Toh 437Nghi Quỹ Hành Trì Thánh Độ Mẫu Kurukullā

Summary

The Practice Manual of Noble Tārā Kurukullā is the most comprehensive single work on the female
Buddhist deity Kurukullā. It is also the only canonical scripture to focus on this deity. The text’s importance is therefore
commensurate with the importance of the goddess herself, who is the chief Buddhist deity of magnetizing, in particular the
magnetizing which takes the form of enthrallment.

The text is a treasury of ritual practices connected with enthrallment and similar magical acts—practices which range from
formal sādhana to traditional homa ritual, and to magical methods involving herbs, minerals, etc. The text’s varied contents are
presented as a multi-layered blend of the apotropaic and the soteriological, as well as the practical and the philosophical, where
these complementary opposites combine together into a genuinely spiritual Buddhist work.

Acknowledgments

Translation by the Dharmachakra Translation Committee.

Translated by Thomas Doctor from the Tibetan of the Degé Kangyur, with continuous reference to an English translation and
critical edition of the extant Sanskrit manuscripts by Wieslaw Mical. English text edited by Gillian Parrish.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

The very foundation of all Buddhist paths is the recognition of the unsatisfactory nature of
saṃsāra, the cycle of conditioned existence, and the quest for liberation from it. Building upon that
basis, the Great Vehicle holds that saṃsāra and nirvāṇa are indeed inseparable and
that the goal of all practice must be the liberation from suffering, not only of oneself, but of all other beings. It is a
debated point as to whether tantra has its own unique view. Where there is unanimity, however, is that the path of the tantras
adds a panoply of methods that enable the practitioner to achieve the goal of the Great Vehicle swiftly and effectively.

The tantras are concerned principally with the stages of “deity yoga.” With the guidance of a skilled teacher and after
suitable preliminary training and empowerment, the practitioner is introduced to, and subsequently trains in recognizing, the
divine nature of the world and its inhabitants. This is symbolically centered on the generation of the deity as the embodiment
of enlightenment in one of its many aspects—a depiction in terms of form, sound, and imagination of the very goal to which the
practitioner aspires. Through various modes of such practice, which differ according to the different levels of tantra, the
practitioner is able to recognize, access, and actualize his or her own innately enlightened nature.

The female deity Kurukullā, whose practice is the subject matter of this text, has a particular place and orientation
amid the pantheon of meditational deities. Like all deities, she is a personification of buddhahood in its entirety. As a
female deity, she is understood to embody the wisdom aspect of enlightenment (i.e., emptiness), and as a form of the savioress
Tārā, herself a manifestation of Avalokiteśvara, she personifies all-embracing compassion. But her particular quality is
related to the “activity” of enlightenment. Many Great Vehicle scriptures describe the spontaneous and effortless activity of
buddhas for the benefit of beings. In Vajrayāna that enlightened activity is spoken of in terms of four modes, or types, of
activity: pacifying, enriching, magnetizing, and destroying. It is the third of these, magnetizing, that is the special field
of Kurukullā, and it is to deploy that particular quality of enlightenment that a practitioner would undertake her
practice.

While there are as many as thirty-seven Kurukullā sādhana liturgies included in the Tengyur, and many more in the
indigenous Tibetan literature, the text translated here is the only work in the Kangyur that focuses on Kurukullā. Rather than
being a systematic presentation of one form of practice, it takes the form of a compendium of varied elements—ranging from
formal sādhanas to traditional fire offering ritual, and to magical recipes and methods involving herbs, minerals, and other
ingredients—from which a practitioner might draw in order to constitute a range of Kurukullā-centered practices. The text’s
varied contents are presented as a multilayered blend of the apotropaic and the soteriological, as well as the practical and
the philosophical.

The text’s pattern of contents is in keeping with the term kalpa that
figures in the title. An ancient meaning of the word kalpa, already found in
the Ṛgveda, is “sacred rule” or “precept,” applying, in particular, to ritual procedures. As
such, the scriptures that carry this term in their title are mostly ritual compendia or manuals of ritual practice. With the
emergence of Vajrayāna a number of these works appeared, such as the Mañjuśrīmūlakalpa, the
Kurukullākalpa, and the Vajravārāhīkalpa. As these
titles might then suggest, they are ritual compendia for their specific deities.

The word kalpa derives from the root kḷp, which means “to prepare” or “to arrange.” This meaning is also reflected in the contents
of the works that belong to this genre—they are primarily concerned with the technicalities of the ritual rather than with
philosophical debate about the principles involved. This is not to say, however, that the latter is altogether absent.
Genre-wise, kalpas are closely related to tantras, inasmuch as they are divinely revealed by the Buddha or one of the great
bodhisattvas, such as Avalokiteśvara or Vajrapāṇi. Moreover, both kalpas and tantras are concerned with a particular deity, or
set of deities, and aim to guide the practitioner in the rituals and practices related to that deity.

The Tibetan version of The Practice Manual of Noble Tārā Kurukullā
is structured into five chapters, whereas the Sanskrit has
essentially the same content, structured into eight. Chapter 1 begins with the statement of its authenticity, and for this the
text declares that it is a direct literary descendant of the tantra of The Arising of Tārā
(Tārodbhava). These Kurukullā teachings, as found in our text, were given by Lord
Avalokiteśvara on the Potala mountain, in response to a plea by a female audience consisting of different classes of
semidivine beings. Responding to their request, Avalokiteśvara begins to explain Kurukullā worship and its requisites, which
include the drawing of the deity’s image (Kurukullā in her four-armed, seated form), the eighteenfold pūjā, the mantra, and
the gathering offering. The main three benefits of this practice are the ability to enthrall beings, to increase wisdom, and
to remove poison.

These benefits all have a spiritual dimension if the practitioners possess a bodhisattva attitude: with loving
kindness they will be able to control wild animals, with compassion they will deliver the entire world from pain, and by
becoming identical with Tārā-Kurukullā, they will be able to provide assistance to beings in need. The practice of
compassionate virtue is the key to this success.

In Chapter 2 there follows a description of the sādhana of the wish-fulfilling tree, through which one makes offerings
to the buddhas and provides sentient beings with all that they need. This sādhana of the wish-fulfilling tree is followed by
the main sādhana of the Kurukullākalpa. It is introduced by the statement that the mind is
the sole “reality,” and because this is so, the key to attaining buddhahood is the cleansing of the mirror of mind. The means
by which to accomplish this cleansing is this very sādhana. As it follows the formal structure of a typical Yoginītantra
sādhana with its prayers, worship, visualizations, etc., it is unnecessary to recount here all the traditional details.

After summoning the “wisdom being,” one requests an empowerment, and along with the empowerment one is given the
injunctions regarding the follow-up practice. The sign of success is that the lotus-mudrā formed with one’s hands at the end
of the six-month practice period will burst into flames. By proceeding as described, the practitioner will attain the three
enlightened bodies and will thereby be able to enact the great deeds of the Buddha.

At this point in the text, there is an interruption in the descriptions of the empowerment and of the samaya-pledges
(which are resumed much later in the text), and we have instead a discourse, given by Vajrapāṇi, on the three enlightened
bodies, followed by a Nāgārjuna-style exposition of the doctrine of emptiness. When asked how the mudrās, mantras, maṇḍalas,
and siddhis should be interpreted in the context of emptiness, Varjapāṇi explains that they too are part of the chain of
dependent origination—i.e., that the accomplishments are achieved in dependence on the mudrās, the mantras, and so forth.

Chapter 3 begins with a section containing various methods and related information on the main types of Kurukullā
activity—enthralling, increasing wisdom, and removing poison—with discussion of the deeper spiritual implications of these
three acts. We are told what materials should be used as mālā beads for these three types of activity, and are given specific
instructions on the lighting of sacrificial fires (the shape of the fire pit, the type of firewood, etc.) and on the
substances used as offerings. Some methods further described involve medicinal plants and other materials. The teacher also
points out the more profound purposes: by enthralling beings with the mind of loving kindness one can establish all of them in
enlightenment, by increasing intelligence one can attain the perfection of wisdom and achieve liberation, and by removing
poison one brings peace to the world.

Further, we are given instructions on the method of visualizing the syllable hrīḥ (the seed syllable of Kurukullā) on different parts of the body and told the benefits arising from that: if
it is on the clitoris, then enthrallment will follow; if on the chest, wisdom will increase; if between the teeth, one will
remove poison. Connections are explained between the removal of faults of the body, speech, and mind, and the acts of
enthrallment, removing poison, and increasing wisdom, respectively. There is also a connection between removing poison (in the
spiritual sense) and increasing wisdom. When the poison of ignorance is neutralized, desire is pure wisdom. It is explained
that the goddess Pāṇḍarā (implicitly identified with Kurukullā) is, in essence, desire. Her nondual passion is, however,
completely free from poison and thus none other than wisdom.

The section on these different methods ends with a description of other Kurukullā magical practices, mostly for
bringing results other than the main three outcomes specified above. These include a yantra for warding off snakes, amulets
for enthrallment and protection, and rituals for bringing wealth with the help of drawings or a cowrie shell (the latter is
also said to help one obtain a kingdom or even win at dice).

In Chapter 4 we return to the description of the empowerment and the samaya ritual. This includes the description of
the Kurukullā maṇḍala and the divination wherein a flower is tossed into the maṇḍala. After the divination, the initiand is
told to observe secrecy regarding their practice and is given the samaya injunctions. The practitioner is instructed to rely
on red substances, abstain from nonvirtue, accomplish all the qualities associated with the perfections, and respect and pay
homage to all women.

Once the samaya has been received, the four empowerments are bestowed, using water from the four jars of “the arrow,”
“the bow,” “fearlessness,” and “the lotus.” An offering maṇḍala is described, with eight pitchers containing precious
substances, along with a “pitcher of victory.” The disciple, suitably attired, is ushered into the maṇḍala and taught a secret
method to control the nāgas. The Kurukullā dhāraṇī is now given—a lengthy formula aimed at bringing rain and prosperity.
Further methods involving interaction with nāgas are also described—for stopping excessive rain, for curing leprosy and
snakebites, and also for magically summoning and enthralling nāga women.

Chapter 5 contains three nidāna stories, which are accounts of
situations that prompted the Buddha to give the Kurukullā teachings. The first story is about the Buddha’s son, Rāhula, who,
while being “pulled” (i.e., subjected to a particular kind of magic) by a nāga, recites the Kurukullā mantra and is
miraculously transported into the Buddha’s presence. Witnessing thus the power of Kurukullā’s mantra, he requests from the
Buddha the Kurukullā teachings.

The second story is about Mahākāla and Hārītī. Mahākāla, not being happy in his marriage with the ill-tempered
demoness Hārītī, neglects his duty to protect the teachings. The Kurukullākalpa is then
taught to help Hārītī enthrall Mahākāla, and in this way mend things between these two unhappy lovers. As this is successfully
accomplished, great happiness ensues.

The third story is about Rohiṇīkumāra, a boy who, although born with auspicious marks, is dull-witted. His father asks
the Buddha about possible ways to increase Rohiṇīkumāra’s intelligence, and in response the Buddha teaches the boy the Kurukullākalpa. As a result, Rohiṇīkumāra acquires great learning and wisdom.

The next section treats of alchemy (applied in combination with the Kurukullā mantra), which, as may be expected, is
meant to bring the accomplishments of sky-travel and longevity. Here we find instructions on (1) producing a mercury
preparation that will enable the alchemist to fly through the sky as well as give him the power to enthrall women, (2)
producing silver using a specially processed mercury (this is meant to lead, eventually, to the ultimate benefit for oneself
and others), and (3) attaining the accomplishment of longevity by employing special plant-preparations.

The last part of chapter 5 describes the magical use of herbs and other substances (in combination with the Kurukullā
mantra), as well as amulets, yantras, and other practices, which may be described as magical. Some of these means include an
ointment protecting one from wild elephants; a paste, which, when smeared on shoes, will enable the wearer to walk on water;
an incense for the well-being of monks; an ointment to stop children from vomiting breast-milk; inscribed amulets affording
protection and bringing good fortune; an amulet to be worn on one’s forearm to bring wealth; an alms bowl inscribed with the
Kurukullā mantra, which enables the owner to procure alms in a place where they are difficult to obtain; various methods of
enthrallment; a method to prevent miscarriage; methods to ensure easy childbirth; remedies for breast diseases; practices
meant to prevent premature graying of the hair; a paste meant to help women secrete vaginal lubrication (for pleasurable
lovemaking); a remedy for premature ejaculation; a method for putting out a fire by sprinkling it with wine; and enthrallment
methods involving yantra. Other wished-for results include obtaining a fine son, healing different types of fever, curing eye
diseases, overcoming impotence, and finding buried treasures. Finally, the closing passages of the chapter once more ground
the text and its teaching in the compassion of Avalokiteśvara, and beyond him in the infinite activity of the buddhas
throughout space and time.

The final colophon in the Tibetan text gives the names of its two translators: the Indian Kṛṣnapaṇḍita and the Tibetan
Tsültrim Gyalwa (1011–ca. 1068), also known as Naktso Lotsawa. The latter was a prolific translator who was sent to India to
invite the Indian master Atiśa Dipaṃkāraśrījñāna (982–1054), met and studied with him at the monastic university of
Vikramaśīla, and accompanied him on his journey to Tibet. With Atīśa and Kṛṣnapaṇḍita, Tsültrim Gyalwa translated numerous
classical texts of both sūtra and mantra.

This English translation was prepared on the basis of the readings of the Degé Kangyur found in the Comparative
(dpe bsdur ma) edition. The translation emerged in a process of
continuous reference to a critical edition of the extant Sanskrit manuscripts and an English translation from the Sanskrit
already prepared by one of the collaborators in this project. As the various Sanskrit manuscripts of the
Kurukullā are not readily available and present important variants, we have decided to include the critical edition as an
appendix to this translation.

While endeavoring to produce a rendering of The Practice Manual of Noble Tārā Kurukullā
informed by the full range of available Sanskrit and Tibetan manuscripts and editions, we have nevertheless retained the
primary objective of translating here the Tibetan text contained in the Degé Kangyur. Where the Tibetan text is open to
multiple interpretations, the English translation follows the Sanskrit manuscripts whenever this can be done while staying
within the field of meanings conveyed by the Degé text. In general, words in Sanskrit have been reconstructed on the basis of
the Sanskrit manuscripts rather than the Tibetan transliterations. Where the translation diverges from the explicit message of
the Tibetan manuscript, the discrepancies have been noted. There are numerous further instances where the Tibetan and Sanskrit
texts differ. These can be appreciated through a comparison with the forthcoming annotated translation from the Sanskrit.

The Translation

The Practice Manual of Noble Tārā Kurukullā

Chapter 1

Homage to noble Mañjuśrī, the youthful one.

Homage to the noble goddess, Tārā.

The tantra of The Arising of Tārā is an ocean of yogic practice.

Although its scripture and practice manual had declined and disappeared,

There was The Meditative Absorption of Tārā, chief among tantras.

