The Practice Manual of Noble Tr Kurukull

ryatrkurukullkalpa
phags ma sgrol ma ku ru kullei rtog pa
Toh. 437, Deg Kangyur Vol. 81 (rgyud bum Ca), folios
29.b.142.b.3
Translated by the Dharmachakra Translation Committee
Published by 84000 (2011)
www.84000.co

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.

Contents
Summary
Acknowledgments
Introduction
The Translation
The Practice Manual of Noble Tr Kurukull
Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Notes
Bibliography
Appendix: Sanskrit text

Summary
The Practice Manual of Noble Tr Kurukull is the most comprehensive single work on the
female Buddhist deity Kurukull. It is also the only canonical scripture to focus on this deity.
The texts importance is therefore commensurate with the importance of the goddess herself,
who is the chief Buddhist deity of magnetizing, in particular the magnetizing which takes the
form of enthrallment.
The text is a treasury of ritual practices connected with enthrallment and similar magical acts
practices which range from formal sdhana to traditional homa ritual, and to magical methods
involving herbs, minerals, etc. The texts varied contents are presented as a multi-layered blend
of the apotropaic and the soteriological, as well as the practical and the philosophical, where
these complementary opposites combine together into a genuinely spiritual Buddhist work.
Acknowledgments
Translation by the Dharmachakra Translation Committee.
Translated by Thomas Doctor from the Tibetan of the Deg Kangyur, with continuous reference
to an English translation and critical edition of the extant Sanskrit manuscripts by Wieslaw
Mical. English text edited by Gillian Parrish.

Introduction
The very foundation of all Buddhist paths is the recognition of the unsatisfactory nature of
sasra, the cycle of conditioned existence, and the quest for liberation from it. Building upon
that basis, the Great Vehicle holds that sasra and nirva are indeed inseparable and that the
goal of all practice must be the liberation from suffering, not only of oneself, but of all other
beings. It is a debated point as to whether tantra has its own unique view. Where there is
unanimity, however, is that the path of the tantras adds a panoply of methods that enable the
practitioner to achieve the goal of the Great Vehicle swiftly and effectively.
The tantras are concerned principally with the stages of deity yoga. With the guidance of a
skilled teacher and after suitable preliminary training and empowerment, the practitioner is
introduced to, and subsequently trains in recognizing, the divine nature of the world and its
inhabitants. This is symbolically centered on the generation of the deity as the embodiment of
enlightenment in one of its many aspectsa depiction in terms of form, sound, and imagination
of the very goal to which the practitioner aspires. Through various modes of such practice, which
differ according to the different levels of tantra, the practitioner is able to recognize, access, and
actualize his or her own innately enlightened nature.
The female deity Kurukull, whose practice is the subject-matter of this text, has a particular
place and orientation amid the pantheon of meditational deities. Like all deities, she is a
personification of buddhahood in its entirety. As a female deity, she is understood to embody the
wisdom aspect of enlightenment (i.e., emptiness), and as a form of the savioress Tr, herself a
manifestation of Avalokitevara, she personifies all-embracing compassion. But her particular
quality is related to the activity of enlightenment. Many Great Vehicle scriptures describe the
spontaneous and effortless activity of buddhas for the benefit of beings. In Vajrayna that
enlightened activity is spoken of in terms of four modes, or types, of activity: pacifying,
enriching, magnetizing, and destroying. It is the third of these, magnetizing, that is the special
field of Kurukull, and it is to deploy that particular quality of enlightenment that a practitioner
would undertake her practice.
While there are as many as thirty-seven Kurukull sdhana liturgies included in the Tengyur, and
many more in the indigenous Tibetan literature, the text translated here is the only work in the
Kangyur that focuses on Kurukull. Rather than being a systematic presentation of one form of
practice, it takes the form of a compendium of varied elementsranging from formal sdhanas
to traditional fire offering ritual, and to magical recipes and methods involving herbs, minerals,
and other ingredientsfrom which a practitioner might draw in order to constitute a range of
Kurukull-centered practices. The texts varied contents are presented as a multi-layered blend of
the apotropaic and the soteriological, as well as the practical and the philosophical.

