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འབྱུང་པོ་འདུལ་བའི་རྒྱུད།

The Bhūtaḍāmara Tantra

Bhūtaḍāmaratantram

འབྱུང་པོ་འདུལ་བ་ཞེས་བྱ་བའི་རྒྱུད་ཀྱི་རྒྱལ་པོ་ཆེན་པོ།

’byung po ’dul ba zhes bya ba’i rgyud kyi rgyal po chen po

The Great Sovereign Bhūtaḍāmara Tantra

Bhūtaḍāmaramahātantrarājaḥ

Toh 747

Degé Kangyur, vol. 95 (rgyud, dza), folios 238.a–263.a.

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2020
Current version v 1.0.3 (2021)
Generated by 84000 Reading Room v2.4.3

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

co.

Summary

s.1

The Bhūtaḍāmara Tantra is a Buddhist esoteric manual on magic and exorcism. The instructions on ritual practices that constitute its main subject matter are intended to give the practitioner mastery over worldly divinities and spirits. Since the ultimate controller of such beings is Vajrapāṇi in his form of Bhūtaḍāmara, the “Tamer of Spirits,” it is Vajrapāṇi himself who delivers this tantra in response to a request from Śiva. Notwithstanding this esoteric origin, this tantra was compiled anonymously around the seventh or eighth century ᴄᴇ, introducing for the first time the cult of its titular deity. Apart from a few short ritual manuals (sādhana), this tantra remains the only major work dedicated solely to Bhūtaḍāmara.

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Acknowledgements

ac.1

This translation was produced by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. Thomas Doctor then compared the translation against the Tibetan translation found in the Degé Kangyur and edited the text. Special thanks are owed to Dr. Péter-Dániel Szántó for making available his transcript of the manuscript, “Göttingen Xc 14/50 I,” which was our default source for the reconstruction of the Sanskrit text.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

i.1

There are many uncertainties regarding the Bhūtaḍāmara Tantra, one of them being its canonical classification. Although it is included in the Kriyā Tantra section of the Degé edition of the canon, some Tibetan sources describe it as a Caryā text.1 Based on the contents, which include both Kriyā and Yoga Tantra material, assigning it to the Caryā class is not entirely without justification. However, even though some rites have an unmistakable Yoga Tantra character, the soteriological aims common to the Yoga Tantras are never explicitly stated. As the elements of this tantra characteristic of Kriyā Tantra clearly predominate, its classification as such seems correct. Based on its affiliation with Vajrapāṇi, this text belongs to the Vajra family (vajrakula) among the sub-classes of the Kriyā Tantras, rather than the Tathāgata or Padma families.

Terminological Considerations

Structure of the Text

Notes on the Translation

The Translation

The Great Sovereign

Bhūtaḍāmara Tantra

Chapter 1

[F.238.a]

1.1

Homage to Vajrasattva!

“I will now teach,” said the great lord Vajradhara, the supreme master of the triple universe, “the detailed rituals for mastery over all male and female spirits found in this great sovereign Bhūtaḍāmara Tantra.

1.2

“One should perform the sādhana at places such as the confluence of two rivers, a charnel ground, a lonely tree, a shrine of a deity, or a temple of the glorious Vajradhara. One will succeed instantly. If a male or a female spirit does not submit to the sādhana, it will perish along with its family and clan.”

Chapter 2

2.1

Then, each of the great female spirits who roam charnel grounds stood up, bowed at the lord’s feet, and offered him her heart mantra.

The ultimate heart mantra:

Oṁ hrīḥ hūṁ aḥ!

2.2

The mantra for summoning the female spirits who inhabit charnel grounds:

Chapter 3

3.1

“I will now give the ritual instructions,

From this great sovereign Bhūtaḍāmara Tantra,

On the practice of the eight great female spirits

Who roam charnel grounds.50

3.2

“The practice for invoking a female servant

Is of supreme benefit for the impoverished.

Chapter 4

4.1

Then each of the fierce kātyāyanīs‍—very wild female spirits‍—stood up in the midst of the assembled audience, [F.243.a] bowed to the feet of the glorious supreme master Great Wrath, and offered her heart mantra.

Surakātyāyanī:

“Oṁ, truṃ hūṁ hūṁ! Phaṭ phaṭ! Svāhā!”

4.2

Mahākātyāyanī:

Chapter 5

5.1

“I will now teach the practice of the eight kātyāyanī spirits from the great sovereign Bhūtaḍāmara Tantra, the most secret among all that is secret.

5.2

“The practice of kātyāyanī spirits is as follows:75

“The practitioner should go to a charnel ground and recite the mantra one thousand and eight times for three days. Each of the eight kātyāyanī spirits will swiftly arrive. When one of them appears, she should be given a welcome offering of a skull cup filled with blood. She will be pleased and say, ‘What can I do for you, my dear?’ He should reply, ‘Please be my mother.’ She will then protect and support him like a mother. She will give him a kingdom and fulfill his every wish. He will become extremely wealthy76 and will live for five hundred years. When he dies, he will be reborn in a royal family.

Chapter 6

6.1

“Now I will teach [F.245.a] the sādhana practice for female and male servants from the great sovereign Bhūtaḍāmara Tantra.81

“The mantra for trading the meat of a black goat:

“Oṁ, Rāhu, Rāhu! Seize, seize the great servant spirits in order to benefit those who are poor! Oṁ, hūṁ hūṁ hūṁ hūṁ! Grant me magical power over meat! Svāhā!82

Chapter 7

7.1

“Now I will teach the supreme great maṇḍala.

“It is four-sided and has four doors

Surmounted by four portals.

It has sixteen divisions and is adorned

With a perimeter wall of vajras.

7.2

“In its center one should place Great Wrath;

Fierce, he is surrounded by a halo of flames.

He has four arms and shines with light

The color of collyrium.

Chapter 8

8.1

“Now follows the detailed procedure of the ritual from the great sovereign Bhūtaḍāmara Tantra.95

“To begin, one should visualize a moon disk between one’s folded hands. At its center is the syllable hūṁ, bright within a halo of flames. One should say the following mantra:

“Oṁ, the vajra of accomplishment! Hūṁ!96

Chapter 9

9.1

129 “Next are the detailed instructions on mudrās from the great sovereign Bhūtaḍāmara Tantra.

“The mudrā of the lotus throne:130

“Fold in the other fingers and extend both your index fingers to form the shape of a needle.

10.

Chapter 10

10.1

“Next are the detailed instructions for the heart mantras of the deities of the third, outer zone of the maṇḍala.149

“The mantra of Indra, in the east:

“Oṁ, svāhā to Indra!150

10.2

“The mantra of the god of fire, Agni, in the southeast:

11.

Chapter 11

11.1

Then Vajrapāṇi, the supreme master Great Wrath, said, “By merely seeing this maṇḍala one will obtain sovereignty over the three realms. By merely reciting Vajradhara one will become equal to him. Should one fail in this, one will become the universal monarch of the four continents. If one merely utters the name of the glorious Vajradhara, the supreme master Great Wrath, all spirits will become one’s servants.

12.

Chapter 12

12.1

Homage to the fierce Vajradhara!185

Next are the rituals of inviolable and utterly fierce sādhanas that accomplish every purpose.

“One should go to a place with a solitary Śiva liṅga, place one’s left foot upon it, and recite the mantra one thousand and eight times for seven days. Then Mahādeva will arrive. If he does not come, he will die instantly.

13.

Chapter 13

13.1

“I will now teach the practice of female servants, who are distinguished by unlimited power and courage and who are honored throughout the universe. It was taught by Wrath himself for the benefit of humanity and brings numerous supreme accomplishments. Since it produces results even for those who are lazy, perpetrate evil, and lie, there is no need to mention those who are always peaceful, maintain their vows of chastity, and always recite the mantra of Great Wrath.

14.

Chapter 14

14.1

“I will now teach the detailed sādhana procedure for female spirits that has been taught by Great Wrath himself in this great sovereign Bhūtaḍāmara Tantra, the most secret among all that is secret. It produces manifold accomplishments for the sake of benefitting poor and unfortunate ones.

14.2

“The names of the spirits are Vibhūṣaṇī, Kuṇḍalahāriṇī,201 Siṃhārī, Hāsinī, Naṭī, Rati, Kāmeśvarī, and Devī.

15.

Chapter 15

15.1

Homage to the glorious Vajradhara, one of invincible power!217

Then, Vajradhara pronounced the words of a mantra of inviolable efficacy, words that can kill any god:

15.2

“Oṁ, Strike, strike! Kill everybody in the vajra fire! Hūṁ, phaṭ!”218 [F.253.b]

As soon as this was pronounced, the world systems of the great trichiliocosm filled with intense vajra fire.219

16.

Chapter 16

16.1

Then Vajrapāṇi, the lord of guhyakas,239 said, “If the apsarases are not compliant, one should recite the following wrathful mantra:

“Oṁ, hrīḥ! Drag so-and-so here, drag! Hūṁ jaḥ! Hūṁ phaṭ!240

16.2

“As soon as this wrathful mantra is pronounced, the target’s head will split, and she will shatter into a hundred pieces.241

17.

Chapter 17

17.1

Then each of the yakṣiṇīs stood up, respectfully bowed her head to the feet of the glorious Vajradhara, and offered him her heart mantra:

Surasundarī: “Oṁ, Surasundarī, please come! Svāhā!”256

Manohāriṇī: “Oṁ, you who captivate everyone’s mind! Salutation to you! Svāhā!”257

Kanakavatī: “Oṁ, Kanakavatī, fond of sexual intercourse! Svāhā!”258

Kāmeśvarī: “Oṁ, Kāmeśvarī, please come! Svāhā!”259

Rati:260 “Oṁ, you who are fond of sexual pleasure! Svāhā!”261

Padminī: “Oṁ, Padminī! Svāhā!”262

Naṭī: “Oṁ, Naṭī! Beautiful great dancer! Svāhā!”263

Anurāgiṇī: “Oṁ, Anurāgiṇī, fond of sexual intercourse! Svāhā!”264

18.

Chapter 18

18.1

Next Vajrapāṇi, the lord of guhyakas, said, “If the yakṣiṇīs 275 do not abide by their commitments, the practitioner should recite the following wrathful mantra to summon them:

“Oṁ, bhrūṃ! Summon, summon such-and-such yakṣiṇī! Hrīḥ, jaḥ, jaḥ, hūṁ, phaṭ!276

19.

Chapter 19

19.1

Then, each nāga queen present in the gathering rose up, respectfully bowed to the feet of the glorious Vajradhara, and offered him her heart mantra:

Anantamukhī: “Oṁ phuḥ oṁ phuḥ!”286

Karkoṭakamukhī:287 “Phuḥ oṁ phuḥ!”

Padminī: “Phuḥ gaṃ phuḥ!”

Mahāpadminī: “Phuḥ āḥ phuḥ!”

Vāsukimukhī:288 “Phuḥ dhīḥ phuḥ!”

Jvālāmukhī: “Phuḥ hūṁ phuḥ!”

Dhūpamukhī:289 “Phuḥ kaṃ phuḥ!”

Śaṃkhinī:290 “Phuḥ sa phuḥ!”

20.

Chapter 20

20.1

Then Vajrapāṇi, the lord of guhyakas,305 angrily raised his vajra-scepter306 and uttered the following wrathful mantra:

“Oṁ, the terrible vajra! Hūṁ! Please summon such-and-such nāginī! Hūṁ hūṁ! [F.258.b] Phaṭ phaṭ!”307

21.

Chapter 21

21.1

Then each of the six311 kinnarīs present in the gathering rose up, respectfully bowed to the feet of the glorious Vajradhara, and offered him her heart mantra:

“Oṁ, Manohārī! Svāhā!”312

“Oṁ, Subhagā! Svāhā!”313

“Oṁ, Viśālanetrī! Svāhā!”314

“Oṁ, Suratapriyā! Svāhā!”315

“Oṁ, Aśvamukhī! Svāhā!”316

“Oṁ, Divākaramukhī! Svāhā!”317

22.

Chapter 22

22.1

Then Vajrapāṇi, the lord of guhyakas,321 said this to Maheśvara:322 “Listen, Mahādeva! I will make everyone a servant of the one who transcends the triple universe. I will bring the rogue deities under control.”323

23.

Chapter 23

23.1

Next follows the chapter from the great sovereign Bhūtaḍāmara Tantra that contains detailed instructions on the sādhanas of the eight bhūtas.

[Their mantras are:]

Aparājita: Oṁ hrīḥ jaḥ!

Ajita: Oṁ hūṁ jaḥ!

Pūraṇa: Oṁ hrīḥ jaḥ!

Āpūraṇa: Oṁ hūṁ jaḥ!

Śmaśānādhipati: Oṁ śrūṃ jaḥ!

Kuleśvara: Oṁ rūṃ jaḥ!

Bhūteśvara: Oṁ hūṁ jaḥ!

Kiṃkarottama: Oṁ āṃ jaḥ!

24.

Chapter 24

24.1

“For the benefit of spiritual instructors I will now explain, just as it has been taught, the sādhana for servants that produces manifold accomplishments. No one among those one should not generally associate with is to be forsaken, including idlers and evildoers, liars, loafers, the poor and diseased, those with short lives, and the fickle-minded. If one wants enjoyments, wealth, and fame, these will be instantly and abundantly given.380

25.

Chapter 25

25.1

Next follow the descriptions of the mudrās of the eight bhūtas from the great sovereign Bhūtaḍāmara Tantra.

“The mudrā of Aparājita, the great king:

“Fold in the fingers of both hands while extending your middle fingers to form the shape of a needle.

26.

Chapter 26

26.1

Then Vajrapāṇi, the lord of guhyakas,388 said this to the lord:389

“The preceding practice of bhūta-attendants is for the benefit of the vajra master. So is the following sādhana of the great bhūtinīs.390 Both will be thrilled, and joy will arise in the hearts of the bhūtinīs.

27.

Chapter 27

27.1

“Having summoned the spirits of divine origin, the practitioner should bow to them and then dismiss them.397

“The mantra for inviting the deities who are to partake of the offering:

“Wherever any great spirit is, may he leave that terrible place! Svāhā!398

28.

Chapter 28

28.1

“The formula for dismissing the spirits after the bali offering:

“Please go back quickly to your charnel grounds, shrines, mountain tops, or crossroads!403

28.2

“The formula for the spirits to guard their pledges:

ap.

Appendix

Sanskrit Text

app.

Prologue to the Sanskrit Text

The Sanskrit text below has been reconstructed based mainly on the three manuscripts listed in the abbreviations below. In addition, the Degé recension of the Tibetan translation was consulted for sections containing transliterated Sanskrit such as the mantras or the proper names, and the Sādhanamālā for the short section which is paralleled in one of the sādhanas (no. 264) of Bhūtaḍāmara.

ap1.

Chapter A1

ap1.1

{G1v} {A1v} namo vajrasattvāya ||

athāto bhūtaḍāmaramahātantrarāje sarvabhūtabhūtinīsādhanavidhivistaraṃ412 pravakṣyāmi | ity āha bhagavān mahāvajradharaḥ trailokyādhipatiḥ ||

ap1.2

nadīsaṅgame śmaśāne ekavṛkṣe devāyatane śrīvajradharagṛhe vā ityevamādisthāneṣu sādhayet | tatkṣaṇād eva sidhyati | yadi na sidhyati413 bhūtabhūtinī sakulagotraṃ414 vinaśyati ||

ap2.

Chapter A2

ap2.1

atha śmaśānapraveśinī mahābhūtinī utthāya bhagavataḥ pādau śirasābhivanditvā svahṛdayam adāt |

oṁ hrīḥ hūṁ aḥ457 | paramahṛdayam ||

ap2.2

oṁ hūṁ kaḍḍa kaḍḍa {G4v} sarvabhūtinīnāṃ samayam anupālaya hana hana458 bandha bandha ākrama ākrama bho bho mahāraudri śmaśānavāsini āgaccha śīghraṃ dhruṃ459 phaṭ | śmaśānavāsinībhūtinyākarṣaṇamantraḥ460 ||

ap3.

Chapter A3

ap3.1

{A11r} athāto bhūtaḍāmaramahātantrarāje473 aṣṭau mahāśmaśāna474 praveśinībhūtinīsādhanavidhānaṃ vyākhyāsyāmaḥ ||

ap3.2

daridrāṇāṃ hitārthāya ceṭīsādhanam uttamam ||

ap3.3

śmaśānaṃ gatvā aṣṭasahasraṃ japet | pūrvasevā kṛtā bhavati | tataḥ sādhanam ārabheta ||

ap4.

Chapter A4

ap4.1

{A12r} athātaś caṇḍakātyāyanī mahāraudrabhūtinī utthāya tasmin parṣanmaṇḍale śrīmahākrodhādhipateḥ pādau śirasābhivanditvā svahṛdayam adāt |

oṁ truṃ480 hūṁ hūṁ phaṭ phaṭ svāhā | surakātyāyanī ||

ap4.2

oṁ bhū481 jvala hūṁ phaṭ | mahākātyāyanī ||

ap4.3

oṁ oṁ hrīḥ hrīḥ hūṁ hūṁ he he phaṭ phaṭ svāhā | raudrakātyāyanī ||

ap5.

