horse. on a deer, holding the left a vajra one. hand holds as XxdrFL with on a preta.

green

colour

and seated

hand and making green in

the

same gesture and seated

Dolour

The right

a hook and the 1. S and Tib J' This tation 4 reading

one a noose. four great oceans. We follow and other Tib As phyag rgya For then the po bpi. interpre-

B hive: is

w pported note.

by Vv 162-4-1

commentaries.

see previous Ts 57a4 interprets but pupils a white

this

mantra it

as for

jug

-pa i

sAags = the the

mantra

of

intro-

duction, leading with

W 163-4-5ff into garment the

applies mark a.

destroying the teacher

obstructions himself,

before adorns himself

First

washes

and other

ornaments, the divinities, in the to

performs worships Next

recitations

and makes them of the

offerings. to take

Tha he summons all their appropriate and gives he destroys Victory(r eyes the

them and invites he makes the leading and water mantra. jewels they

places instructions

mar; iala. pupils. the

gesture into

Vadhara mapdala the

his

Before vajra this or

them taken

their am are

obstructions par rgyal ba),

with

from are

Vase of their

reciting flowers

The pupils in their

washed, they saying 43,

covered saying etc'. the

and holding brp the

hands flowers

approach

sauftla

pledge

etcl.

Next

throw

bip Va ra-Planets Most of the to

names of

time MW for

periods

correspond

with

the

list

Mvy No 8216 KlAadh arbitrary. u

8323. in

See also interpreting

individual the time

interpretations. periods and the result

given in 2ff To 57b follows is quite

96-5--2ff

Al.

To 58a3f

identifies

the e ki #

lie

an follows: ).

2)org,, (Rigg ldan). 7)0i phai 5)2' a )o! (Nor ir =a .

1)ozp 2hu = Ananta (m e. ($s = 4)fig '.., h, adoll r). WkhapI. 6)c the (Dail a eo i). ha). Vv 164-3-5ff agrees.

(Chi

ill
Vv 164-4-6ff
centres VVaraa , Here he is East: adorned in his nanta with left Volt

describes
having with as), snakes. He is (Jog in

the mmqjala as followsI

the same appearance snake in heads colour as in the previous on a gnaw sS la. throne. He is and a snake and is

adorned (i five one.

seven white In

seated

and seated

an a snake-samt. a lotus stalk

his

right

hand he holds

South:

by his consort. clasped ), blue in colour, holding his left one. He has five

a blue snakes

lotus an his

in

his

right

hand and a tortoise clasped by his

head and is

Weets Karko holding clasped

consort. (sT'obs kyi a water-lily consort.

rgyu), in

red the

in right

colour,

his

head adorned in the

with left

five one.

snakes, He is

a white by his

hand and a vajra

Norths holding by his

Kum a white consort.

(Rigg, is n), lotus

golden

in colour,

his

head adorned with

five

snakes,

in the right
Nor r as),

hand and a vase in the left

blue holding left one. in in colour, his

one. He. is clasped

with the five

South-east: snake heads,

V. suki seated u ikrhapI holding by his

pale

head adorned in

on a saske-seat, in the ala) a (DiWkyozi), a snake consort. in

a wish-granting-gem He is colour, clasped his by his

right

hand and a lotus South-weest: snake He is heads, clasped

consort. with the left five one.

white right

head adorned shell in

the

hand and a conch

North-west:

pale

red in colour, In his by his right consort.

white

his

head surrounded a lotus

by five

seated on an snake-seat. left one. He is clasped

North-east: snakes. left jS = very In _ his He is read black. Vax. wj right

hand he holds
in his

snake heads, in his and a fruit

five in his

(CbM. 11a), hand he holds by his

colour, made of

head adorned

with

a noose

snakes

and a lotus

one.

clasped either

consort. = well ias= radiant well or. 'Vr$g = black. This last Tib B has ram is eupported

TO 0

9V, , has rb ,

seated,

ro&ding

by Yajra

Al.

Tib A and vv 165.. 1-7 have pfd for phu-A. Tib B hass we will produce all flowers. TO B has: WAS RL-QAMULcad bskyed par bEyi 0 we viii terse the whole

world
20. with

to grow.
viert to is to gXhya the " having grasped by poison; the poison. this Tib Bt sense. Ala z in Tib la A: jtg and

S hast regard

one affected in

makes good reads simply

blaa2ie which with regard

ambiguous the poison,

meaning.

Vv 165-5-1

}aio

112

1L

Ts 50b2ff

dab boaae va.

u

identifies 2 )a rn bhi

the spells
4)Mahgdeva wr. r. nrr

as follows:

1) Wigs

byed Wigs

byed ma Kbyab
r

Tshafis pa chuh
1Ha chufi iri . r. rrr Chen

)Pi iqu bhira ,3

brae dah ma rr pa.

daf boas ma ohu r... r! r rr rr.. r. r. pa.

5)Indra r+....

bhera

dBazi vo of 7)2
ohu 4-5ffs 3) Jigs 6)hJigs sro 5.

ati

6)Kamadeva bhera 1 od lha chuff ma daft bcas pa. dais boas ma i pa. 8)I3hriz3 riti bhera bhaira bhera Tshogs bdag ma daft bam .
pa. 9)Kartika bhera sMin bred drug r: rnr Srin boas daft ma obuh rrr rr wo, 2) Jigehyped bid byed 5) iJigs
_Lpa;

ma daft boas 1)]21&! byed byed oms. Vv 166-5--4ff Va'ra in colour, trident, he holds

and Vv 166brgyad seyur. 9), Jigs byed pa.

yyed Chen po & hJigs gtum mo. 4)] Jig lag brkya'i. byed

Zanrlag los pa,

emyo byed, khro

ikhor thud

7)hJigs

byed

bas 8)#Jigw

gives

the

following

description

of At his and ten filled and with

the feet: arms. with the His

dlas z. Tigs In his byeed then right In his po,

Centres black

appearing having sword, noose, gesture. upwards five

as Trailokyavijaya. heads, vase, hums four legs

hands left

he holds hands

wheel, hook, He is

and skull head,

blood. fifth is coal.

axe,

one he makes brown, He is his his wrapped feet

a threatening eyes in are looking

clasped

by his like

consort.

hair

and glowing stomach etc.

a mass of burning round his

tiger's

skin,

has a large on Bhtas, Vyu

and snakes

body.

With

he is East: right

tramping Wigs

b eed yan lag

brL. ^, rad pa, with his rten)

black blood

in in

colour, the left

holding one.

a sword

in

his

hand and a skull and together byed(for

filled with jig

He has skin.

wrathful

appearance Souths the hJige

consort

he stands in

an tiger's colour, wrapped

gtum. mo, black in the left

holding in tiger's

a dagger skin,

in

right

hand and a human head appearance, s wo with byed, blood

one, with

having west:

terrifying Wigs bled filled

and together black in in the colour, left

his

consort a trident with

standing in his the

on a lion, Licht he hand

holding one,

and a skull is standing Wig!

Together

consort

on a deer. byedDkhor raised his left los up. In sMr his He is ba, right black in colour, having round red eyes filled with

Norths

and brown with his blood consort

hair in

hand he holds in tiger's

a book and a skull skin and together

one.

wrapped

he stands Wi brown hair.

on a wild d lag brkyaii,

boar. black in colour, wrapped in tigers his left skin one

South. -east: and having a skull filled

In his

right

hand he holds with his

an axe and in he stands

with

blood.

Together

consort

on a tja.

113

South -vests a land arance, he holds with

Jigs

bred in

khro tiger's

bo,

black skin, iron

in

colour,

having a large left . holding one.

brown

hair In

and terrifying his right with blood.

wrapped

and having and in his

stomach.

a harmer his ti. Tigs

made of

one a skull

filled

Together North-wests

consort bred filled

he stands po, black

on a R1kja in the colour, left

thod with

a dagger with

in his

the

right

hand and a skull he stands North-casts In with his right

blood

in

Together

consort

on a buffalo. 'Jigs byed srog good, a trident on a camel. five skulls on their heads other differs and their bodies are having the sarge appearance his left as those above. Together

hand he holds he stands

and in

one human entrails.

his All

consort the with

Bhairava. s have garlands

adorned

made of given

human bone and with

bone ornnaments. from that female well. given above.

The description It adds a number terms of

by Kamadhenu 40-1-lff names of and they Bhairavas don't

the are

Sanskrit doubtful

and their fit very

partners. He describes

The Sanskrit the maudala

seem to

as follows: appearing in as Trail appearance, female white pa. partner in colour. okyaviJaya. having is At his three called feet: bjbyed his kyi dbah

Centre: 2

Vajrapanai

Mah d va_, a khaIv Ji

wrathful

eyes

and showing

fangs.