The texts pattern of contents is in keeping with the term kalpa figuring in the title. An ancient
meaning, already found in the gveda, of the word kalpa, is sacred rule or precept, applying,
in particular, to ritual procedures. As such, the scriptures that carry this term in their title are
mostly ritual compendia or manuals of ritual practice. With the emergence of Vajrayna a
number of these works appeared, such as the Majurmlakalpa, the Kurukullkalpa, and the
Vajravrhkalpa. As these titles might then suggest, they are ritual compendia for their specific
deities.
The word kalpa derives from the root kp, which means to prepare or to arrange. This
meaning is also reflected in the contents of the works that belong to this genrethey are
primarily concerned with the technicalities of the ritual rather than with philosophical debate
about the principles involved. This is, however, not to say that the latter is altogether absent.
Genre-wise, kalpas are closely related to tantras, inasmuch as they are divinely revealed by the
Buddha or one of the great bodhisattvas, such as Avalokitevara or Vajrapi. Moreover, both
kalpas and tantras are concerned with a particular deity, or set of deities, and aim to guide the
practitioner in the rituals and practices related to that deity.
The Tibetan version of the Practice Manual of Noble Tr Kurukull is structured into five
chapters, whereas the Sanskrit has essentially the same content structured into eight. Chapter
One begins with the statement of its authenticity, and for this, the text declares that it is a direct
literary descendant of the Tantra of the Arising of Tr (Trodbhava). These Kurukull
teachings, as found in our text, were given by Lord Avalokitevara on the Potala mountain, in
response to a plea by a female audience consisting of different classes of semi-divine beings.
Responding to their request, Avalokitevara begins to explain Kurukull worship and its
requisites, which include the drawing of the deitys image (Kurukull in her four-armed, seated
form), the eighteen-fold pj, the mantra and the gathering offering. The main three benefits of
this practice are the ability to enthrall beings, to increase wisdom, and to remove poison.
These benefits all have a spiritual dimension if the practitioner possesses a bodhisattva attitude:
with loving kindness he or she will be able to control wild animals, with compassion
practitioners will deliver the entire world from pain, and by becoming identical with TrKurukull, they will be able to provide assistance to beings in need. The practice of
compassionate virtue is the key to this success.
In Chapter Two there follows a description of the sdhana of the wish-fulfilling tree, through
which one makes offerings to the buddhas and provides sentient beings with all that they need.
This sdhana of the wish-fulfilling tree is followed by the main sdhana of the Kurukullkalpa. It
is introduced by the statement that the mind is the sole reality, and because of its being such,
the key to attaining buddhahood is the cleansing of the mirror of mind. The means for this
cleansing is this very sdhana. As it follows the formal structure of a typical yogintantrasdhana
with its prayers, worship, visualizations, etc., it is not necessary to recount here all the traditional
details.
After summoning the wisdom being, one requests an empowerment (abhieka, dbang), and
along with the empowerment one is given the injunctions regarding the follow-up practice. The
sign of success is that the lotus-mudr formed with ones hands at the end of the six-month
5