Chapter A5

ap5.1

athātaḥ paramarahasyātirahasya503 bhūtaḍāmaramahātantrarāje aṣṭabhūtakātyāyanīsādhanaṃ vyākhyāsyāmaḥ | ityāha ||

ap5.2

bhūtakātyāyanī504 sādhanaṃ bhavati |

śmaśānaṃ gatvā aṣṭasahasraṃ japed divasāni {G6v} trīṇi | sarvabhūtakātyāyanī505 {A14r} śīghram āgacchati | āgatāyāḥ kapālarudhireṇārgho deyaḥ | tuṣṭā bhavati vatsa kiṃ mayā kartavyam iti | sādhakena vaktavyam | mātā bhavasveti | mātāvat pratipālayati dharati | rājyaṃ dadāti | sarvāśāṃ paripūrayati | mahādhanapatir bhavati | pañcavarṣaśatāni jīvayati506 | yadā mriyate rājakule jāyate ||

ap6.

Chapter A6

ap6.1

{G7v} athāto bhūtaḍāmaramahātantrarāje ceṭīceṭakānāṃ sādhanaṃ vyākhyāsyāmaḥ |

oṁ rāhu rāhu mahāceṭakān daridrāṇāṃ hitārthāya oṁ hūṁ hūṁ hūṁ hūṁ516 gṛhṇa gṛhṇa māṃsasiddhiṃ me prayaccha svāhā | kṛṣṇacchāgalamāṃsavikrayamantraḥ ||

ap6.2

rātrau śmaśāne gatvā aṣṭasahasraṃ japet | sarvamāṃsavikrayakarmāṇi sidhyanti ||

ap7.

Chapter A7

ap7.1

athātaḥ saṃpravakṣyāmi mahāmaṇḍalam uttamam |

caturasraṃ caturdvāraṃ catustoraṇasaṃyutam |

bhāgaiḥ ṣoḍaśabhir yuktaṃ vajraprākāraśobhitam ||

ap7.2

{G8r} tatra520 madhye nyaset raudraṃ jvālāmālāsamākulam |

caturbhujaṃ mahākrodhaṃ bhinnāñjanasamaprabham ||

ap7.3

dakṣiṇe vajram ullālya tarjayan vāmapāṇinā |

daṃṣṭrākarālavadanaṃ nāgāṣṭakavibhūṣitam ||

ap8.

Chapter A8

ap8.1

athāto bhūtaḍāmaramahātantrarāje vidhivistaro bhavati |

prathamaṃ tāvad dhastadvaye candramaṇḍalaṃ bhāvayet | madhye hūṁkāraṃ jvālāmālākulaṃ prabhaṃ vibhāvayet | idaṃ ca mantram uccārayet |

oṁ siddhivajra hūṁ ||

ap8.2

tataḥ sarvapāpavināśanaṃ mantram uccārayet | hṛdaye candramaṇḍalaṃ dhyātvā raktacakāraṃ531 bindusahitaṃ532 jvālāmālākulaṃ dhyātvā idaṃ mantram uccārayet |

ap9.

Chapter A9

ap9.1

549 athāto bhūtaḍāmaramahātantrarāje mudrālakṣaṇo vidhivistaro bhavati |

anyonyāṅgulīṃ veṣṭayitvā tarjanīdvayaṃ prasārayet tarjanīṃ sūcīkṛtvā | padmāsanamudrā ||

ap9.2

anyonyamuṣṭiṃ kṛtvā tarjanīdvayaṃ veṣṭayet | krodhāveśamahāmudrā | trailokyaṃ kṣaṇam āveśayet550 ||

ap10.

Chapter A10

ap10.1

atha bāhyatṛtīyapuṭasya hṛdayamantravidhivistaro bhavati |

oṁ śakrāya svāhā | pūrva indrasya mantraḥ ||

ap10.2

oṁ agnaye svāhā | āgneyyām agner agniḥ ||

ap10.3

oṁ yamāya svāhā | yāmyāṃ yamaḥ ||

ap11.

Chapter A11

ap11.1

{A25r} atha khalu vajrapāṇir mahākrodhādhipatir idam uvāca |

asya maṇḍalasya darśanamātreṇa traidhātukarājyaṃ prāpnoti | vajradharajāpamātreṇa ca vajradharasamo bhavati | asiddhe cāturdvīpakacakravartī bhavati | śrīvajradharamahākrodhādhipatināmoccāritamātreṇa sarvabhūtāś ceṭakā bhavanti ||

ap11.2

atha mantrīṇāṃ kruddhamātreṇa {G11v} sarvalaukikadevatāḥ śatakhaṇḍaṃ viśīryante | sarvadevanāgayakṣā dṛṣṭamātreṇa mriyante | sarvalaukikadevatāś ca hūṁkāramātreṇa prapalāyante ||

ap12.

Chapter A12

ap12.1

namaś caṇḍavajradharāya ||

athāto duratikramasādhanasya mahāraudrātiraudrasya sarvārthasādhanasya karmaṃ bhavati568 |

ekaliṅgaṃ gatvā liṅgaṃ vāmapādenākramya {G12r} {A26v} aṣṭasahasraṃ japed divasāni sapta | tato mahādeva āgacchati | yadi nāgacchati tatkṣaṇād eva mriyate ||

ap12.2

nārāyaṇam vāmapādenākramya aṣṭasahasraṃ japed divasāni sapta | śīghram āgacchati | yadi nāgacchati śiraḥ sphuṭati mriyate | asya nārāyaṇo vaśavidho bhavati | kiṃkaro bhavati ||

ap13.

Chapter A13

ap13.1

athāto ´parimitabalaparākramasya traidhātukanamaskṛtasya ceṭīkāsādhanaṃ pravakṣyāmi svayaṃ krodhena bhāṣitaṃ mānuṣyāṇāṃ hitārthāya nānāsiddhim uttamam | ālasyapāpakāriṇāṃ mṛṣāvādinām api sidhyati591 kiṃ punaḥ śāntivartānirāmṛṣ[ṭ]abrahmacaryeṇa sadā sthitānāṃ592 nityaṃ krodhajāpinām ||

ap14.

Chapter A14

ap14.1

athātaḥ paramarahasyātirahasyabhūtaḍāmaramahātantrarāje610 bhūtinīsādhanavidhivistaraṃ pravakṣyāmi svayaṃ krodhena bhāṣitam | daridrāṇāṃ hitārthāya nānāsiddhiprasādhanam ||

ap14.2

tadyathā | bhūtinīnāmāni bhavanti | vibhūṣaṇī kuṇḍalahāriṇī siṃhārī hāsinī naṭī rati kāmeśvarī devī ||

ap14.3

aṣṭau bhūtinīsādhanaṃ bhavati saṃkṣepataḥ | bhāryā mātā bhaginī611 ca ||

ap15.

Chapter A15

ap15.1

namaḥ śrīvajradharamahābalaparākramasya ||

athāto vajradharo632 duratikramasādhanasya sarvadevamāraṇaṃ mantrapadaṃ bhāṣate sma ||

ap15.2

oṁ hana hana sarvaṃ māraya vajrajvāle hūṁ phaṭ ||

athāsmin bhāṣitamātre trisāhasramahāsāhasro lokadhātus tīkṣṇena vajrajvālena āpūrito 'bhūt ||

ap16.

Chapter A16

ap16.1

{A35r} atha khalu vajrapāṇir guhyakādhipatir idam uvāca |

yadi apsaraso na658 sidhyanti tadānena krodhasahitena japet |

oṁ hrīḥ ākaḍḍa ākaḍḍa amukaṃ hūṁ jaḥ hūṁ phaṭ ||

ap16.2

anena krodhasahitena jāpamātreṇa śiraḥ sphuṭati | śatakhaṇḍaṃ viśīryate ||

ap17.

Chapter A17

ap17.1

atha sarvayakṣiṇī utthāya {A36r} śrīvajradharasya pādau śirasābhivandya svahṛdayam adāt |

oṁ āgaccha surasundari svāhā | surasundarī ||

oṁ sarvamanohāriṇi672 namaḥ svāhā | manohārī ||

oṁ kanakavati maithunapriye673 svāhā | kanakavatī ||

oṁ āgaccha kāmeśvari svāhā | kāmeśvarī ||

oṁ ratipriye svāhā | rati ||

oṁ padmini674 svāhā | padminī ||

oṁ naṭi mahānaṭi su675 rūpamati svāhā | naṭī ||

oṁ anurāgiṇi maithunapriye676 svāhā | anurāgiṇī ||

ap18.

Chapter A18

ap18.1

atha vajrapāṇir guhyakādhipatir idam uvāca |

yadi yakṣiṇyaḥ samaye na tiṣṭhanty anena krodhasahitenākṛṣya japet |

oṁ bhrūṃ kaḍḍa kaḍḍa amukayakṣiṇīṃ hrīḥ jaḥ jaḥ705 hūṁ phaṭ ||

ap18.2

anena krodhasahitena sahasraṃ japet | śīghram āgacchati | yadi śīghraṃ nāgacchaty akṣimūrdhni sphuṭati tatkṣaṇād eva mriyate706 | aṣṭau mahānarake patati ||

ap19.

Chapter A19

ap19.1

atha {A40r} nāgarājñī utthāya tasmin parṣanmaṇḍale711 śrīvajradharapādau śirasābhivanditvā svahṛdayam adāt |

oṁ phuḥ oṁ phuḥ712 | anantamukhī ||

phuḥ oṁ phuḥ713 | karkoṭakamukhī ||

phuḥ gaṃ phuḥ714 | padminī ||

phuḥ āḥ phuḥ715 | mahāpadminī ||

phuḥ dhīḥ phuḥ716 | vāsukimukhī ||

phuḥ hūṁ phuḥ717 | jvālāmukhī ||

phuḥ kaṃ phuḥ718 | dhūpamukhī ||

phuḥ sa phuḥ719 | śaṃkhinī 720 ||

ap20.

Chapter A20

ap20.1

atha khalu vajrapāṇir guhyakādhipatir kruddho750 vajram ullālya idaṃ krodhasahitaṃ mantram uccārayet |

oṁ bhīṣaṇavajra751 hūṁ amukanāginīm {A42v} ākarṣaya hūṁ hūṁ752 phaṭ phaṭ753 ||

athāsmin bhāṣitamātre sarvanāginī mūrcchitāḥ patitā mahatā śirorogeṇa gṛhyante ||

ap21.

Chapter A21

ap21.1

atha parṣanmaṇḍale kiṃnararājñy utthāya bhagavataḥ śrīvajradharasya754 pādau śirasābhivanditvā svahṛdayam adāt |

oṁ manohāri svāhā ||

oṁ subhage svāhā ||

oṁ {G19r} viśālanetri755 svāhā ||

oṁ suratapriye756 svāhā ||

oṁ aśvamukhi svāhā ||

oṁ divākaramukhi757 svāhā ||

ap22.

Chapter A22

ap22.1

atha khalu vajrapāṇir guhyakādhipatir maheśvaram etad avocat |

śṛnu tvaṃ mahādeva | trailokyātikrāntasya niḥśeṣaṃ kiṃkaraṃ sādhayiṣyāmi | duṣṭadevatāḥ sādhayiṣyāmi ||

ap22.2

atha maheśvaro mahādevo bhagavantam {G19v} etad avocat |

bhāṣatu767 bhagavān apratihatasādhanasya trailokyātikrāntasya vidhivistara[ṃ] mudrāmantrapadaṃ samayasādhanam768 ||

ap23.

Chapter A23

ap23.1

athāto bhūtaḍāmaramahātantrarāje804 ´ṣṭabhūtasādhanavidhivistaratantraḥ |

oṁ hrīḥ jaḥ805 | aparājitaḥ ||

oṁ hūṁ jaḥ | ajitaḥ ||

oṁ hrīḥ jaḥ806 | pūraṇaḥ ||

oṁ hūṁ jaḥ807 | āpūraṇaḥ ||

oṁ śrūṃ jaḥ808 | śmaśānādhipatiḥ ||

oṁ rūṃ jaḥ | kuleśvaraḥ ||

oṁ hūṁ jaḥ809 | bhūteśvaraḥ ||

oṁ āṃ jaḥ810 kiṃkarottamaḥ ||

ap24.

Chapter A24

ap24.1

athātaḥ saṃpravakṣyāmi nānāsiddhisādhanam ācāryāṇāṃ hitārthāya yathoktaṃ {A49v} kiṃkarasādhanam |

na820 sevyamānānāṃ821 caiva ālasya822 pāpa823 kāriṇāṃ {G22r} mṛṣāvādikusīdāś ca dāridrarogapīḍitāḥ svalpāyuścalacittāś824 ca | na kuryān †mathyām† mānuṣaṃ tyajet825 | ājñāṃ dattvā ca tatkṣaṇāt yadi bhogadhanaṃ yaśam826 ||

ap25.

Chapter A25

ap25.1

athāto bhūtaḍāmaramahātantrarāje aṣṭānāṃ bhūtānāṃ mudrālakṣaṇaṃ bhavati |830

anyonyāṅguliṃ veṣṭya madhyamāṅgulyau prasārya sūcyākāreṇa dhārayet | aparājitamahārājasya mudrā ||

ap25.2

{A50r} asyā eva mudrāyā madhyamāṅgulyau praveśya tarjanīṃ prasārya kuñcayet | ajitasya mudrā ||

ap26.

Chapter A26

ap26.1

atha khalu vajrapāṇir guhyakādhipatir bhagavantam etad avocat |

vajrācāryahitārthāya upasthāyakasādhanam | {A50v} śrīmahābhūtīnāṃ832 vajrācāryasādhanam | anyonya harṣayanti bhūtinīnāṃ833 ānandaṃ tatra jāyate manaḥ ||

ap26.2

{G22v} athāto bhūtaḍāmaramahātantrarāje834 śrīmahābhūtinīsādhanavidhivistaro bhavati |

ap27.

Chapter A27

ap27.1

{A51v} devasaṃbhūtabhūtam839 āhūya840 praṇipatya visarjayet |

yathā yathā mahābhūto raudrasthānaṃ pramuñcatu svāhā | upahāradevatāvāhanamantraḥ ||

ap27.2

upahāradevatā raktabhaktapuṣpadhūpaṃ dattvā baliṃ sitavastreṇa pracchādya idaṃ mantraṃ trīn vārān uccārayet | devasaṃbhūtaṃ praṇipatya visarjayet |

ap28.

Chapter A28

ap28.1

śmaśāne devakuleṣu parvatāgre catuṣpathe {A52r} kṣipraṃ gacchantu | bhūtānāṃ balyutsṛṣṭavisarjanam ||

ap28.2

samaye tiṣṭhantu | bhūtānāṃ samayapratipālanam ||

ap28.3

krodhajāpī svayam ājñāpayatu843 raudraṃ sthānaṃ844 pramuñcata svāhā | oṁ amoghavajrāṅkuśa kara kara kaḍḍa kaḍḍa hūṁ jaḥ | sarvadevatābhūtabhūtinīnām ākarṣaṇamantraḥ ||

ab.