He holds Frasts

a byed ibar

His . Phraznita, babenams

bred iJiga , The female partner

ma Umader is Tshafis pa

rinn Ao the

$ouths partner
firsts

jigs

byed Bhairava
Kalabhaira, is

dark in colour
dark red in

and holding

a trident.

The female

is bDe soss ma.

Tigsbyed partner bred partner colour and holding a skull and a club. Raufirima. dark green in colour and holding s, wheel.

The female Norths Wigs

Yakgabhairava, is Korima.

The female ti easts

1,22jigs bared Bhaifnta, partner is Bernabi.

dark

red

in

colour,

holding

an arrow

and a bow.

o female

bid South irrest: Liss The now of the female Norths. w $t$ Wig fessle Northo-easts partner Jjgs is

B dibam, partner b hai

dark blue is not given.

in color

and holding

an aase. a sword.

bled Kil

snow white dark blue

in colour

and holding

Kwmxhara. j in colour and holding a blazing va ra.

bred Gau aati The female partner is Camuti.

114

U. . 1)(xp Li-14u
4)0c 6)o 1) h

Ts 62a2ff
Ka-aadeva i

gives = Kt +ab
riti. 7)q

the following 2)g .

5) c

list dKa

of the spells Drag"

i (for

and their 3)of sc Ira

-

identifications: _dLapo_bdag.

Dod Ihr

oYp oil = psis pa. 6) eon 5) nu ma. qi a

Ka - KVmIa,% " &ton ]Uu 3)& dab 2 )Bhi = dKaz o.

. nu Rdoh drug Ing

a ati)

Tshogs

and Vv 168-4-4ff: 4) . riti. I= 8)Ka br(ra byin.

7) Bhhzj -B

hDod jai.

1 hamo. 54. Vv 168.. 5-6ff describes the maqdala as followas

Centre: East: four left

Trailokyaijaya. Lha chen po Nahdeva), first left of with Indra), his right right hand giving. ashes. white in colour, head. in with seated on an elephant and having and diadem. with sixteen black in colour, seated a sword hip on a bullock in , having his right first one

arms. one.

In His

his

hand he holds rests He is on the seated

and a trident his

second gesture

and with

second is

he makes the His body is

and his

appearance

terrifying.

smeared byin With

South: three in his

brGya eyes. left Tshafis

hand he brandishes peacock's red-golden adorned anointing

a three-tipped

thunderbolt

hand he holds Pa Brahm), heads for

On his colour

head he has a golden on a lotus his

West: petals. hands at the

and seated diadems.

He has three he holds heart.

orbed

With His

two principal hands rest

a vessel He is

and a garland.

two lower

smiling.

North:
lower giving.

Khyab
left

ViMu),

blue
With

in colour
his

With his

two upper

hands he holds

4a. He has four and seated on a a wheel and a jewel diadem and with his
lower right hand he makes the gesture of

arms.

one a conch-cup. 2L# &riji, in colour hip the

South-east: Sie is left nl rdu black

female

partner with all

and adorned and in her

'i d of a: ph ug ohen po ldahelivara . kinds She holds her of ornaments. a peacock fan xma, b a,hj

hand on the yob) . Dod

right

one she holds )9 Indra' right with India. Her colour vessel for

South-west: in her colour left

aV

l ha mo (Meade eyes. She is affection female She holds all In her adorned at

s female

partner.

She is

white and in

and has three one a lotus. and looks with

hand she holds all kinds of

a thunderbolt

ornaments,

has prominent

breasts North-west: of

Brahma's himself. with

partner. an orbed

and appearance anointing breasts

is

like

that

'Brahml

and a garland. and looks with affe-

She is ction

adorned at Brahma.

ornaments,

has prominent

115

North-east: adorned hand with

dGar mo, Vifqu's all ornaments a wheel

female and looking

partner. with in

She is affection her left

blue at one.

aeon mo) in Tn her

colour,

Vixu.

right

she holds Tib

and a kufia haves bia

grass

A and Vv 168-4-8 makes the white necks, On the scent in

dah bum Aa on this scent, of

'sue ba - birds passages fruits the Great like etc, In

and filled four tied corners with

vases. one

Vv 169-2-2ff places round their filled water the 56. vases their seals. with

following colour, with

comments filled the with mantras

ribbons with

blessed outside

Gods, birds

and marked and the like,

one places items worship

vases of the vase

shaped worship,, Lord

etc, In

and similar order to

namely

garlands, also place

scented there

and so forth. five items

one should Lord

of worship explains insignia) This is ril of

and a white lu rdzas

of

the

Trailokyaviiaya. =

Vv 170-1-6

an orb(? royal Vv 171-5-6: 1)It the removes Holy

ba ii ril as khamns $sum rnam par rgyal lu (Subduer of the Threefold Trailokyayijaya World). spell is of the all jft5na the TathAgatas. of V It has two aspects: the Lord of all

the

klegas,

and 2) It As for the

spell

ra i,

Tathgatas.

Vajra-Body,

Vajra-Speech, is adorned it of

and Vajra-Mind, with 32 major the and 80 accumupleasing and false eliminates

Vajravarman minor lation and holy notions false Mind its 58.

makes this marks.

comments It is

The Vajrar-Body Vajra-Body emits the

auspicious of kle6as. Dharma. of notions because it all

called

because ambrosia it

destroys

The Vajra-Speech It is called beings. the all

Mahbrahm's kleas

Vajra-Speeoh

because

destroys its a,

living

The Vajra. -Mind profound living meaning beings

rediating of the Icha

Essence It is

and explains penetrates

of

Three

Times

Vajra, and because called

nature Tib

remains

unchanged. B Dhrii yajri.

A has Dhrazp, and Tib describes called

Vv 172-3-4ff Centre: Tathagata

ma .4ala as follows: Aparimityuhrntxtyai fies 16 petals idi and having and 80 minor of fearlessness

the

bhrateioria br

(122 bin id ir

egs pa al po),, He is his of

h bsod name dais da she resting white right giving. Lod kyi ambrosia Fists in on a lotus colour with

an appearance marks

of

a Tatoma. With

and has 32 major gesture

of Mahlturuta, his left

hand he makes the To his rgyal vase. (Phyag left po

and with

one that bla Vi lrya and

and right and Rig(s)

one draws }Dz n ma

boom ids a Lidaa sham gyi on lotuses, holding aarura

fruit

Va ra ni

na rdo In his

rje), right

white

in

colour,

seated

on a lotus his

and having left one

a tranquil

appearance. gesture

hand he holds

a Ya,. ra and with

he makes the

of

giving.

116
smiths adorned Xlca8arbha with all Na* mkha i ornamente (spyan and adorned giving lotus. with and omiling. ), blue In his in colour, seated on a lotus, a sword and

right ),

hand he holds

with
West:

his

left

one he makes the gesture

sj with the ire all

of giving.
dbat omits. trickling p red his it. in colour, right With seated on With fron hand he makes his left hand

Avalokite&vara sailing of

a lotus, the he holds

gesture

ambrosia

a red

North:
60. of 61.

Tailokyavi Krodha
bum palfia and eight Tib

(Kro
b" with

bo &Lms go=
five incense Tib improving or

rnazr pa
eight

rg yr

"
Five vases

Vv 172--4-8: the Five

vases.

Ts 65a6:

Families atikrama;

and so forth. B has: it anatikrana to anatikramt = not transgressing. of

S has: Tib

At matikrima; reading

I take not

B as a better or These an offence simply are

- on account

transgressing,

by adherence. seven any of in all the hell. the fundamental these seven pledges rtsa ba i dam tshig from hell the is bdun).

62.173-5-7ff: Committing Mahyana provided in it

the

against reborn

commands one strays rescuing one from

path

and is

The means for Tathatasl

by the 22zga1 a of 21 times and receive times. for

Purification. and the be made,

One should is eight

be placed

consecration, should evil

homa rite and the

to be performed syllabled one hundred

one hundred spell times.

thousand spell

Offerings

and the

eliminating

rebirths

should

be pronounced.