practice period will burst into flames. By proceeding as described, the practitioner (sdhaka,
sgrub pa po) will attain the three enlightened bodies and will thereby be able to enact the great
deeds of the Buddha.
At this point in the text, there is an interruption in the description of the empowerment and of the
samaya-pledges (which are resumed much later in the text), and we have instead a discourse,
given by Vajrapi, on the three enlightened bodies, followed by a Ngrjuna-style exposition of
the doctrine of emptiness. When asked how the mudrs, mantras, maalas and siddhis should be
interpreted in the context of emptiness, Varjapi explains that they too are part of the chain of
dependent originationi.e., that the accomplishments are achieved in dependence on the
mudrs, the mantras and so forth.
Chapter Three begins with a section containing various methods and related information on the
main types of Kurukull activityenthralling, increasing wisdom, and removing poison, with
discussion of the deeper spiritual implications of these three acts. We are told what materials
should be used as ml beads for these three types of activity, and are given specific instructions
on the lighting of sacrificial fires (the shape of the fire pit, the type of fire-wood, etc.) and on the
substances used as offerings. Some methods further described involve medicinal plants and other
materials. The teacher also points out the more profound purposes: by enthralling beings with the
mind of loving kindness one can establish all of them in enlightenment, by increasing
intelligence one can attain the perfection of wisdom and achieve liberation, and by removing
poison one brings peace to the world.
Further, we are given instructions on the method of visualizing the syllable hr (the seed
syllable of Kurukull) on different parts of the body and told the benefits arising from that: if it is
on the clitoris, then enthrallment will follow; if on the chest, wisdom will increase; if between
the teeth, one will remove poison. Connections are explained between the removal of faults of
the body, speech and mind, and the acts of enthrallment, removing poison, and increasing
wisdom, respectively. There is also a connection between removing poison (in the spiritual
sense) and increasing wisdom. When the poison of ignorance is neutralized, desire is pure
wisdom. It is explained that the goddess Par (implicitly identified with Kurukull) is, in
essence, desire. Her non-dual passion is, however, completely free from poison and thus none
other than wisdom.
The section on these different methods ends with a description of other Kurukull magical
practices, mostly for bringing results other than the main three outcomes specified above. These
include: a yantra for warding off snakes, amulets for enthrallment and protection, rituals for
bringing wealth with the help of drawings or a cowrie shell (the latter is also said to help one
obtain a kingdom or even win at dice).
In Chapter Four we return to the description of the empowerment and the samaya ritual. This
includes the description of the Kurukull maala and the divination wherein a flower is tossed
into the maala. After the divination, the initiand is told to observe secrecy regarding his
practice and is given the samaya injunctions. The practitioner is instructed to rely on red
substances, abstain from non-virtue, accomplish all the qualities associated with the perfections
(pramit, pha rol tu phyin pa), and respect and pay homage to all women.
6

Once the samaya has been received, the four empowerments are bestowed, using water from the
four jars of the arrow, the bow, fearlessness, and the lotus. An offering maala is
described, with eight pitchers containing precious substances, along with a pitcher of victory.
The disciple, suitably attired, is ushered into the maala and taught a secret method to control
the ngas. The Kurukull dhra is now givena lengthy formula aimed at bringing rain and
prosperity. Further methods involving interaction with ngas are also describedfor stopping
excessive rain, for curing leprosy and snakebites, and also for magically summoning and
enthralling nga women.
Chapter Five contains three nidna stories, which are accounts of situations that prompted the
Buddha to give the Kurukull teachings. The first story is about the Buddhas son, Rhula, who,
while being pulled (i.e., subjected to a particular kind of magic) by a nga, recites the
Kurukull mantra and is miraculously transported into the Buddhas presence. Witnessing thus
the power of Kurukulls mantra, he requests from the Buddha the Kurukull teachings.
The second story is about Mahkla and Hrt. Mahkla, not being happy in his marriage with
the ill-tempered demoness Hrt, neglects his duty to protect the teachings. The Kurukullkalpa
is then taught to help Hrt enthrall Mahkla, and in this way, mend things between these two
unhappy lovers. As this is successfully accomplished, great happiness ensues. The third story is
about Rohikumra, a boy who, although born with auspicious marks, is dull-witted. His father
asks the Buddha about possible ways to increase Rohikumras intelligence, and in response,
Buddha teaches the boy the Kurukullkalpa. As a result, Rohikumra acquires great learning
and wisdom.
The next section treats of alchemy (applied in combination with the Kurukull mantra), which, as
may be expected, is meant to bring the accomplishments of sky-travel and longevity. Here we
find instructions on: 1) producing a mercury preparation which will enable the alchemist to fly
through the sky as well as give him the power to enthrall women, 2) producing silver using a
specially processed mercury (this is meant to lead, eventually, to the ultimate benefit for oneself
and others), and 3) attaining the accomplishment of longevity by employing special plantpreparations.
The last part of Chapter Five describes the magical use of herbs and other substances (in
combination with the Kurukull mantra), as well as amulets, yantras, and other practices, which
may be described as magical. Some of these means include: an ointment protecting one from
wild elephants; a paste, which, when smeared on shoes, will enable the wearer to walk on water;
an incense for the well-being of monks; an ointment to stop children from vomiting breast-milk;
inscribed amulets affording protection and bringing good fortune; an amulet to be worn on ones
forearm to bring wealth; an alms-bowl inscribed with the Kurukull mantra which enables the
owner to procure alms in a place where they are difficult to obtain; various methods of
enthrallment; a method preventing miscarriage; methods ensuring easy childbirth; remedies for
breast diseases; practices meant to prevent premature greying of the hair; a paste meant to help
women secrete vaginal lubrication (for pleasurable love-making); a remedy for premature
ejaculation; a method for putting out a fire by sprinkling it with wine; and enthrallment methods
involving yantra. Other wished-for results include: obtaining a fine son, healing different types
of fever, curing eye diseases, overcoming impotence and finding buried treasures. Finally, the
7