Once that, too, became lost, this practice manual appeared.

For the sake of many beings, and as a compendium of the tantras

That elaborately teach the yogic practices,

Lokeśvāra, Lord of the World, taught this manual of practice.

Listen, all bodhisattvas!

This method that benefits all beings

Is based on seeing that the world is without refuge,

And tormented by the three types of suffering.

Receive this with great reverence!

In order to pacify the concepts of the world,

All buddhas teach this manual of practice.

On the holy Potala mountain, Mañjuśrī,

Padmapāṇi, Jaya,

Sarvanivaraṇaviṣkambhin, Sāgaramati,

Maitreya, and others—the full gathering—

All heard these words of the Dharma,

Rejoiced, and bowed their heads to the ground in veneration.

The children of the victorious ones mastered it and praised it;

They worshiped it with song, melody,

And various types of dance.

Yakṣas, rākṣasas, the world of ghosts,

Various maidens, the heavenly bodies,

Thunderbolt bearers, lords of the earth,

Nāga girls who live in the billowing seas

Where they cast coquettish glances,

The guardians of the nether world, and the daughters of the surasiddhas—these all worshiped.

Gandharva queens with eye-catching breasts,

Female knowledge holders, kinnarīs,

Himavat’s daughters, as well as others, all spoke in this way:

“For us there is no refuge.

Yet this teaching of the Buddha is the refuge for those who have none.

Protector of those without a refuge, protector of the world,

You engender bliss and great wonder about this teaching.”

The Lord, hearing these words of the assembly,

Pronounced the secret mantra, which he himself mastered,

And upon hearing this king of mantras, all the females there

Experienced numerous forms of the bliss of final buddhahood.

By the touch of the vajra their bodies released the juice,

And casting sidelong glances,

They impatiently stamped their feet on the ground.

Carried away by the bliss of passion, they let their juices flow.

May the Protector observe this and dispense

Timely words to these celestial girls—

The mantra of Kurukullā that enthralls wandering beings—

And the practice of painting in combination with this mantra.

When the Blessed One, the Protector of the World, had proclaimed his intent,

He, the Master of the World, began to teach the stages of the ritual:

The method for creating an image of Kurukullā,

The mere painting of which

Brings fruition to the practitioner,

I will now explain in full.

Who can create the picture?

On which day of the month and at which hour?

That I shall now explain

In accordance with the prescriptions of The Arising of Tārā.

The one who paints the picture

Should have reddish eyes,

As well as red hands and feet,

Eyes like those of a bird, and the legs of a black antelope.

It is such a person who shall draw the Savioress.

In the first month of spring,

On the eighth day of Caitra,

Halfway through the second watch—

This is when the eyes of Tārā should be drawn.

The artist must eat the three sweets

And abstain from fish, meat, and alcohol.

Always dressed in red,

He must be smeared with a red fragrant paste.

Having brought forth a mind of loving-kindness,

He should bathe at dawn in a sanctified location.

Then, having changed into a garment of three pieces,

He should correctly draw The Enchantress:

Single-faced, with elongated eyes,

Four-armed and of the color of kunkuma,

Sixteen years old and displaying an amorous sentiment,

And puffed up with pride on account of her magical feminine charm.

The canvas should be woven with thread spun by a female of fair complexion. Both she and the weaver should eat
milk-porridge.

Upon a lotus seat, wearing an upper garment of red cloth, jewel earrings, and a jewel diadem, she displays the mudrā granting fearlessness with her lower right hand, and
with her second right hand holds an arrow that she draws to the tip of her ear. In
her upper left hand she holds a bow, and in the second left, a red utpala. Crowned by Amitābha, dwelling in a cave in the
mountains, she is Kurukullā.

Below Kurukullā is Rāhu, and above him, Kāmadeva with his spouse. Above Kāmadeva there is a moon disk, and upon the
moon disk a red lotus seat. On this seat one must paint the Blessed Lady with all her beautiful features, and then consecrate
her image. In front of the painting, from the eighth through the full moon day, one should perform the eighteenfold pūjā, and
recite the mantra. This is the heart essence of Tārā:

oṃ kurukulle hrīḥ hūṃ svāhā

This is the mantra. Having done the preliminary propitiation consisting of one hundred thousand recitations, next, on
a buddha-day in the month of Kārttika, Vaiśakha, or Āṣāḍha, having bathed at dawn and observed the restoration of vows
ceremony, the practitioner should offer a complete pūjā.

He should present a feast for the congregation of listeners, and next offer a feast with gifts for the community of
those practicing the secret mantra of the Great Vehicle. Placing his right knee on the ground, and with his robe thrown over
one shoulder, he should receive the desired accomplishments. He should salute and ask the pardon of the saṅgha of listeners
and the community of those who delight in the Great Vehicle.

Having gone to the place where the painting of the Blessed Lady is displayed, this knowledge holder should, for the
sake of the desired accomplishments, enter meditation and recite the mantra one hundred thousand times for each of its
syllables.

With the first third, insight increases;

With the second third, enthrallment is achieved;

And with the final third,

The person will also neutralize poison.

By mad and haughty women, and by the entire world,

This practitioner will be honored.

Because of familiarity with the practice, this mantra holder

May do as he wishes with beautiful goddesses.

The mere sound of his name will cause those of incomparable poison to flee,

And even those as brilliant as the leader of the hooded will become just like a fish.

Those who engage in recitation, by means of their power of speech,

Render speechless even the experts who possess the majestic power of spells.

Holders of mantra, who ride elephants and horses,

Embraced by their beautiful consorts who clasp their necks—

These are conquered by the power of the best among mantra-adepts.

Their minds partake of the pleasures of perfect kingdoms.

Rati from Kāmadeva and Pārvatī from Śiva;

Similarly, Śrī from Nārāyaṇa, Śacī from Ākhaṇḍala,

The white Amalagīśvariṇī from Vācaspati, and Lakṣmī from the Sustainer of the Earth—

These they win by means of the mantra.

Those who possess the mantra and meditate on the Blessed Lady

Will gain various treasures, gold, silver, earrings,

Garments, and other such wealth.

Their minds will partake of whatever they wish for, without exception.

Having taken the kingdom from the king, the fruit from the tree that transcends the senses,

And the waters from the nāgas, rivers, and oceans,

Absorbed in the mantra, they drink and eat while purifying through the mantra.

For people without the mantra, no enjoyment can be won.

Wild elephants; the best horses of noble breed;

The best snakes, hooded and venomous;

Crocodiles; water buffalo; and rhinoceroses—

These they summon by the power of their mantra.

If also they look with eyes free from wonder,

The mantra-adepts will thereby see.

If with the eye of compassion mantra-adepts regard the world,

Which is stricken by all sorts of suffering,

They will become Tārā, benefiting the world like the wish-fulfilling jewel.

The entire world will become of Tārā and know peace.

Having overcome the demons, they bring down a rain of wealth;

As a wish-fulfilling tree, they grant beings whatever they wish for.

Having drawn to them all the riches of the lords of wealth without exception,

They give it away for the benefit of all beings.

Likewise, for the benefit of the destitute in the world

Tārā creates clothes, seats, homes, and parasols.

For those suffering on islands, due to the wreckage of their merchant vessels,

Tārā creates boats, ships, and so on.

The yogins who meditate on this Tārā

Will first experience some suffering.

Yet once that is over, such people

Will soon discover feasts.

Next they will acquire garments,

Just as they will meet with noble women.

Then they will enjoy the betel.

That which they wish for will be obtained without asking.

Even if one is celibate,

One may engage with a woman of supreme, celestial birth.

Those who take pleasure in killing sentient beings

Will not succeed in this discipline.

Those who delight in the ten virtues,

And are single-minded in their devotion to the Great Vehicle,

Will, in accordance with Vajradharma’s words,

Hereby experience the supreme accomplishment.

This was the first chapter, the instructions for the practice of painting.

Chapter 2

Through the method of worship in accordance with the Dharma,

One will attain dharmatā

And oneself will become the dharmadhātu.

That shall now be correctly explained.

Now follows the practice method of the wish-fulfilling tree:

One should visualize, arising from the syllable vṛm,

A wish-fulfilling tree.

As a transformation of the utpala,

It should be visualized to the left.

A rain of various riches

Falls from the middle of the sky,

And so fulfills wishes and desires.

The one who meditates like this becomes the Lord of Wealth.

The sentient beings of the four continents

One must summon through light rays of the mind

And so generously provide them

With the gifts that consist of the seven jewels:

The jewel of the foremost teacher,

The jewel born from the sea,

The jewel of a woman, the jewel of a horse,

The jewel of a sword,

The jewel of an elephant—such jewels

Should be offered mentally to the buddhas.

The jewel of a woman, adorned with ornaments

And displaying abundant attractions,

Should always be offered to the buddhas

By those who wish for the fruit of buddhahood.

Through this all buddhas

And knowledge holders will be achieved.

Replete with his treasures,

A foremost teacher, a lord of wealth,

Should be offered to the buddhas

By those who wish for the fruit of buddhahood.

When likewise the other jewels

Are respectfully surrendered

One will turn into Vajradharma

And so become the benefactor of all beings.

This was the practice method of the wish-fulfilling tree.

All the buddhas are mind itself.

By mind itself one is liberated.

Bondage is broken by the mind,

Through mind one attains freedom.

Apart from in the mind

Things and entities are not seen anywhere at all.

Hence, there is no perfection to be seen

Apart from buddhahood and all the accomplishments.

The environments and sentient beings,

The elements and their derivatives,

Have been declared to be “mind only”

By those who possess the undefiled special vision.

Therefore, one should make every effort

To cleanse the mirror of the mind.

Faults, which are by nature extrinsic,

Will gradually be utterly exhausted.

From the first of the vowels

Arises a stainless full moon.

Meditating on mind itself as that moon,

One places upon it the seed-syllable:

The fourth in the sibilant group

Is positioned atop the syllable of fire,

Joined with the syllable ī,

And adorned with the two skies.

A multicolored light from that

Cleanses beings of their impurities,

And turns this billionfold world, and other such universes, into the field of space.

Having entered the Kurukullā mountain

It rouses Tārā, and as she is summoned,

She is made to be present before oneself.

The wise must then from the syllable

Send forth a great cloud of offerings:

Flowers, incense, and lamps;

Perfume, food, and the like;

Gestures, garlands,

Theatrical shows, songs, and other such offerings.

“The three jewels are my refuge;

I confess all my wrongdoings;

I rejoice in the virtues of wandering beings;

I set my mind on the enlightenment of a buddha”—

These words should be spoken three times,

After which one requests departure.

When the mind has been made to abide through love,

It should again be placed there.

Having engendered a mind of compassion,

One should as well bring forth a mind of joy.

Afterward, one should regard everything with equanimity

In its condition of being “mind only.”

Then, in order to discard the ordinary,

The mind must once more be emptied.

The five aggregates of the process of reexistence

Shall be consumed by the fire of emptiness.

Oṃ śūnyatājñānavajrasvabhāvātmako ˈham.

For a while one should practice this emptiness yoga

And so bring the mind refreshing rest.

Recollecting the vows taken earlier,

One should once more focus on simply the seed-syllable.

“An exclusive nirvāṇa

Would mean deceiving sentient beings.

How shall I liberate them

From the endless ocean of existence?”

Contemplating thus, the one who possesses love

Will abandon the emptiness devoid of mind.

A mind that is of the nature of the field of phenomena

Must be brought forth through mind itself.

By the Buddha’s blessing arises the seed-syllable,

And from that, that which is called an utpala.

On the utpala, there is a moon disk

Arisen from the syllable a.

On that moon, again, is the seed-syllable,

From which emanate rays of light.

Thereby all realms of the world

Are seen to be thoroughly purified.

Once they are purified and illumined,

One should perceive that great numbers of buddhas

Melt into light and enter the seed-syllable.

From that arises Tārā.

As explained, the goddess is of the color of madder rose

And adorned with all of the ornaments.

First one should develop the samaya form

And then summon the wisdom circle.

This occurs in an instant.

The wisdom circle remains in front.

With the application of the samaya seal

They should enter by the open pathway.

The palms of the hands are joined

And the two little fingers visualized.

The middle fingers are joined at the tips

And the ring fingers are between them.

The index fingers are joined to the middle ones

And the thumbs are bent below.

Having formed the samaya seal in this way

One must summon the circle and cause it to enter.

With the following verses to the buddhas

One should request empowerment:

“Just as Bodhivajra offers

The great worship to the buddhas,

So too, in order to protect me,

Please, now grant it to me, O Khavajra.”

With the so-called “empowerment of the Victor”

Locanā and the other four arise.

“The consecration of a king with flowers,

Great ones, bestow that upon me.”

“The empowerment by the great vajra,

Which is venerated throughout the three realms,

And which originates from the abodes of three secrets,

That shall be given by all the buddhas.”

As the buddhas empower Tārā

She becomes crowned with the Dharma.

With red light of different hues

She illuminates the three worlds.

One who has obtained the jewel of empowerment

Will attain all accomplishments.

By means of the described ritual

One must practice stably for half a year

And offer bali at the three times.

By means of this mantra,

And through the ritual of cane or cakes,

One will obtain a sign during a dream.

The sword, the accomplishment of the netherworld,

Invisibility, the extraction of essences,

Anonymity, celestial realms,

Foot unguent, and eye ointment—

The signs will be seen in dreams

And the accomplishments themselves will manifest.

If one becomes fond of these,

Minor accomplishments will be attained through Tārā.

Having become a universal monarch, one attains

The kingdom and the pleasures of the senses.

For the one endowed with meditation and recitation

These are even attained in dreams.

At the final moon among the six,

Recite delightedly for one night

And form the utpala mudrā.

As one recites, it suddenly bursts into flames.

By the power of this mudrā

Brahma, Indra, Upendra, Rudra, and so forth,

Together with their spouses,

Are summoned and arrive enthralled.

From then on, one will be accomplished in every respect

And be free from the bonds of saṃsāra,

Just as a lotus will be unstained

By water soiled with mud.

When touched, quicksilver becomes many,

Yet when coalesced, it once more becomes one;

Within the state of omniscience

The same is the case with the accomplished one’s mind.

When touched by perfected quicksilver,

Copper turns to gold;

Likewise, when touched by the perfected mantra,

Practitioners of mantra will become the bodies of the Buddha.

They attain the station of the lord of the gods

And become lords of the triple universe.

When born in the family of the Buddha,

They become turners of the wheel.

They are born, go forth into homelessness,

Practice the difficult conduct,

And as they also engage in the conduct of enlightenment,

They recollect buddhahood itself.

Likewise, they descend from the gods, manifest emanations,

Turn the wheel of Dharma,

Attain the great nirvāṇa,

And depart for a cemetery.

Having left their bodies in the triple world,

The victorious ones, by means of the enjoyment body,

Return again to the pure abodes,

And so the emanation body emerges.

By means of the procedures of books and paintings,

There is engagement with the dharma body as well.