Vv 173-4-6 in 64. my translation. To 67a2:

hass

rdo

rie

slob

din

atal

n mi, brjod;

I followed

this

reading

A las

zla

bat

dlr

bim

la

zia

ba i

steh

du lha

raft raft raff is

g raft mtshan

sa bon de dbus

/ beam su aase Lift baser as Rhyag mtshan b pa po ni iha gah yin daft rigs bsaur

$a bon de las do bet to

dam tshig mts,

phyag

iphyag rg3"a ate iha de Kid du sa bon real ibyor t spul raft sa bon iha daft sarvavit

pas ba ate kar

/ gwk du ni The i bar. r _7 du bid do / da age lha i4 rah sum ! qMUU lr

du bsg+ur

ran

beam la

_Rithugs is oip so

yag r

ra 1

mama mi Hint ate saf srs t la din to lima ja! dm mcho biin
disk nity viz, that in

du des nasirbd1 in Dag a4i

from o ntre, the is sign the (arising) in its

Is, dgalks 21

_2W r
syllable

Z&gj at
that

tog ni bakur bah M48 la kyah -i I& athoft man mod as so bekuurr bu l bskur bas 80 / rims ii1 to ba 's 1tar rim pa i 1tar bskor ba pa jzt e dbafi bekur ro /. Evi caging a lunar
the seed-syllable the of each divihe envisages so the the into

be la lt&R

A. hs envisages seed, -. syllable That being

and from of each

pledge-Mudr., should transform (it)

(: ate) which the

divinity.

performer itself. it

indicated of the

by the yoga of

seed-syllable forms,

sign

Transforming as the appro-

manner

divine

as above,

he produces

117

priate the the i

divinity seed-syllable MdAp

(literally: of each

as whichever divinity forms on the

god it heart

should of each

be).

Then envisaging he empowers of the Three

divinity,

existing in general

as divine

by means of oip Sarvavit

the etc.

hand-mudrs FTC.

ilies that

and by means of lta) order

Note = in like 6 22,

Tib

A has its(for with the

hog go rims above his and below. assertion

etc,

Tib

i cg!

os &2 rims

i bin

du.

accordance this tr

Tsoh kha pa doesn't that'it are is

seem to ruf irr. of

w

nslation, deadly an arhat,

and hence

unsuitable'(mi 1) killing

ste). w

The five 2)of

offences(palicnnantariyani) 3)of blood father, to flow 4)causing by evil

as follows: in For

mother, 5)causing Tibetan 66. baii

dissension intentions.

Community the

of monks, and

Tathgata's terms

Sanskrit

see MMvy2323-28. gives the this seeds is following rite description one should use of the rite for pacifying for that his is worship, represents name written modelled The colour with eight Above it In the centre on for Li

Vv 180-2-lff

91t In performing _1a:. naistard such as butter, the one for his whom the bones, It is or rite

things

required

and similar performed. It

items,

and something with

may be a card of the (rim) one draws white the

on it,

a mar}1a1a. this rite

else. something (navel), has a centre In rim the is centre of

The design a circumference the hearth

hearth etc.

white.

a wheel in colour.

spokes.

The inner in

made of the wheel,

five-tipped representation the ia; of S' seal to

vajras of

one draws one places the ketu; the of seal to seal the

white-red

colour

departed to the

one. east

an eight-spoked of the of

of the

Vairocana; south to

a vajra, of Ratna-

Sarvadurgatiparifiodhanar$. west a lotus, the In seal the Locan

a jewel, the north

the

seal

amuni;

a crossed the

vajra, seals of

Vikasitakusuma. Buddha Goddesses,

intermediate ,M On the the of maki,

quarters Pndarvsini, outer

one draws

Four

and ZIA, one draws Further right

represented either

by vajra, the seals

eye, or the

padma, the

and utpala. of sets

sixteen

spokes

seed-syllables of other

Sixteen

Vajrasattvas. such as the

outside of

one draws the

seals

divinities of the

Goddesses the of

Offerings' etc.

The sixteen The whole The is ,A in to the rite E

Bodhisattvas

Good Age, just is with

the the

Planets, basic of set their here. in

Lunar the

Mansions divinities. aceospliah

may be performed kabuudddhaaa and

on aocount do not offerings and other an evil vases

limited

of vases

different

activities filled with with

belong white

One places Clad colour, in a white

there ant

and bowls

colour. of white

and adorned that living On the drink places ladle Vajrasattva being being

pearls

ornaments destiny, like

one recalls the in

experiencing one places for the flower silver

and embarks birds, offerings. eight

on performing or sixteen 108 in

rite.

outside

shaped

number, He also

and food a white

divinities, on the or of top

and other of the

number.

manJala. wood, In in order order one to to pacify

Taking generates destroy

a sacrificial the Body of of

made of

white homa destiny

sandal rite. or

and performs experiencing

the

the

sins

that

an evil

118
diseases legs, the etc of the the breath tip one living centrally, of his white in heaven and looks nose. (mtho with ris), one sits look rite with firewood down with at the crossed of butter,

draws Tat

tranquil the

form

ata rice,

on the white

One performs seeds,

clarified of

parched Ufa

sesame, sandal

mustard

camphor,

dheebaruba,

grass, As for

white the his

wood,

and curds. with or a representation a leaf with his thousand of the departed one,

homa rite or

performed or flesh rite

one takes inscribed 6 of folio light Folio this

bones

ashes

name and a mantra times.

on it,

and performs vol 76 of from the

the

one hundred missing, edition a jewel draws way. of the of In

187a in is f

PT 3453 is Nar than

rite 174a5: of

taken In

the

description and Vajravarman's bean hgyir, the vol Khu of on top jewels the of a lotus, of radiating lotuses. quarters of

centre On the in

one draws rim

golden part in

colour. is

one also

on top

The outer one marks Vairocana Geardians Clad (Rin the

designed

a threefold the then signs the of colour, bskyed la), a ladle

eastern or of

and other the spells,

red-golden

colour

seals Locan

and other of in the

Buddhas,

seals the

etc,

16 Vajrasattvas,

Gates, of gyi right.

Guardians golden skur

10 Directions one generates looks towards gold

and so forth. the Body of right of Ratnasambhava and draws sk er for the (? ) advana

a garment idan the

Chen hbyui breath from

the or the

Holding in merit hyjig size, of

made of

turmeric

harita) purpose cing like oil (yam with of

and four increasing speed

cubits the

one should the

perform in

homa rite of

one who is na). Sitting

the

world crossed times

those

bail tZMV

rten it

with thousand

legs with

formed (? ) mustard

one should perform a jewel, (yulss kar yellow mar khu), Mrj i

one hundred flowers,

saffron,

(? )medicinal

concretion

parched in rte), 68. In this

with grains, waif), wood together ) 61 (? ) (? la, du ri rogU ma rice, happiness life, the merit, manner one succeeds in the bringing rite for them to

incense mustard, of golden colour, 6ifi, things. Increasing and other etc of the one living in heaven Mtho

a complete

fulfilment. las), Vv 181. -2"-3ffs The seals of the Five are drawn to is beings of the in left their and looks this living a stage rite

Description the centre

of

subjugation with sixteen

(dbaii, gi petals.

one draws the

a lotus

Fasilies appropriate drams of of the for the

and of

divinities One sits

belonging down in

to the

}calf a

places. breath or of

a lotus

posture, for

from red in At

the

left. wood.

The ladle In order

used to enter

made either to the power of

copper the

sandal heaven, the

subdue into

one reborn Amiittbha.

one should the rite or red

concentration the man fruits

Lord

end of the

meditation one hundred red fruits

one pronounces thousand or red red times paint,

subjugation with flour etc. red

and performs flowers red

using barley, of

smeared saffron, oleander

or lotuses sandal wood,

butter, red

of

sesame,

mustard,

firewood

119

69,

Description

of

the

homa rite is clad sword

for

destroying with

on spyod

kyi

sbyin of

sreg), black and

Vv 181-3-2ff: or blue seated of colour, in the

The hearth One is vajra aya. or

adorned in

many offerings garment, adorned into

and flowers with a stage the

a black

human bones, of

posture, are

One enters wide

concentration in a in hundreds of

Trailokyavij.

One's Holding the with

eyes

open and one draws ladle made of one hundred of metal mustard,

breath one cubit times or

terrifying length, of

manner, one offers times

a sacrificial rite either

a bone

homa flesh, sei ldeh

thousand

thousands wood

blood,

pieces black

and bones, herbs,

flour blue

catechu

khadira

, poison,

flowers

and human fat. 70. Tib TO A& To 70b haves untimely death nad dazi good pa and all calamities. them aid : all diseases and mischiefs.