Abbreviations

Abbreviations Used in the Sanskrit Appendix

Critical apparatus

+	plus signs replace illegible text
]	a right square bracket marks the lemma, i.e., the adopted reading for which variants are adduced
conj.	conjectured
em.	emended
om.	omitted
°	an upper ring indicates truncation of a word
†	daggers enclose unintelligible text

Sigla or acronyms of textual witnesses

Manuscripts

A	Tokyo University Library (New 274 / Old 567)
B	Tokyo University Library (New 273 / Old 483)
G	Göttingen University Library (Göttingen Xc 14 / 50 I)

Published Works

SM	Sādhanamālā, the sādhana of Bhūtaḍāmara (sādhana no. 264)
Tib.	Tibetan text of the Bhūtaḍāmara Tantra in the Degé canon (Toh 747)

Notes

n.1

Cabezón 2013, pp. 119–120.

n.2

Suggested by Dr. Péter-Dániel Szántó in private correspondence.

n.3

This octet of bhūtinīs appears to be different from the eight bhūtinīs who are part of the retinue in one of the Bhūtaḍāmara maṇḍalas.

n.4

Pal 1981, p. 32, n. 8.

n.5

Bhattacharyya 1933, p. 366.

n.6

Skt. oṁ vajrajvāle hana hana sarvabhūtān hūṁ phaṭ.

n.7

Skt. oṁ vajrāyuṣe sara sara asmin.

n.8

Instead of “May the lord command us!” the Tib. has “We shall do as the lord commands.”

n.9

“Great Wrath” is not in the Tib.

n.10

“You, friends, and you, lord of bhūtas, must promise” is absent in the Tib.

n.11

Instead of “the comfort of good health” the Tib. omits “health” and says, “granting them with ease.”

n.12

Instead of “that you will be servants and helpers of the reciters of the Great Wrath,” the Tib. has “make sure that the results are achieved for the reciters of this [mantra] and show them respect and veneration.” “The Great Wrath” refers to the mantra of Great Wrath.

n.13

The translation of the last clause is based on the Tib. The Skt. adds “while providing them with every type of property beyond limit.”

n.14

Instead of “Speak truthfully! Say again and again,” the Tib. says, “Quickly listen! Quickly listen!”

n.15

It is not clear whether the last sentence is meant to be part of Aparājita’s promise, or whether Vajradhara himself is saying, “If they don’t grant success, I will split the heads of the vidyādharīs, etc.”

n.16

This translation is speculative; the line beginning, “may you, great bodhisattva,” is unclear in both the Skt. and the Tib.

n.17

Skt. oṁ kaḍḍa kaḍḍa mṛtasaṃjīvāpaya hrīḥ āḥ.

n.18

“The lord of vidyādharas” is almost certainly a reference to Śiva, but it can sometimes refer to Cakradharman or other mythological figures.

n.19

Instead of “that you will be of service to those who recite of the glorious Vajradhara,” the Tib. has “You must serve and venerate the great king, glorious Vajradhara, and others like him.”

n.20

This paragraph seems to be out of place here, as it is not Aparājita and the other bhūta kings but the apsarases, etc. who have just been addressed by Vajrapāṇi and who will now offer him their heart mantras. Incongruous though it may be, no attempt has been made to relocate or replace it, as all the Sanskrit manuscripts and the Tibetan text have it in this position.

n.21

It is not clear whether the bhūta class of spirits is meant here, or spirits in general.

n.22

Skt. oṁ śrīmahābhūtakulasundari hūṁ. oṁ śrīvijayasundari hrīḥ. oṁ vimalasundari āḥ. oṁ śrīratisundari vāḥ. oṁ śrīmanoharasundari dhīḥ. oṁ śrībhīṣaṇasundari iḥ. oṁ śrīdhavalasundari maṃ. oṁ śrīcakṣurmadhusundari bhīḥ.

n.23

This paragraph seems to be out of sequence.

n.24

Normally, the term kulasādhana refers to the esoteric practices of the Śaiva Kaula sect for transmuting sexual fluids. Here, however, the term kula possibly refers to the family of female spirits that this mudrā is effective (sādhanī) in subduing.

n.25

Instead of “middle finger and thumb” the Tib. says “index finger.”

n.26

The translation of this sentence is based on the Tib.

n.27

It is not clear whether the compound akṣimūrdhni means the “eye [part of] the head,” i.e., the forehead, or “the eyeballs in the head,” or “the eyes and the head.” The Tib. reflects the last meaning.

n.28

Skt. oṁ kaḍḍa kaḍḍa sruṃ hrīḥ amukabhūtinī hūṁ phaṭ. The Skt. word amuka implies that the practitioner should supply the name of the spirit (bhūtinī) himself.

n.29

The clause “he should recite the mantra one thousand and eight times over seven days” is missing from the Tib.

n.30

The Tib. has “a maṇḍala of white incense.”

n.31

The Tib. has “ten thousand times.”

n.32

The Tib. adds “and then carry them back at night.”

n.33

The Tib. adds here “accompanied by the loud sound of anklets.”

n.34

The Tib. has “draw a maṇḍala with bdellium.”

n.35

Skt. oṁ hūṁ kaḍḍa kaḍḍa sarvabhūtinīnāṃ samayam anupālaya hana hana bandha bandha ākrama ākrama bho bho mahāraudrī śmaśānavāsinī āgaccha śīghraṃ dhruṃ phaṭ.

n.36

Skt. oṁ dhūna dhūna vidhūna vidhūna cala cala cālaya cālaya praviśa praviśa hana hana tiṣṭha tiṣṭha samayam anupālaya bho bho śmaśānapraveśini hūṁ hūṁ phaṭ phaṭ svāhā.

n.37

Skt. oṁ cala cala dhaka dhaka mahābhūtini sādhakānukūlapriye sara sara visara visara kaḍḍa kaḍḍa jalpaya jalpaya bhañjaya bhañjaya raṅga raṅga gṛhṇa gṛhṇa hūṁ hūṁ phaṭ phaṭ hrīḥ svāhā.

n.38

Skt. oṁ ghoramukhi śmaśānavāsini sādhakānukūle apratihatasiddhidāyike oṁ oṁ oṁ oṁ namaḥ svāhā.

n.39

The Tib. transliteration of the Skt. term, cintāveśa, suggests either being overcome with sorrow or being full of care. The Skt. seems to be saying “you who are worthy of worship in poetry.”

n.40

Skt. oṁ jarjaramukhi cira cira cintāveśa sarvaśatrubhayaṃkari hana hana daha daha paca paca māraya māraya mamākālamṛtyukṣayaṃkari sarvanāgabhayaṃkari aṭṭaṭṭahāsini sarvabhūteśvari thā thā thā thā dhā dhā dhā dhā oṁ oṁ oṁ oṁ svāhā.

n.41

Sādhakapriyā can mean either “one who is fond of practitioners” or “one who is dear to practitioners.”

n.42

Skt. oṁ kamalalocani manuṣyavatsale sarvaduḥkhavināśani sādhakapriye jaya jaya divyarūpiṇi hrīḥ gṛhṇa gṛhṇa jaḥ jaḥ hūṁ hūṁ phaṭ phaṭ namaḥ svāhā.

n.43

Skt. oṁ vikaṭamukhi daṃṣṭrākarāli jvalitalocani sarvayakṣabhayaṃkari dhāva dhāva gaccha gaccha bho bho sādhaka kim ājñāpayasi svāhā.

n.44

The Tib. transliteration reads mahākarṇapiśācini.

n.45

Skt. oṁ dhudhuri karmapiśācini kaha kaha dhūna dhūna mahāsurapūjite chinda chinda bhinda bhinda mahākarmapiśācīni bho bho sādhaka kiṃ karomi hrīḥ hūṁ hūṁ phaṭ phaṭ svāhā. In the Tib. transliteration the names karmapiśācini and mahākarmapiśācīni read, respectively, karṇapiśācini and mahākarṇapiśācīni.

n.46

Skt. oṁ dhūni dhūni sara sara kaḍḍa kaḍḍa bhañjaya bhañjaya stambhaya stambhaya mohaya mohaya vidyutkarāli apratihatavarasiddhidāyike ha ha ha hūṁ hūṁ phaṭ phaṭ svāhā.

n.47

Skt. oṁ saumyamukhi ākarṣaya ākarṣaya sarvabhūtānāṃ jaya jaya bho bho mahāsādhaka tiṣṭha tiṣṭha samayam anupālaya sādhaka ājñāpayati svāhā. The structure of this mantra is confusing in both the Sanskrit and Tibetan sources.

n.48

“Who perform tasks” is not in the Tib. As in previous instances, the Tib. says karṇa instead of karma.

n.49

“Form your left hand into a fist” is not in the Tib.

n.50

In the Tib. this passage is in verse; in the Skt. the verse structure has been lost.

n.51

The Tib. has “one hundred.”

n.52

The Tib. has “retinue of five hundred spirits.”

n.53

The Sanskrit compound raktabali can be translated as either “bali consisting of blood” or “red bali.” The context implies the former, but the Tibetan (gtor ma dmar po) reflects the latter, allowing for an alternative interpretation, namely that a substitute could be used instead of blood.

n.54

Skt. oṁ bhū jvala hūṁ phaṭ.

n.55

Skt. oṁ rudrabhayaṃkari aṭṭaṭṭahāsini sādhakapriye mahāvicitrarūpe ratnākari suvarṇahaste yamanikṛntani sarvaduḥkhapraśamani oṁ oṁ oṁ oṁ hūṁ hūṁ hūṁ hūṁ śīghraṃ siddhiṃ me prayaccha hrīḥ jaḥ svāhā.

n.56

Skt. oṁ yamanikṛntani akālamṛtyunivāraṇi khaḍgaśūlahaste śīghraṃ siddhiṃ dadāhi sādhaka ājñāpayati hrīḥ svāhā.

n.57

Skt. oṁ hemakuṇḍalini dhaka dhaka jvala jvala divyakuṇḍalabhūṣite rāvaṇamathani bhagavān ājñāpayati svāhā. Instead of “The crusher of Rāvaṇa!” the Tib. has “You, the tamer! You, the destroyer!”

n.58

In Buddhist Hybrid Sanskrit, the term kaha could also correspond to the classical Sanskrit verb katha, “to speak.”

n.59

Skt. oṁ bhṛkuṭimukhi kaha kaha dhāva dhāva jvala jvala hutāśanamukhi āgaccha āgaccha vetāḍotthāpani āviśa āviśa hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ bhagavān ājñāpayati hrīḥ svāhā.

n.60

Skt. oṁ pitṛmathani kaha kaha jaya jaya sarvāsurapūjite hūṁ jaḥ svāhā.

n.61

Skt. oṁ suratapriye divyalocane kāmeśvari jaganmohani subhage kāñcanamālāvibhūṣaṇi nūpuraśabdena āviśa āviśa pura pura sādhakapriye hrīḥ svāhā.

n.62

On this particular occasion, “mantra” is a translation of Skt. vidyā (Tib. rig sngags), a term that connotes magical power.

n.63

Paradoxically, this list includes the mantras of not eight but nine kātyāyanīs. Manuscript A omits Sumbhakātyāyanī. In the list of mudrās that follows, all the sources omit Sumbhakātyāyanī.

n.64

The Tib. adds here “whereby all spirits will be brought under control.”

n.65

Because the Skt. is unclear, this passage has been translated from the Tib.

n.66

“Lamps” is missing from the Tib.

n.67

The Tib. reflects the reading caṇḍakuṇḍalakātyāyanī (fierce Kuṇḍalakātyāyanī).

n.68

This passage is missing from the Tib.

n.69

The Tib. only has “Extend both index fingers”; this clearly indicates that both hands are used.

n.70

The Tib. adds “and slays.”

n.71

“And bend” is influenced by the Tib. The Skt. suggests that the two thumbs should be bent, but is far from clear.

n.72

The Tib. adds “and Indra.”

n.73

“It masters all the gods” is missing from the Tib.

n.74

“From the great sovereign Bhūtaḍāmara Tantra” is not found in the Tibetan.

n.75

Translated based on the Tib.

n.76

Instead of “extremely wealthy” the Tib. has “the master of all practitioners.”

n.77

The Tib. has “one hundred eight times.”

n.78

“Pillow” is conjectured on the basis of the Skt. (“the place of the head”) and the Tib. (“cushion”).

n.79

The Tib. says “eight hundred.”

n.80

Water for washing the feet that contains floating flower petals.

n.81

In the Tib. this sentence is in verse.

n.82

Skt. oṁ rāhu rāhu mahāceṭakānāṃ daridrāṇāṃ hitārthāya oṁ hūṁ hūṁ hūṁ hūṁ gṛhṇa gṛhṇa māṃsasiddhiṃ me prayaccha svāhā.

n.83

The content of the direct speech is missing from the Skt.

n.84

The Tib. seems to state that he grasps the index fingers with the ring fingers. The verbs used in this verse are, strangely, in the optative mode, making it sound like it is the practitioner who is supposed to form this mudrā.

n.85

The last line in the Tib. is “It wins the riches of the triple universe.”

n.86

In the list of the same eight goddesses found later in the text, Rambhā appears in this position instead of Devī.

n.87

The translation of the lines “In the southeast . . . jewel ornaments” is based on the Tib.

n.88

The word for “poverty” is abhūti, reflecting a play on words in the Sanskrit text: the bhūtinī Bhūti is destroying abhūti. The Tib. seems to reflect the reading nāma (“name”) instead of nāśa (“destroying”): mi ’byung zhes bya’i ’byung mo ni = “bhūtinī by the name Abhūti.”

n.89

This line is missing from the Tib.

n.90

“In the third zone” is missing in the Tib.

n.91

After this verse, the Tib. adds in prose, “One should then say, ‘O Great Wrath, divine being, remain as the pledge deity!’ ”

n.92

The Tib. has Hūṁ vajra phaṭ!

n.93

Skt. oṁ tiṣṭha siddhi hūṁ.

n.94

Skt. oṁ praviśa krodha hūṁ hūṁ hūṁ āḥ.

n.95

Here begins the main sādhana of Bhūtaḍāmara.

n.96

Skt. oṁ siddhivajra hūṁ.

n.97

In this instance, bindu refers to a diacritical mark indicating the nasalization of the vowel.

n.98

Skt. oṁ hana vidhvaṃsaya nāśaya pāpaṃ hūṁ phaṭ.

n.99

Skt. oṁ krodha āveśaya hūṁ hūṁ hūṁ aḥ.

n.100

Skt. oṁ vajra āveśa āveśaya pātaya hūṁ.

n.101

Skt. oṁ hana vajra hūṁ.

n.102

Skt. oṁ daha vajra hūṁ.

n.103

Skt. oṁ dīptavajra hūṁ.

n.104

Skt. oṁ vajraroṣa hūṁ.

n.105

Skt. oṁ dṛḍhavajra hūṁ.

n.106

Skt. oṁ hana daha paca krodhavajra sarvaduṣṭān māraya hūṁ phaṭ.

n.107

Skt. oṁ vajradhara mahākrodha samayam anupālaya śīghram āgaccha hrīḥ jaḥ hūṁ phaṭ phaṭ svāhā.

n.108

Skt. oṁ sarvadevatā prasīda hūṁ.

n.109

Skt. oṁ nāśaya sarvaduṣṭān daha paca bhasmīkuru hūṁ hūṁ phaṭ phaṭ.

n.110

Skt. oṁ vajramahākrodha mahācaṇḍa bandha bandha daśadiśā hūṁ phaṭ.

n.111

Skt. oṁ bhūr bhuvaḥ svaḥ.

n.112

Skt. oṁ ā śrīcakrapāṇaye svāhā.

n.113

Skt. oṁ devagurudevācāryāya svāhā.

n.114

Another name for the son of Śiva, who is more commonly known as Kārttikeya or Skanda.

n.115

Skt. oṁ hrīḥ krauñcaśaktidhāriṇe phaṭ svāhā.

n.116

Skt. oṁ grūṃ gaṇapataye svāhā.

n.117

Skt. oṁ śrī svaḥ sahasrakiraṇāya svāhā.

n.118

Nandi is listed here based on the sequence in the Tib. The Skt. has Narteśvara in this position.

n.119

Skt. oṁ nandīśvarāya naṭṭa naṭṭa hrīḥ svāhā.

n.120

Skt. oṁ candraśatruparākramāya hūṁ phaṭ svāhā.

n.121

Skt. oṁ candrāya śrīḥ svaḥ svāhā.

n.122

The shorter mantras in this group have not been translated as this would require writing long phrases incompatible with the terse character of the mantras.

n.123

This mantra is omitted in the Tib.

n.124

Skt. oṁ sarasvatyai gādaya sarvaṃ svāhā.

n.125

The Tib. adds two more mantras between the mantras of Sarasvatī and Surasundarī. One is the mantra of Rambhā (Oṁ śrī caṃ!), and the other the mantra of Candrā (Oṁ śrī namaḥ!).

n.126

Skt. oṁ yakṣeśvarī kṣīṃ svāhā.

n.127

Skt. oṁ subhūti hrīḥ. The Degé recension of the Tibetan translation has abhūti in place of subhūti, while the Lhasa recension has ābhūti. The Tibetan translation (mi ’byung ma) reflects the reading abhūti. This, however, doesn’t fit the context, as Abhūti is a spirit of destruction and death. In this context of the offering goddesses, she is more likely to be Bhūti, i.e., a form of Lakṣmī.

n.128

Reconstructed from the Tib.

n.129

This chapter and the following chapter are omitted in manuscript G.

n.130

The Tib. has “The mudrā for crushing evil.”

n.131

The list of mudrās that follow includes more than six. Presumably this statement refers to the next six mantras.

n.132

The position of the middle fingers is not clear. Possibly they are “side by side” (pārśvatas), or aligned with the other fingers, in contradistinction to the previous mudrā (in 9.8) where they were extended. The Tib. has “Stretching the palms, one should hold one’s thumbs with one’s index fingers.”

n.133

Instead of “placing them at the base of the right arm,” the Tib. has “one should circle them in ten directions.”

n.134

In the Tib., the description of this mudrā is simply, “One should bend the middle finger at the joint.”

n.135

The Tib. has “hold down the little finger and the nail of the ring finger.”

n.136

The Tib. has “the mudrā of Umā.”

n.137

Instead of Umā, the Tib. has Śrī.

n.138

Instead of Śrī, the Tib. has Candra.

n.139

The instruction for this mudrā in the Tib. is, “Form each hand separately into a fist that encloses the little and index fingers.”

n.140

Skt. oṁ ratnaśriye svāhā.

n.141

In the Tib., the instruction for this mudrā is, “Bring the fingers together into the shape of a lotus wheel, move the hands in a circle, and place them on the crown of the head.”

n.142

The Skt. khaṭa can mean “plough” and “axe.”

n.143

In the Tib. the instruction is, “Intertwine the fingers of both hands to form a circle, then place them at the heart.”

n.144

In manuscript A, the passage beginning here and ending at the end of this chapter is found in the next chapter between the list of the mantras and the list of the mudrās of the deities of the third zone of the maṇḍala. Though it is found in a similar place in the Tibetan translation, the Tib. omits a chapter break, so this passage is part of the same chapter.

n.145

“Bending them a little” is not in the Tib.