closing passages of the chapter once more ground the text and its teaching in the compassion of
Avalokitevara, and beyond him in the infinite activity of the buddhas throughout space and
time.
The final colophon in the Tibetan text gives the names of its two translators: the Indian
Knapaita and the Tibetan Tsltrim Gyalwa (tshul khrims rgyal ba, 1011-c. 1068). The latter
is also known as Naktso Lotsawa (nag tsho lo ts ba), a prolific translator who met the Indian
master Atia Dipakrarjna (982-1054) at the monastic university of Vikramala and
followed him on his journey to Tibet. With Ata and Knapaita, Tsltrim Gyalwa translated
numerous classical texts of both stra and mantra.
This English translation was prepared on the basis of the readings of the Deg Kangyur found in
the Comparative (dpe bsdur ma) edition. The translation emerged in a process of continuous
reference to a critical edition of the extant Sanskrit manuscripts and an English translation from
the Sanskrit already prepared by one of the collaborators in this project.1As the various Sanskrit
manuscripts of the Kurukull are not readily available and present important variants, we have
decided to include the critical edition as an appendix to this translation.
While endeavouring to produce a rendering of the Practice Manual of Noble Tr Kurukull
informed by the full range of available Sanskrit and Tibetan manuscripts and editions, we have
nevertheless retained the primary objective of translating here the Tibetan text contained in the
Deg Kangyur. Where the Tibetan text is open to multiple interpretations, the English translation
follows the Sanskrit manuscripts whenever this can be done while staying within the field of
meanings conveyed by the Deg text. In general, words in Sanskrit have been reconstructed on
the basis of the Sanskrit manuscripts rather than the Tibetan transliterations. Where the
translation diverges from the explicit message of the Tibetan manuscript, the discrepancies have
been noted. There are numerous further instances where the Tibetan and Sanskrit texts differ.
These can be appreciated through a comparison with the forthcoming annotated translation from
the Sanskrit.

THE TRANSLATION

The Practice Manual of Noble Tr Kurukull2

Homage to noble Majur, the youthful one.
Homage to the noble goddess, Tr.

Chapter One
The tantra of The Arising of Tr is an ocean of yogic practice.
Although its scripture and practice manual had declined and disappeared,
There was The Meditative Absorption of Tr, chief among tantras.
Once that too became lost, this practice manual appeared. [I.1]
For the sake of many beings, and as a compendium to the tantras
That elaborately teach the yogic practices,
Lokevra, Lord of the World, taught this manual of practice.
Listen, all bodhisattvas! [I.2]
This method that benefits all beings
Is based on seeing that the world is without refuge,
And tormented by the three types of suffering.
Receive this with great reverence! [I.3]
In order to pacify the concepts of the world,
All buddhas teach this manual of practice.
On the holy Potala Mountain, Majur,
Padmapi, Jaya, [I.4]
Sarvanvaraavikambhin, Sgaramati,
Maitreya and othersthe full gathering
All heard these words of the Dharma,
Rejoiced, and bowed their heads to the ground in veneration. [I.5]
The children of the victorious ones mastered it and praised it;
They worshipped it with song, melody,
And various types of dance.
Yakas, rkasas, the world of ghosts, [1.6]