B has:

120

NOTES

TO

CHAPTER III

1. but

There also

is

a considerable Tib

variation

in

the lists

spells

not

only

between the vajra

Tib

A&B as

between

B and S. To 71a6ff gtso bor byed

and interprets p&i shags o

spells

follows: ph3raa r., -. rdor

-PLyag rdor khans

na oskyed du... as . pari r

bhrarp hu.ii /

rdo ne sems sia$s va j rai i/ / kun tu bzafi po gtso bo tigtha ilha dpa ii g*tso bo byed pah.i bskyed sfi _huii W i dpah hupJ yed rdo rye va ra rje same rur'i gi ofLj_ na rdo phyag na om / / huto kyi d}4ha hure pha vajra rdo rje rhos oz; p then rdo nie rin rr. "r ra rr rr / / hula list by las ! given The hum vajr Uri oog of spells rje rdo sa vajra gsum rnam rgyal .ter Vv 183-1-2 early. given geed kyi ldan dehi His here comes closer list below of the to Version spells by side: B thus suggesting interpretations that the variants are are quite and their 1) (Vv 183-1-lff)

side 2) va na rdo hbru

sa bon.

boom ldan }: das an,, dx hasp tigth a hum - jM chha bsrun bar sfii$ pos dkyil hdas kun tu ii. 4) or bzaii x ams byin dis pohi sffir"i po.

ox b Lru t tr7m

she cipag byaho brlabs bcoin patio

hda.s phyag mth: j.hi yig

rjehi

ni

bcom ldan rje

3) om a hu

d ldan hdas bcom na phyag dha 5) d. baho. va o rrai par

om vajrYa

hug - khro

bo kha. s gsum rnam

1dan chen rin ibyun ai.. o. dpa gb mad kyi. ho. 7) o vajra. hush adon yod 6) om vajra hum tram sa -hod ru fes bon 4iid dag bskyed de du to iin sa yaft pahi sku par byaho. po rnams aahi See also note 2&3 to Tib At Part III p 145" 2. The description for the of central or in the the mmela is where As for marela,, the same as that of choice of the basic maadala Va'ra eni

ra,, hum traxp hui

except divinities dbus bri los Ehyir scuhi bahi hdra rdo do las. . r. rdo

divinity

instead the

Sarvavit of

we have three this

or Vajrasattva

Samantabhadra centre of the

drawing gives

different

Vv 183-3-4ff

explanation: po bde dkyil f Chen ikhor

au rdo roje bri $es gruAs pa ni s bahigtso r .: / sRam na cha lugs ph yir khyab r

ham ya!. na rdo rje Sems dpah ham kun tu bzafi / hdi ltar boom 1dan hdas phyagna rdo rjehi bo chos kyi a la skuhi7ta bdas h irr I ma chos M su bri bar r'e da'i bya ba ste fiid Ions boom ldan

de cihi ehi nah mar

su bume pa ii to do ' mod akii beb

_RM phyag na rdo inte /'

na rdo rje

rdzo bajis

gQlis hdra kyi

da pa yin leg i 22

sku ru bfu phyir

hazi phyag r'e g"X

. semis d ah bam b j2os mtshon a

i mtshon tu bz

ahi

ba Shen 22 km chos i

9mIAs

na rdo ri ehi / $o rdo rje kha

pa sku i. . ream . r.... r4 r ;e dais dril

la is

is su mod a ska de thabs daft Sea rab / du ba. is 3. ph it deal da'i iur rten dpah rdo rye + +. r in" rrrr. .. r r gems r+. rrnr.,, ., r, rr r. bu ], dam, a, i ba then bi skis mtshon pa daai / yai'i rhos kyi -p9
r ... u. `wir ..... jwr

db ins par

su reed cad bps dan kvi /,

h bral

e bar

es he r

ri baUphyir ba

bas / po

i boom is

bde

ba in

chen hdas

ohi kun tu

rnam bzO pas

rto.. c tharns dan mtshon

thabs r)o

nab

ahjra! * rmra

bde

chen

su med Par

mdzad

pa'io

121
Tib 4. the deli At A&B this read point slightly rol lha dmyal dah lha in putra for S yantra. B begin our f yi to diverge from Tib Ap 14518. As all

S and Tib differ, ba daA min

texts phyi

translation logs byol

follows

Vv 183-2.8: dart //

soft mi mans po bris

de blin 1. 6. 7. 8. 9. 10. Tib ction

// sops days.

o ba drua

nas ni

S reads: Tib Tib Tib

those

ten

B has lhag B has: B reads

pa de nass

perhaps

for

lag

pas reg flowers.

nas.

wound with honey for Tib

a garland

made of

S has hayafiveta Thus Tib A has: of B. but

B rTamgmgrin which A where

equals

Sanskrit different wrathful

ha yagrriva. readings brings the are given.

see S and Tib the Victorious Families$

totally

Vajradhara the

One becoming and 0:

destruthe

Seven Tantra of Kings.

Buddhadhara

brings

together

Seven Families The text now onwards 11, it

has been runs

clearly

broken with the

at

this At the

point Tib pupil heart, Jp is

in

Version

since

from

together taking

Version vow,

1218ff consecrated. He is anointed

Vv 129-5-2ff: crown are: id of of

After the head,

on the mantras 01 saw Five jewels one but

shoulders, iic the

throat,

sva, hutp / o,, ij v :jrbhi Then he receives Vajravaxinan's

odhaaya hats huYp / etc

and private The parts. hui / orb sarvavid abhisirica the the spells vases, differs of the

one recites with given

Buddhas. etc. in are

10 consecrations which is

seven from the

description of Chap II

below

given they

footnote; differently

31

arranged 1) with Buddhas the garland,

Basically the descriptions are the same . and here new materials are added. Here vv with of here is water, diadem, (rig va rap Buddha bell, The prinGoddesses. knowledge

describes and name. cipal vase

them as follows: 2) Consecration of the Five

Consecration. the is vase

pa bum pa), Five

conceived The mantra Here

as the this: the

3) Consecration 4) Consecration are: receives o the

with with

ozg buddhammla mudrS$ of the

the Wis.

one binds ii ca etc. bell ri . with reams abhisiftca

abhi, yifoa, Five Buddhas.

The mantras The pupil dan rin is Sei . different

cgs uddhdra the

bhi

5)

The karma words;

consecration. kh hor l daz don e

va ra and the daft las i

these

dais

alma

su khyod etc. etc.

k is 6) nhrai The pupil

o bahi

The mantras are: o stages of

are:

buddhakarma tadhra

aon$earaticn. entere here.

The mantras five

sarvatatha. of

concentration:

abhiiiica .i a) ream par b) tan

mi rtog

I: anifestation Unaffected

non-discriminating company of Pra.

thought; c) yon

belud kyi thaws

pa keul tu. +snah tshogs kyi$ mi i mdzod - Treasury

by the

De

cad kyi

122 d) dam p&i chos kyi tom -Pinnacle of the the wheel of existence. of the secret aid rdo meaning par rjejhi rigs rtse Holy Doctrine;

of e) 7)

all srid

good qualities; pa khor lo

The Secret

skyo: $ ba - Protecting the m Here consecration udr . i RhyaP,, xa bu ii rim beifs thig pa ii le lta la ba lta byaa ih text de nas

is

bound, par byas

de nas nas mu tig gi padmar

i ba don a? gi. phrefi gtax For bar

raz'i gis po lfas

dkar

mos gdofi to uhybhi-

ba bin see p i

du osarvatath 10$' 8) .

Qi?:ca etc. of

similar

and translation thabs

Consecration id dbaf du

Wisdom and Means. la

dan Ges rab abhi ai d, en fies rab lo)

hoff ba baths bskar with ba ni the

or pra

yottamayo. 4Sop

ag rgya iPica a iespahi sa s kyis kyi dban byaxo. 9)

difi mdzee

bde ba chen po thabs iewels: a)

Consecration

seven rta)

wheel(hkhor

b)horse

Buddha-fields; visiting all (bud d) med) granting wife qualities; lar3 kal an opa); e) elephant o) , killing ma mi) - andistressed all by the attacks Placing mantras: the of

destroying all obstructions; (nor bu) - granting Buddha c) gem knowledge free from false notions the kle5as; jewels hosts f) soldier of Via; g) man (skyes pa) pupilb

the the

accomplishing head, the

good qualities. pronounces the in

one by one on the abhi4i4iiccalhurp king. 10)

master is

o? va. jracakra of

etc. Consecra-

The pupil tion six the of plus

consecrated Lord

here

manner

a Universal

the

Cakravartin

aspiration(smon should of the say: Holy of

pramits Here the first seven are conveyed . the vajra lam). Next putting head, on the pupil's the ripening of of the living marjalas beings accomplish rest o in the pro-

teacher

'For

clamation with Fjflam the tion the to

:Ifharmay making this Tantra.

and the saying: This pa bka last d

accordance ata. -

dictates dsymi

' `? 'hen he continues tigth. (Isn hup. in

arva, tatha called

lu-avajrasusiddhaye Word-Consecration in its nature. himself the ten and gain stages

one is _). This

Light-giving is In enabling order to

consecra. -

purify pursue

the of

control

over

the path,

dharma

the 12. the gains

pupil For pupil

should

a B6dhisattya's Ap in 122'3. the basic

a more complete being initiated

reading

see Tib

Vv 130-5-1 awq4ala

states of this

that Tantra

and consecrated

Buddhahood*

vv 131-1-12 lama is meant.