n.146

The instructions in the Tib. are, “One should clench the hands into fists and make the threatening gesture while enclosing the two small fingers.” The Tib. omits the next mudrā and the colophon but adds instead, “Such are the mudrās of the rulers of male spirits and the queens of female spirits,” and then, “Next is the description of the mudrās of the eight door-guarding female spirits: One should clench each hand while enclosing the index fingers. Such is the mudrā of the eight female spirits.”

n.147

The list of mudrās that ends here includes not eight, but ten names.

n.148

There is no chapter break at this point in the Tib, and thus no colophon. Instead it says, “Next are the detailed instructions for the rite of the outer maṇḍala.”

n.149

The Tib. says, “Next are the detailed instructions for the rite of the outer maṇḍala.”

n.150

Skt. oṁ śakrāya svāhā.

n.151

Skt. oṁ agnaye svāhā.

n.152

Skt. oṁ yamāya svāhā.

n.153

A reference to Rāvaṇa, the primary antagonist of the Rāmāyaṇa.

n.154

Skt. oṁ rākṣasādhipataye jaya jaya svāhā.

n.155

Skt. oṁ varuṇāya nāgādhipataye hana hana svāhā. The words hana hana (“kill kill”) are missing in the Tib.

n.156

Skt. oṁ vāyave cala cala svāhā.

n.157

Vaiśravaṇa is another name for Kubera.

n.158

Skt. oṁ kuberāya yakṣādhipataye.

n.159

Skt. oṁ candrāya svāhā.

n.160

Curiously, in this zone of the maṇḍala, Candra and Rudra seem to be sharing the same quarter.

n.161

Skt. oṁ īśānāya svāhā.

n.162

In the Tib., there follows after this mantra the passage which in this (the adopted) version forms the end of the previous chapter, starting with “The mudrā of Surasundarī.”

n.163

This sentence is missing in the Tib.

n.164

The Tib. has “The mudrā for Indra’s vajra.”

n.165

“Position it on your head” is missing in the Tib.

n.166

The Tib. has “left hand.”

n.167

Pūrṇa (“Full”) most likely stands for Candra (“Moon”), implying the full moon.

n.168

Skt. oṁ siddhivajra āpūraya āpūraya hūṁ. The Tib. reads asurāya asurāya in place of āpūraya āpūraya.

n.169

Skt. oṁ vajraroṣa mahākrodha siddhyākarṣaṇāya hūṁ jaḥ.

n.170

The Tib. says, “The mudrā for the bhūtīgrahas.” However, in Tib. this is ’byung mo’i gdon, which is likely either a scribal error or incorrect emendation of ’byung mo’i gdan, which corresponds to the attested Sanskrit bhūtāsana. This seeming misattribution continues throughout the passage on the mudrā and mantra below.

n.171

Skt. oṁ jaya jaya mahākrodho ´dhipate krodharāja idaṃ bhūtāsanaṃ darśaya darśaya rakṣaya rakṣaya svāhā.

n.172

Skt. oṁ padmodbhavaniṣaṇṇīyaṃ sarvadevatānāṃ svāhā.

n.173

The Tib. has “the mudrā of dismissing all the invited deities.”

n.174

Skt. oṁ sara sara visara visara gaccha gaccha sarvadevatā[ḥ] śrīvajradharaḥ samājñāpayati svāhā.

n.175

The Tib. has “who liberally grants the accomplishment of great power.”

n.176

The Tib. has “Having granted the unsurpassable great power.”

n.177

“Gods” is missing in the Tib.

n.178

The reading of the manuscript B indicates that this is the mantra of Great Wrath.

n.179

I.e., on her effigy.

n.180

Instead of “blood,” the Tib. has “salt.”

n.181

The Tib. has “right foot.”

n.182

Vajra-killing, in higher tantras, implies a killing whereby the consciousness of the victim is released into the vajradhātu. Here (in the kriyā tantras), this could be a precursor of the same idea.

n.183

Skt. oṁ hana hana vajramāraya amukaṃ hūṁ hūṁ phaṭ.

n.184

It is not clear whether it is Umā’s head that will burst, or the head of the person whose name is mentioned in the mantra.

n.185

Instead of Vajradhara, the Tib. has Vajrapāṇi.

n.186

The Tib. has “Nārāyaṇa and his retinue.”

n.187

The Tib. has “his family line will be destroyed and he will die.”

n.188

The Tib. adds, “If he does not, he will either die or his family line will be destroyed.”

n.189

The Tib. adds, “If he does not come his head will burst and he will wither away and die. His family and clan will likewise come to an end.”

n.190

The Tib. has “Bhairava and his retinue.”

n.191

The Tib. has “wither and die.”

n.192

The Tib. adds, “and his family line will come to an end.”

n.193

The Tib. has “he and his retinue.”

n.194

Instead of “he will die,” the Tib. has “his family and clan will be destroyed.”

n.195

The Tib. says, “It produces results even for those who are lazy, perpetrate evil, and lie. When those who are always disciplined, who have given up ordinary business, who keep their vows of chastity pure, and who always recite the mantra of Great Wrath wish to gain mastery over female spirits, nāginīs, or yakṣiṇīs, they should apply themselves to summoning such beings through the accumulation of mantra.”

n.196

The Tib. says, “For the benefit of those who practice the goddess Umā it is explained how she should be made into a respectful servant.”

n.197

Instead of “a master of the sword,” the Tib. has “the lord of directions.”

n.198

The Tib. has “Also taught are the practices of yakṣiṇīs, piśācīs, śālabhañjikās, and so forth. Since even buddhahood will be accomplished, what need is there to mention the practice of making ordinary female spirits one’s servants? They will be accomplished immediately.”

n.199

Skt. oṁ hrīḥ hūṁ kaḍḍa kaḍḍa amukaṃ hūṁ hūṁ hūṁ jaḥ.

n.200

“For one hundred years” is missing in the Tib.

n.201

After Kuṇḍalahāriṇī the Tib. adds Doshalma (do shal ma, “Crystal Lady”); this, however, would bring the number of the spirits to nine (the number, as stated next, should be eight). The names of the two goddesses in Tibetan are interesting, and possibly point to an alternate set of deities that had been awkwardly combined in the Sanskrit text available to the Tibetan translators, resulting in a list of nine. rna can ma can translate kuṇḍalinī, and do shal can ma can render hāriṇi if hāra is taken to refer to a pearl necklace and not the -in stem derivation of √hṛ as it appears to be in kuṇḍalahāriṇī. These two were then, perhaps at a later date or in an alternate Sanskrit recension, combined as Kuṇḍalahāriṇī. This is what we see in passage 14.5 where the Tibetans combine them as rna cha dang do shal can gyi ’byung mo. The Tibetan translation then adds an additional sādhana to Hāriṇī/Doshalma, further suggesting a confused list in their Sanskrit witness.

n.202

The Tib. has “solitary tree.”

n.203

The Tib. has “three times at night and three times during the day.”

n.204

The Tib. adds here: “One should tell her which of these one is interested in.”

n.205

The Tib. repeats “one thousand,” implying that the gift will be made again and again.

n.206

This heading is omitted in the Tib.

n.207

The Tib. here expands on the name Kuṇḍalahāriṇī, rendering it as rna cha dang / do shal can rather than rna can ma.

n.208

After this sādhana, the Tib. includes the sādhana of Doshalchen (do shal can, “the one wearing a necklace”): “One should go at night to an empty temple and recite the mantra ten thousand times. The spirit Doshalchen will arrive quickly. If, upon her arrival, one makes love to her, she will become one’s wife. She will take care of twelve beings, and she will offer twenty-five dinars and a pair of cotton garments.”

n.209

The Tib. omits reference to “a figurine” and adds that the painting is made “on bark.”

n.210

This sādhana seems to be an interpolation, possibly from a commentary, as some words below are glossed by their synonyms. Also, it brings the number of the female spirits and their respective sādhanas to nine, in contrast to the list of eight names given at the beginning of the chapter.

n.211

This passage in the Tib. reads, “One will always succeed merely by reciting. Oblatory rites are not necessary. Having done the preliminary practice, one will succeed right away, just as Vajrapāṇi has declared.”

n.212

It is unusual that Rati, the wife of Kāmadeva and the goddess of sexual pleasure (rati), should be employed as a housemaid and field worker.

n.213

The Tib. omits “water.”

n.214

The Tib. reads “a shrine to the goddess.”

n.215

After “garments,” the Tib. adds “dwellings.”

n.216

The Tib. has “Lord Vajradhara.”

n.217

The Tib. omits “one of invincible power.”

n.218

Skt. oṁ hana hana sarvaṃ māraya vajrajvāle hūṁ phaṭ.

n.219

Instead of “intense vajra fire,” the Tib. has “flickering garlands of blazing, sharp vajras.”

n.220

Skt. hūṁ hana phaṭ.

n.221

Instead of “and died,” the Tib. has “and then were summoned.”

n.222

The Tib. adds here, “along with innumerable bodhisattvas present in the gathering.”

n.223

Interestingly, this instance of Kuṇḍalahāriṇi is translated in the Tib. with ’khyil ba’i phreng ba.

n.224

“Of appreciation” is missing from the Skt.

n.225

“Prepare a maṇḍala” and “for seven days” are missing in the Tib. Instead it reads, “Incant sandalwood and dairy products ten thousand times and offer an elaborate pūjā on the seventh day.”

n.226

“In silence” is not in the Tib. Instead it reads, “she should be pleasured in a state of joy.”

n.227

“A day” is supplied from the Tib.

n.228

The part starting from “shining brightly” to the end of the paragraph is missing from the Tib., which instead just has “She will grant whatever one wishes for.”

n.229

“Repeating this again at night” is missing from the Tib.

n.230

The Tib. has one thousand.

n.231

The phrase “Taking him upon her back” is missing from the Tib.

n.232

“A day” is supplied from the Tib.

n.233

In the Tib., this sentence reads, “At the end of the month, one should recite until the day of the full moon.”

n.234

Instead of “a seat of flowers” the Tib. has “a welcome offering of flowers.”

n.235

The Tib. has “The goddess will grant that which is desired.”

n.236

The Tib. reads “sandalwood paste.”

n.237

“At dawn” is not in the Tib.

n.238

This heading is missing from the Tib.

n.239

Instead of “lord of guhyakas,” the Tib. has “lord of mysteries.”

n.240

Skt. oṁ hrīḥ ākaḍḍa ākaḍḍa amukaṃ hūṁ jaḥ hūṁ phaṭ.

n.241

The Tib. has “eight pieces.”

n.242

“Of Wrath” is missing in the Tib.

n.243

Skt. oṁ bandha bandha hana hana amukaṃ hūṁ phaṭ.

n.244

Skt. oṁ cala cala amukaṃ vaśam ānaya hūṁ phaṭ.

n.245

Instead of “sādhana” the Tib. has “mudrās.”

n.246

This and all the Sanskrit verses that follow in this chapter are rendered in prose in the Tib.

n.247

The reading in one of the manuscripts could suggest, “Bhūtaḍāmara is said to be / In the center between the eight [apsarases].”

n.248

In the Tib. the prose passage corresponding to Skt. verse 16.6 and the first half of 16.7 reads, “The mudrā that produces manifold accomplishments, upholds the Three Jewels, and grants easy accomplishment of the mantra recitation has been explained by Wrath himself as the most supreme among all in the tantras. Taught by Bhūtaḍāmara, it masters the apsarases who swiftly grant happiness.”

n.249

This Sanskrit verse is vague and likely corrupt. The Tib. prose passage corresponding to the second half of Skt. verse 16.7 and all of 16.8 reads, “Through its mere recitation spirits will come under one’s control as mothers, sisters, wives, or servants. This is a sādhana for female servants who grant the happiness of this world.”

n.250

The second half of verse 16.8 in missing in the Tib.

n.251

The Tib. adds here, “With this mudrā the eight goddesses will accomplish every ordinary pleasure.”

n.252

The Tib. says, “One should arrange the fingers of both hands so that they rest on top of each other.”

n.253

Skt. oṁ sarvāpsarasa āgaccha āgaccha hūṁ jaḥ jaḥ.

n.254

Skt. oṁ sarvasiddhibhogeśvari svāhā.

n.255

Skt. oṁ kāmapriye svāhā.

n.256

Skt. oṁ āgaccha surasundari svāhā.

n.257

Skt. oṁ sarvamanohāriṇi namaḥ svāhā.

n.258

Skt. oṁ kanakavati maithunapriye svāhā.

n.259

Skt. oṁ āgaccha kāmeśvari svāhā.

n.260

The Tib. here has rgan mo (“old lady”).

n.261

Skt. oṁ ratipriye svāhā.

n.262

Skt. oṁ padmini svāhā.

n.263

Skt. oṁ naṭi mahānaṭi surūpamatī svāhā.

n.264

Skt. oṁ anurāgiṇi maithunapriye svāhā.

n.265

The Tib. has “beleric myrobalan tree.”

n.266

The Tib. reads “Drinking some himself, he should recite the mantra over what remains.”

n.267

In place of Rati, the Tib. reads “old lady.”

n.268

The Tib. says, “make love to her joyfully.”

n.269

The Tib. has “one should recite the mantra for half a month.”

n.270

Based on the Tib. The Skt. just has “one thousand.”

n.271

The Tib. says, “If she becomes a wife, she will offer food, a pair of clothes, an elixir of long life, and eight dinars.

n.272

The Tib. says, “If she becomes a mother, she will offer delicious foods, a pair of clothes, and a hundred palas of gold.”

n.273

The Tib. says, “If she becomes a sister, she will bring a celestial woman from over a thousand leagues away and offer her, and she will offer delicious foods and an elixir of long life.”

n.274

The Tib. uses the name “the Sister” (sring mo).

n.275

“The yakṣinīs” is missing in the Tibetan.

n.276

Skt. oṁ bhrūṃ kaḍḍa kaḍḍa amukayakṣiṇīṃ hrīḥ jaḥ jaḥ hūṁ phaṭ. The two final syllables are missing from the Tib.

n.277

The Tibetan presents a different description of this mudrā. It reads, “The middle fingers should be placed out of alignment, both ring fingers should be bent back, the index fingers should be joined, and both little fingers placed in the center.”

n.278

Skt. oṁ hrīḥ āgaccha āgaccha sarvayakṣiṇīnāṃ svāhā.

n.279

Skt. oṁ hrīḥ gaccha gaccha yakṣiṇī śīghraṃ punarāgamanāya svāhā.

n.280

Skt. oṁ mahāyakṣiṇi maithunapriye svāhā.

n.281

Skt. oṁ kāmabhogeśvari svāhā.

n.282

The Tib. has “the samaya mudrā.”

n.283

The Tib. has “One should overlap one's fists and arrange the fingers of both hands so that they rest on top of each other.”

n.284

Skt. oṁ sarvamanohāriṇi svāhā.

n.285

This colophon seems to be identical with the colophon of the preceding chapter. Possibly, the preceding chapter was about the eight great yakṣiṇīs in particular, while this one is about all yakṣiṇīs in general.

n.286

The reconstruction of this and the following mantras of the eight nāga queens inevitably involves guesswork, as the available sources differ very widely.

n.287

The Tib. has Vāsukimukhi in this position. Her mantra, as reported in the Tib., is phuḥ śrī phuḥ.

n.288

The Tib. has Karkoṭakamukhī, with the same mantra, in this position.

n.289

Instead of “Dhūpamukhī” the Tib. has “Drumamukhī.”

n.290

In the Tibetan, Śaṃkhinī is placed before Jvālāmukhī. Her mantra is the same as reported here. Thus in the Tibetan it is Dhūpamukhī/Drumamukhī who ends the list.

n.291

The Tib. has “on the tenth day.”

n.292

The Tib. adds “from her home” and omits “burning with heat.”

n.293

This line is missing in the Tib.

n.294

The Tib. has “please be my wife.”

n.295

The Tib. interprets the Skt. compound ātmapañcama (“oneself being the fifth,” i.e., oneself and four others) as “oneself and five others.”

n.296

The Tib. has “a golden lotus seat.”

n.297

The Tib. has “Welcome! Please be my wife.”

n.298

The Tib. adds “at night.”

n.299

“Nāga flowers” (Skt. nāgapuṣpa) may refer to several plant species.

n.300

Skt. oṁ phuḥ āgaccha nāgini phuḥ.

n.301

Skt. phuḥ gaccha gaccha śīghraṃ punarāgamanāya svāhā.

n.302

The Skt. of this passage is corrupt and the Tib. is unclear. The translation “with the thumbs extended” is based on the Tib.

n.303

It is not certain whether this sentence belongs with the description of this or the next mudrā. In the Tib. this sentence belongs to the next section and reads “The mudrās for invocation, dismissal, and offering are as follows.”

n.304

This sentence is omitted in the Tib.

n.305

Instead of “lord of guhyakas,” the Tib. has “lord of mysteries.”

n.306

“Vajra-scepter” is missing in the Tibetan.

n.307

Skt. oṁ bhīṣaṇavajra hūṁ amukanāginīm ākarṣaya hūṁ hūṁ phaṭ phaṭ.

n.308

The Tib. has “dying from intense headaches.”

n.309

The Tib. has “they will quickly die when the wrathful mantra is recited.”