Hence, the mantra, thereby established,

Has indeed been taught by the buddhas.

All the blessed ones, the thus-gone ones, then addressed the great bodhisattva Vajrapāṇi, so as to examine his noble
mind: “How, O Vajrapāṇi, could the buddhas, the blessed ones, who possess vajra bodies, who possess dharmadhātu bodies,
possibly die at some location on earth?”

Vajrapāṇi, in turn, offered the following words to those buddhas and bodhisattvas: “The bodhisattvas have asked me
this: ‘How could buddhas, who possess vajra bodies, dharmadhātu bodies, bodies of nonduality, possibly die at some location on
earth?’ ” And he continued, “Listen, O bodhisattvas, the so-called nirvāṇa means a passage to the realm of bliss.”

“O Vajrapāṇi,” inquired the bodhisattvas, “do the buddhas, the blessed ones, go to the realm of bliss after they
relinquish the dharma body, or do they go to the realm of bliss by means of the enjoyment body, having left behind their
emanation body? How could they depart, having left behind the dharma body?”

Vajrapāṇi replied, “A person with magical powers may employ magic for some specific purpose, and so also succeed in
achieving that purpose. Likewise:

“Accomplished since the beginning,

The buddhas engage in the act of accepting birth,

To provide for sentient beings,

When a universal monarch has gone beyond.

“When a buddha goes beyond,

A universal monarch appears.

In this world there is never a time

When both of them are absent.

“The Buddha, the best among those who walk on two feet,

Provided guidance to beings in need of guidance.

After having remained for eighty years,

He departed for the abode of the victorious ones.

“Having left behind their magical illusion of a buddha,

They remain in great bliss, which is the palace of the victorious ones;

Within the perfect peace of great bliss

They abide in a form that is in all ways delightful.

“An agent, eternal and singular—

Thus the sages regard the mind.

Yet it is taught that it is not of such an essence;

Rather, it is held to be composed of moments.

“The victorious ones will relinquish their bodies

For those deluded because of holding on to a self,

And for those who always want things to be permanent,

So that they may be introduced to impermanence.

“Those who are of the nature of all things,

And whose minds know everything,

Cannot definitively be said

To be absent anywhere.

“Based on the relative truth,

And for those in this billionfold universe and elsewhere who are in need of guidance,

The buddhas teach the Dharma

Throughout the extent of space.

“There is no real birth of a buddha,

Nor is there any real death of a buddha.

Where everything is of the same taste,

This is the nature of arising and ceasing.

“The buddhas are of the same body within the dharmadhātu,

And they are free of the five obscurations.

The body of the profound and the vast—

It is as the essence of this reality that a buddha remains.

“Since neither is the case,

They do, from the beginning, not exist.

Since from the beginning they have not arisen

They do not arise and they do not cease.”

The bodhisattvas asked, “How is it, O Vajrapāṇi, that the buddhas, the blessed ones, the teachers of the three
worlds, neither arise nor cease?”

“Now, O bodhisattvas, what do you think?” asked Vajrapāṇi in return. “Does the one who is the Buddha exist, or not
exist?”

“O Vajrapāṇi, buddhas neither exist nor do they not exist,” replied the bodhisattvas.

Vajrapāṇi then said:

“Indeed, it is the unborn that is born;

The born will never be born.

When investigated in terms of the ultimate

They are unborn since the beginning.

“Likewise, the dead do not die,

Nor does the one who is not dead.

The nonabiding does not abide,

And the one who abides is not in need of abiding.

“If that which has not been born were subject to decay,

Or if the unborn were subject to arising,

Then a rabbit’s horn would also

Be subject to arising and cessation.

“If that which exists were to arise,

That which has arisen would arise once more.

Also, if that which does not exist were to arise,

The barren woman’s son would arise too.

“Therefore, everything is ignorance,

Formations that possess the three characteristics.

The worlds that possess the five aggregates

Are known as mere appearance.

“The bodhisattvas should understand the nirvāṇa that pertains to the buddhas, the blessed ones, through this
reasoning.”

The bodhisattvas asked:

“When nothing is produced,

What are mantras, what are tantras,

And how does one visualize the maṇḍala?

How, then, is accomplishment gained?”

Vajrapāṇi replied:

“Originating in dependence—

This is how things arise.

Likewise, depending on mantras, mudrās, and so forth,

The accomplishments are gained.

“The accomplishments are relative,

And so are the transcendences of the Buddha.

Buddhahood, the state of Vajrasattva,

Is perfectly accomplished in terms of the relative.”

This was the second chapter.

Chapter 3

The progression of the ritual for reciting the mantra

Shall now be explained.

By merely understanding it,

The practitioner will reach success.

Coral is used for enthrallment,

Puṣkara removes poison,

And with crystal insight will expand.

These are to be used in three activities.

In a pit the shape of an aśvattha tree leaf, which is the pure nature of the place of birth, one should light a fire
with wood from the aśoka tree. One must then, in the prescribed way, perform one hundred and eight offerings of red lotus
flowers. The fire should be obtained from the home of an actor. The offerings are to be smeared with the three sweets and
presented together with the root mantra.

Next comes the diagram. One should draw a triangular maṇḍala on cotton smeared with the mark of the moon. Within it,
one writes entreating words that include the names of the practitioner and the one to be won: “Let me succeed in attracting
such and such a person!” As one enriches this with the root mantra, one should write with a paint of liquid lac, blood from one’s left ring finger, camphor, kunkuma, and musk.

If one wishes to increase insight one should, in the same pit as before, burn arka and karavīra with the sacrificial fire used for brahmin
oblations. One should offer aṭarūṣaka leaves or sweet flag ten thousand times.

For removing poison, one should light a fire in the same basin with wood of the sandal tree, and in that offer the
flowers of the piṇḍatagara. Thus one will become a curer of all poison. One
will heal the different pains and bring peace.

This is the rite of the gāruḍa knowledge tantra.

On the paths of the triple universe

One will attract and engage with

All those who are known as noblewomen

By means of oblation and the diagram.

Loving-kindness through looking with impassioned love—

It is through such a mind that one performs enthrallment.

Having enthralled all beings,

One establishes them in the enlightenment of the Buddha.

This is the rite of enthrallment.

The so-called “knower of everything”

Cannot be attained without insight.

The one who wishes to attain it

Should therefore develop incisive insight.

Through the practice of recitation and oblations

One will encounter all phenomena.

The mind that is pure, bright, and stainless—

That indeed is the transcendent insight.

The yogin will be liberated.

The leaves of gṛhābhidhāna,

Ṣaṭhī, licorice,

Brahmāṇī, māgadhī, and
honey—

These are to be eaten.

This is the ritual for increasing insight.

Next there is honey with
ghee,

Cakrāṅkita, and the good root—

By applying this to the place struck by the poisonous fangs,

Or by drinking it, one will neutralize the poison.

This is the medicine that overcomes poison.

Jārī and caṇḍālikā,

Snehamallī and ghee,

As well as dead intestinal worms—

When eaten, these effect enthrallment.

This is the medicine for performing enthrallment.

The removal of poison brings peace in the world;

From the development of insight comes buddhahood.

Turning the wheel of Dharma will be accomplished

In an instant by the one who practices enthrallment.

For accomplishing the benefit of oneself and others

There is no other means within the Great Vehicle.

The practice of a spell just once

Will immediately be convincing.

Thinking of the syllable hrīḥ at the vessel of frenzy

Will cause women to drip.

Thinking of it upon the tongue or in the center of the heart,

Will engender insights.

When meditated upon in relation to the bite of the fangs

This beautiful syllable of Dharma

Will destroy poison.

This heart of Tārā conquers the three worlds—

That should be understood by those who love.

As the negativities of speech completely disappear, one will be able to remove poison; when those of the mind
disappear, insight will increase; and when the flaws of the body are exhausted, one will bring about enthrallment.

Hence, since this world is attached to nonvirtue, it does not gain accomplishment. Therefore, O sons of the
victorious ones, you must act to benefit, and give up evil. By means of the specific gestures, the faults associated with the
body certainly disappear and, through the mantra, so do the
faults associated with the composites of the tongue.

The faults associated with the mind fade away in those whose minds delight in meditation. With the joy of stainless
faith, the cognitions of the body become unmoving—that is the time of the Buddha’s blessing. The one who sees with an eye free
from evil and who possesses compassion will become king of the three worlds. With his power of merit superior because of
generosity, he becomes the foremost on the surface of the earth, a benefactor endowed with diligence.

Having given up laziness, and by means of wisdom, he will not experience even a bit of the suffering of hell.
Therefore, one relies on the wealth of the compassion of the sons of the victorious ones, and on their diligent conduct.
Perceiving the buddhas in the center of the sky, one regards the buddhas by the power of concentration. Even in sleep one
should always perceive oneself to be surrounded by the buddhas.

At the time of death the wise proceed to the summit of Mount Meru;

Buddhas riding in various vehicles—

These are seen by the ones who are compassionate by nature.

Doing evil produces the perception of the cities of hell.

This is the tantra for purification.

Where there is desire there is poison;

Insight also is present there.

Therefore, how can Pāṇḍarā

Be regarded as the queen of speech?

She is indeed the curer of poison

Abiding on the level of Hayagrīva.

Manifesting as the speech of the vajra of passion,

She enthralls the three worlds.

This is the practice of the tantra of the desire family.

Next follows another method:

Having created a triangular maṇḍala

And, in addition, another triangle,

The wise must, starting from Indra’s quarter,

Write the syllable oṃ and so forth.

The six seed-syllables are in the six corners,

And the seed-syllable of Dharma is in the center.

Placed within a phuḥ syllable,

It should be drawn on the doorstep.

This is the tantra for driving away snakes.

Now, to bring women fortune, another method shall be explained:

One should draw a lotus flower with seven petals and apply the seven syllables to it. In its center one should,
according to the enthrallment procedure, write the name of the person to be enthralled, supported by a pair of hrīḥ syllables.
One should draw this on birch bark, or on cotton with flowers, and make it into a charm that is to be worn on the upper
arm.

The master will become the slave of a woman

And kings will turn into servants.

By means of the extremely pure and clean

This mantra can be removed.

This is the ritual for enthrallment.

Next follows the diagram for protection:

One should draw a four-petal lotus,

And then, in its center, a moon.

In the east one should draw an arrow,

And in the south, a bow.

In the west is a hand showing the mudrā of fearlessness,

And in the north, one draws a lotus.

In the central moon is the one to be protected

Surrounded by the seven seed syllables.

As for the outer perimeter,

It is adorned with a garland of utpalas.

Having drawn this on birch bark,

One should wear it on one’s upper arm.

Moreover, children, the old, and the young will be self-protected by the diagram.

If one desires the attainment of a lord, one should draw a citron and, in its center, a bow. Inside the bow, one
should draw a jewel-shaped lotus bud. In the center of the lotus bud is the syllable jrūṃ, surrounded by the seven syllables. One should draw this on a golden tablet and keep it in the upper part
of the house. One should surround it with an outer garland of lotuses, and, on the eighth or twelfth day of the month, using a
jar containing five types of jewels, one should take it down. Having washed and worshiped it, one should recite the mantra one
hundred and eight times. Within a year, one will become the equal of Kubera. Such a charm should be worn correctly.

Next follows another method: on a Tuesday, if one finds a cowrie shell lying with its face up, one should place it in
the palm of the hand and recite the mantra one hundred thousand times. If one plays dice, one will win.

Taking up the cowrie one should recite the Kurukullā mantra one hundred and eight times. On the twelfth or eighth day
of the month, one should perform ablutions and make offerings. Then one should wrap the shell in silk and wear it on one’s
arm. Whoever does so will become a great master of riches. If
one puts this shell in a box and hides it in the ground one will every day obtain a kārṣa’s worth of wealth.

This is the tantra on obtaining wealth, a kingdom, royalty, and the fruit.

This completes the third chapter.

Chapter 4

The mere seeing of the colored powder

Quickly brings about the attainment of buddhahood,

As one progresses through the stages of perception of the maṇḍala.

That shall now be explained correctly.

Four-sided and with four doors,

It is adorned with four arches.

In its center one should place the goddess,

In a bhaga form of good color.

In the east an arrow should be drawn;

And in the south, a bow;

In the west, a hand of fearlessness,

And in the north, an utpala.

All are in the border areas:

The vajra, the wheel, and so forth.

Wearing a red upper garment,

And with his face covered by a red silken cloth,

The disciple should enter there.

At this point the sattvavajrī mudrā should be displayed, a flower
should be offered to the circle, and the words “praticcha vajra hoḥ” be spoken. Then, as
the cover is removed, the maṇḍala is to be revealed. In the best case, the flower has fallen in the center. If it has fallen
on the arrow, the student will be capable of performing the acts of enthrallment. If it has fallen on the giver of
fearlessness, the student should study the removal of poison. If it has fallen on the utpala, it is the development of insight
that should be studied. And if it has fallen on the bow, omniscient wakefulness is to be pursued.

At the time of the entry, the following should be declared: “You must not speak of this supreme secret of all the
thus-gone ones in front of anyone who has not entered this maṇḍala. Your samaya vow would definitely degenerate. Having failed
to avoid the distressful, you would certainly die and fall into hell.”

After that the samayas are to be given with the words, “The Three Jewels must never be abandoned…,” and so forth,
just as it is extensively taught in the tantra. The oath is to be administered with the following words:

“If any among the great samaya vows of the King of Dharma

That you have received from me should degenerate,

The buddhas and bodhisattvas

Who engage in the supreme conduct of secret mantra

“Will extract and consume

The great blood and the great heart.

I am the guardian of the Dharma;

Do not displease me.

“You should always wear red clothes,

A red mala,

Vermillion powder,

Apply red perfume,

“And adorn yourself with red jewels and the like.

With the mind of passion you must meditate,

Just as you must recite the mantra with a passionate mind.

The palaces are to be painted

With red ocher or sindhura,

“Vermillion powder,

Saffron, red sandal,

Or coral powder—all of these are appropriate.

“Karketa dust is used for the drawing.

Whether for oblations, the circle,

Or inauguration,

Red substances are always to be applied.

“These are indicative of the saffron of the Buddha.

You must not kill living beings,

Not speak what is not true,

Not take what has not been given,

“And not associate with another’s wife.

Three acts of the body,

Four of speech,

And three of the mind—

“Give up these unvirtuous acts.

Dharma, material things,

Love, and fearlessness—

You must always practice this fourfold generosity.

“If you possess nothing, be generous through acts of meditation.

Also, you must always display the four means of magnetizing,

Along with the body of the perfections,

The powers, and the masteries.

“You must not look down on females,

Particularly not anyone by the name of Tārā.

Even a householder practitioner of secret mantra

May not take such a woman.

“In a town, at a gate, in a marketplace—

Wherever Tārā resides—

In a high street, at a four-road junction,

At the side of a wall,

“And in particular at a three-road junction—

You should always pay homage at such places,

Offer praise, and present great offerings.

Having made such places your dwelling

“You should practice the mantra and so forth.