dir

ni

bla ma i chuff ma ste - In this

case the wife

of the

123 1ff laughter his in his body he accomplishes worldly success; As for

". 1. the

For

a parallel

passage explains

see Tib that the

Ap

123

Vv 131-5-4ff d; mah the

on hearing bell above

on hearing drum outsidq he sees the

head he achieves efficacity or in of his

on hearing the

he obtains in

the

the tetras. mind.

appearances the

them either rah-amu.dr;

reality

On seeing a girl, effi-

a monk, eaeity 16. with

he achieves of mantras.

a br: nmaaa,

worldly

success;

Vv 132-1-8: scent,

The yogin

seated

in

a solitary every

place, divinity

which

is

purified their

ointment

and flowers, and eight

worships times. to of is

by reciting

mantras

one hundred

Vv 132-2-5. The yogins and recite sunset 18, lib to enters the sunrise.

jala The maa; a threefold mantras of

referred state the

the

basic

mmaaqeta of which refers

this to

'I'antra. the from mar; ala

concentration and the

Tath. gatas

member divinities

B adds:

having

accomplished

it

well,

he does everything;

and omits

the next 12.

sentence. Since his the image the or body his of the departed one is not available, with the dx, e. him. in the

Vv 136-1-Sff: draws he raises 21a heart the

mantrin First the on his

name or uses tenment.

things

associated

r. Crnought of

and consecrates the spells of

._'"nlig. it with the divinities it

Then he places and the

resemblance lie writes and or in to

mantras

the

to whose family in a caitt as or in

he belongs a temple

conceives where practice liberation. 20. Tib it

two as one.

he places and thus is called

a house this

can be honoured become liberated This translations it practice help

and worshipped acting

by many people on his behalf

who by adhering promote his osm

sdhan. opaya. the meaning nas. of viidda Tib h.

us in

establishing

2+ib A renders inconsistent br od a or it

as min nas

smnos nas or mile nas brjod bahi call means to name', for ca itya by name or by it

B rather mi i nass one's to name. recall

has either smote as

miiz deft spel

s$a s or midi daft to call

el nes upon

usually the to is

we render one's 2

'calling in order This or

understanding his benefit.

an intention

presence Vv 136-2-7ff. on cloth 'The On the

act the

sdhana. The yogin he writes (izbi the spells with

draws saffron rdo

an eight-. the xe4 Tatki

spoked which gyi$ of name

wheel is

on bark.

on the

navel

spell byin tas the or

called

sure five

vag'ra-consecration' spokes he writes On the

br labe). the of

of

the

Five

I3irgatiparigodhana the deceased. of stpas He rolls

Tantra. it

intermediate it in

spokes

he writes thousand

up and places sand, clay,

one hundred or

millions

made of

copper,

jewels,

other

things.

124

22.

Vv 136-3-6ff. Buddha

This

s7idhana

is

accomplished is the

by means of and raising and the

the

mantras. of the basic

Remembering Ii ightenment, la.

Sarvadursatiparigodhanar the name of

the

Thought of

he recites

deceased

spells

mNI, 23.

Vv 136-4-2ff. the for

This

s dhana homa rites,

is

called (ii the the

Fhyogs ba i

geig sbyin the

abyin sreg). deceased

Here He digs

the

yogin

performs a hearth visualizes

pacifying pacifying

sacrifice draws

out and hearth

name of circle

on a cloth in the

the

mandala homy

by means of sacrifice. says sacrifice

which

he designs

and performs 24.

the

Vv 136-5-6ff. perform etc,

Vajravarmen the homa

that

the

yogin various

is

given

here such

a sign

whether

he should mustard corpses. things to 25.

using perform that

things sacrifice it

as sesame, refers to

or whether sign

he should indicates

the

homa

which using it

The first only and the

he should that

perform

various with regard

second

one indicates

he should

perform

corpses. Vv 1337-1-lff be smeared here to describes with on the east the in five detail the measurements of the of the hearth. scent. the hrih; of v sin!, Eight the The spot The hearth orm north Buddha n. rL of

should is

products mandala. the

cow and with he draws the west

modelled

basic

On the tr the

navel ; to

syllable to the

on a lotus; a. In the

the

hum; to quarters

south

intermediate lo = Lacan, the

he draws

seed syllables kic ar

'our

Goddesses: Next the 26.

amak3, map = NN, of

past = Pan the Bodhisattvas,

trip

he draws Offerings As a part

seed syllables others. Sanskrit text

the

Goddesses

and the of the

is

missing

in

this

passage

we follow

TbAp12614-21. 2. sre Vv 137-5-5ff. ). Seven days meditations water This after is the the home. death, wrathful fluids camphor in is the sacrifice the yogin which refers . dispels the He washes with the to corpses ro by with main with men and with spell the with sb"in

obstructions the corpse of the it of

means of milk,

on the and other it of with cloth

divinities. blessed and other

scented

formulas

madja1a. ornaments (" k atri wrapped spell white it the with eyes;

lie anoints and pieces a etc). with

ointments with the four with it ha at

and adorns classes the the

accordance incensed Yogin h

The corpse Next

and blessed consecrates

spells heart this

a garland.

orp sarvavid sandal

varangni

vitiodhaya

wood on a four petalled on the navel, with the

hu lotus drawn the spell

He writes or i

on bark seeryeyid

something

and glue

camphor with

he consecrates

orb sarvavit

pha.j

ears;

125

with o sra the the

orn sarvavid sarvavid the -ekles; rear;

a the

nostrils; with

with

orp sarvavit hurl elbows;

trm the with part; the

the head;

throat; with

with on sarvavit

qi the o,, shoulders; with with the

forehead; with

orb sarvavid a front the

orb sarvavid pa the

om sarvavit oti va,jrldhiti other 2) the places,

private aye huffs 1) spell 4)

orn se vaviw t tratha da with one sarvavit of the head. the

1ha jlnasa

crown

As for spell 3) the of

he consecrates with ? 3a the aketu, with

the of

two lower Dur

or, -, -ans with

Sarvavit,

two thighs spell of of

calves with )the upper S7-3amur_i, S, Text he places

the

_t t zees with of the

ryrisocllanarja the spell of

parts the

the

feet

the

spell in

Vik. si ta. 'a.. suma. zee-iaala and consecrates

corpse

and the

offerings

it.
28.
the butter this

Vv 138-1-7
form of and his other

ff:
divinity. items,

Paving

completed
On a mat

the

consecration,
(bsspa with eight mantra: with the for

the

yomin

produces
melted ;op of tvat .

smeared

bs< mq ra. ) with and on 'r; ho

he

draws the

a lotus following 108

petals, or tiyjha

he pronounces it s. with he

and

places

v?, jra mcuit. rns dF. vt ano

soi:7avas or

He covers 1at'r in his i: hite t

a, cloth

blessed into he angry

times the

basic light , Fiat

ti-,,e 1'iv,: >y11a )le

e disperses of that

space summons and

boundless Wrathful

By means in colour,

the

l)i. yy v: i ice,

jaya,

rather

yet

having

a tranquil

havinn left 'e is

four hand

.as. he holds with on the of the

In

his

right

hands

he holds the other

a vaj. ra and a foc^e. one he mcas diadem. tbreatenin; , i. th his

). w si;: fo the k?nowPreof him s.

a lotus all sins

and with

adorned

ornaments of that of

and wears person. the

Akgobhva's

he tra^nples ledge-_fire senting

'He is

endowed with and the him rites,

mas on of 'Ten Directions. in front

Tathgatas at his feet,

Three

Times

offerings

the

Yogin

imagines god of four

seated the

the Aui, he Hext lotus summons seat. on a (las kkyi me lha. draft sro-i then po). He has in his hands five right an orb ladles hands he holds a garland. on the arhan of He has the

rq-re, t hermit seated on a nat. his left

arms and is ladle,

and a sacrificial of a hermit.

and in

and a cup. of melted

appearance fire (for

butter tom) three svhL

a'kyarja _vala

tath"agata(for He puts kure

The yogin pours kya b 71ta sa and says: om deva g . samyaksambuddha awe) orb ]: av ka.vya. butter as says: oip a ^,ye r;, p rarg

svwha. 6; daha daha ntirg

ladles

melted

Then he summons the Ie presents them with them. First (ye to

Sugatas

by means of and invites a burnt

the

previously enter the times his

explained hearth to Agri

method. and in his

offerings he offers ges kyi the

them to

worships

sacrifice together

three with

transcendent presents to i

form

byin

za) ones. kyi

mantra.