n.310

This and the previous chapter treat the same topic and have identical colophons.

n.311

“Six” is supplied from the Tib.

n.312

Skt. oṁ manohāri svāhā.

n.313

Skt. oṁ subhage svāhā.

n.314

Skt. oṁ viśālanetri svāhā.

n.315

Skt. oṁ suratapriye svāhā. Instead of Suratapriyā, the Tib. has Surabhipriyā.

n.316

Skt. oṁ aśvamukhi svāhā.

n.317

Skt. oṁ divākaramukhi svāhā. Instead of Divākaramukhi, the Tib. has Pithakaramukhi.

n.318

The number of the sādhanas described next is not six but five, suggesting that these sādhanas are for any or all of the kinnarīs, rather than the individual ones.

n.319

The Tib. inserts here “will arrive.”

n.320

It is not clear whether one should offer this meat, or eat it oneself, or, possibly, first offer it and then eat it.

n.321

Instead of “lord of guhyakas,” the Tib. has “lord of mysteries.”

n.322

The Tib. omits “to Maheśvara.”

n.323

The Skt. of this statement and of Śiva’s reply that follows is unclear and varies substantially between manuscripts. A tentative reading of the Tib., which is also unclear, would be “Listen, Maheśvara-Mahādeva! I will teach wicked beings and the gods about the lord of the triple world who is unsurpassed by the gods and who masters all of them as servants.”

n.324

“Practice that will bond us to you” is the translation of samayasādhana, which could be interpreted in a number of ways. Samaya is missing in the Tibetan.

n.325

The Tib. reads here “whose teachings are inviolable,” reflecting the reading apratihataśāsanasya in place of the extant apratihatasādhanasya.

n.326

In the Tib. this sentence reads, “Blessed One! Please explain the inviolable teachings that cannot be surpassed by the gods of the triple world, the chapter that contains detailed instructions of the sādhana and the sections on mudrā and mantra.”

n.327

Instead of “wicked to one another” the Tib. has “hard to tame.”

n.328

This line is missing in the Tib.

n.329

The Tib. has “this great god.”

n.330

The Tib. has “he is adorned with a garland of skulls.”

n.331

Instead of “the moon,” the Tib. has “a conch.”

n.332

Of these four items held by the deity, only “trident” is recorded in the Tib.

n.333

The last line is missing from the Tib. and some manuscripts; it seems, however, to be required metri causa.

n.334

This sounds odd, as Brahmā has already been described as white.

n.335

The Tib. replaces Kārttikeya with Brahmā.

n.336

This line is missing in the Tib.

n.337

The Tib. has “Viṣṇu should be drawn bearing a conch, / And bedecked with all kinds of jewelry. / Likewise, Mahādeva should be drawn / Riding on a bull.”

n.338

The Tib. has “the seat of a goose.”

n.339

The Tib. replaces Vārāhī with Hārītī (’phrog ma).

n.340

“Possessed of great miraculous powers” is missing in the Tib.

n.341

The Tib. has “colored like a white lotus.”

n.342

For this passage, the Tib. has “As before, he should recite the following heart mantra of Great Wrath: For the benefit of all beings / You quickly grant accomplishment. / O wrathful vajra of accomplishment, / Divine being, enter the pledge!”

n.343

Skt. hūṁ vajra phaṭ.

n.344

The first lines of this paragraph up to this point are missing from the Tib.

n.345

The Tib. adds here “one should recite the following mantra one hundred and eight times.”

n.346

Skt. oṁ vajradīptamahākrodha hana daha paca māraya hūṁ hūṁ phaṭ phaṭ.

n.347

The Tib. has Hūṁ hūṁ! phaṭ phaṭ!

n.348

Skt. oṁ praviśa krodha hūṁ hūṁ hūṁ āḥ | jvālāmālākulabhīṣaṇavajra āḥ.

n.349

Skt. oṁ bhūḥ śrīsiṃhadhvajadhāriṇi hrīḥ.

n.350

Skt. oṁ hūṁ bhūṁ mahāpadmāvati dhanurbāṇadhāriṇi hūṁ.

n.351

Skt. oṁ hūṁ vibhūti aṅkuśadhāriṇi hūṁ jaḥ.

n.352

Skt. oṁ hūṁ bhūḥ surahāriṇi cintāmaṇidhvajadhāriṇi śrūṃ.

n.353

The Tib. has “In the northeast, flower.”

n.354

Skt. oṁ śrīvarāhiṇi puṣpahaste hūṁ.

n.355

Skt. oṁ ratneśvari dhūpahaste hūṁ.

n.356

Skt. oṁ śrībhūṣaṇi gandhahaste hūṁ.

n.357

Skt. oṁ śrījagatpālini dīpahaste āḥ.

n.358

In the Tib. the order is different; after the mudrā of the lion banner comes the mudrā of the banner surmounted by the wish-fulfilling gem, then the mudrā of the arrow and bow, and then the mudrā of the goad.

n.359

The Tib. has “One should place the same mudrā on the hip.” “The same mudrā” refers to the “banner surmounted with the wish-fulfilling gem,” which in the Tibetan comes before the “arrow and bow.”

n.360

The Tib. has “One should go to a shrine of Vajradhara.”

n.361

The Tib. adds honey and meat to this list.

n.362

The Tib. has “Once he arrives, he should not be given trivial commands.”

n.363

The Tib. follows manuscript G in reading daitya instead of caitya. The Tibetan term appears in the feminine (sbyin byed ma) despite the fact that daityas (a class of asuras) are typically male. The reading daitya is unlikely, as Ajita is not one of them.

n.364

The Tib. has “five thousand.”

n.365

The Tib. has “a pair of red garments.”

n.366

The Tib. has “Next is the detailed explanation of the sādhana ritual of Śmaśānādhipati.”

n.367

The sequence in the Tib. is “On the seventh day one should follow the prescribed rite to offer meat, fish, sesame, rose apple, balls made of three sweets mixed together, and chopped horse meat. One grills and fries these substances in butter. One should offer cooked rice, curd, molasses, milk rice porridge, pulse, and fried pastries.”

n.368

The Tib. has “five thousand.”

n.369

The Tib. has “one should offer frankincense and flowers.”

n.370

This sentence is missing from the Tib.

n.371

The Tib. has “five thousand.”

n.372

The Tib. has “one should offer a bali comprised of cooked red rice, fish, and meat. While burning incense made of goat meat, bdellium, and honey...”

n.373

The Tibetan has, “On the second day one will see him directly. On the third day he will swiftly arrive and stand before the practitioner.”

n.374

Instead of “He will bring an apsaras and offer her,” the Tib. has “He will offer an inexhaustible treasure.”

n.375

The Tib. has “two thousand years.”

n.376

Before “burn bdellium incense,” the Tib. adds “prepare a sandalwood maṇḍala.”

n.377

The Tib. includes “white flowers” in this list of offerings.

n.378

The Tib. adds here “elixirs of longevity and power substances and will lead one to treasures.”

n.379

“A lifespan of five thousand years” is missing from the Tib.

n.380

The translation of this passage relies heavily on the Tib. because the Skt. is corrupt and differs markedly between manuscripts.

n.381

The Tib. has “If by this mantra the elixir of long life and the kingdom of the gods can be attained, what need is there to mention the attainment of the kingdoms of humans?”

n.382

The Tib. has “curl the left index finger.”

n.383

“Forming the same mudrā” is missing from the Tib.

n.384

The Tib. has “fold in your little fingers and thumbs.”

n.385

This mudrā is missing from the Tib.

n.386

For the description of this mudrā, the Tib. only has “Fully extend your little fingers.”

n.387

The Tib. has “eight great bhūta kings.”

n.388

Instead of “lord of guhyakas,” the Tib. has “lord of mysteries.”

n.389

This translation follows the Skt., where bhagavān refers to Śiva. In the Tib., however, bhagavān qualifies Vajrapāṇi. The Tib. reads “Then, the lord Vajrapāṇi, master of guhyakas, said.”

n.390

The Tib. has “The vajra master should practice the bhūtinī named Śrīmahā, a sādhana for a female attendant, for the benefit to vajra masters.”

n.391

In manuscript A this mantra is given as śrī hūṁ.

n.392

“With saffron ink” is missing from the Tib.

n.393

The Tib. has “She will offer sovereignty over the triple world.”

n.394

The Tib. has “ten thousand.”

n.395

The line, “This has been said by Great Wrath himself,” that ends the following passage in the Skt. concludes the preceding passage in the Tib. The following passage is not found in the Tib.

n.396

The Tib. has hūṁ, hūṁ, phaṭ, phaṭ.

n.397

This sentence and the following mantra of invitation are missing from the Tib.

n.398

Skt. yathā yathā mahābhūto raudrasthānaṃ pramuñcatu svāhā.

n.399

The Tib. contains only the following line prior to the mantra: “One should burn bdellium incense, set out a bali covered with a white cloth, and recite the mantra three times.” The phrase “bowing to and dismissing the spirits of divine origin” is rendered in Sanskrit phonetics and included in the mantra that follows.

n.400

Skt. yathā yathā mahābhūtasvasthānaṃ tatra gacchantu | śmaśāne devakuleṣu ekavṛkṣe nadītaṭe catuṣpathe ekaliṅge vā devāyataneṣu ca kṣipraṃ gacchantu bhūtānāṃ samayaṃ pratipālanāya | yadi caivaṃ na gacchanti vajreṇa mūrdhānaṃ sphālayet | kṣaṇena nāśayet | bhūtānāṃ raurave narake patet | yathā yathā svasthānaṃ gacchata yathāsukham svāhā ||

n.401

The Tib. adds here, “Thus should the master address the gods.”

n.402

The Tibetan translation ends here. Instead of this chapter colophon, we have the following two colophons: “This concludes the second section of the great sovereign Bhūtaḍāmara Tantra,” followed by, “This concludes the available portion of the sixteen thousandfold tantra known as Bhūtaḍāmara.” The Tibetan text then ends with the translators’ statement, “The tantra was translated, edited, and finalized by the Indian preceptor Buddhākaravarma and the lotsāwa monk Chökyi Sherab.”

n.403

Skt. śmaśāne devakuleṣu parvatāgre catuṣpathe kṣipraṃ gacchantu. This formula seems to be a shorter alternative of the formula given in the last paragraph of the previous chapter.

n.404

Skt. samaye tiṣṭhantu.

n.405

Skt. raudraṃ sthānaṃ pramuñcata svāhā.

n.406

Skt. oṁ amoghavajrāṅkuśa kara kara kaḍḍa kaḍḍa hūṁ jaḥ.

n.407

Skt. oṁ caṇḍakrodhāya amoghāṅkuśāya kara kara kaḍḍa kaḍḍa praveśaya praveśaya amukaṃ hrīḥ hūṁ jaḥ.

n.408

Skt. oṁ vajrakrodha baliṃ gṛhṇa hūṁ phaṭ.

n.409

Skt. oṁ hrīḥ bhūtaḍāmaramahāvajrāya hūṁ hūṁ hūṁ ślūṃ ślūṃ hūṁ hūṁ phaṭ phaṭ svāhā | baliṃ gṛhṇantu ceṭakā yathāprāptiṃ kāyavākcittaḥ svāhā ||

n.410

It is not clear how “body, speech, and mind” fit in with the rest of this mantra.

n.411

For want of a better word, kiṃkara is translated as “servant”; the precise meaning of this word is “one who is asking what to do.”

n.412

°vidhivistaraṃ] A; vidhivistaratantra G

n.413

yadi na sidhyati] A; om. G

n.414

sakulagotraṃ] A; svakulagotraṃ G

n.415

mantrapadaṃ] conj.; mantrapadaṃ bhagavān G

n.416

bhagavato mahākrodhādhipater] em.; bhagavato mahākrodhādhipateḥ A; om. G

n.417

siddhim āpūrṇāṃ] A; siddhipūrṇīn G

n.418

siddhadravyam] conj.; sidravyaṃ A; dravyam G

n.419

hiraṇyasuvarṇamuktāvaiḍūryapadmarāgasūryakāntacandrakāntavastragandhādisukāmikabhojanaṃ dadāmīti] A; om. G

n.420

krodhajāpināṃ ceṭako] A; anujāpinaś ceṭikā G

n.421

upasthāyako] A; upasthāyikā G

n.422

sarvatathāgatajāpināṃ] A; tathāgatajāpinā G

n.423

°upakaraṇaṃ] B; °upakaraṇāni G

n.424

sarvadravyādim] A; om. G

n.425

avighātena] B; om. G

n.426

avighātena] em.; avidyātena A; abhighātena G

n.427

satyaṃ brūhi brūhi muhur muhuḥ] A; druta druta muhur yabhuḥ G

n.428

°bala° A; om. G

n.429

pratipadyata] conj.; pratipadya tato G

n.430

sarvakulagotravinaśīnyo bhavāmaḥ | saddharmapratijapikā bhavāmaḥ] A; om. G

n.431

śatadhā] A; śatadhā sa G

n.432

praviśeyuḥ] conj.; praviśeyur bhavāmaḥ G

n.433

vimalasundari A, Tib.; nirmalasundarī G

n.434

vāḥ] G, A; dhu Tib.

n.435

dhīḥ] G, A; i Tib.

n.436

laṅghayatha] A; laṅghayanti G

n.437

athāparājito] em.; athāparājita A; athāparāhuto G

n.438

dadāmaḥ] em.; dadāma A; bhavati G

n.439

aṣṭau mahābhūtarājñāḥ sādhana(sthāna)m] A; om. G

n.440

atha mudrāṃ pravakṣyāmy aṣṭau bhūtinīsādhan(e)] A; athātaḥ saṃpravakṣyāmi aṣṭau bhūtinīsādhanam G

n.441

ātmasamayapālanī] A; grāme samayapālanī G

n.442

muṣṭiṃ kṛtvā] A; muṣṭibhyāṃ G

n.443

mahākrodhādhipatir] A; krodhādhipatir G

n.444

yadi bhūtinyaḥ samayaṃ samayaṃ samatikrāmanti] A; mahābhūtinī yadi samayam atikrāmati G

n.445

sruṃ hrīḥ] A; om. G

n.446

saptame divase] A; om. G

n.447

candanodakenārgho] A; udakenārgho G

n.448

rājyaṃ me dehi] A; rāṣṭraṃ dadāti G

n.449

rājyaṃ] A; rāṣṭraṃ G

n.450

sā rāṣṭram api pālayati] conj.; sā rāṣṭram api pāyati] A; om. G

n.451

āgatāyāḥ] A; om. G

n.452

maṇḍalakaṃ kṛtvā] A; om. G

n.453

vaktavyā] A; om. G

n.454

balipūjāṃ] A; pūjāṃ G

n.455

baliṃ dattvā sahasraṃ japet] A; sahasraṃ japet baliṃ dattvā G

n.456

nadīkūle] A; nadīsaṅgame G

n.457

aḥ] G, A; ha Tib.

n.458

hana hana] G, A; hara hara Tib.

n.459

dhruṃ] G, dhruṃ ha hūṁ Tib.

n.460

śmaśānavāsinībhūtinyākarṣaṇamantraḥ] A; sarvabhūtinīsamayamantraḥ G

n.461

oṁ dhūna dhūna vidhūna vidhūna cala cala cālaya cālaya praviśa praviśa hana hana tiṣṭha tiṣṭha samayam anupālaya bho bho śmaśānapraveśani hūṁ hūṁ phaṭ phaṭ svāhā] A; om. G

n.462

śmaśānapraveśinī°] A; om. G

n.463

raṅga raṅga] A; rakṣaṃ rakṣaṃ G

n.464

cintāveśa] Tib.; viracitārciye A, ciracitārcita G

n.465

jarjaramukhī] A; G

n.466

In the Tibetan text, this name is transliterated as karṇapiśācini.

n.467

In the Tibetan text, this name is transliterated as mahākarṇapiśācini.

n.468

ha ha ha] A; ha ha ha ha G

n.469

mahāsādhaka] G; mahāsādhakani Tib.

n.470

aṣṭamahāśmaśānapraveśinīmantraḥ] conj.; aṣṭamāraśmaśānapraveśinīmantraḥ G; aṣṭaśmaśānapraveśinīmantraḥ A

n.471

kṛtvā] em.; kṛtya A; om. G

n.472

°mahāśmaśānapraveśinī°] A; om. G

n.473

°tantrarāje] A; °tantre G

n.474

aṣṭau mahāśmaśāna°] A; aṣṭaśmaśāna° G

n.475

juhuyāt] A; yupatrata G

n.476

gṛhakarmakriyāvāda°] em.; gṛhakarmakriyāvādā° A; vigrahakriyāṃ cā° G

n.477

°ghora°] em.; °tthora° G; om. A

śīghram] A; om. G

anīya] A; om. G

truṃ] A; hūṁ G

bhū] A; ruru G; bhūru Tib.; (Lhasa edition has “bhu”)

n.482

°rūpe A; °rūpa° G

n.483

oṁ oṁ oṁ oṁ] A; oṁ oṁ G

n.484

hūṁ hūṁ hūṁ hūṁ] A; hūṁ hūṁ hūṁ G

n.485

dhaka] Tib.; nidhaka G; om. A

n.486

āgaccha āgaccha] A; gaccha gaccha G

n.487

phaṭ phaṭ phaṭ] Tib.; phaṭ phaṭ G; phaṭ phaṭ phaṭ phaṭ A

n.488

jaya jaya] G; jvala jvala Tib.