Seeing a woman whose name is Tārā,

Of white and red complexion and beautiful eyes,

The yogin should respectfully

“Pay homage to her in his mind.

Upon bandhūka flowers,

The karavīra-holder,

As well as other red flowers

The practitioner should never step.”

As the vows are given in this way

There is the clean and pure water of divine substance.

The disciple should be purified with the water in the four vases

And the water of mantra.

In the right order, the master should then

Wash him with the gestures of the arrow, the bow, and so forth.

First by means of the vase with the arrow,

And secondly, the one with the bow.

The third is the one with the hand of fearlessness,

And the fourth, the one with the utpala.

“Just as the Lion of the Śākyas received

“From the buddhas and their offspring, the vajra holders,

The empowerment for the great kingdom,

So also do I empower you.

The very essence of all the buddhas,

“That, indeed, you have found in this maṇḍala.

Beholding these colored powders

The buddhas are thoroughly delighted.

Here there is no death and disease,

“No grief and no poverty.

Through this pure Great Vehicle

You will attain complete enlightenment.”

Empowered through the arrow and the other three

The disciple has been made a vessel for the Dharma,

And is, in accordance with the ritual,

To be granted the secrets.

First one should train in the method of warding off the nāgas.

namo ratnatrayāya. namaḥ sarvabuddhabodhisattvebhyaḥ. namo ˈṣṭasarpapudgalāya.
namaḥ samastebhyo buddhakoṭibhyaḥ.. tadyathā. oṁ hrīḥ hrīḥ hrīḥ sarvanāgānām anantakulānāṃ vāsukikulānāṃ
takṣakakulānāṃ śaṅkhapālakulānāṃ karkoṭakulānāṃ padmakulānāṃ mahāpadmakulānāṃ kulikakulānāṃ varāhakulānāṃ
puṇḍarīkakulānāṃ ghanakulānāṃ meghakulānāṃ jaladakulānāṃ jaladharakulānāṃ jīmūtakulānāṃ saṃvartakulānāṃ
vasantakulānāṃ airāvatakulānāṃ kumudakulānāṃ kahlārakulānāṃ saugandhikakulānāṃ hana hana śareṇa bandha bandha cāpena
tāḍaya tāḍaya utpalena bhītānām abhayaṃ dehi pralayakāla iva jaladhāram avatāraya varṣaṃ tān nāgān vaśīkuru kuru phuḥ kulāpaya kulāpaya phuḥ phuḥ, oṁ kurukulle hrīḥ hūṁ phaṭ
svāhā phaṭ

With this mantra, one should draw the maṇḍala with gaur dung. As prescribed, one should draw an eight-petaled lotus
with sandalwood paste and place on its petals, starting from the eastern one, Ananta and the others—the eight nāgas—using
candied sugar and bdellium. When the moon is in the Rohiṇī lunar house, one should perform a hundred and eight recitations,
offer incense to the nāgas, and make offerings. If it does not begin to rain, they should be washed with wine and tormented
with the fire of khadira wood. Doing this will bring rain. However, if the
nāgas do not send rain, leprosy will break out.

This is to be carried out by a knowledge holder who is a performer of rites. Afterward, they should be gathered and
released in a great river.

“May the gods send rain

And may the crops be excellent.

May the people prosper

And the king be in accord with the Dharma.”

Thus one should perform the dedication.

One who wishes to stop excessive rainfall should obtain a snake from a snake charmer, anoint it with sandalwood
paste, and feed it milk. One should pronounce this mantra over it seven times, put it in a red, unbaked jar, and seal it with
the great seal. Breaking the vase will make the rain stop immediately.

Later, one should offer a feast for the gathering,

Or make offerings to the saṅgha of listeners,

And give food and drink to boys and girls.

Doing this will delight the nāgas.

If, when it rains,

One does not do this

The nāgas will be displeased

And so one will contract leprosy.

The king, along with his sons and queens, should bathe on the fifth day of the waning moon. They should obtain the
root of pratyaṅgirā, blend it with milk or ghee, and having poured it into a
silver dish, they should drink it. If the dish is offered to an ordained monk there will not be any danger from snakes for one
year. Moreover, if, because of its unvirtuous actions, a snake
does bite, the snake itself will die. Success comes with seven repetitions of the mantra.

Also, if one wishes to cure leprosy, one should, by means of this very mantra, neutralize a poison and then ingest
it. This will cure leprosy.

If one recites the root mantra over water, and then uses that water to wash the wound from a snake bite, that will
remove the poison.

Moreover, if one wishes to see nāgas, one should pronounce the mantra upon a red utpala petal one hundred thousand
times for each of its syllables. The petal should then be tossed into a pond, or the like, that is inhabited by nāgas and
blessed. This will make the females of the nāgas tremble. They will request orders from the practitioner: “What shall we do, O
lord?” The practitioner of mantra should then request what he wishes.

This was the fourth chapter.

Chapter 5

Once when young Rāhulabhadra had gone to Rājagṛha to receive alms, he went to the Veṇuvana grove, and there descended
into a long pond to wash his alms bowl. While there, he, the son of Yaśodharā, was mistaken for a white ascetic and so was
pulled into the pond. At that time the young Rāhulabhadra recited this spell. No sooner had he recited the mantra than—just
like someone emerging from his house—he arrived in the presence of the Blessed One.

Having approached the Lord, he said, “Father, I have seen the power of the secret mantra which you have granted.”

The Blessed One asked, “Where have you seen that?”

“In the presence of the nāgas. Therefore, I request that the Blessed One teach this mantra, so that other beings too
may be protected by it.”

So then, at that very time and on that occasion, the Lord dispatched Vajrapāṇi, and benevolently granted this mantra
and this manual of instruction to the listeners and the bodhisattvas, to the monks and nuns, and to the male and female lay practitioners. Therefore, children of noble
family, one who creates a sandalwood maṇḍala and reads this mantra and this manual of instructions will not be harmed by
poison, will not die from poison, and will have no fear of boils, eczema, leprosy, disease, nāgas, snakes, tigers and other
beasts of prey, weapons, enemies, poverty, or untimely death. None of these will occur.

In order to protect the Teachings, the Lord granted Mahākāla the demoness Hārītī, whom he had nourished from his own
alms bowl. She, however, was lacking in fortune because of her former bad deeds. She was not agreeable to Mahākāla, and so he
did not stay with her, did not love her, and did not protect the Teachings either. She therefore became depressed, and in
order to enthrall Mahākāla this Kurukullā compendium was taught. From then on, her fortune became vast and excellent. For that
reason, children of noble family, if you wish to enthrall sentient beings you should familiarize yourselves with this mantra
and this manual of instructions.

It also came to pass that Sunanda’s son was born handsome and good looking, athletic and in possession of auspicious
marks, and yet nevertheless dull-witted.

Sunanda therefore said to the Blessed One, “O Lord, my son was born handsome and good looking, athletic and in
possession of auspicious marks, and yet nevertheless dull-witted. How, O Lord, may he develop insight? Lord, if this child
becomes literate he shall become a protector of your doctrine.”

Upon hearing this, the Blessed One, with words preceded by mindfulness, spoke this manual of practice and gave this mantra. As soon as he had done so, Sunanda’s
son, Rohiṇīkumāra by name, acquired insight. By the twelfth year he was free from being intimidated by any of the treatises,
as he was thoroughly acquainted with all of the crafts and arts. Therefore, children of noble family, in order to accumulate
great insight, you should study this very mantra and its manual of practice.

Then the Blessed One spoke of the magical power of sky travel:

“Mercury free from the mountain defect

One should properly obtain,

Place in a vajra hollow,

And grind with the world-protector.

“Again, one should grind with dharmarasa,

With yavatiktikā,

And the juice of ākhukarṇī

For a period of three days.

“The sap of vandhyā and kākolī,

The sap of bhāskara and vajra,

The juice of aviddhaśravaṇa,

And breast milk—with these it should be blended.

“Having washed this mercury

Seven times with acidulated rice water,

One should grind it, put it in an iron pot,

And cook it in a lump of vṛddhadāraka dough.

“A lump of kanaka flowers

One should certainly spin on the top and the bottom.

When the root mantra has been recited one hundred thousand times,

The mercury will revolve clockwise.

“Upon that which is infused with the sun of sulfur

One should recite the mantra,

And in an iron pot placed over fire

Pour a little through the method of pulverization.

“When the sulphur has melted slightly,

Sky-leaf is infused and smelted;

Thereafter, subsequently gold

And mākṣika is infused.

“Then, silver and copper should be infused,

And, similarly, iron five times.

Everything else should be infused six times.

It will then become equal to the light of the sun.

“With one guñja of this,

An experienced person will transform a great quantity.

If a pala can be transformed with māṣā,

It should be known that the mercury has been perfected.

“Kept together with meṣaśṛṅgī,

The vajra should be killed with the sap of snuhī.

The bodily products of a female musk shrew

Are to be infused into the perfected mercury.

“When this has mingled with the mercury,

Emeralds and so forth are also to be infused.

The Kurukullā yogin

Should dissolve a pearl on account of the eye;

“Taking always just a small amount

He will take pleasure with a hundred women.

With just seven nights of practice

The adept will be flying through the sky.

“This is the tantra on the use of mercury for journeying in the sky.

“Taking a ball of lead,

One places it in a vessel with bakula seeds.

Having placed it in a vessel with the blood-dripping kañcu,

One places it in a red earthen vessel.

“Together with mercury

The lead will undoubtedly die.

It is mixed with one pala-measure

And afterward with sixty palas.

“As one practices, correspondingly,

A lump of silver will be produced.

As Tārā grants the accomplishment of silver

One is able to benefit sentient beings.

With the welfare of sentient beings comes the accumulation of merit,

And from that accumulation, complete enlightenment.

“This is the tantra on silver practices.

“Nīlakroṇṇa flower, as has been explained,

Is known as the blue citraka.

For a month, the yogin should drink this with milk;

His life will extend for one thousand years.

“Having obtained the black through the speech of the mantra,

The yogin should place it in a bamboo vessel.

If he practices on the eighth day of the lunar month,

He will live for as long as the sun, moon, and stars.

“Having obtained honey and turmeric,

One should mix it with milk, and drink it.

One’s lifespan will without doubt

Be equal to that of the priests of Brahmā.

“Likewise, having obtained the banana-like

Fruit of the banyan tree,

Wherever that may be,

If on a day of fasting

One mixes this with milk and drinks it,

One will be free from white hair and wrinkles.

“This is the tantra on essence extraction.

“While observing the practices, the one who desires a son

Should drink milk with the flowers of the baka tree.

If his spouse drinks this while fasting,

They will receive a fortunate son.

“With this mantra, the vacā fruit should be mashed

And mixed with milk.

When a fasting lady drinks this,

She will gain a son with the characteristics of a king.

“She who, having washed with milk, drinks the root of lakṣaṇākṣa

Will obtain a fine son.

Resembling Siddhārtha, with perfect physique,

He will be undaunted by weapons and treatises.

“Having uprooted the jalaśītalā plant,

Or having obtained its root,

One consecrates it seven times with the mantra and binds it to the hair.

For one year this will prevent infectious disease.

“When, having obtained the root of kanaka,

The yogin places it in the hair of someone

Who suffers from the quartan fever,

That person will be relieved from his plagues.

“Brick, smoke, wine, acidulated rice water,

Along with the essence of the double-ra-king,

Should be placed on a copper plate and blended with the milk of a woman.

When applied to the eye it will cure diseases of the eye.

“Having pulled out the root of a white uccaṭa plant,

One consecrates it with fifty recitations of the mantra.

Drinking it with milk, as much as one likes,

Will render the fine mark of a powerful man fit.

“That which is well known as nagasala

Generates, when mixed with milk,

The male organ’s power to produce plentiful offspring

Subsequent to fifty recitations of the mantra.

“Orpiment of bovine origin, tongue of a toothless man,

And the roots of nṛparāja—when the moon is in the Śubha asterism,

A tilaka should be drawn on the forehead with it.

Upon sight, the tilaka will enthrall the triple world.

“Having obtained a dead body’s eyes, heart, and tongue,

Forehead, and likewise nose,

When the moon is in the eighth lunar mansion,

Frying these in sesame oil will make one the enthraller of people.

“The eye unguent of the king of snakes,

The remedy of bad eyes, the blood known as “the flower”—

If such medicine is applied to one’s eyes

It will seduce the king’s queen.

“If, having recited the mantra fifty times, one places one’s foot on the ground

In pursuit of treasure within it,

And the foot thus put down then vibrates,

It should be understood that a treasure is present there.

“If the upper part of the foot twitches, it is nearby;

If it is the sole that twitches, it is far away.

Relying first on hearsay,

The knowledge holder should look downward every day.

“Whoever applies the excrement of the musk shrew

Together with bdellium will, merely by doing so,

Stay clear of mad elephants

And emerge delightfully.

“If the milk of an entirely black bitch,

Having been churned, yielding fresh butter,

Is applied to shoes made of camel hide,

Then wearing those will make one walk on water.

“When the thorns of yellow saṃkuca are gathered

And hidden in the wilderness home,

If the wine is broken, and then it is taken out,

That one will become truly excellent.

“If the fire that burns a potter’s wares

Is fed with a log struck by lightning

It will not burn,

Yet if sprinkled with alcohol it blazes again.

“Reciting the mantra, taught before, upon the stock,

And so teaching the consecration through mantra to merchants,

The yogin accomplishes the sales

And the merchants win great profit.

“If in a vessel for wine

Monkey feces have entered,

The wine and the vessel are ruined.

Washing with bakula will render it usable.

“If washed with bakula water,

The baby will be cared for by the nanny.

So too, through bhūtakeśa incense,

The saffron-robed will be healed.

“If a child vomits breast-milk

The ashes of burnt peacock feathers

Should be bound to its neck;

Through this supreme method it will be healed again.

“When the ritual of yadakabaka

Is inscribed on a piece of lead

And kept inside the mouth

One will escape weapons, bondage, and enmity.

“Possessing the letters kṣa, ma,
ra, and ya,

All the letters are adorned with e.

At the end of the authentic kabaka,

The four eggs and the three measures are each given two.

“Daṇḍotpala, śarapuṅkha,

Nicula, and girikarṇikā—

Having washed it seven times with the juice of these,

The wise should write on a tablet of lead.

“Yokes, shackles, prisons,

The rain of weapons on the battlefield,

And also anger—these are definitively crushed

Through the perfection of this great tantra.

“The one who writes this king of mantras,

Makes a spell of it, and wears it on the upper arm

Will become the equal of lord Kubera,

And attain treasures that cannot be taken away by others.

“Oṁ kurukulle svāhā—

When this is attached to the alms bowl

During a time of famine,

The mendicant will receive donations.

“When the outer skin of an utpala stalk

Is washed with milk and drunk by a woman

She will, by her own actions,

Certainly maintain her pregnant womb.

“The five products of the māgadha,

When a woman grinds them and drinks them with milk,

The great power of this mantra

Will bring her ease in childbirth.