Then he three times

offerings as 'Fire

Precious ? ites (las

Text he makes an offering me lha), :'ollowing this

God of

he says:

126

osg vairocana riti kure ti

og rpa, sv , oii ratnaketu of

ntiTL1 icuru

sv .h, 2i sarvaiur kure sra ppagntiil tra ha agwccha

tiT)ari6odhafa svW-I, 6 om

hing

<-

warmuni a ppakura v_a' i Siaatas, make an rvadurgati-

k-uru svh

vikasitakusume those mantras

papag7nti inuura. s of

and so on. their

He pronounces

and makes the 10d times. the

the

Sons and entourage. 21 times to the

He should Tathatas

do it reciting

Then he should rmlantra of

offering 6o j dhanarg a. pari !bile hra celetp . , re looks First with the finger

basic

presenting , towards rings the

the , east

offerings,

he wears ornaments in

a diadem

on his in of boiled

head, a white great rice,

necklaces, garment.

and other

and is

dreseed

and arouses then incense, pastry,

himself melted

thoughts butter, rice, kieRas bu) the etc.

compassion. milk boiled

he presents rice , lotus gesture three

flowers, sweet

things,

parched the phur at

Tie offers

them making of that

and dancing. dart having the pa

Ehvisaging (ii bal; i

and upakl. eas white sandal at

person ei, -'it On its of

he makes a tranquil fingers surface in size,

from top with

wood, the tip.

a large

knot

and round their

he imagines kTla a sarvap , he says: IT.

sreg).

Tath3gatas i. kure

together svh,

Son and says: with it. Then silver.

vajrakila

and he strikes

he makes a mallet Striking 29.

o

having

a handle off the apata. yogin

made of

sandal.

r, d a hie-3d made of wood a.

with

it

'Tv 135-5-1
iahi sbyin

Here
In

performs
of

the

messenger
he invi

r, oma sacrifice
; gis "raiiok}> vij ay.

a state

concentration

to

reside

within

the

fire. with

`I'railokyav

ijaya

has the offerings

same appearance and so forth. the blessing ve arte sambhs. svah.. _; 'ers Joining of his

as described

above. together ambrosia

Fie is all with

worshipped the this sacrificial

implements, items, the

Nixing of the

yogin

confirms amte ka.rl forefir.

mantras

asnrtodbhava oft am tte sa.rvakazmaklefaksa*am he places the

vikrnte, together

om amrte the little

vikr: nte gamins like fingers a chain at the heart

fists

held sa.rvava. -

together narakagat

and says: arg uaca

am vajrrakrodhatra. aca sarvapre it the are the He does

ilo vavijsya

daha daha

i hatch

IBIT,, p]Mjj, Matihetug million he sees

tag, tirhe tum hu ; fit, one thousand sins by offering times,

arjt thame, one hundred

thama sarvatlzya&, thousand The signs viously 30, or ten

hur Thal. times. if

He purifies

a sacrifice. described pre-

which (p ? Z. ).

he succeeds

same as those

Vv 139-2-2

ff.

In

gathering meditation

the

ashes on

the

Yogin

should

first

dispel

obstructions

by means of

Wrathful

Divinities. a. He blesses mudr of the

!"hen he should powder derived

envisa? e the Body of Sarvadurgatiparifiodhanar kinds from five stones and makes of precious va, 'ra. the He says: ashes into or vajrasattva and white hum tigtha, cloth.

the

five-tipped and he collects

va, irasaxn

a.ha bun,,

a pure

127

31, 32, the

For

a clearer

text ff: the If

see Tib a sign

Ap

1285-12 appear, their the Yogin If should resume the rite

Vv 139-5-3 worship of

does not reciting

Tathgatas

mantras.

he succeeds, this

departed the JI. yogin

one born must act ff:

among gods will with utmost

show him a sign. and morality. exerts al. a of himself chosen

In performing

effort yogin EN

Vv 140-2-3 above.

Once more the He envisages the

in

performing

the

rite

described their of

divinities and puts

and recites it into a set he draws he writes for remains, seeds

mantras.

He write

the

name of of the

the

deceased or

on it

108 caityas

or hundreds on it

thousands spells of again

more of

them.

Alternatively On the navel

an effitiy the

and writes the

the

'path . gatas.

name of

deceased. completed with flour

Then once the burnt

h-e performs

a Koma, collect

sacrifice the Taking

corpses. mixing of white

Having them mustard,

sacrifice, the mantra ,ea,

he should deceased of the

and calling the basic

by name. r'a.t-h

he recites in each

tas

one thousand

times rja" the truth

or more.

seed he envisa. 't his Times mantra residing true of

II!,, -. ata

,arvadur

He blesses Sugatas of the of

them with the Three

and mucir: in the

-u-id makes directions. by the the ': remains

tiparigodhana, to all obeisance By the truth of perfect inantra. the 13ody

ten

Tath. gata-Word,

by the

consecration, Truth,

and mudrr, of the ^ath

and by the ta.

consecration

Great

become beings

He makes supplication by this destiny into rite

saying: from

here upon

and affected an auspicious with Here

become freed

living all .y destinies. evil ' He throws an ocean or

placed enter

!,Tay they the ashes

and gain a river

lightenment. flowing into Tib Ap

together a.

offerings S and Tib explains

a lake.

B suddenly that the which

end while eyes they of the

1298ffcontinues. open like are opened lotuses closed by the

Vv 141-1-3ff on account at night of

gods were wide heard. eyes Just of

the

teaching

just

as lotuses gods were on acting of the heaven

and open when the of x the rabh all the

sun shines, teaching.

brightness of to Vmalai performed

Tath; Sata's .' the rites for young in the

so the Sacra

embarked the

on behalf 33 gods, and

god who fell accordance benefit is of with Vim

from the

Lord's , i'prabha. below in his of

instruction

obtained

their

fruits of

The set and the YO vali

divinities

that

described

here

is

not

found entitled

in

Tib ;, Tig

A a_

ccmaents. ries, lists text this of

jah pandita set this

AbhayMca. ra.. ;u to the edited to

work

as belonging work

dala man.

'aa. rgatiparigodhana. I3hattacharyya listed where of (see

The Sanskrit the of

has been

by Benoytosh this set are

bibliography). the -kiglish of is in text the

ri'he divinities

belonging of the

on pp 68-72 a complete ? Tiq : gnna55 45 divi-

66-71 and on pp men12la 80, is given.

Sanskrit

edition translation eta lists

description vo divinities i

The Tibetan hbha 4.ra

T. T. vol text

No 396.

and describes of the

and our

45 only.

The names aid

the

descriptions

128

nities gupta, instead these A

given except of

in for

our

text

accord'witnpihecorresponcting Our text Vaj rava aa for has a pair

ones

iven

by AbLty

cara-

two divinities. pta's

Abhaykarag is the

and V, -: t'ravar the vehicle.

Vajra vagin and Vajrava6a #. The description of Our text reads fiuk it-

same except Suklarathe:. ho and Abhayy kara, gupta's The names and the descriptions given here i

divinities

of below.

the

1{` divinities vali,

which

are

not text and

included 6824ff p holding

in

our

text

are the

Nigpannayo in like colour,

Sanskrit

s Valrasaumya an arrow the

trorathful 'ajras 1? is

yellow is

seated

on a lotus

and a bow. ;jrathful

Vajraguru a rosary Vajra holds

>tunyF, in colour, white is like. sealed is

Vajrasaumya. seated on a frog, holding

and a pot. *ra the

Guruvajrn. Wrathful

%.ra? uru. on a lotus. like Vajra in He is okra. colour. He holds Vajrsuri is a lunar like and Vajra. white in colour, and

is

a rosary Vajrarrhu

and a pot. the in his ',lrathful right

ukrava. jr is red

and black

a solar raun.

disc

and left

hand: respectively.

Vajraketu noose. Vajran.

the T is
this

lrathful like
of

is

black

in

colour.

Ile holds

a sword

and a snake-

Vajraketu.
the descr.. i_ption.

S misses

part

35a, a female tern is

One may note partner pry is

that not

in in

T{indu normal in

terminolo use in

er

the

term tantras

gakti

usually where the

meaning regular non-Buddhism the Sanskrit

Buddhist with it

divinities. term is Tib has

it Here occurs . There is no Tibetan transliterated. gi rdo with hip. rje his

relation for

a set our

of

essentially text

term

and in

Tibetan

merely

B has raA

'his

ovn vajra, ' for

S vi6va. a vajra

Niepannayo*a, with his

vali left

I He holds rests

a vag on the mounted

right

-:and and again

one which 3z. 16. fl Tib Tib Tib

B has:

on an elephant. VajraI u~da.

B has Ul B has a

sna for Pia mo.

Lll.
e2. 42, .

Tib B hass a trident.

Tib B omits the name and description of this divinity.

Tib

Bs a key

and a sword.

X29
4. 4. ! lot in S. passage of the been up to divinities translated
this is it

The following the mudrs already

the

folio of the

90b describes mad ala. on pp

set, (see note I am aware 4 to

in

no very sets of

lucent such

manner muudrrs
having

Similar

have

above
farther

translated

tentatively obscurity better to i. n'th. omit

of

such in Part J TT-)

extraordinary that it seems

passage in the

page

149

present

translation,

48.