n.489

jaḥ] G; phaṭ Tib.

n.490

pūra] A; pura G; vipura Tib.

n.491

°rahasya° A; °rahasyaṃ G

n.492

mukhasaṃgataṃ] em.; mukhasaṃgatāṃ A; om. G

n.493

°raudrakātyāyanī°] A; om. G

n.494

āsyā mudrāyā baddhamātrayā śīghraṃ sidhyati bhūtinī] em. based on the Tib. bcings pa tsam gyis ; āsyā mudrāyā baddhamudrāyā śīghraṃ sidhyati bhūtinī A; om. G

n.495

rudrakātyāyanīmudrā] A; bhadrakātyāyanīmudrā G

n.496

tathā] A; yathā G

n.497

sarvabhūtinyaḥ ceṭībhavanti tatkṣaṇāt] em. ; sarvabhūtinyaḥ ceṭibhavanti tatkṣaṇāt A; sarvabhūtinī tatkṣaṇād eva sidhyati G

n.498

bhūtinībandhakuṇḍalakātyāyanīmudrā] A; bhūtinībandhamudrā G

n.499

tathaivākṣisphoṭanī caṇḍakātyāyanīmudrā mahāsarvabhūtinīsādhanaṃ] A; caṇḍakātyāyanīmudrā tathaivākṣiṇī sphoṭanīmudrā caṇḍakātyāyanīmudrā caṇḍakātyāyanī || sarvabhūtinīsāḍanaṃ G

n.500

vāme haste muṣṭiṃ kṛtvā prasārya tarjanīṃ] A; tarjanī prasārya vāna G

n.501

aṅguṣṭhau] em.; aguṣṭhau G; lyau A

n.502

°vidhivistaratantraḥ] conj.; °vidhibhistarahatantraḥ A; siddhipradāyikā G

n.503

°rahasya°] A; °rahasyaṃ G

n.504

bhūtakātyāyanī°] reconstructed from the Tib.; sarvātrajātir mahākātyāyanī° A; kātyāyanī sarvabhūtānāṃ mātā G

n.505

sarvabhūtakātyāyanī] A; sa[r]vabhūtinī G

n.506

n.507

śrīvajradharagṛhe] A; śrīvajrasattvagṛhe G

n.508

divyastrīrūpaṃ] A; divyastrīrūpeṇa G

n.509

bhāṣate] B; tūṣayate | na ca bhāṣayate G; . . . (illegible) A

n.510

bho devate] A; om. G

n.511

sāmantarājakule A; sāmantakule rājakule G

n.512

. . . svagṛhe āgacchati] A; niyatam āgacchati G

n.513

rājakule] em.; rājakula A; dhanāḍhyakule G

n.514

mahāvabhāsaṃ] A; mahātāvabhāsaṃ G

n.515

vaktavyā] A; om. G

n.516

hūṁ hūṁ hūṁ hūṁ] G, A; hra hra hra hra Tib.

n.517

°śāsanasya] A; °sādhanasya G

n.518

sarvapretavetālakaṭapūtanamāraṇasya] A; om. G

n.519

mahābodhisattvo] A; bodhisattvena mahāsattvena G

n.520

tatra] A; mantra° G

n.521

vīnahastāṃ] em. vīnahastāṃ B; om. G

n.522

anekagītavādyādinṛtyapāṭhasubhāṣitām] em.; anekagītavādyādinṛtyapāṭhasubhāṣitā B; anekagītanṛtyasarvālaṃkarabhūṣitām G

n.523

yakṣiṇīṃ likhed gṛhītaratnamālikām] A; yakṣiṇī likhyā gṛtamālikā G

n.524

abhūtināśa˚] conj.; ābhūtināga˚ A; om. G

n.525

˚bhūtinīm] (on the authority of the Tib.); ˚bhūṣitam] A; om. G

n.526

rūpayauvanām] A; navayauvanām G

n.527

dvitīyasya puṭe] A; om. G

n.528

tu aiśāne candram ālikhet] A; ca iśāne tu likhitaś candraṃ G

n.529

nīloṣṇīṣabaddha°] A; nīloṣṇīṣavarddha° G

n.530

dāpayet] A; tāptvati G

n.531

dhyātvā raktacakāraṃ] em.; dhyātvā raktacahaṃ A; dhyātmā cakāṃraṃ G

n.532

bindusahitaṃ] A; raktabindusahitaṃ G

n.533

nāśaya pāpaṃ] A; hūṁ nāśaya pāpa G

n.534

krodha āveśaya] Tib; krodhāveśāveśaya G; krodhāveśa A

n.535

vajra āveśa] em.; vajrāveśa A; krodheśa G

n.536

hṛdayam] A; om. G

n.537

phaṭ phaṭ] A; phaṭ G

n.538

nandīśvarāya] reconstructed based on the Tib.; na[r]tteśvarāya G; nārṭeśvarāya A

n.539

nandi] reconstructed based on the Tib.; narteśvaraḥ G; om. A

n.540

atha pūjādevīnāṃ] A; devī° G

n.541

sprūṃ] em.; sprūṃ A; śrī G; brūṃ Tib.

n.542

śrī] A, G; śrīya Tib.

n.543

gādaya] Tib.; gādaya gādaya A; sādaya G

n.544

surasundarī] A; yakṣeśvarī G

n.545

subhūti] em.; subhūtī G; ābhūtī A

n.546

hrīḥ] A; hrīḥ svāhā G

n.547

bhūti] conj.; sundarī G; ābhūtī A

n.548

Reconstructed from the Tib.

n.549

This and the following chapter are omitted in Szántó’s transcript of manuscript G. The edition here is based mainly on manuscript A.

n.550

āveśayet] em.; āvaśayet A

n.551

veṣṭayet] B; praṣṭāyet A

n.552

mālābandhataḥ] em. (on the authority of the Tib.); māmābandhata A; mābandhataḥ B

n.553

khaṭākāreṇa] conj.; khaṭakāreṇa A, B

n.554

In manuscript A and the Tibetan text, the passage beginning here and ending at the end of this chapter is found in the next chapter between the list of the mantras and the list of the mudrās of the deities of the third zone of the maṇḍala, where it doesn’t seem to belong.

n.555

kaniṣṭhākuṇḍalīṃ] conj.; kaniṣṭhāṅguliṃ B

n.556

uttānaṃ] A; °muṣṭi[ṃ] B

n.557

The Tibetan version has in this position the description of the mudrā of the elephant of Kubera.

n.558

idam] B; bhedam A

n.559

jyeṣṭhāṅguṣṭam ucchritam] conj.; jyeṣṭhāṅgulīsamucchritam B; jyeṣṭhāṅguṣṭhena ucchritena SM

n.560

dakṣiṇāṅguṣṭhena ucchritena] SM; dakṣiṇāṅguṣṭhe ucchritam A

n.561

parṣad° A; sarva° B

n.562

dattvā ca mantriṇe siddhiṃ] SM; dattvā vajrī mahāsiddhiṃ A, B

n.563

umādevīṃ] A; māhādevyā G

n.564

sarvamāraṇeṣu] A; sarvamāreṣu G

n.565

kāmayitavyā] A; kāmayati G

n.566

vaśyavidheyā] A; vaśyavidhā G

n.567

evaṃ vividhasarvamātṛsādhanaṃ] A; evaṃvidhaṃ mātarisādhanaṃ G

n.568

bhavati] A; karoti G

n.569

brahmāṇaṃ vāmapādenākramyā°] A; tāptaśam ākramyā° G

n.570

ānīya] A; om. G

n.571

vinaśyati] em.; vinasyati A; vināśayati G

n.572

vāmapādenākramyā°] A; ākramyā° G

n.573

mriyate] A; mriyate vā G

n.574

vāmapādenākramyā°] A; ākramyā° G

n.575

śīghram āgacchati] A; om. G

n.576

°śataṃ] em.; °sataṃ A; om. G

n.577

asya] A; om. G

n.578

vāmapādenākramyā°] A; ākramyā° G

n.579

divasāni sapta] A; om. G

n.580

rātrāv] A; om. G

n.581

mahāmāṃsena] A; mahāmāṃsaṃ ca G

n.582

pramuñcati] A; pramuñcayeti G

n.583

aṭṭaṭṭahāsenottiṣṭhati] A; aṭṭaṭṭahāsena tiṣṭhati G

n.584

yadi kadācit bhayaṃ] A; tasya kadācit samayaṃ G

n.585

vāmapādenākramyā°] A; ākramyā° G

n.586

tatkṣaṇād eva āgacchati | kiṃkaro bhavati] A; sagaṇaparivāreṇāgacchati G

n.587

yadi nāgacchati mriyate] em.; G; yadi nāgacchati mriyate | kiṃkaro bhavati G; om. A

n.588

vāmapādenākramyā°] A; ākramyā° G

n.589

tatkṣaṇād eva] A; om. G

n.590

caturmūrtīśvarāyatanaṃ] A; caturmukhaṃ caturāyatanaṃ G

n.591

sidhyati] A; na sidhyati G

n.592

kiṃ punaḥ śāntivartānirāmṛṣ(ṭ)abrahmacaryeṇa sadā sthitānāṃ] A; śīlavrūtāṃ nirāmiṣā brahmacārī sadā sthitaḥ G

n.593

nāginīnāṃ yakṣiṇīnāṃ yadīcchet] A; bhūtinī nāginī yadīcchasi G

n.594

This verse is missing in G. The text here follows A.

n.595

siddhā kiṃ punar itare] A; itaretaram G

n.596

iti uktavān budhaḥ] A; uktavān dhruvam G

n.597

ceṭa°] A; ceṭī° G

n.598

svadevatām api nindakāḥ] A; svadevatā tatra nindanāt G

n.599

sidhyet] em.; sidhet A; sidhyati G

n.600

´parāṇy api] A; apatapi G

n.601

sādhanāni] conj.; sādhanādi G; sādhakāni A

n.602

śrīvajradharamahākrodhādhipater] em.; śrīvajradharamahākrodhādhipate A; śrīvajradharamahākrodhādhipatiḥ G

n.603

sarve ceṭaceṭikā bhavanti] A; om. G

n.604

bho] A; om. G

n.605

bhūtinī° A; om. G

n.606

°āṣṭasahasraṃ] A; sahasraṃ G

n.607

The part “āgatāyā baliṃ . . . prayacchati” is missing in G.

°rāje] A; om. G

°tantraḥ] A; om. G

°rāje] A; om. G

mātā bhaginī] A; bhaginī mātā G

n.612

dattvā japet] A; dadyāt | japet G

n.613

tuṣṭā bhavati] A; om. G

n.614

°sahasraṃ] A; °śatasahasraṃ G

n.615

atha kuṇḍalahāriṇīsādhanaṃ bhavati] B; om. G, A

n.616

sādhakena] A; om. G

n.617

This heading and the following sādhana are missing from G. The text here is based on A.

n.618

vajrapāṇisaṃnidhau] A; om. B

n.619

tāni niravaśeṣaṃ vyayīkartavyāni] A; sa ca niravaśeṣaṃ vyayīkartavyaḥ G

n.620

gatvāṣṭasahasraṃ] A; gatvā G

n.621

āgatā kāmabhogyā] A; āgatāyā kāmabhogā G

n.622

śayane parityajya prabhāte gacchati] A; dadāti G

n.623

niravaśeṣaṃ] A; pūrvavat G (In G, this and the previous sentences are in reverse order.)

n.624

yadi kiṃcit sthāpayati bhūyo na bhavati] A; om. G

n.625

°vidhivistaraṃ pravakṣyāmi nānāsiddhisādhanaṃ] A; °vistaro bhavati G

n.626

na jāpo na homo na pūrvasevā prajāyate] A; rājapañca na ca homāni pūrvasevā na jāyate G

n.627

gatvā] A; om. G

n.628

pāya° A; om. G

n.629

The Tib. reflects the reading devīgṛhe .

n.630

°āṣṭasahasraṃ A; sahasraṃ G

n.631

rahasye tāni japet | jāpānte sidhyati] A; rahasye ca jāpanti G

n.632

vajradharo] A; om. G

n.633

aneka° A; anena G

n.634

°garuḍānāṃ] em.; °garuḍāḥ A; om. G

n.635

mahā° A; om. G

n.636

śrīvajradharasya pādau] A; śrīvajrapādau G

n.637

śrīṃ] G; śaṃ A; śrī Tib.

n.638

śrīṃ] G; śrīḥ A; śrī Tib.

n.639

oṁ śrīṃḥ] A; oṁ śrī śrī Tib.; om. G

n.640

oṁ hūṁ] A, Tib.; om. G

n.641

oṁ saḥ] A; oṁ sa Tib.; oṁ śrī hrīḥ oṁ saraḥ G

n.642

oṁ śrūṃ] A, Tib.; oṁ kṣuṃ G

n.643

candanakṣīrāhāreṇa] conj. (on the authority of the Tib.); candanena G; (illegible) A

n.644

kṛtvāyutaṃ] A; kṛtvā kṣīrāhāro ´yutaṃ G

n.645

parvatamūrdhni] A; parvatamūrdhānam āruhya G

n.646

siddho] A, B; siddhā G

n.647

sādhakena vaktavyam] A; om. G

n.648

°hāriṇī] A; °kāriṇī G

n.649

candanena maṇḍalakaṃ kṛtvā] A; om. G

n.650

śīghram] A; niyatam G

n.651

āgatāyāḥ] A; om. G

n.652

atha śrībhūṣaṇīsādhanaṃ bhavati] B; om. G, A

n.653

śrībhūṣaṇīṃ] A; śrīvibhūṣaṇīṃ G

n.654

dattvā] A; dahatā G

n.655

ardharātram | tato ´rdharātre] A; ardharātre G

n.656

āgatā] A; āgatāyāḥ G

n.657

rasarasāyanaṃ dadāti] A; om. G

n.658

apsaraso na] A; apsarasādhani G

n.659

amukaṃ] A; om. G

n.660

vaśam ānaya] A, G; samanaye Tib.

n.661

śreṣṭhānāṃ] A; aṣṭānāṃ G

n.662

bhūtīnām] conj.; bhūtinā A; dūtīnām G

n.663

svayaṃ śarīraṃ] A; svaśarīreṇa G

n.664

mudrā] A; om. G

n.665

ubhābhyāṃ khaṭakākārā] A; tābhyāṃ khaṭakākāraṃ G

n.666

°bhimukhī A; °bhimukhya° G

n.667

āgaccha āgaccha] A, G’ āgaccha Tib.

n.668

jaḥ jaḥ] A, Tib.; jaḥ G

n.669

aṃ hūṁ hūm] A, G; hūṁ hūṁ hūṁ Tib.

n.670

jaḥ jaḥ] A, Tib.; jaḥ G

n.671

°rāje] A; om. G

n.672

sarvamanohāriṇi] A, G; manohāri Tib.

n.673

kanakavati maithunapriye] A, G; kanakamaithunapriye Tib.

n.674

padmini] A, G; padminiye Tib.

n.675

su°] A; sva G

n.676

°priye] A, G; om. Tib.

n.677

cittaṃ na dūṣayitavyam] A; vibhuṃ na dūṣayati G

n.678

pratidinaṃ] A; om. G

n.679

nadīṭataṃ] A; nadīsaṅgame G

n.680

candanena] A; om. G

n.681

°ṣṭasahasraṃ] A; om. G

n.682

aguru°] em.; aguruṃ G; guggulu° A

n.683

°dhūpena dhūpayet] A; dahatā aprabhañjayet G

n.684

ayutaṃ japed] em.; ayutaṃ japet; om. G

n.685

sakalarātriṃ] A; om. G

n.686

°vārān] A; janāni G

n.687

pītvocchiṣṭenārgho] A; pītvātsiṣṭena jāpo G

japet] A; om. G

evaṃ] A; om. G

āgatā] A; āgatāyāḥ G

janānāṃ] A; janāni G

pratikṛtim] A; om. G

n.693

āgatā] A; āgatāyāḥ G

n.694

paṭe citrāpayitavyā] A; paṭaś citrāpayitavyaḥ G

n.695

māsam ekam] A; om. G

n.696

māsānte] A; mādhasānte G

n.697

āgatā] A; āgatāyāḥ G

n.698

dattvā japet sahasraṃ māsam ekam] A; dahatā G

n.699

āgatā] A; āgatāyāḥ G

n.700

saṃkṣepato] A; om. G

n.701

yojanasahasrād] A; rasarasāyanaṃ dadāti G

n.702

vastrālaṃkārakāmikabhojanāni dadāti] A; om. G

n.703

rasarasāyanaṃ dadāti] A; om. G

n.704

āgatā] A; āgatāyāḥ G

n.705

jaḥ jaḥ] A, Tib.; jaḥ G

n.706

tatkṣaṇād eva mriyate] A; om. G

n.707

trailokyam apy ākarṣayati] em.; trailokyam ay ākarṣayati A; trailokyākarṣaṇyākarṣati G

n.708

oṁ hrīḥ gaccha gaccha] A, G; oṁ yakṣī āgaccha āgaccha che go ma (Skt. amuka) Tib.