“Having ground a nimbavāruṇa leaf

And mixed it with the juice of vajra,

If a woman rubs this on her vagina at the time of birth

She will give birth with ease.

“Elephant-māgadhikā with sweet flag,

Horse-smell, and fresh buffalo butter—

The method involving vālā

Promotes the vitality of the breasts.

“A person who enjoys every type of food

And who drinks water through his nose

Prevents premature graying of the hair

By the application of the mantra.

“The root of avasanikā,

Kākamācī, and kanaka fruits

Ground with the sap of the camphor tree—

Applying this to the best part of the body will make tight women drip.

“If at the time of intercourse a woman does not drip

She will not respect her husband, but want to leave.

So there is a wish for the gift of binding.

For the sake of dripping this ointment is applied.

“If at the time of sexual union

A lamp with lard is lit,

A man’s desire comes quickly

And he will remain in the vagina for long.

“When a house is set ablaze by lightning,

If a man sprinkles wine by means of the mantra

The fire will die out.

This method was taught by the Protector of the World.”

Thus spoke the protector of sentient beings confined within saṃsāra,

The Protector of the World.

Upon Mount Potala, the king of mountains,

The Blessed One was pained by the pain of others.

“There is nothing at all that is not buddhahood.

For the sake of accomplishing the benefit of beings

There is nothing that has not been done before.

That which has degenerated, I intend to restore.”

When the Blessed One, noble Avalokiteśvara, had spoken these words, the entire retinue, and the whole world with its
gods, humans, demigods, and gandharvas, rejoiced and praised the words of the Blessed One.

This completes “The Practice Manual of Noble Tārā Kurukullā.”

Colophon

The translation was prepared, edited, and established by the Indian preceptor, Kṛṣnapaṇḍita, and the lotsāwa monk,
Tsültrim Gyalwa.

Notes

Abbreviations (notes 1–22)

D
Degé Kangyur

N
Narthang Kangyur

H
Lhasa (zhol) Kangyur

K
Kangxi Peking Kangyur

Y
Yongle Peking Kangyur

See Appendix Prologue for abbreviations in notes 23–900.

Bibliography

The bibliography contains the publications that we have referred to as well as background reading on Kurukullā and
Tārā in India and Tibet. Information on the Sanskrit manuscripts consulted is given at the beginning of the critical
edition.

Websites

Sanskrit Text

KURUKULLĀKALPA

Prologue to the Sanskrit Text

Sources referred to in critical apparatus, listed by the code letter(s):

Manuscripts

– Sanskrit manuscripts of the Kurukullākalpa:

C – Shelfmark “Add. 1691/II”, Cambridge (UK) University Library; see Bendall 1992.

G – Shelfmark “Xc 14/50 no. 4”, Göttingen University Library; see Bandurski 1994.

J – “New 104” (“Old 198”); see Matsunami 1965.

Y4 – “New 105” (“Old 203”); see Matsunami 1965.

R – Running no. 5257, Asha Archives, Kathmandu

– Sanskrit manuscripts containing Kurukullā dhāraṇī (used only for the edition of KK (this document)

5.39):

E1 – Reel E 1774/3 (multi-title), National Archives, Kathmandu

E2 – Reel E 614/3 (multi-title), National Archives, Kathmandu

– Sanskrit manuscripts of the Sādhanamālā (used for the overlapping passages only):

SMB – Reel B 0105-09, National Archives, Kathmandu

Editions

– editions of the Sanskrit text of the Kurukullākalpa:

Es – Pandey (2001) (see Bibliography)

KK – this document

– editions of the Tibetan text of the Kurukullākalpa:

T – Tibetan: Pandey (2001) (see Bibliography)

S – Tibetan: Stok Palace (stog pho brang) Kangyur

– editions of other Sanskrit texts (used for the overlapping passages only)

SM – Bhattacharyya (1968)

Critical apparatus:

[ ] – square brackets indicate text missing or illegible in C (due to physical damage) and supplied
from Es. When the text has been supplied from another source, this has been specified in a footnote.

ac – ante correctionem

conj. – conjectured

CS – classical Sanskrit

em. – emended

m.c. – metris causa

om. – omitted

pc – post correctionem

tr. – translated

Please note that the numbering of chapters and verses or paragraphs does not correspond to the numbering in
the present English translation of the Tibetan.

Chapter A1

oṁ namo bhagavatyai āryakurukullāyai

naṣṭe gate cāntarhite ca tantre
tārodbhave yogamahāsamudre.

tārārṇavo nāma mahādhitantro [naṣṭe ca tasmin punar eṣa kalpaḥ]..

uddhṛtya tantreṣu ca vistareṣu yogān prayogān bahusattvahetoḥ.

lokeśvaraḥ kalpam idaṃ babhāṣe śṛṇvantu sarve kila bodhi[sattvāḥ..

imaṃ nayaṃ sarva]janārthakāri lokaṃ vilokyāśaraṇaṃ mayādya.

sarvair idaṃ buddhagaṇaiḥ [praṇītaṃ kalpaṃ tv idaṃ] lokavikalpaśāntyai.

śrīpotale parvatake uvāca mañjuśriyā padmabhṛtā jayena..

viṣkambhiṇā sāgarabuddhinā ca maitreyapra[mukhaiś ca gaṇaiś ca sa]rvaiḥ.

śruto hy ayaṃ dharmapadaprabandho 'numodito vandita eva mūrdhnā..

bahulīkṛtaḥ
sarvajinaurasaiś ca stuto 'thavā gītavareṇa vādyai[ḥ.

nāṭyair vicitrai]ś ca prapūjur enaṃ yakṣāś ca mārāś ca salokapālāḥ ..

ṛkṣa kṣitīśā ˈśanipāṇayaś ca vicī taraṅgeṣu ca ye
vasanti.

nāgāṅganā ˈpāṅganirīkṣa[ṇejñāḥ pātā]lapālāḥ
surasiddha kanyāḥ..

gandharvarājñyaḥ kucalālasāś ca vidyādharī kiṃnarayoṣitaś ca.

yakṣāṅganāḥ parvataputrapautrā evaṃ
vadanty aśaraṇā va[yaṃ te..

nā]tho ˈsy anāthasya hi lokanātha yenāsti buddhasya hi śāsane ˈsmin.

saukhyaṃ prajānāṃ mahad adbhutaṃ
yat śrutvā gaṇasyāsya vacāṃsi nātho..

mantraṃ [svayaṃ vaśyaka]raṃ babhāṣe tāḥ sarvanāryaḥ śrutamantrarājāḥ.

saukhyaṃ yayur bauddham anekakoṭyaḥ
śukraṃ kṣarantyo ˈsusamā spṛhanti ..

vakrā valokena nirīkṣa[yanti bhūmau pa]tanti
caraṇau skhalanti.

muñcanti śukraṃ valayanti rāgaṃ ..

evaṃ ca dṛṣṭvā surasundarīṇāṃ vacāṃsi nāthaḥ samayaṃ babhāṣe. kurukullamantraṃ vaśakṛ[j janasya mantreṇa] siddhasya paṭasya lekhyam ..

evaṃ tu śrutvā bhagavān triloke lokeśvaraḥ karma udājahāra..

athātaḥ sampravakṣyāmi kurukullāyāḥ paṭakriyām.

ya[syā likhana mā]treṇa sādhakaḥ siddhim
āpnuyāt..

yena citrakareṇeha yayā tithyā ca velayā .

tad ahaṃ kalpayiṣyāmi yathā
tārodbhavoditam..

ātāmranayano ya[s tu raktapāṇis] tathāṅghrimān .

gajākṣaiṇeyajaṅghaś ca tena lekhyā tu tāriṇī ..

vasantasyādime māsi aśokāṣṭami
vāsare.

sārdha praharavelāyāṃ netre le[khyā tu tāri]ṇī..

trimadhurāśy
amatsyādo madyamāṃsa vivarjitaḥ.

raktāmbaradharo nityaṃ raktagandhānuliptakaḥ..

maitrya cittaṃ samutpādya
prātaḥsnāyī śi[vālaye.]

tricela parivartī ca sa likhed vaśakāriṇīm..

ekavaktrāṃ viśālākṣīṃ caturbhujāṃ kuṅkumopamām.

ṣoḍaśā bdāṃ saśṛṅgārāṃ
strīmāyāmadadarpitām ..

[gauraku]mārīkartitasūtreṇa paṭaṃ kāryaṃ; tayā ca tantravāyeṇa ca kṣīrānubhuktā ..

raktapadmāsanāṃ raktakañcukottarīyāṃ rakta
tāḍaṅkakirīṭinīm savye abhayapradāṃ dvitī[ye ā]pūritaśarām avasavye cāpadharāṃ dvitīye raktotpaladharām. ārolik mukuṭinīṃ kurukullācala guhāntasthām..

oṁ kurukulle hrīḥ hūṁ svāheti mantreṇa ..

aṃśena
vardhate prajñā apa[rāṃ]śena vaśyakṛt .

aṃśenaiva tṛtīyena viṣākarṣī bhaven naraḥ ..

sarvasya lokasya bhavet sa pūjyaḥ strīṇāṃ madenāpi ca
garvitānām.

yathecchayā mantradharo vibhuṅkte
[abhyā]sayogāt sa ca sundarīṇām ..

nāmnāpi tasya viṣamā garalāḥ prayānti nāgāḥ phaṇīndra kiraṇāḥ śakulā bhavanti .

vidyāmadoddhatabalān viduṣo ˈpy avācaḥ [kurva]nti vākya vibhavena japena yuktāḥ..

vidyādharān gajaturaṅgamapṛṣṭharūḍhān prauḍhāṅganāparijanena nigūḍhakaṇṭhān.

kāmād ratiṃ girisutāṃ giriśāt tathaiva
nārāyaṇāc chriyam akhaṇḍalakāc chacīṃ ca .

rājyaṃ nṛpāt phalam atīndriyakaṃ ca vṛkṣāt toyaṃ nadīnada samudragataṃ vikṛṣya.

mantrānvitaḥ pibati khādati mantrapūtaṃ mantraṃ
vinā na hi jitā khalu bhogasiddhiḥ..

vanyān gajān varaturaṅgamajanmajātān bhogānvitān phaṇivarān garaloddhatāṃś ca.

ārohate vigatavismayalocanena maitrī dṛśā yadi
sa paśyati mantrasiddhaḥ..

kṛpādṛśā yadi vilokayatīha lokān duḥkhād viyogakuṭilād viṣamāt sa mantrī.

uttārya lokam akhilaṃ hi karoti śāntiṃ cintāmaṇir bhavati lokahitāya tārā..

mārān vijitya
variṣec ca nidhānavṛṣṭiṃ kalpāṅghrirūpyam avatārya janāya dadyāt.

vittaṃ dhaneśvaragataṃ nikhilaṃ vikṛṣya saṃpādayet sakalaloka hitāya pākaṃ..

vastraṃ tathā kṛpaṇalokasamastahetoḥ pīṭhaṃ gṛhaṃ chadam apīha bhavec
ca tārā.

āpatsu sarvaduritāpaharā bhavec ca setur vipannavaṇijāṃ ca samudramadhye..

tāṃ tārāṃ bhāvayed yogī prathamaṃ duḥkhitāyate.

tām upāsya dinenaiva bhojyalābhī bhaven naraḥ..

dvitīye vastralābhī syāt yoṣitāṃ saṅgamas tataḥ.

tatas tāmbūlabhoktā ca ayācitaṃ
yathepsitam..

yadi syād brahmacārī tu bhuṅkte
kanyāṃ surāgrajāṃ.

sattvānāṃ māraṇe raktā na sidhyantīha śāsane ..

daśakuśala rato bhūtvā
mahāyānaikacittakṛt.

sa bhuṅkte vipulāṃ siddhiṃ vajradharmavaco
yathā..

paṭāvatāraṇakalpaḥ prathamaḥ

Chapter A2

athātaḥ saṃpravakṣyāmi yena tuṣyanti dharmatāḥ .

dharmapūjāprayogeṇa dharmadhātuḥ svayaṃ bhavet..

athātaḥ kalpavṛkṣasādhanaṃ bhavati..

vṛṃkārākṣarasaṃbhūtaṃ kalpavṛkṣaṃ vibhāvayet.

utpalasya parāvṛttyā vṛkṣaṃ vāmena bhāvayet..

nānādhanamahāvṛṣṭiṃ varṣayantaṃ nabhastalāt.

arthināṃ pūrayed āśām iti dhyātvā dhaneśvaraḥ..

caturdvīpagatān sattvān ākṛṣya cittaraśminā.

tebhyo dānaṃ pradātavyaṃ saptaratnamayaṃ sadā..

pariṇāyakamahāratnaṃ ratnaṃ sāmudrikaṃ tathā.

strīratnam aśvaratnaṃ ca khaḍgaratnaṃ tathaiva ca..

ibharatnādiratnāni buddhebhyo manasā sṛjet .

strīratnam samalaṅkṛtya
nānārūpāṃ vilāsinīṃ ..

buddhebhyo manasā deyā buddhatvaphalakāṅkṣiṇā.

anena sarvabuddhatvaṃ vidyādharaḥ samaśnute..

mahākoṣeṇa saṃpūrṇaṃ pariṇāyaka
dhaneśvaram .

buddhebhyaḥ sādaraṃ dadyād buddhatvaphalakāṅkṣayā..

evam anyāni ratnāni sādareṇa parityajet.

vajradharmatvam ābhujya sarvasattvārthakṛd bhavet..

[iti] kalpavṛkṣasādhanam

cetasā sarvabuddhatvaṃ cetasaiva vimucyate.

cetasā mokṣate bandhaṃ cetasā muktimān bhavet..

cittaṃ hitvā padārthānāṃ sthitir anyā na dṛśyate .

buddhatvaṃ siddhayaḥ sarvā yad utānyā
vibhūtayaḥ..

bhājanā jaṅgamā ye tu bhūtabhautikasaṃbhavāḥ.

jñānamātrā iti khyātā vipaścidbhir
nirāsravaiḥ..

tasmāt sarvaprayatnena cittādarśaṃ tu mārjayet.

prakṛtyāgantavo doṣāḥ prahīyanta iti kramāt..

nirmalaṃ pūrṇacandrābham ādisvarasamudbhavam.

ūṣmāṇāṃ ca caturthaṃ tu
agnivarṇopari sthitam.

īkāreṇa samāyuktam
ākāśadvayabhūṣitam..

tasya citra mayūkhābhiḥ kṛtvā nirmalinaṃ jagat.

sahādidhātukaṃ śodhya kurukullaparvate gatām ..

saṃcodya ca tathā tārām ānayitvā puraskaret .

tasmād bījān mahāpūjāmeghān saṃsphārayed budhaḥ..

puṣpadhūpa
tathādīpagandha naivedyasaṃcayaiḥ.

lāsyamālyanṛtyagītavādya pūjādibhis tathā..

ratnatrayaṃ me śaraṇaṃ sarvaṃ pratidiśāmy agham.

anumode jagat puṇyaṃ buddhabodhau dadhe
manaḥ..

idaṃ mantraṃ tridhā vācyaṃ tataḥ kṣantavyam ity
api.

cittaṃ maitrīvihāre ca niveṣṭavyaṃ punas tadā..

karuṇācittam utpādya
pramodacittam āvahet.

paścād upekṣate sarvaṃ cittamātravyavasthayā..

cittaṃ śūnyaṃ punaḥ kuryāt
prākṛtākārahānaye .