Tib Tib .

B hast B adds: B reads ten

with tree this thousand,

the of

mantra paradise. set

of

Vajra

and the

others.

50.

Tib

complete

of numerals or whatever in the text) with posture of these

here is are the the

and below. available.

S has one hundred

thousand, 1!. in the the Llidha shooting. left right

one hundred

and pratylTdha(below In lidha post--ire drawn back. back, in

two particular right left knee foot

postures and and

one stands

advanced is

leg

pratyliqha 'or drawings

advanced et

one drawn

two postures Paris

see Dieux 1977, p 48.

demons de 1'-Him .lava, 52. Missing Tib again. Tib Tib 16. Z. B has: from in S. the

Editions

des muses

nationaux,

B has:

fingers

are

joined,

stretched

out

and then

placed

inside

that

(gesture) with:

he joins

the

ring

fingers. with his right hand.

B begins in S.

the

phrase

he makes a fist

Missing tt Tib

$iknitoli B hast to it

is making

not

translated. with of the his the left hand he presses middle left the tip of the bent

a fist joint

forefinger stretch

the

third

prot2-ading the

finger.

He should it on the hin

foreward. the mantra thumb. like

I:'e does

same with

hand placing

and bending , This

two previous

ones

is

quite

difficult

to

interpret.

Read fvasanakhe &. 61 Tib Tib B is defective joined and incomplete. to others.

B reads:

62.

;-Ii.ssing

in S.

130

Tib 6.
Gan ha

B begins B has:
!-k

the gods,
as s.

phrase Asuras,

with:
YaakkEs,

from

the

gesture

of

summoning. as, s, Garzl. :a axcas,

Tib
vas,

horaga, Mah

Ku bh,

Tib . 66: 6, 68. 69. C, p 98, 71. L6. U, . 1L. 7 5,

B:

On the na

western 'cities'.

and eastern

mountains,

on the

solar

and lunar

a.b,)cIes.

S reads Tib

reu .

B: Lakes,

ponds,

tanks

and on river forest' 'the lord of ]i

banks.

S has Tib Tib

suraknane p.ohi

'celestial bdag

B has srin B inserts 6&7.

1 asas. the text, See Tibetan text

these

two lines

higher

up in

lines

I-Iib 13 reads Tib Tib B reads B has:

me tog rae tog

dinar pos kho nas enter is

'red

flowers'. with the flower' .

' merely the

who do not

pledge. in of S. the pledge, the Thought of ' iligh tenment,

doge nsfien Tib B res: 'T'hreefold B has: B reads red rant

missing essence

me the

and the Z, 77. Tib Tib

>rotection. garment, but see p 7t vow for ! li htenment'

by afa chub

adorn paa 'the in the Tib B.

hi s sentence is missing 180 i? . Tib B has: endowed with 79. 80. 81. S reads ca.tur'&6e would sense is

three but

vows. see T? vy 8358ff. incongruous four refers to instructions the hineous in the text

'fourteen',, appear clear.

These verses their to

to be lightly The set of

although according

crimes

Pratimokqat

82. See p 16 -j

840 S has: 85. 86. Tib For

having reads

worshipped. Vera Vidrja. knowledges (paPlclbhjjf ) see the vocabulary under

five

intuitive

abMAM. . Seep ' 'O

131

88. 89. either

Tib Tib

B reads B is

de bfin

Begs ass

pa rdo thus the

rje

me ii

phyag

r_nya a Tathagata his thought.

Va'rF_na, la Translated

translatable could refer

proceting, production

he directs of the

way this %'jg

to

remaining

Vajrasattvas.

990 ee pt 91. 92.

`g'ib B omits. S reads anekakaxma 'many of rites'. sage relates to the scene of Sa a-.

21- Such a description . mu i's enlightenment. 94. holding Tib

an imperturbable

B adds one more verse:

a trident.

NyB, Vi

u endowed' with

the, vaj ra,

liva

13

481LARY Of VOC

SPIIIAL.

'SLIM

, is with initiated vases

ft.

Literally into

meaning tantric artic

'aprinkllnCl

with

water. rites

A pupil performed

practices e such

by means of as vej a,

and other

bail#

sa gyred band

and so any together Just tantri life as in ancient practices

with India

the racitationa

of up^rarl

riata

Invocations to in

mm were conscsrate4

to kingutiipj

these %to marked to 8uddhs with an it d.

an the path of religious The consecrations csonftrrtd

mors consecrated andowed the. description i

upon the. For drtailsi Me

r diape3ition

and ability, sea Part I!

of different for

oonascratina other part

213, footnote

to pago U?, the Hevajrs

important

references

see D. L. Snallgrcva* Suddhiat vol I* Himalaya, page 24?.

Tantra* G. Tuuti`

one, page 131; Painted Scrolls,

page 68 ff;

Tibetan

iiM,

In the *oum knowledge Without

of Bodhisattva' ). into

career

one acquires

the

intuitive or six.

(abhi,

The abhi j? a are listed discussion ellhi jat i mig) i (111601 rna be); thoughts +lrllitts_fi' " g, f about their

as five origin and

entering list

development 1) c]airvsya 2) intuitive

we shall s" hearing

here six (l

,r

jot

3) knowledge of other (ph* roh gyi

people's

Ass Pa); same

t)

re

lives ering of previous

su dran pa lies pa) l performances Wtjj1dh13MOa j; (rdzu Ophrul

(o?ion gyt gngo r jer 5) knowledge of oagisat gyi by. be iss cs) i

6) knowledge of overassing

evil

influence.

-,

vekea

lt

a.

I.

AGgs)X,

It

has been rendered tantric

by '

apoworaent' at even an a which ci

oaaliV or ' b1. lit red

A luddha,

different

divinities bra

t are brad others. they statu Adhip blessing and live

of inherent

be trsrm"tt

d to others Inner

those powers ors transmitted ble torn &:W receive to p rft rm aartat the suth c t3l

or L' fusd Into trsgfvta their

l ty of ";4xj ono Christi

s ordains

them,

a can be compared to th . r. by one receives with

*n nt tan of grace at and strength to not

divine the divine

support

in Conformity

principlaa.

o or 'to

Causative

form of bhl7,, msaninc literally renders -it by

'causing oto Busgins!

to be'

exist., *

Tibetan

#to produce' or 'snvi3agiz

in (stets Sind. g. t

I ava*Itra I und to th,

31atad it

as 'visualizing' production as

3y visualizing asrreopcndin9

at+ nd a mental

or thought-creation d in a state antat teeuni..

prut-sea of emanation by applying his

of ooncientratioir. in an idealised

A yogin

produces saligjaw

''arm the ''existence'

of different divinities visualization In 9uddEtist

categories

in the form of individual By mvere3 of this mental is realised.

er complex Ne9jals. the true terse n&turv

Of RExi- sneer itself the true rmture

to reSlis8

of 'Existemge

sqi 3a the state

of guddhshood.

or eawbpdhy&Agas. of a Hodhi*. ttva: l) nindfulnss* (LISti) it -

The seven factors

of Enlightwment

forms an important

element of his

pssssnality

and is essential
s*sreiss
(phone

to his spiritual
over his

progress.
feelings,

$a
thoughts

most ssnstsrntiy
MW the dharwsa

control

body,

a1 av nta).

+ y<<,

2) inve stigatian to min 3) vi with x-

irate tl

asa

rma

ot

(ehe*

rob

per vbyed pa) 1 JU 1, (brte . n bgrus)g, A OWML*3ttvs parsuu Pd. Ptth

mtant ef'

t end cetUineti"$

4) ye tS) serenity 6) ss
7) Il

ti (19atJ b) 3
- E' a
upskja

bMIi (ein (ti? ef + ri

(btaA

tu a;yyaha pe)'V na h &izin,) 3

wma),

sntratian
teshwant

rot

full

study (

of the thirty-seven ,,

principles

conducive

to of

EnUghtsnsont Enlightenment in Buddhist pp. O'464; Louvain

dipka

r,1^ ii of which the seven fasters the Bodhisattva

form e part9 Sanskrit

too Har ayslt Dolhi

CostrIne 1932)

Literature,. La tta,

1975 (first

published

Etienne

Le Traits

cis Ra Grand Vertu

do Sagess#s

19"#

vol LIIi

chap XXXI.