n.709

sarvayakṣiṇīnām abhimukhīkaraṇamudrā] A; sarvayakṣiṇī abhimukhīmudrā G

n.710

sarvamanohāriṇī] A, G; sarvamanoharapriye Tib.

n.711

parṣanmaṇḍale] A; maṇḍale G

n.712

oṁ phuḥ oṁ phuḥ] G; phuḥ oṁ phuḥ A; oṁ ā oṁ phuḥ Tib.

n.713

phuḥ oṁ phuḥ] A; phuḥ G; phuḥ śrī phuḥ Tib.

n.714

phuḥ gaṃ phuḥ] em.; phuḥ gaṃ phuḥ A; phuḥ sā phuḥ G; phuḥ iḥ phuḥ Tib.

n.715

phuḥ āḥ phuḥ] G; phuḥ ā phuḥ A, Tib.

n.716

phuḥ dhīḥ phuḥ] G; phuḥ dhī phuḥ A, Tib.

n.717

phuḥ hūṁ phuḥ] G; phuḥ śle(?) phuḥ A; phuḥ ju phuḥ Tib.

n.718

phuḥ kaṃ phuḥ] em.; phuḥ kaṃ phuḥ A; phuḥ ka phuḥ G; phuḥ traṃ phuḥ Tib.

n.719

phuḥ sa phuḥ] Tib.; phuḥ sā phuḥ G, A

n.720

śaṃkhinī] A; khaḍginī G

n.721

kṣīra° A; kṣīreṇa G

n.722

pratidinaṃ] A; om. G

n.723

vaktavyam] A; kṛtyam G

n.724

dadāti] A; om. G

n.725

āgatā] A; āgatāyāḥ G

n.726

nāgakānyā] A; om. G

n.727

°śataṃ] A; om. G

n.728

padmasāgaraṃ] A; padmasire G

n.729

nāgakanyā] A; om. G

n.730

bhāryā] A; bhaginī G

n.731

nāgakanyā] A; om. G

n.732

candanodakenārgho] A; candanenārgho G

n.733

sarvāśāṃ paripūrayati] A; om. G

n.734

nāgakanyā] A; om. G

n.735

āgatā] A; āgatāyāḥ G

n.736

dine dine ´ṣṭādīnāraṃ] A; pañca dīnāraṃ G

n.737

°vastrālaṃkāra° A; om. G

n.738

°bhojanādīni em.; °bhojanādī A; °bhojanaṃ G

n.739

°mantrā] A; °mudrā G

n.740

oṁ ī phuḥ] G, Tib. (Lhasa); oṁ phuḥ phuḥ A

n.741

oṁ phuḥ aḥ phuḥ] Tib.; oṁ phuḥ aḥ G; oṁ phuḥ āḥ A

n.742

ā phuḥ ī phuḥ vā phuḥ] A; āḥ phuḥ ī phuḥ vā phuḥ G; ā phuḥ ī phuḥ haṁ phuṁ vaṁ phuḥ Tib.

n.743

gaccha gaccha] A, G; āgaccha āgaccha Tib.

n.744

utthāpyādhyo ´ṅgulyaḥ] A; om. G

n.745

stani samucchrito] G; °nsṛtau A

n.746

sarvakṛt°] B; sarvakṛta° G, A

n.747

°mudrā] A; °pūjanamudrā G

n.748

muṣṭīṃ kṛtvā] A; muṣṭī G

n.749

sarvanāgavaśaṃkarī] A; om. G

n.750

kruddho] A; baddho G

n.751

bhīṣaṇavajra] A, G; bharaṇavajra Tib.

n.752

hūṁ hūṁ] Tib.; hūṁ G; hūṁ hūṁ hūṁ A, B

n.753

phaṭ phaṭ] Tib.; phaṭ G; phaṭ phaṭ phaṭ A, B

n.754

śrīvajradharasya] A; om. G

n.755

viśālanetri] em.; viśālanetrī A, vilāsanetrī G

n.756

suratapriye] A, G; surabhipriye Tib.

n.757

divākaramukhi] A, G; pithakaramukhī Tib.

n.758

gugguludhūpasamanvitena] A; gugūludhūpena G

n.759

vā gatvāyutaṃ] A; vāyutaṃ G

n.760

devī] A; devyā G

n.761

°kūlaṃ] A; °saṃgame G

n.762

sakalāṃ rātriṃ japet] A; rātrau sakalāṃ japet G

n.763

āgatā] A; āgatāyāḥ G

n.764

vācaṃ bhāṣate] A; om. G

n.765

pratidinaṃ] A; om. G

n.766

tūṣṇībhāvena] G; uṣṇīṣabhāvena A

n.767

bhāṣatu] A; bhāṣayatu G

n.768

vidhivistara(ṃ) mudrāmantrapadaṃ samayasādhanam] A; vidhivistaramudrāmantrapaṭalasya G

n.769

°maṇḍalaṃ] A; maṇḍale G

n.770

vajrakrodhaṃ] A; om. G

n.771

śaśāṅkadhavalavarṇaṃ] A; śaśāṅkaṃ dhavalavarṇābhaṃ G

n.772

cāmaratriśūlahastam] A; vāmena śūlahastaṃ G

n.773

vṛṣabhāsanam āśritam] B; dakṣiṇe G, om. A

n.774

bhagavato vāmapārśve] B; om. G

n.775

cāmarahastaṃ śaṅkhacakragadādharam] A; śaṅkhacakragadās tathā G

n.776

athavā saṃlikhen] em.; athavā saṃlikhet A; atha nālikhet G

n.777

cāmarakakaraṃ] A; vāmakanakaṃ G

n.778

sanātanam] em.; sanānatam A; samātanajā G

n.779

bāhyakoṇeṣu sarveṣv] G; bāhyadvārakoṇeṣv A

n.780

padmāvatī] A; padmāvatyā G

n.781

surahāriṇī] A; °īśvarāhāriṇī G

n.782

jagatpālinī] A; jayamālinī] G

n.783

prakīrtitā] A; kīrtitam iti] G

n.784

saṃyuktāṃ] conj.; susaṃyuktāṃ A; saṃmundaṃ G

n.785

nīlapuṣpamālāvibhūṣito nīloṣṇīṣabaddhaśiro] em.; nīlapuṣpamālāvibhūṣaṇaḥ nīloṣṇīṣabaddhaśiraḥ A; nīloṣṇīṣasanīlapuṣpamālāvibhūṣita° G

n.786

samasta° A; samastaṃ G

n.787

vajrā° A; vajra° G

n.788

°bhūtabhūtinī° A; om. G

n.789

hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ] G, A; hūṁ hūṁ phaṭ phaṭ Tib.

n.790

krodhamudrayā kavacayitvā] A; krodhamudrāṃ bandhayitvā G

n.791

hūṁ hūṁ hūṁ] G, A; hūṁ hūṁ Tib.

n.792

āḥ] A; aḥ G; ā Tib.

n.793

āḥ] A; aḥ G; ā Tib.

n.794

oṁ bhūḥ śrīsiṃhadhvajadhāriṇi hrīḥ] A; om. G; oṁ bhūḥ śrīsiṃhadhvajadhāri hrīḥ Tib.

n.795

bhūṁ] A; bhūḥ G; bhram Tib.

n.796

vibhūti] A, G; vi huṁ ti Tib.

n.797

aṅkuśa° A; muktakeśa° G

n.798

oṁ] G, A; om. Tib.

n.799

śrīvarāhiṇi] conj.; śrīvaradhāriṇī G; śrīvahāriṇī A; śrīvarahariṇi Tib.

n.800

dīpahaste āḥ] A, G; adhipati hūm Tib.

n.801

tarjanyau] A; tarjanīṃ G

n.802

dakṣinahastamuṣṭiṃ kṛtvā tarjanīṃ prasārya kuñcayet | aṅkuśamudrā] A; om. G

n.803

The part from here to the end of the chapter is omitted in Szántó’s transcript of manuscript G. The text here is based on A.

n.804

bhūtaḍāmaramahātantrarāje] A; om. G

n.805

oṁ hrīḥ jaḥ] G, Tib.; hūṁ hūṁ oṁ oṁ jaḥ A

n.806

oṁ hrīḥ jaḥ] A, Tib.; oṁ hūṁ jaḥ G

n.807

oṁ hūṁ jaḥ] G, A.; oṁ bhrūṃ jaḥ Tib.

n.808

oṁ śrūṃ jaḥ] A, Tib.; oṁ sraṃ jaḥ G

n.809

oṁ hūṁ jaḥ] G, A; oṁ hrīḥ hūṁ jaḥ Tib.

n.810

oṁ āṃ jaḥ] A, Tib.; oṁ āḥ jaḥ G

n.811

°guḍa° A; °ghṛta° G

n.812

kiṃ mayā kartavyam iti] A; om. G

n.813

sādhakena vaktavyam | di+++++svakaga tataḥ prabhṛti kiṃkarakarmāṇi karoti | vidyādhararājyam api dadāti | sarvaśatruvigrahaṃ karoti] A; om. G

n.814

caityasya] A; daitasya G

n.815

bhūtvā] A; om. G

n.816

saptame] A; aṣṭame G

n.817

niyatam] G; parigaṇamaṇḍalam eva A

n.818

śīghram] A; niyatam G

n.819

The part from here to the end of this chapter is omitted in Szántó’s transcript of manuscript G. The text in this part is based on B, as A is for the most part illegible.

n.820

na] A; om. G

n.821

sevyamānānāṃ] conj. (on the authority of the Tib.); sevyamānama G

ālasya°] A; alasyo G

°pāpa°] B; hata G

°cittāś] A; litāś G

mānuṣaṃ tyajet] A; om. G

n.826

yadi bhogadhanaṃ yaśam] A; samanupabhogavaram G

n.827

siddhimantro ´yaṃ] A; siddhi G

n.828

°rājñāṃ] conj.; rājānaṃ G

n.829

sarva° A; sarvasattva° G

n.830

The text of this chapter is omitted in Szántó’s transcript of manuscript G; the following reconstruction is mainly based on A.

n.831

śmaśānādhipater] G; īśānādhipati° A

n.832

śrīmahābhūtīnāṃ] em.; śrīmahābhūtinīṃ G; śrī aṣṭānāṃ mahābhūtānāṃ A

n.833

bhūtinīnāṃ] em.; bhūtinīṃ G; bhūtīnāṃ A

n.834

°rāje] A; om. G

n.835

°prathamaḥ] A; °kramaḥ G

n.836

tuṣṭā] A; bhāryā G

n.837

nāma ālikhya] em.; nāmam ālikhya A; mantram ālikhya G

n.838

hūṁkṛtvā] A; hūṁkṛta G

n.839

devasaṃbhūtabhūtam] A; devasaṃbhūtamābhūta G

n.840

āhūya] em.; āhūto A; om. G

n.841

yathā] A; yathātha G

n.842

°svasthānaṃ] A; °sthānaṃ G

n.843

krodhajāpī svayam ājñāpayatu] A; krodhajāpī samayājñā tu G

n.844

sthānaṃ] A; sthā G

n.845

This mantra is omitted in G.

n.846

adhyātmabahirdhā] A; adhyātmacitaddhāṃ G

n.847

asaṃskṛtaśūnyatā] A; om. G

n.848

anavakāraśūnyatā] em.; anavarākāraśūnyatā G; om. A

n.849

svalakṣaṇaśūnyatā] A, B; alakṣaṇaśūnyatā G

n.850

abhāvaśūnyatā] A, B; om. G

n.851

svājñakṛt] A; svārgakṛt G

n.852

kiṃkarākhyā mahā ete] A; kiṃkarākhye mahācete G

n.853

°mahātantrarājaḥ] A; °tantraḥ G

n.854

ye dharmā . . . mahāśravaṇaḥ] A; om. G

Bibliography

Sanskrit and Tibetan Sources

Bhūtaḍāmaratantram. Rāya, Kṛṣṇa Kumāra, ed. Vārāṇasī: Prācya Prakāśana, 1933.

Bhūtaḍāmaratantra. University of Göttingen Library, Xc 14/50 I.

Bhūtaḍāmaramahātantrarāja. University of Tokyo Library, New 274/Old 567.

Bhūtaḍāmaramahātantrarāja. University of Tokyo Library, New 273/Old 483.

Bhattacharyya, Benoytosh, ed., Sādhanamālā (pp. 512−28). Baroda: Oriental Institute, 1968.

’byung po ’dul ba zhes bya ba’i rgyud kyi rgyal po chen po (Bhūtaḍāmara Tantra). Toh 747, Degé Kangyur vol. 95 (rgyud ’bum, dza), folios 238.a–263.a.

Secondary Sources

Bhattacharyya, Benoytosh. “The Cult of Bhūtaḍāmara.” Proceedings and Transactions of the Sixth All-India Oriental Conference: 349−70. Patna: Bihar and Orissa Research Society, 1933.

‍—‍—‍—. The Indian Buddhist Iconography Based on the Sādhanamālā and Other Cognate Sanskrit Texts and Rituals. Calcutta: Firma K. L. Mukhopadhyay, 1958.

Bühnemann, Gudrun. “Buddhist Deities and Mantras in the Hindu Tantras I: The Tantrasārasaṃgraha and the Īśānaśivagurudevapaddhati.” Indo-Iranian Journal 42:4 (1999): 303–34.

Cabezón, José Ignacio. The Buddha’s Doctrine and the Nine Vehicles. Oxford: Oxford University Press, 2013.

Pal, Pratapaditya. Hindu Religion and Iconology According to the Tantrasāra. Los Angeles: Vichitra Press, 1981.

Glossary

g.1

Āditya

nyi ma

ཉི་མ།

Āditya
Sūrya

The god of the sun; the sun personified.

g.2

Agni

me
mar me’i lha

མེ།
མར་མེའི་ལྷ།

Agni

The god of fire.

g.3

Ajita

rgyal ba

རྒྱལ་བ།

Ajita

‟Unconquered,” one of the eight bhūta kings.

g.4

Aloeswood

a ga ru

ཨ་ག་རུ།

aguru

Aloeswood used as incense.

g.5

Anantamukhī

a nan+ta mu khi

ཨ་ནནྟ་མུ་ཁི།

Anantamukhī

“One with the Face of Ananta.” One of the eight nāga queens.

g.6

Anurāgiṇī

rjes su chags ma

རྗེས་སུ་ཆགས་མ།

Anurāgiṇī

One of the eight great yakṣiṇīs.

g.7

Aparājita

gzhan gyis mi thub pa

གཞན་གྱིས་མི་ཐུབ་པ།

Aparājita

‟Never Conquered by Another,” one of the eight bhūta kings.

g.8

Apsaras

lha’i bu mo
lha’i bu med
lha mo

ལྷའི་བུ་མོ།
ལྷའི་བུ་མེད།
ལྷ་མོ།

apsaras

A celestial nymph.

g.9

Āpūraṇa

kun tu rdzogs byed pa

ཀུན་ཏུ་རྫོགས་བྱེད་པ།

Āpūraṇa

One of the eight bhūta kings.

g.10

Aśvamukhī

Aśvamukhī

‟Horse-Faced,” one of the six kinnara queens.

g.11

Bali

gtor ma

གཏོར་མ།

bali

An offering of edibles to nonhuman beings, usually including lower orders of spirits.

g.12

Bhairava

’jigs byed

འཇིགས་བྱེད།

Bhairava

g.13

Bhairavī

’jigs byed ma

འཇིགས་བྱེད་མ།

Bhairavī

g.14

Bhūṣaṇī

rgyan can ma

རྒྱན་ཅན་མ།

Bhūṣaṇī

The name of an apsaras.

g.15

Bhūta

’byung po

འབྱུང་པོ།

bhūta

A class of spirits; in the Bhūtaḍāmara Tantra this term can refer to all nonhuman beings, including gods.

g.16

Bhūtaḍāmara

’byung po ’dul ba

འབྱུང་པོ་འདུལ་བ།

Bhūtaḍāmara

‟Tamer of Spirits,” the titular deity of the Bhūtaḍāmara Tantra; a wrathful form of Vajrapāṇi.

g.17

Bhūteśvara

’byung po’i bdag po
’byung po’i dbang phyug

འབྱུང་པོའི་བདག་པོ།
འབྱུང་པོའི་དབང་ཕྱུག

Bhūteśvara

‟Lord of Bhūtas,” one of the eight bhūta kings.

g.18

Bhūti

mi ’byung ba

མི་འབྱུང་བ།

Bhūti

‟Prosperity,” one of the eight goddesses of offerings in the Bhūtaḍāmara maṇḍala. Note that the Tibetan translation does not accord with the Sanskrit Bhūti.

g.19

Bhūtinī

’byung mo

འབྱུང་མོ།

bhūtinī

Female bhūta.

g.20

Bhūtinī

’byung mo

འབྱུང་མོ།

Bhūtinī

A female bhūta or any nonhuman female being; in some mantras it seems to be used as a proper name.

g.21

Bovine bezoar

gi’u wang

གིའུ་ཝང་།

gorocanā
gorocana

A dye or paint prepared from the gall stones of cattle.