śūnyatāvahninā dagdhāḥ pañcaskandhā ˈpunarbhavāḥ ..

oṁ śūnyatājñānavajrasvabhāvātmako ˈham.

muhūrtaṃ śūnyatāyogaṃ kuryāc cittasya viśramam..

pratijñāṃ prāktanīṃ smṛtvā
bījamātraṃ punaḥ smaret.

pratāritā mayā sattvā ekāntaparinirvṛtā ..

kathaṃ tān uddhariṣyāmi agādhād bhavasāgarāt.

iti matvā kṛpāviṣṭo niśceṣṭāṃ śūnyatāṃ tyajet..

dharmadhātumayaṃ cittam utpādayati cetasā.

buddhādhiṣṭhānato bījam utpalākhyaṃ tato bhavet ..

utpale candrabimbaṃ tu akārasvaratodbhavam .

tasmiṃś candre punar bījaṃ tasmād
gabhastayo gatāḥ..

tābhir viśodhitā dhyeyā niḥśeṣā lokadhātavaḥ.

śodhya bodhya tathā sarvaṃ raśmibhir buddhakoṭayaḥ..

viśantān bījakair dhyāyāt tatas tārodayo bhavet.

rakta varṇāyudhā devī sarvābharaṇa bhūṣitā ..

samayamūrtim āsādya
jñānacakraṃ samāhvayet .

jhaṭityākāraniṣpannaṃ jñānacakraṃ puraḥsthitam..

[jaḥ hūṁ vaṁ hor ity
ākṛṣya praveśya baddhvā toṣayet.]

samayamudrāyogena mukha mārge niveśayet .

pāṇibhyām añjaliṃ kṛtvā māṃsalau nāmitau yadā..

dīrghābhyāṃ tu kṛtā sūcī sūcī madhye tv anāmikau .

anena bandhayet samayām anayā cakraṃ
praveśayet.

tato ˈbhiṣekaṃ prārthayed
buddhān iti gāthāṃ paṭhan kṛtī..

bodhivajreṇa buddhānāṃ yathā datto mahāmahaḥ .

mamāpi trāṇanārthāya khavajrādya dadāhi me..

te dadanti mahadbhūtā rājyam abhiṣeka nāmataḥ.

puṣpābhiṣekavad rājñaḥ pañcabhir locanādibhiḥ..

[Then, one should visualise the buddha consorts performing an abhiṣeka
while reciting the following:]

abhiṣekaṃ mahāvajraṃ traidhātuka namaskṛtaṃ.

dadāmi sarvabuddhānāṃ triguhyālayasaṃbhavam..

buddhābhiṣekatas tārā dharmacūḍāmaṇir bhavet.

raktacitra prabhābhābhir dīpayantī jagattrayaṃ..

prāptābhiṣekaratnas tu
sarvasiddhiṃ prasādhayet.

varṣārddhaṃ tu dṛḍhā veśād yathoktavidhinā purā ..

trisandhyāsu baliṃ dattvā mantreṇānena
śarkaraiḥ .

piṣṭakādyair vidhānena svapnābhijñānam āpnuyāt..

khaḍgaṃ pātāla siddhiś ca
antardhānaṃ rasāyaṇam .

adṛśyaṃ khecaratvaṃ ca
pādalepāñjanaṃ tathā..

svapnena pratyabhijñānaṃ siddhir utpadyate svayam.

kṣudrasiddhiṃ na sādheta yadi tārārato
bhavet ..

cakravartipadaṃ rājyam indratvaṃ sārvabhoktṛtām.

svapnenaiva prasādheta jāpabhāvanayānvitaḥ..

ṣaṇmāsāntaikamāsasya sarvāṃ rātriṃ japet kṛtī .

baddhvā caivotpalāṃ mudrāṃ yāvan mudrā
jvalet kṣaṇāt..

tena mudrāpra bhāveṇa samākṛṣṭāḥ
sayoṣitaḥ .

brahmendropendrarudrādyā āgacchanti vaśīkṛtāḥ..

tataḥ prabhṛti sarvātmā siddhaḥ saṃsāravāsanāt.

spṛṣṭaḥ sūto yathā naikaḥ saṃhṛte
caikatāṃ vrajet.

tathā siddhasya cittāni sarvajñatvaṃ gatāni ca ..

siddhasūtena saṃspṛṣṭau yathā śulvo bhaven
nidhiḥ.

mantrasūtais tathā spṛṣṭā buddhakāyā hi mantriṇaḥ..

tridaśeśvaratāṃ yānti traidhātukamaheśvarāḥ.

buddhavaṃśe samutpannā dharma
cakrapravartakāḥ..

jātiṃ kurvanti pravrajyāṃ bodhimaṇḍopasaṃkramam.

caranti duṣkarāṃ caryāṃ buddhatāṃ ca smaranti te..

devāvatāranirmāṇaṃ dharmacakrapravartanam.

parinirvāṇalābhaṃ ca
śmaśāne gamanaṃ tathā..

triloke dhātukaṃ hitvā saṃbhogair vigrahair jināḥ.

śuddhāvāsaṃ punar yānti hitvā nirmāṇajāṃ tanum..

pravartya dharmakāyaṃ tu pustakādipaṭakramaiḥ.

sa eva sidhyate mantras tena buddhena bhāṣitaḥ..

kurukullābhisamaya
kalpo dvitīyaḥ

Chapter A3

atha te sarvabodhisattvā ātmanaivātmacitta parivitarkam
āpadya vajrapāṇiṃ mahābodhisattvam evam
āhuḥ. kathaṃ vajrapāṇe buddhā
bhagavanto vajrakāyā dharmadhātukāyāḥ abhedyakāyāḥ kasmiṃścit pṛthivīpradeśe kālakriyāṃ
kurvanti.. atha khalu vajrapāṇis tān bodhisattvān evam āha.
bodhisattvā mahāsattvā mā evaṃ procuḥ. kathaṃ buddhā vajrakāyā abhedyakāyā
dharmadhātukāyāḥ kasmiṃścit
pṛthivīpradeśe kālakriyāṃ kurvantīti. athāha vajrapāṇiḥ . tatraivaṃ śṛṇvata bodhisattvā
yad bhagavān parinirvṛtaḥ sukhāvatyāṃ
gataḥ..

atha bodhisattvāḥ procuḥ. kiṃ vajrapāṇe buddhā bhagavantaḥ kāyaṃ prahāya sukhāvatīṃ gacchantīti . āha. ārya kulaputrā nirmāṇakāyaṃ prahāya saṃbhogakāyena sukhāvatīṃ prayāntīti . bodhisattvā āhuḥ . tat kathaṃ vajrapāṇe kāyaṃ tyaktvā yāntīti ..

vajrapāṇir āha. yathā kaścin māyāvī puruṣaḥ prayojanārthaṃ māyām avatārya prayojanaṃ sādhayet.

tathā buddhāḥ purāsiddhāḥ
sattvānugrahahetunā.

punarjanmagrahaṃ cakruś cakravartini nirvṛte ..

yadā buddhā na santīha
cakravartī tadā bhavet .

ubhābhyāṃ vigato loko na kadācid
utpadyate..

vineyaṃ lokaṃ āsādya vinītvā dvipadottamāḥ .

saṃsthitvāśītivarṣāṇi yayur buddhā jinālayam..

buddhamāyāṃ parityajya sukhāvatyāṃ jinālaye.

mahāpraśamasukhāsaktās tiṣṭhanty ānandarūpataḥ..

kartṛ nityaikabhoktāraṃ manyante ṛṣayo manaḥ.

evaṃrūpaṃ na tattvena kṣaṇikaṃ śūnyam iṣyate..

ātmagrahavipannānāṃ nityaṃ nityārtha
kāṅkṣiṇām.

anityatāvatārāya tyaktvā kāyaṃ yayur jināḥ..

teṣāṃ sarvajñacittānāṃ sarva
bhāvasvabhāvinām.

itaḥsthānam ito 'sthānaṃ niścitaṃ naiva vidyate..

saṃvṛti satyam āśritya buddhānāṃ dharmadeśanāḥ .

pravartante nabhastulyā vineyāḥ
susahādiṣu..

buddhotpādo na tattvena buddhanāśo ˈpi naiva ca.

sarvaiś caikarasībhūte notpādo na vyayas tathā..

dharmadhātveka rūpās te
pañcāvṛti vivarjitāḥ.

gambhīrodārarūpeṇa tasthus
tattvasvarūpataḥ ..

sadasattvaṃ gatā naiva ubhayor apy
asaṃbhavāt .

ādāv evāsvabhāvās te na niruddhā na bhāvinaḥ ..

vajrapāṇir āha.

ajena na hi jātavyaṃ jātasyāpi na codayaḥ.

tasmād ādāv anutpannāḥ paramārthavicāraṇe..{2}..

evaṃ mṛtair na martavyaṃ mṛtyur naivāmṛtasya ca.

asthitasya sthitir naiva sthitasyāpy sthitir na ca..{3}..

ajo nāśaṃ yadā yāti ajo vāpy udbhavet punaḥ.

śaśakānāṃ viṣāṇasya nāśotpādas tadā bhavet..{4}..

sadutpattir yadā jāti jātasya punarudbhavaḥ.

asato ˈpi yadotpādas tadā vandhyāsutasya ca..{5}..

tasmāt sarvam avidyeyaṃ saṃskāraṃ ca trilakṣaṇam.

pratītimātrakaṃ
vijñāḥ pañcaskandhānvitaṃ jagat..{6}..

anena nyāyena tāvad bodhisattvā mahāsattvā buddhā bhagavantaḥ parinirvṛtā iti..{7}..

Bodhisattvāḥ procuḥ..

kathaṃ mudrāḥ kathaṃ mantrāḥ kathaṃ maṇḍalabhāvanā.

tat kathaṃ siddhayaḥ siddhāḥ sarvā nutpattikāraṇāt..

vajrapāṇir āha..

pratītyasamutpannāni vastūni sambhavanti hi.

pratītya mantramudrādi siddhayaḥ sambhavanti hi ..

siddhayaś cāpi saṃvṛtyā bauddhāḥ pāramitāś ca yāḥ .

buddhatvaṃ vajrasattvatvaṃ
saṃvṛtyaiva prasādhayet..

kurukullāyā bodhicittakalpas tṛtīyaḥ

Chapter A4

athātaḥ saṃpravakṣyāmi mantrajāpavidhikramam.

yena vijñātamātreṇa sādhakaḥ siddhim āpnuyāt..

vidrumeṇa vaśaṃ kuryāt puṣkaro viṣanāśane.

sphaṭikena vardhate prajñā triṣu karmasu yojayet..

paścād yantraṃ bhavati. rajasvalākarpaṭe trikoṇamaṇḍalaṃ vilikhya madhye sādhyāyāḥ sādhakasya ca nāmagrahaṇena
codakapadasamanvitenāmukī me vaśībhavatv iti kṛtvā paścān mūlamantreṇa vidarbhya lākṣārasenāvasavyānāmikāraktasammiśreṇa karpūreṇa kuṅkumena kastūrikādibhir varṇakair likhet ..

traidhātukapathe ramye yāvatyo
yoṣitaḥ smṛtāḥ.

homamantra prayogeṇa sarvās tā upabhuñjayet..

rāgāvalokanāt maitrī tena cittena vaśyakṛt.

kṛtvā vaśyaṃ jagat sarvaṃ buddhabodhau
niyojayet..

iti vaśyavidhiḥ..

sarvākārajñatā nāma vinā prajñāṃ na
labhyate.

tasmāt tāṃ prāptukāmo yas tīkṣṇāṃ prajñāṃ sa sādhayet ..

homajāpaprayogataḥ..

sarvadharmapravicayā dhīḥ viśuddhā sphurattviṣā.

prajñāpāramitā sā hi tayā yogī
vimucyate..

[iti] prajñāvardhanavidhiḥ..

gṛhābhidhānapattrāṇi ṣaṭhīṃ yaṣṭīmadhuṃ tathā.

brahmāṇīṃ māgadhīṃ caiva sakṣaudrāṃ bhakṣayet kṛtī..

[iti] prajñāvardhanatantraḥ ..

ghṛtaṃ tagaramūlaṃ ca
cakrāṅkitaṃ tathaiva ca.

daṃṣṭrāghāte pralepena pānena ca hared viṣaṃ..

[iti] viṣanāśanatantraḥ ..

jārī caṇḍālikā caiva snehamallī svaśukrakam.

mṛtāś codarakīṭāś ca vaśyaṃ kurvanti bhakṣaṇe..

[iti] vaśyatantraḥ ..

viṣākarṣāj jagacchāntiḥ prajñāvṛddhyā
ca buddhatā .

dharmacakrapravṛttiś ca vaśyakṛt kurute kṣaṇāt..

nānyopāyo mahāyāne svaparārthaprasiddhaye.

sakṛd uccāritā vidyā sadyaḥ
pratyayakāriṇī..

hrīḥkāraṃ madanātapatra nihitaṃ
strīṇāṃ bhavet srāvakaṃ

jihvāyāṃ ca tad eva buddhijananaṃ hṛnmadhyake caiva tat.

daṣṭānāṃ paribhāvitaṃ viṣaharaṃ
dharmākṣaraṃ sundaraṃ

tārāyā hṛdayaṃ trilokavijayi jñeyaṃ kṛpāśālibhiḥ..

vācāṃ doṣa parikṣayād
viṣaharī cittasya doṣāpahāt

yasmāt sarvam idaṃ jagad vikuśalair grastaṃ na
siddhiṃ vrajet.

tenātraiva jinaurasā vikuśale
nindāṃ kurudhvaṃ hitāḥ..

mudrābandhaviśeṣatas tanubhavā doṣāḥ kṣayaṃ yānti vai

mantrakṣālitajihvināṃ vadanajā doṣāś ca cittodbhavāḥ.

dhyānādhyāsitacetasām ata iti śraddhāṃ kurudhvaṃ janāḥ .

kāye vāci manasy anākulatare
tiṣṭhanti buddhā yataḥ..

niṣpāpaprasarekṣaṇaḥ karuṇayā
trailokyarājā bhaved

dānāt puṇyabalādhiko dhanapatir mārtyā
dhipo vīryavān.

kauśīdyāpanayāt kṛtī nirayajaṃ duḥkhaṃ na bhuṅkte manāk

kāruṇyaṃ dhanadānavīryacaraṇaṃ
buddhātmajāḥ sevatha ..

nityaṃ dhyānabalena śuddhahṛdayo
buddhān nabhasy ekṣate

svapnenāpi tathāgataiḥ parigataṃ
cātmānam īkṣet sadā.

nānābuddhavimānamerugamanaṃ kālakriyāyāṃ budhāḥ

paśyante karuṇātmakā narakinaḥ paśyanti pāpāṃ purīm..

atha viśuddhitantraḥ..

kāmo yatra viṣaṃ tatra buddhis tatraiva tiṣṭhati.

ata eva kathaṃ nāma vāgīśā pāṇḍarā matā..

viṣāpahāriṇī saiva hayagrīvapade
sthitā.

rāgavajrapadodbhūtā vaśyaṃ kuryāj jagattrayam..

rāgakulatantra siddhiḥ..

athāparo ˈpi prayogo bhavati ..

trikoṅaṃ maṇḍalaṃ kṛtvā aparaṃ ca trikoṇakam.

aindrīṃ diśaṃ samārabhya oṃkārādīn likhed kṛtī ..