Apart + ytna career

from its

yeMrtl

s ;since of Meditation A tochisattva of rh na.

or reflection, of his to and social states

is one of the p3ramitf. pursues dhytr different stages

in the course Ass preliminary life

practising contacts,

he must rsnc urtzm the worldq the ctu: for (rriindli*s!

family th e

He ahou 1d practise

.. perfect

in which he cultivatoo SWItZ exercise (sympathetic himself

ss) 9 kA &M

(compassion)

(oquanimity); he should , joy) r and 11 . by fixing his mind on in contr. clli. n hie attention bases of exercise . and six whereby he sonusntrates mantel himself states in preliminary of dhyns,

the tort ktt sn the four f*vourabls psNetioss " series *O*eion

ftjgnsae salours to dh

Clements producing

rasa. Iahen ha has perfectod

then ho anbarka on axar icing of mental states which follow

different one another

stages

in regular four of those

and are called

onup'Vrvavth! ras.

The first

ntai tU

states

are

ed key snts .

s and the r

inag ernes are Called states are as fslXserut

(attain

The nine mental

1) First

gb&l

it "

srtonn frsa
by z, Pl It, arise** ti

Fen

is a*s aistad with

joy a-joc punia4 2) fond v `l3ctl

fl and inv sttcaUDn; tram uv entzatt*n in the sbtrssa st of,

-ad ni; 's P.

tl v?

tigf; Of squanisity of pur. it, of material fats and realises the the and mindfulness; ht j

3) TI rd SLA ! K- a atits 4) fourth (fiten state gig: _dtUffa er the five

there

5) he transcends infinity
6)

the perception

of Spice;
infinity of Consciousntssl

rcalir, ic 93 the

7) he res ic . ) he bitlos

and s'tdaa Irr the acta

in than state of neither

of Nothingness; Conaci vensss or nsn-consciousness; and feeling do

9) ha abi. d j i. n tha ritatea ire

rot arwstr

the Comajousnom

. a" a raaolvo beings.

Reflecting

an the "d

Stage Of UN a in order lie

sp OM makes living ai

to baeamm a Bodhisattva Such pity,

to save otter

marry and coWassion A

at the very rest raises

the Thought of CmUD ; rsaaft4 at Eni. ightw=ent at all living

+i$&ttva and for

the Thought and liberation heroic of

for his cwn 9"d beings. Tile vita

the toatit

and advantages and tran

of this

stop era is+aaasurabla. a Oadhisattva' las his not apply efforts a prsviou3 to him.

The wrang doings lives

graosiane

are cancelledip

the Um at kAM a 98dhisattva The raising of in

Every one who ona"ursge$ in his (c !. merit ( toI a) The other of egotism a}.

participates,

Thought "ssoto 1fiX

st Enlightwowst at merit' (k

is one of the three two are purity in all its forms of intention

Z&1uIgfl ) and abandonnant t /ie

+sssraawslra-sari

1? ,'

hj r. *ra "antrakwr r rr
twee tentr3 and in riotiGn etch are quits for

dyl .r.nd v. arcrswwrr

often exempt* n's used

(f
inter

. iAps., rig -in)*

bly crilt text in peso boaft the 5i of text

These three
of thee

(so

the

Inas their

15 and 18) fundamental

Viijreve of r etic hem with

oamovatary they particular divinity opined

On the

rseitattan has its a particular (japs) rendered literally

can be considered meaning* or with tantrie imitation Thus,

ma awcss. however, mantra is By ) a, is the of the a

uns of

associated repetitive seal (mudrV)

activity. (dhy' result in

recitation it R is iii *a

effective meaning in to {*rti the

whereby a heart let seed of

a desired and tendered is the

obtained. transtation divinity. expression

by **poll** It of

reefers

essence which is is

can be spared a divinity

syllable which

and by seem

a divinity

ensrst

d and vie e1lssd. or verbal of a divinity expression is

translated

by 'formula*,

refers

to art sactarsal oct . va aspect it is

of a divinity into affect.

whereby the In uttaratantrea partner.

brought

used almost

fvs, 3y in the ss

of a$ feminine

es

Throughout or seal) divinities

the text refers

of this

tantra

@WSJ (translated and hand gestures

by of

gesture different Sosturos divinities

entirely

to postures

drawn in the Ala prsstieer to different

or to poeturas with, regard ritual

and hand

made by the tentric or with regard

to different thus sf sunning when

activities.

he OuOmw* a particular (' karia of Wm udz1), urrenc. +na (sssiey

divinity divinity

he melees the gesture is present

he sakes the gesture s) j, finally of dismissal the tsntria the these

rendered to laure is iepostent of sue"t

by pl dgs'gsst

he asks a divinity It instfon

he writes the gesture to Mar "ntre,

viesrJsmmwdM. ritual LO 4 ce.

in mind that and dhylns,

77

asantJ*L f $Dsltity,

haters nearly

ih

correspond

to the threefold and winds

notion

of and

bedy, "oath

The per ttcipetion ,

activity

at body is expressed dirfwmt

by siudi8. in ritual (act-; pvaQtic e turQ), p

(great-

Besides got v9 !'u

dt: t^ rnud

mudgWowiled karss*mudi

thorn ,

is

*ely siedzu nci.

(pled

`g segayraesu

a-gesture) 'g

and mah' nu*I

rvase wAgkta rsfar practices* The ks 1, vel* Absolute itself. t!

to particular to c5jffere, r! refers

zmnta of tantric t activities an the

refers

The dhar 'rho sa ayanud& The mahleudrt is

to b aamtng swage of Of the divine

rotor*

to the unity with

and the mundane. Fear further Fart

p 'a

identified

the Great Bliss. Testre,

references

use . L. $nellgrc Tibetan

ve, The Hevajra Scrolls

one pace 135, and C. Tueci,

244.

Puintir

vol 1

Arabs high moral

s.

Ab

dhissttvs s, in 4U %d requires his is

in

teaching additional

the o1

Oocttine, r is in

apart order

frage to

q m1iti

sucv. od oostpiatsly (szigrahavsstus)

mission* fotwuiaa

Besides (, ac,,,

means or

conversion four

he needs

1) caw,. rt A

r'e i sro* in all

en al$aivts their forest

end the extent

leto

lots]

gdgfj of the

and wanner of their

tt eoan

solute

krowlsdQa

or an

the phertsoa

in all
3) sgip tt

their
rani

sharaoteristies.
. an absolute Seating knoAod-ge of different language

and ways of 4i iI'$Ssfltatl.

the Doctrine* and excellent

knsi4. dg. of attractive R of the Dictrina"

.i

it

n9gap errs tOntria

Literally

meaning 'coming as *no* that

together'

in O to rinse notion that

of

e at abiding practices is

The basic

auf . mmaya in exists between of the

of a bond at pledge It refere

the diwir4ty absolute

and the ye4in.

to the aenaurrance

cctaQoriae

and phvnomia rehear as

'ar; w,. r :c ya by can tshigo by Is akaba CbrEJ r yr* sr. 23) amaning escasian" H*tmver# in

The Tibetan wes (Part places III

usually

an this

tantra

page 3 liras

25 and 29 and paga3 99 line

1.

IgM"

EVQ*trioni
of rscittng

viio

the visualizing
and making of divirrit

tng divinities of 2umsaar. u-id .

nopp (rnudr' )" tpalia 6 written and

by mains Adhana
Qsaturess

mantras

provides

desariptins

their cs,, .

va ton

.A powers. stags. ii# a

Bodhisattva According They are f (seas Is (ye

who is

advancad

in

his

career

acquires then in

the the

to Dat'sbhtmik4 listed db*F in b3) the

e't7trs

he acquires orders the

eighth 1) CItts

following over knowing -

-" control

mind, design of the

2) R@Xj4 whole 3) st

byad la

dbah ba) of

the

universe .i his itt lire.

he has the (tshe Is

3tery

Marna

(quipmort). c, ritrol over the length

dbnA ho)

h, Ho f4i1l -i-,, -

4) kFjMMpMjjtX

(las

is

dbsA bs)

connr herirJina the consequences

of

karea he has Null

S) WW-tti, the va

ca ntro1
ba In

ever it.
ftnt, over be) da otending ur; "" the origin of

(ehye

unve*ae

he has control

Girth.

$) #gMiwAtiXvL1. itff hs has control

(mom pr In dbeA be) -- t ever Aspiration.

Pin seas all

this Buddhas

.' ''?

7) JAAaMygjAj nth. Dh. r a) rdr .. s%lighte h i

(atevQ Is dbaR ba) - comprehending has control ever it, be) - kreaing

the acui1ce Of

(. tmmnlaw Aasdab

they Lieg ft r sirs he

t in ally Etuddha-sphiare according Over throws.

phri r

to his

has the mastery

9)
LPSIiult O:

'K_('dzu
4ids powers*

e ihO hat) ha bsi) OGM-t sl a: c .

ove'T

10) A

a.

(ye ja s la dba

bra) . Eis fully

knows t. a attPLbutes

of mau

aftd thus is the maatsr

of knowledge