g.22

Brahmā

tshangs pa

ཚངས་པ།

Brahmā

One of the chief Hindu gods; in Buddhism, he is the highest being in saṃsāra.

g.23

Brilliant white Sundarī

Dhavalasundarī

One of the eight “queens of spirits.”

g.24

Caitya

mchod rten

མཆོད་རྟེན།

caitya

A domed structure containing relics.

g.25

Cāmuṇḍā

tsa muN+Di

ཙ་མུཎྜི།

Cāmuṇḍā

g.26

Caṇḍakātyāyanī

gtum mo ka ta ya na

གཏུམ་མོ་ཀ་ཏ་ཡ་ན།

Caṇḍakātyāyanī

‟Fierce Kātyāyanī,” one of the eight kātyāyanī spirits.

g.27

Candra

zla ba

ཟླ་བ།

Candra

The god of the moon; the moon personified.

g.28

Daitya

sbyin byed
sbyin byed ma

སྦྱིན་བྱེད།
སྦྱིན་བྱེད་མ།

Daitya

Son of the goddess Diti.

g.29

Daṃṣṭrākarālī

mche ba gtsigs ma

མཆེ་བ་གཙིགས་མ།

Daṃṣṭrākarālī

‟Terrible One with Bared Fangs,” one of the eight demonesses who inhabit the eight great charnel grounds.

g.30

Devī

lha mo

ལྷ་མོ།

Devī

One of the eight great bhūtinīs.

g.31

Dhudhurī

spyod ngan ma

སྤྱོད་ངན་མ།

Dhudhurī

‟Impetuous One,” one of the eight demonesses who inhabit the eight great charnel grounds.

g.32

Dhūpamukhī

Dhūpamukhī

“Incense Mouth.” One of the eight nāga queens.

g.33

Dinar

dong tse

དོང་ཙེ།

dīnāra

A gold coin of considerable value.

g.34

Divākaramukhī

Divākaramukhī

‟Sun Faced,” one of the six kinnara queens.

g.35

Gaṇapati

tshogs kyi bdag po

ཚོགས་ཀྱི་བདག་པོ།

Gaṇapati

‟Lord of gaṇas,” an epithet of Gaṇeśa, the elephant-headed god invoked to remove obstacles.

g.36

Gandharva

dri za

དྲི་ཟ།

gandharva

A class of nonhuman beings known for their musical skills.

g.37

Gandharvī

dri za mo

དྲི་ཟ་མོ།

gandharvī

Female gandharva.

g.38

Garuḍa

nam mkha’i lding

ནམ་མཁའི་ལྡིང་།

garuḍa

A class of nonhuman beings, half-human and half-bird.

g.39

Garuḍī

nam mkha’i lding mo

ནམ་མཁའི་ལྡིང་མོ།

garuḍī

Female garuḍa.

g.40

Ghoramukhī

gdong drag mo

གདོང་དྲག་མོ།

Ghoramukhī

‟One with the Terrible Face,” one of the eight demonesses who inhabit the eight great charnel grounds.

g.41

Great queen of spirits

’byung po’i dbang phyug ma

འབྱུང་པོའི་དབང་ཕྱུག་མ།

Mahābhūteśvarī

An epithet of Caṇḍakātyāyanī.

g.42

Great Wrath

khro bo chen po

ཁྲོ་བོ་ཆེན་པོ།

Mahākrodha

One of the epithets of Bhūtaḍāmara.

g.43

Guhyaka

gsang ba po

གསང་བ་པོ།

guhyaka

Semidivine beings closely related to or identical with yakṣas, who, like them, live in the realm of Kubera.

g.44

Hāsinī

rgod byed ma

རྒོད་བྱེད་མ།

Hāsinī

‟Laughing One,” one of the eight great bhūtinīs.

g.45

Indra

brgya byin

བརྒྱ་བྱིན།

Indra

The chief god in the realm of the thirty-three gods, also known as Śakra.

g.46

Īśāna

dbang ldan

དབང་ལྡན།

Īśāna

‟Ruler,” an epithet of Rudra.

g.47

Jagatpālinī

’gro ba bskyong ma

འགྲོ་བ་བསྐྱོང་མ།

Jagatpālinī

‟Protectress of the World,” one of the eight great bhūtinīs.

g.48

Jambudvīpa

’dzam bu’i gling

འཛམ་བུའི་གླིང་།

Jambudvīpa

The southern continent, one of the four continents surrounding Mount Meru.

g.49

Jarjaramukhī

rgan mo gdong

རྒན་མོ་གདོང་།

Jarjaramukhī
Jarjarī

‟One with an Aged Face,” one of the eight demonesses who inhabit the eight great charnel grounds.

g.50

Jayamukhakātyāyanī

ka ta ya na rgyal ba’i bzhin can ma

ཀ་ཏ་ཡ་ན་རྒྱལ་བའི་བཞིན་ཅན་མ།

Jayamukhakātyāyanī

‟Kātyāyanī Face of Victory,” one of the eight kātyāyanī spirits.

g.51

Jvālāmukhī

dza la mu khi

ཛ་ལ་མུ་ཁི།

Jvālāmukhī

“Flaming Mouth.” One of the eight nāga queens.

g.52

Kamalalocanī

pad+ma’i mig can ma

པདྨའི་མིག་ཅན་མ།

Kamalalocanī

‟Lotus-Eyed One,” one of the eight demonesses who inhabit the eight great charnel grounds.

g.53

Kāmeśvarī

’dod pa’i dbang phyug ma
dga’ ba’i dbang phyug ma

འདོད་པའི་དབང་ཕྱུག་མ།
དགའ་བའི་དབང་ཕྱུག་མ།

Kāmeśvarī

‟Goddess of Desire,” one of the eight great bhūtinīs as well as one of the eight great yakṣinīs.

g.54

Kanakavatī

gser ldan ma

གསེར་ལྡན་མ།

Kanakavatī

‟Golden One,” one of the eight great yakṣiṇīs.

g.55

Kāñcanamālā

gser gyi phreng ba ma

གསེར་གྱི་ཕྲེང་བ་མ།

Kāñcanamālā

The name of an apsaras.

g.56

Karkoṭakamukhī

karkote mu khi

ཀརྐོཏེ་མུ་ཁི།

Karkoṭakamukhī

“One with the Face of Karkoṭa.” One of the eight nāga queens.

g.57

Kārttikeya

smin drug

སྨིན་དྲུག

Kārttikeya

Divine son of Śiva and Pārvatī.

g.58

Kātyāyanī

ka ta ya na

ཀ་ཏ་ཡ་ན།

kātyāyanī

Usually an epithet of the goddess Durgā, in the Bhūtaḍāmara Tantra this term refers to a class of wild and powerful female spirits.

g.59

Kiṃkarottama

mngag gzhug mchog

མངག་གཞུག་མཆོག

Kiṃkarottama

‟Best Servant,” one of the eight bhūta kings.

g.60

Kinnara

mi’am ci

མིའམ་ཅི།

kinnara

A class of nonhuman beings, half-human and half-horse, or half-human and half-bird.

g.61

Kinnarī

mi’am ci mo

མིའམ་ཅི་མོ།

kinnarī

Female kinnara.

g.62

Krauñca

Krauñca

A mountain split by Kārttikeya.

g.63

Krodhavajra

Krodhavajra

‟Vajra of Anger,” one of the epithets of Bhūtaḍāmara.

g.64

Kubera

lus ngan po

ལུས་ངན་པོ།

Kubera

Another name for Vaiśravaṇa, the king of the yakṣas.

g.65

Kuleśvara

rigs sngags kyi dbang phyug

རིགས་སྔགས་ཀྱི་དབང་ཕྱུག

Kuleśvara

‟Lord of the Family,” one of the eight bhūta kings.

g.66

Kumāra

gzhon nu

གཞོན་ནུ།

Kumāra

Another name for Kārttikeya/Skanda, the son of Śiva.

g.67

Kuṇḍalahāriṇī

rna can ma

རྣ་ཅན་མ།

Kuṇḍalahāriṇī

One of the eight great bhūtinīs.

g.68

Kuṇḍalakātyāyanī

ka ta ya na rna cha can

ཀ་ཏ་ཡ་ན་རྣ་ཆ་ཅན།

Kuṇḍalakātyāyanī

‟Kātyāyanī with Earrings,” one of the eight kātyāyanī spirits.

g.69

Kuñjaramati

ba lang mo’i blo gros

བ་ལང་མོའི་བློ་གྲོས།

Kuñjaramati

‟Excellent Mind,” the name of a female spirit summoned in a sādhana.

g.70

Mahāceṭī

bran mo chen mo

བྲན་མོ་ཆེན་མོ།

Mahāceṭī

‟Great Servant,” a bhūtinī.

g.71

Mahādeva

lha chen po

ལྷ་ཆེན་པོ།

Mahādeva

‟Great God,” one of the epithets of Śiva.

g.72

Mahākāla

nag po chen po

ནག་པོ་ཆེན་པོ།

Mahākāla

‟Great Death.” Most often considered a wrathful form of Avalokiteśvara, in the Bhūtaḍāmara Tantra he is one of the wrathful forms of Śiva.

g.73

Mahākātyāyanī

ka ta ya na chen mo

ཀ་ཏ་ཡ་ན་ཆེན་མོ།

Mahākātyāyanī

‟Great Kātyāyanī,” one of the eight kātyāyanī spirits.

g.74

Mahāpadmā

pad chen

པད་ཆེན།

Mahāpadmā

‟The Great Lotus,” one of the eight great bhūtinīs.

g.75

Mahāpadminī

ma hA pad+ma ma Ni

མ་ཧཱ་པདྨ་ཎི།

Mahāpadminī

One of the eight nāga queens.

g.76

Mahāratnī

rin po che

རིན་པོ་ཆེ།

Mahāratnī

‟The Great Jewel,” one of the eight great bhūtinīs.

g.77

Maheśvara

dbang phyug chen po

དབང་ཕྱུག་ཆེན་པོ།

Maheśvara

‟Great Lord,” one of the epithets of Śiva.

g.78

Maheśvara-Mahādeva

dbang phyug chen po’i lha chen po

དབང་ཕྱུག་ཆེན་པོའི་ལྷ་ཆེན་པོ།

Maheśvara-Mahādeva

‟Great Lord Mahādeva,” one of the epithets of Śiva.

g.79

Mahoraga

lto ’phye chen po

ལྟོ་འཕྱེ་ཆེན་པོ།

mahoraga

A class of nonhuman, snake-like beings.

g.80

Mahoragī

lto ’phye chen mo

ལྟོ་འཕྱེ་ཆེན་མོ།

mahoragī

Female mahoraga.

g.81

Manohārī

yid ’phrog ma

ཡིད་འཕྲོག་མ།

Manohārī

‟She who Captivates the Mind,” one of the six kinnara queens.

g.82

Manohāriṇī

yid ’phrog ma

ཡིད་འཕྲོག་མ།

Manohāriṇī

‟She Who Captivates the Mind,” one of the eight great yakṣiṇīs.

g.83

Mudrā

phyag rgya

ཕྱག་རྒྱ།

mudrā

Hand gesture that invokes a particular type of magical power.

g.84

Nāga

ཀླུ།

nāga

A class on nonhuman beings, half-snake and half-human.

g.85

Nāginī

klu mo

ཀླུ་མོ།

nāginī
nāgī

Female nāga.

g.86

Nandi

dga’ ba’i dbang phyug

དགའ་བའི་དབང་ཕྱུག

Nandi

The bull of Śiva who serves as his vehicle.

g.87

Nārāyaṇa

sred med bu

སྲེད་མེད་བུ།

Nārāyaṇa

An epithet of Viṣṇu.

g.88

Narteśvara

gar gyi dbang phyug

གར་གྱི་དབང་ཕྱུག

Narteśvara

‟Lord of Dance,” most often the dancing form of Avalokiteśvara; in the Bhūtaḍāmara Tantra, he is a dancing form of Śiva.

g.89

Naṭī

gar byed ma

གར་བྱེད་མ།

Naṭī

One of the eight great bhūtinīs; also one of the eight great yakṣiṇīs.

g.90

Oblation

sbyin sreg

སྦྱིན་སྲེག

homa

An oblation offered into the fire a prescribed number of times.

g.91

Oleander

karavīra

g.92

Padmāvatī

pad+ma can

པདྨ་ཅན།

Padmāvatī

One of the eight great bhūtinīs.

g.93

Padminī

pad+ma ma
pad+ma ma Ni

པདྨ་མ།
པདྨ་མ་ཎི།

Padminī

One of the eight great yakṣiṇīs and one of the eight nāga queens.

g.94

Pala

srang

སྲང་།

pala

Unit of weight equal to approximately 75 grams.

g.95

Piśāca

sha za

ཤ་ཟ།

piśāca

A class of flesh-eating demons

g.96

Piśācī

sha za mo

ཤ་ཟ་མོ།

piśācī

Female piśāca.

g.97

Pledge

dam tshig

དམ་ཚིག

samaya

Mutual pledge or bond between the master and the disciple; also that between the practitioner and the deity or spirit.

g.98

Practitioner

sgrub pa po

སྒྲུབ་པ་པོ།

sādhaka

The person who performs a sādhana or a ritual aimed at a particular result.

g.99

Prajāpati

skye gu’i bdag po

སྐྱེ་གུའི་བདག་པོ།

Prajāpati

The mythical preceptor of the gods.

g.100

Preta

gdon

གདོན།

preta

One of the lower order of spirits with grotesquely misshapen bodies who endlessly suffer from hunger and thirst; also spirits of deceased persons.

g.101

Princely youth Mañjuśrī

’jam dpal gzhon nur ’gyur pa

འཇམ་དཔལ་གཞོན་ནུར་འགྱུར་པ།

Mañjuśrīkumārabhūta

Mañjuśrī who takes the form of a youth, an epithet by which the well-known bodhisattva is often referred.

g.102

Pūjā

mchod pa

མཆོད་པ།

pūjā

Worship consisting mainly of making offerings.

g.103

Pūraṇa

rdzogs byed

རྫོགས་བྱེད།

Pūraṇa

One of the eight bhūta kings.

g.104

Pūtana

lus srul po

ལུས་སྲུལ་པོ།

pūtana

A class of demons associated with charnel grounds and cemeteries, closely related to vetālas.

g.105

Rāhu

sgra gcan

སྒྲ་གཅན།

Rāhu

The demon who ‟swallows” the moon or the sun during an eclipse.

g.106

Rākṣasa

srin po

སྲིན་པོ།

rākṣasa

A class of flesh-eating demons that haunt frightening places.

g.107

Rambhā

rtsom ma ma

རྩོམ་མ་མ།

Rambhā

An asparas; one of the eight goddesses of offerings in the Bhūtaḍāmara maṇḍala.

g.108

Rati

dga’ ba ma
rgan mo

དགའ་བ་མ།
རྒན་མོ།

Rati

‟Pleasure,” one of the eight great bhūtinīs; one of the eight great yakṣiṇīs; the wife of Kāmadeva.

g.109

Ratnabhūṣaṇī

rin chen rgyan can ma

རིན་ཆེན་རྒྱན་ཅན་མ།

Ratnabhūṣaṇī

‟Jewel Goddess,” one of the eight goddesses of offerings in the Bhūtaḍāmara maṇḍala.

g.110

Ratnamālā

rin chen phreng ba ma

རིན་ཆེན་ཕྲེང་བ་མ།

Ratnamālā

The name of an apsaras.

g.111

Raudrakātyāyanī

drag mo ka ta ya na

དྲག་མོ་ཀ་ཏ་ཡ་ན།

Raudrakātyāyanī

‟Wild Kātyāyanī,” one of the eight kātyāyanī spirits.

g.112

Rāvaṇa

srin po’i bdag po

སྲིན་པོའི་བདག་པོ།

Rāvaṇa

The name of a demon king.

g.113

Rudra

drag po

དྲག་པོ།

Rudra

g.114

Rudrakātyāyanī

ka ta ya na dregs ma

ཀ་ཏ་ཡ་ན་དྲེགས་མ།

Rudrakātyāyanī

‟Violent Kātyāyanī,” one of the eight kātyāyanī spirits.

g.115

Sādhana

sgrub thabs

སྒྲུབ་ཐབས།

sādhana

Ritual practice organized into sessions and dedicated to a particular goal; the act of achieving or accomplishing one’s purpose in general.

The Bhūta­ḍāmara Tantra

Toh 747

Critical apparatus

Manuscripts

Published Works

Āditya

Agni

Ajita

Aloeswood

Anantamukhī

Anurāgiṇī

Aparājita

Apsaras

Āpūraṇa

Aśvamukhī

Bali

Bhairava

Bhairavī

Bhūṣaṇī

Bhūta

Bhūtaḍāmara

Bhūteśvara

Bhūti

Bhūtinī

Bhūtinī

Bovine bezoar

Brahmā

Brilliant white Sundarī

Caitya

Cāmuṇḍā

Caṇḍakātyāyanī

Candra

Daitya

Daṃṣṭrākarālī

Devī

Dhudhurī

Dhūpamukhī

Dinar

Divākaramukhī

Gaṇapati

Gandharva

The Bhūtaḍāmara Tantra