ṣaḍbījaṃ ṣaṭsu koṇeṣu dharmabījaṃ ca madhyataḥ.

phuḥ kārāntargataṃ kṛtvā
dvāradehalike likhet..

[iti] sarpavidāraṇatantraḥ ..

athāparo ˈpi prayogaḥ strīṇāṃ saubhāgyakaraṇāya. utpalaṃ saptapattraṃ kṛtvā saptākṣarāṇi tatra prayoktavyāni. tasya
puṣkare hrīḥkāradvayavidarbhitaṃ sādhyasādhyāyā vā nāma vaśyavidhinā likhet. bhūrje ˈthavā rajasvalā karpaṭe bāhau vidyāgataṃ kṛtvā paridhāpayet..

patir dāso bhavet strīṇāṃ rājānaḥ sevakasya
vā .

śucinā supavitreṇa idaṃ mantraṃ samuddharet..

vaśyatantravidhiḥ ..

atha rakṣācakraṃ bhavati.

catuḥpattrotpalaṃ kṛtvā madhye candraṃ tato likhet.

pūrveṇa ca likhed bāṇaṃ dakṣiṇe cāpam eva tu..

paścime abhayapāṇim utpalaṃ cottare likhet.

āturaṃ candramadhye tu saptabījena veṣṭayet ..

bahirveṣṭitacakraṃ tu utpala mālāvibhūṣitam.

bhūrjapattre vilekhyedaṃ svadordaṇḍe vidhārayet..

bālavṛddhataruṇānāṃ rakṣā bhavati śāśvatī ..

rakṣātantrasiddhiḥ ..

athāparo ˈpi prayogo bhavati.

maṅgalavāre madhyāhnavelāyāṃ cittakapardakaṃ prāpya kurukullāmantreṇāṣṭaśatajaptenārabhya pūjāṃ kṛtvā
dvādaśāṣṭamīṣu snāpayitvā bāhau netrakarpaṭena prāvṛtya dhārayet. mahādhaneśvaro bhavati. taṃ kapardakaṃ karatale sthāpayitvā
koṭiṃ japet. dyūteṣu jayo bhavati. taṃ kapardakaṃ bhāṇḍe prakṣipya dharaṇyāṃ gopayet. pratidinaṃ kārṣāpaṇaṃ
labhate..

[iti] arthasiddhirājyasiddhidyūtalābhaphalasiddhitantraḥ .

kurukullāyāś caturthaḥ kalpaḥ samāptaḥ

Chapter A5

athātaḥ saṃpravakṣyāmi maṇḍalasya yathā kramam.

rajasāṃ darśanād yasya kṣipraṃ buddhatvam āpnuyāt..

caturasraṃ caturdvāraṃ catustoraṇabhūṣitaṃ.

tatra madhye likhed devīṃ bhagākārāṃ surañjitām ..

pūrveṇa [ca] likhed bāṇaṃ dakṣiṇe cāpam eva tu .

paścime abhayapāṇiṃ cottare
utpalaṃ tathā..

koṇabhāgeṣu sarveṣu vajracakrādayaś catuḥ.

raktavastrottarīyaṃ ca raktābharaṇam eva ca ..

raktavastreṇa [ca] mukhaṃ baddhvā śiṣyaṃ praveśayet..

anena sattvavajrīmudrāṃ baddhvā cakre puṣpaprakṣepaṇaṃ kārayet. pratīccha vajra hoḥ muktvā maṇḍalaṃ darśayet. madhye
patati varaṃ bhavati. bāṇe patati vaśyakarmaṇi yogyo bhavati. abhaye patati

tataḥ pascāt samayaṃ dadyāt ratnatrayādikam . ityādivistaratantraḥ .. samayaṃ dattvā ..

buddhānāṃ bodhisattvānāṃ mantracaryāgracāriṇāṃ.

hṛdayebhyo mahāraktaṃ tadā dugdhvā bhavān pibet..

dharmarājamahāsamayaṃ yadi laṅghasi me ˈntikāt.

ahaṃ tvayā nāvamantavyo dharmaśāsanapālakaḥ..

raktāmbaraṃ sadā dhāryaṃ raktamālānibandhanam.

raktagandhānulepaṃ ca raktaratnavibhūṣaṇam..

dhyātavyaṃ raktacittena mantriṇā raktacetasā.

sindūragairikair vāpi rajobhir vartayet puram..

hiṅgulacūrṇakair vāpi kuṅkumai raktacandanaiḥ .

vidrumasya drutenāpi
sakarketanapāṃśunā..

home vā athavā
cakre pratiṣṭhādau tathaiva ca.

sarvaṃ raktamayaṃ kāryaṃ buddhakāṣāya
sūcakam..

prāṇino na tvayā ghātyā vaktavyaṃ na mṛṣāvacaḥ .

adattaṃ na tvayā grāhyaṃ na sevyā parayoṣitaḥ..

kāyikaṃ trividhaṃ karma vācikaṃ tu caturvidham.

tridhā mānasikaṃ prāhur akuśalaṃ tyajahi bhoḥ..

dharmāmiṣaṃ tathā maitrī abhayaṃ ca caturvidham.

dānaṃ tvayā sadā deyam abhāvād
dhyānakarmaṇā ..

catuḥsaṃgrahavastūni śikṣitavyāni nityaśaḥ.

daśapāramitābhūmi balāni vaśitāni ca..

strījano nāvamantavyas
tārānāmnī viśeṣataḥ.

udvāhyā naiva sā nārī gṛhasthenāpi
mantriṇā..

nagare nigame grāme janapade yatra tāriṇī.

pratolyāṃ catvare vīthyāṃ śṛṅgāṭe ca viśeṣataḥ..

tatra sthāne sthito bhūtvā kuryān
mantrādisādhanam..

tārānāmā tu yā nārī raktagaurā
sulocanā.

tāṃ dṛṣṭvā sādaraṃ yogī vandanāṃ manasā
sṛjet..

bandhūkaṃ dāḍimī puṣpaṃ karavīraṃ javāṃ tathā.

anyāni raktapuṣpāṇi laṅghayen naiva
sādhakaḥ..

evaṃ saṃvarakaṃ dattvā
śuddhaṃ divyena vāriṇā.

śiṣyaṃ mantrajalaiḥ pūtaṃ catuḥkumbhasya vāriṇā..

ācāryaḥ snāpayet kramaśo
bāṇacāpādimudrayā.

prathamaṃ bāṇakumbhena dvitīyaṃ kārmukeṇa ca..

tṛtīyam abhayahāstena utpalena caturthakam.

śākyasiṃho yathā buddhaiḥ saputrair vajradhāribhiḥ ..

sikto rājyābhiṣekeṇa tathā sikto mayā bhavān.

adyaiva sarvabuddhatvaṃ tvayā prāptaṃ hi maṇḍale..

rajasāṃ darśanād buddhāḥ suprasannā
bhavanti hi .

nātra vo maraṇaṃ rogā na śokā na daridratā..

tvayā prāptā tu saṃbodhir yānād asmān mahāśuce[ḥ] .

caturbāṇādiṣekeṇa kṛtvā saddharma bhājanaṃ..

caturasraṃ caturdvāraṃ catustoraṇabhūṣitam.

hārārdhahāraracitam aṣṭastambhopaśobhitam..

tasya koṇe likhed vajraṃ ratnacandrāṃśumālinam.

madhye cāpi likhec cakram aṣṭavajrāṃśumālinam..

cakrasyopari likhed vajraṃ vajramālāvibhūṣitam.

jvalantaṃ śaraccandrāṃśupūrṇendum iva
nirmalam..

aṣṭau ca kalaśāḥ sthāpyāḥ pañcamahoṣadhisaṃyutāḥ.

pañcadhānyapañcaratnapañcapallavaśobhitāḥ..

pañcapūrṇāmṛtā vastrayugapariveṣṭitāḥ.

sitacandanaliptāṅgāḥ puṣpamālāvibhūṣitāḥ..

nānākhādyanaivedyaiś ca
dīpamālāsuśobhitāḥ..

tato vijayakalaśam aṣṭaśatābhimantritaṃ kṛtvā pañcamahoṣadhībhiś ca vrīhi pañcaratnaiś ca pañcabhī raṅgaiḥ sitakṛṣṇaraktapītaharitair
alaṃkṛtaṃ saṃsthāpya saṃbhāvya ca.

vitānaṃ vitataṃ caiva nānādhvajair alaṃkṛtam.

puṣpamālāpralambaṃ ca sugandhaṃ dhūpadhūpitam..

śiṣyaṃ tatra praveśayed vastrayugena mukhaveṣṭitam.

tato dantakāṣṭhakaṃ dadyād uṣṇīṣacakravartini ..

candanaliptāṅgāni sragdāmamālāvibhūṣitāni ca. om mārīcyai svāhetimantreṇa sarvopakaraṇāny abhimantrya vidhikramaiḥ ..

tatra prathamaṃ tāvan nāgākṣepaṇaṃ guhyaṃ śikṣayet.. namo
ratnatrayāya. namaḥ sarvabuddha
bodhisattvebhyaḥ. namo ˈṣṭasarpapudgalāya . namaḥ samastebhyo buddhakoṭibhyaḥ .. tadyathā. oṁ hrīḥ hrīḥ hrīḥ sarva nāgānām anantakulānāṃ vāsukikulānāṃ takṣakakulānāṃ śaṅkhapālakulānāṃ karkoṭakulānāṃ padmakulānāṃ
mahāpadmakulānāṃ kulikakulānāṃ varāha kulānāṃ puṇḍarīkakulānāṃ ghana kulānāṃ megha kulānāṃ jaladakulānāṃ jaladharakulānāṃ jīmūtakulānāṃ saṃvartakulānāṃ
vasantakulānāṃ airāvatakulānāṃ kumudakulānāṃ kahlāra kulānāṃ saugandhika kulānāṃ hana hana śareṇa bandha bandha cāpena tāḍaya tāḍaya utpalena bhītānām abhayaṃ dehi pralayakāla iva jala dhāram avatāraya varṣaṃ tān nāgān vaśīkuru kuru phuḥ kulāpaya
kulāpaya phuḥ phuḥ , oṁ kurukulle hrīḥ hūṁ phaṭ svāhā phaṭ ..
anena mantreṇāraṇya gomayena
maṇḍalaṃ kṛtvā vidhinā
candanenāṣṭapattra padmaṃ vilikhya
pūrvādidale ˈnantādyān aṣṭanāgān saṃsthāpya śarkarayā guggulena rohiṇī ṛkṣe aṣṭottaraśataṃ japtvā nāgān dhūpayet. paścāt pūjayet. tato varṣanti . yadi na varṣanti tadā madyena snāpayitvā khadirā nalena tāpayet. tato varṣanti. yadi na varṣanti tadā kuṣṭhā bhavanti. kriyābhojinā vidyādhareṇaivaitat kartavyaṃ. paścāt saṃhārya mahānadyāṃ pravāhayet..

devo varṣatu kālena sasyasaṃpattir astu ca.

sphīto bhavatu lokaś ca rājā bhavatu dhārmikaḥ..

iti pariṇāmanā..

ativṛṣṭiṃ stambhayitukāmo vyāḍavaidyakāt pannagam
ākṛṣya candanena mrakṣayitvā kṣīraṃ
pāyayet. etan mantreṇa saptābhimantritaṃ
kṛtvā apakva lohitakumbhe nidhāya mahāmudreṇa mudrayitvā jale kumbhaṃ bhañjayet. tat kṣaṇaṃ vṛṣṭiṃ stambhayet ..

gaṇāya bhojanaṃ dadyāt śrāvakāyātha mantriṇe.

daharāya khānapānādyair ati tuṣyanti pannagāḥ..

yadi caivaṃ na kurvanti mantriṇo vāripātane.

kuṣṭhā bhavanti nāgānām aparitoṣa kāriṇaḥ..

tena rājānair api saputrāntaḥpuraiḥ snānaṃ kṛtvā pratyaṅgirāmūlāni pratyaṅgirāpañcamyāṃ

rajatapātre pātavyāni kṣireṇa sarpiṣāthavā . taṃ rajatapātraṃ prakṣālya bhikṣave
dadyāt . varṣaṃ yāvat

sarpebhyo bhīto na bhavati . tasyaiva sarpasyāśubhakarmaṇā yadi daṃśati tadā mriyate. saptābhimantreṇa siddhiḥ..

atha nāgadarśanakāmo raktotpalapattram akṣaralakṣajaptaṃ kṛtvādhiṣṭhāna nāgahrade prakṣipet . tato nāgāṅgaṇā uttiṣṭhanti. sādhakād ādeśaṃ mārgayanti. kiṃ kurmo
bhagavann iti. yathepsitaṃ mantriṇā vaktavyam..

kurukullāmaṇḍalapaṭalakalpaḥ pañcamaḥ

Chapter A6

atha rāhulabhadrakumāro yadā piṇḍapātrāya rājagṛhaṃ praviṣṭaḥ praviśya ca veṇuvanaṃ gatavān. tatra ca pātraprakṣālanāya dīrghikām avatīrṇo yaśodharāsuto nāgena śvetabhikṣubhrāntyā
ākṛṣṭaḥ. tasminn api samaye
rāhulabhadreṇa
kumāreṇa iyaṃ vidyā paṭhitā. paṭhitamātreṇa yathā kaścit svagṛhān niṣkrāntas tathā rāhulabhadrakumāro bhagavato ˈntikaṃ gataḥ. upasaṃkramya ca bhagavantam evam āha . tāta tvayā yan mantraṃ prasādīkṛtaṃ tasya
mantrasyānubhāvo mayā dṛṣṭa iti. bhagavān āha. kutra. nāgānām antikāt. tad bhagavān anyeṣām api prāṇināṃ rakṣārtham idam eva
mantraṃ pravartayatu. atha bhagavāṃs tena samayena idaṃ mantram asya kalpaṃ [ca] vajrapāṇiṃ preṣayitvā śrāvakāya bodhisattvāya bhikṣubhikṣuṇyupāsakopāsikābhyaḥ prasādīkṛtavān. tena bhoḥ
kulaputrā idaṃ mantram
asya kalpaṃ [ca] yaḥ paṭhati candanena maṇḍalaṃ kṛtvā tasya śarīre viṣadūṣaṇaṃ viṣanāśanaṃ na lūtabhayaṃ na
sarpabhayaṃ na
pāmābhayaṃ na
nāgabhayaṃ na kuṣṭhabhayaṃ na rogabhayaṃ na vyāḍabhayaṃ na mṛgabhayaṃ na śastrabhayaṃ na śatrubhayaṃ na
dāridrya bhayaṃ nākālamṛtyubhayaṃ
bhaviṣyati. nātikramiṣyati ..

atha sunandasya putro
ˈbhirūpaḥ prāsādiko darśanīyaḥ salākṣaṇiko jātaḥ kiṃtu jaḍabuddhiḥ .
atha sunando bhagavantaṃ pṛṣṭavān . bhagavan mama putro ˈbhirūpaḥ prāsādiko darśanīyo lākṣaṇiko jātaḥ
kiṃ tu jaḍabuddhiḥ. tat kathaṃ bhagavan tasya prajñā vardhate. yadi bhagavann asau vatsaḥ sākṣaro bhavet tadā yuṣmākaṃ
śāsane pratipanno
bhaviṣyati. evaṃ śrutvā bhagavān abhimukhī smṛtim upasthāpyedaṃ kalpam idaṃ [ca] mantram abhāṣata . tena bhāṣitamātreṇāsau sunandasya putro rohiṇīkumāro nāma prajñāvān abhūt. dvādaśena varṣeṇa sarvaśāstraviśāradaḥ
sarvaśilpakalābhijño ˈbhūt. tena hi kulaputrā mahāprajñāvṛddhaye idam eva mantram asya kalpaṃ vā śikṣaṇīyam iti..

kurukullāyā nidānakalpaḥ ṣaṣṭhaḥ [samāptaḥ]

Chapter A7

atha bhagavān khecara siddhim
uvāca..

gṛhītvā sūtakaṃ samyak
giridoṣādivarjitam .

śilāgartagataṃ kṛtvā lokanāthena
mardayet..

punar dharmarasaiḥ kṣālya yavatiktikayā tathā.

ākhukarṇī rasenāpi mardayec ca
dinatrayam..

vandhyākākolikākṣīraiḥ kṣīrair
bhāskaravajrayoḥ.

aviddhaśravaṇatoyena stanyamiśreṇa mardayet..

taṃ sūtaṃ kāñjikenāpi saptadhā kṣālya mardayet.

lohapātre samāveśya vṛddhadārakavaṭe pacet..

kanakapuṣpās tu
piṇḍenādharottarakeṇa vai .

dakṣiṇā vartayet sūtaṃ mūlamantrasya lakṣataḥ..

pāṣāṇaṃ tena mantreṇa gandhasūryeṇa bhāvitam.

vahnau ayomaye pātre cūrṇayogena jārayet..

kiṃcij jīrṇe tu pāṣāṇe khapattraṃ sakalaṃ graset.

jātarūpaṃ tataḥ paścād asyaiva mākṣikaṃ punaḥ..

ṣaḍguṇaṃ jārayet sarvaṃ bhaved arkasamaprabham ..

tasya guñjena puñjāni vedhayet tu vicakṣaṇaḥ .

māṣayā palakaṃ viddhvā siddhaṃ jānāti sūtakam..

vajraṃ mārjya
snuhīkṣīrair meṣaśṛṅgīsamāśritam .

siddhe sūte jared vajraṃ
chucchundaryāṅgasaṃbhavaih..

anena bandhite sūte maraktādīṃś ca jārayet.

cakṣuṣā mauktikaṃ jāryaṃ kurukullāyogavit
sadā..

kaṇamātraṃ haren nityaṃ strīṇāṃ kāmayate śatam.

saptarātraprayogeṇa khecaratvam iyāt
kṛtī..

[iti] rasakhecarasiddhitantraḥ ..

vaṅgena piṣṭikaṃ kṛtvā bakula bījasya mūṣike.

raktakañcukimūṣāyāṃ lohikāyāṃ tu dhāmayet..

sasūtasya hi vaṅgasya mṛtyur eva na saṃśayaḥ.

pale raupye tu taṃ sārya palaṃ ṣaṣṭipalaiḥ punaḥ..

parvatān api vindheta kurute tāraparvatam.

tārayā tārasiddhiḥ syāt tayā sattvārtham āpnuyāt..

sattvārthāt puṅyasaṃbhāraḥ saṃbhārād
bodhir uttamā..

iti tāra siddhitantraḥ..

nīlakroṇṇo yathoddiṣṭo
nīlacitrakam ucyate.

kṣīreṇa taṃ pibed yogī māsenābdasahasrikaḥ ..

kṛṣṇāṃ kalambikām mantrair ālabhya kṣīrabhājane.

aṣṭamyāṃ prāśayed yogī jīvec candrārkaniścayam ..

haridrā bhrāmarīṃ labdhvā kṣīreṇāloḍya tāṃ pibet.

valīpalitavihīnaḥ syāt pauṣadhena pibed yadi ..

brahmapurohitānāṃ tu jīvitaṃ syān na saṃśayaḥ.

yatra tatra sthitānāṃ tu vaṭānāṃ phalakaṃ tathā..

gṛhītvā karkaṭīrūpaṃ kṣīreṇāloḍya taṃ pibet.

valipalitavihīnaḥ syāt poṣadhena yadi kriyā..

iti
rasāyanasiddhitantraḥ..

kurukullāyā rasāyanatantrakalpaḥ saptamaḥ [samāptaḥ]

Chapter A8

atha bhagavān auṣadhiprayogān uvāca.

putreṇa kāryī baka vṛkṣapuṣpaṃ kṣīraiḥ samāloḍya pibed vratasthaḥ.

tasyāpi nārī ca sapoṣadhena pibed bhavet
putravaraḥ sabhāgyaḥ ..

mantreṇa cānena vacāphalāni piṣṭāni dugdhena pibanti yās tu.

putraṃ labhante nṛpalakṣaṇena tā yoṣitaḥ poṣadhikā yadi syuḥ..

lakṣaṇākṣa mūlaṃ payasā pibed yā
snānāvaśeṣe labhate suputram.

siddhārthamūrtiṃ paripūrṇadehaṃ śastreṇa śāstreṇa viśāradīkṛtam..

unmūlayitvā jalaśītalāyā ādāya mūlaṃ nihitaṃ śiroje.

saptābhimantrīkṛtakaṃ tad eva nāśej jvarāṃ vārṣikāṃ kṣaṇena..

ādāya mūlaṃ kanakasya yogī cāturthakenāpi nipīḍitasya.

śiroruhe tasya nidhāpayed yo jvarair gṛhītasya jvarān apāsyet..

iṣṭāladhūmaṃ lavaṇāranālaṃ dvirepharājasya rasena yuktam.

pātre ca tāmre nyāsta ghṛṣṭapiṣṭaṃ karoti kācasya vināśanaṃ
ca..

mūlaṃ samunmūlya sitoccaṭasya dugdhena piṣṭvā tu pibed yatheṣṭam.

nāgābhidhānā hi dharā prasiddhā dugdhānvitā sā ca karoti liṅge.

balaṃ saśukraṃ janakaṃ prajānāṃ mantreṇa cānena śatārdhajaptā ..

gorocanaṃ nirdaśanasya lolāṃ nṛparājamūlāni śubhe ca ṛkṣe.

mṛtasya netraṃ hṛdayaṃ ca lolāṃ lalāṭamāṃsaṃ ca tathaiva nāsām .

saṃgṛhya piṣṭvā ca vipācya taile
puṣye ca ṛkṣe vaśakṛj janasya ..

anena mantreṇa śatārdhajaptau pādau kṣitau yatra niveśayec ca.

jānanti vittāni mahīgatāni tayor dvayoḥ
spandanamātrakeṇa..

pāde sirā sphurati
cordhvagatā bhavec ca

tad dūrage draviṇam asti vadanti siddhāḥ.

yatrāsti vittam iti śrotra
puraḥsareṇa

vidyādhareṇa vasudhātalam īkṣitavyam ..

chucchundarikā cūrṅaṃ
guggulasārdhaṃ pralepamātreṇa.

atyantakṛṣṇa kukkurīpayasi samutthitena
sarpiṣā liptaṃ.

karabhatvaṅniṣpannapādukam ākramya nīre bhramati..

piṅgalasaṃkucakaṇṭaṃ gṛhamadhye gopya kallabālasya

madirānāśaṃ kurute tasyonmūlena bhadrikā bhavati..

pāke kulālaracite vajrāhatakāṣṭhakṣepaṇād vahniḥ.

na jvalatīti na citraṃ madirā sekāt punar jvalati ..

mantraṃ japtvā mūlyaṃ prasāryam abhimantrya vittilokānām .

vikrayam akarod yogī ativittā bhavanti vāṇijāḥ ..

markaṭagūthe kṣepād bīje madirā nāśatāṃ yāti.

varuṇadalodakalepād
bhāṇḍaṃ tac ca punar yogyam..

stanam udgirako bālo lepāc chikhipicchabhasmano galake.

svasthaḥ syāt punar
etadyogottamasuprabhāvena ..

padakavacā vidhiyuktā vidadhati śīśakadale khanitāḥ.

bandhanaśastrāprīter nāśaṃ vadanodare nihitāḥ..

kṣa ma ra ya kārair yuktāḥ piṇḍāś caikāra
bhūṣitāḥ sarve.

padakavacānām ante caturaṇḍaṃ yojayed dhīmān..

aikāro bindur ekaḥ ka ṣa iti ca ta ṭaḥ ṣaṣṭhavargāntasaṃstho

bījaṃ vāyor arandhraṃ jvalanaparigataṃ binduśūnyottamāṅgam.

āgneyāc cāt tavargaḥ plutam aparatataḥ sarvavarṅāgrasaṃsthā

ete saṃpattim agrāṃ vidadhati niyataṃ
nāmayogaṃ vinaiva..

dṛṣṭapratyayo ˈyaṃ saṃprayogaḥ..

daṇḍotpalā śarapuṅkhā nicūla girikarṇikātoyena .

saptaniṣekaṃ dattvā śīśaka pattre likhed dhīmān..

haḍinigaḍānāṃ bandhanaṃ
śastrāṇāṃ varṣaṇaṃ ca saṃgrāme.

anyeṣām apy aprītiṃ nihanti siddha mahā mantram..

bāhau vidyāṃ kṛtvā yo dhatte mantrarājam abhilikhya.

sa bhavati dhanadasamāḍhyo ˈkṣayavitto ˈpy adhṛṣyaś ca..

oṁ kurukulle svāhety anena mantreṇa pātram ālabhya

deśe durbhikṣatare bhikṣur bhikṣāśanaṃ labhate..

utpalakandakaśeruṃ kṣīrair āloḍya yā piben nārī.

māgadhikāpañcaphalaṃ pīṣṭvā kṣīreṇa yā piben nārī.

prasavati sā sukhayuktā etanmantraprabhāveṇa..

nimbaṃ vāruṇapattraṃ piṣṭvā vajrodakena yā nārī .

yonau lepaṃ dadyāt prasavati sukhinī
sukhaṃ potān..

gajamāgadhikā savacā hayagandhā māhiṣyaṃ ca navanītam.

vālāyukto yogaḥ kurute stanasādhane vṛddhim ..

kumbhāṇḍīphalayukto yogaḥ kurute mūlasādhane vṛddhim .

aśane sarve bhukte yo vā
toyaṃ pibec ca nāsikayā.

śiraso ˈkālapalitaṃ stambhayati
sa mantrayogātmā..

karpūranīrapiṣṭaṃ varāṅgalepāt sravanti
ghananāryaḥ..

acyutasuratād viratā na vaśati
patyau nādaraṃ ca kuryāt.

māraṇam api vidadhāti ca taccyuti hetor ayaṃ
lepaḥ..

śūkaratailādhāre dīpaṃ
prajvālya surata saṃyoge .

āśukāmo ˈpi jano yaḥ sa ciraṃ śroṇyāṃ vasen nāryāḥ ..

nirvāpayanti vahniṃ yogo ˈyaṃ
lokanāthasaṃgaditaḥ..

athāparo ˈpi prayogo
bhavati .

candramaṇḍalamadhye daśadalam utpalaṃ vilikhya pratyekadalāgre oṁ tāre tuttāre ture svāheti vilikhya varaṭake ˈpi tāṃkāra madhye devadattaṃ vaśam ānayeti. tāṃkāram api om aḥ kurukulle devadattaṃ
vaśam ānaya hrīḥ ityanena veṣṭayet. candramaṇḍalād bahiḥ
oṁ
prasannatāre prasanne prasannakāriṇi devadattaṃ vaśam
ānaya hrīḥ ityanena mantreṇa veṣṭayitvā ito ˈpi bahiḥ ṣoḍaśadalam utpalaṃ vilikhya pratyekadalāgre oṁ prasannatāre prasanne prasannakāriṇi hrīḥ devadattaṃ vaśīkuru hrīḥ ityanena
mantreṇa veṣṭayitvā
ito ˈpi bahis triṣoḍaśabhir akṣarair veṣṭayet. lākṣāgorocanena raktacandanena
kuṅkumakarpūraraktair
bhūrjapattre sikthakena
veṣṭya trimadhure sthāpya raktopacāreṇa trisandhyaṃ pūjayet. vaśībhavati na saṃdehaḥ..

athāparo ˈpi prayogo bhavati.

ṣoḍaśadalam utpalaṃ vilikhya pratyekadale a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṃ aḥ madhya varaṭake ˈpi oṁ haḥ kurukulle devadattaṃ vaśam
ānaya haḥ svāhā. utpalabāhye oṃkārapaṅktitrayeṇa veṣṭayet . vaśībhavati na saṃdehaḥ ..

evam avocan nāthaḥ
parṣanmadhye sthitāś ca ye sattvāḥ
potalake nagarāje paraduḥkhair duḥkhito bhagavān. tan nāsti yan na
buddhā bhūtāḥ sattvārthakāriṇo niyataṃ. neyam apūrvī caryā naṣṭā. unnayanaṃ punaś cakruḥ..

idam avocad bhagavān avalokiteśvara āttamanās te ca bodhisattvāḥ mahāsattvāḥ sā ca sarvāvatī parṣat
sadevamānuṣāsuragaruḍagandharvaś ca loko bhagavato bhāṣitam abhyanandann iti..

iti śrībhagavatyāryatārāyāḥ kurukullākalpo ˈṣṭamaḥ samāptaḥ

āryakurukullākalpaḥ samāptaḥ.. tārārṇavamahāyogatantrāntaḥpātitārodbhavād uddhṛta iti

Vaiśakha

dpyid zla ’bring po
དཔྱིད་ཟླ་འབྲིང་པོ།