Various maidens, the heavenly bodies,

Thunderbolt bearers, lords of the earth,
Nga girls who live in the billowing seas
Where they cast coquettish glances, [1.7]
The guardians of the nether world, and the daughters of the surasiddhasthese all worshipped.
Gandharva queens with eye-catching breasts,
Female knowledge holders, kinars,
Himavats daughters, as well as others, all spoke in this way: [I.8]
For us there is no refuge.
Yet this teaching of the Buddha is the refuge for those who have none.
Protector of those without a refuge, protector of the world, [F.30.a]
You engender bliss and great wonder about this teaching. [I.9]
The Lord, hearing these words of the assembly,
Pronounced the secret mantra, which he himself mastered,
And upon hearing this king of mantras, all the females there
Experienced numerous forms of the bliss of final buddhahood. [I.10]
By the touch of the vajra their bodies released the juice,
And casting sidelong glances,
They impatiently stamped their feet on the ground.
Carried away by the bliss of passion, they let their juices flow. [I.11]
May the Protector observe this and dispense
Timely words to these celestial girls
The mantra of Kurukull that enthralls wandering beings
And the practice of painting in combination with this mantra. [I.12]
When the Blessed One, the Protector of the World, had proclaimed his intent,
He, the Master of the World, began to teach the stages of the ritual:
The method for creating an image of Kurukull,
The mere painting of which [I.13]
Brings fruition to the practitioner
I will now explain in full.
Who can create the picture?
On which day of the month and at which hour? [I.14]
That I shall now explain
In accordance with the prescriptions of the Arising of Tr.
The one who paints the picture
Should have reddish eyes, [I.15]
10

As well as red hands and feet,

Eyes like those of a bird, and the legs of a black antelope.
It is such a person who shall draw the Savioress.
In the first month of spring [I.16]
On the eighth day of Caitra,
Half-way through the second watch
This is when the eyes of Tr should be drawn.
The artist must eat the three sweets [I.17]
And abstain from fish, meat, and alcohol.
Always dressed in red,
He must be smeared with a red fragrant paste.
Having brought forth a mind of loving-kindness [I.18]
He should bathe at dawn in a sanctified location.
Then, having changed into a garment of three pieces,
He should correctly draw the Enchantress:
Single-faced, with elongated eyes, [I.19]
Four-armed and of the color of kunkuma,
Sixteen years old and displaying an amorous sentiment,
Puffed up with pride on account of her magical feminine charm. [I.20]
The canvas should be woven with a thread spun by a female of fair complexion. Both she and the
weaver should eat milk-porridge.
Upon a lotus seat, wearing an upper garment of red cloth, jewel earrings and a jewel diadem,
[F.30.b] she displays the mudr granting fearlessness with her lower right hand, and with her
second right hand holds an arrow that she draws to the tip of her ear.3 In her upper left hand she
holds a bow, and in the second left, a red utpala. Crowned by Amitbha, dwelling in a cave in
the mountains, she is Kurukull.
Below Kurukull is Rhu, and above him, Kmadeva with his spouse. Above Kmadeva there is
a moon disc, and upon the moon disc a red lotus seat. On this seat one must paint the Blessed
Lady with all her beautiful features, and then consecrate her image. In front of the painting, from
the eighth through the full moon day, one
should perform the eighteen-fold pj, and recite the mantra. This is the heart essence of Tr:
O kurukulle hr h svh
This is the mantra. Having done the preliminary propitiation consisting of 100,000 recitations,
next, on a buddha-day in the month of Krttika, Vaiakha or ha, having bathed at dawn and
observed the restoration of vows ceremony, the practitioner should offer a complete pj.

11

He should present a feast for the congregation of listeners, and next offer a feast with gifts for the
community of those practicing the secret mantra of the Great Vehicle. Placing his right knee on
the ground, and with his robe thrown over one shoulder, he should receive the desired
accomplishments. He should salute and ask the pardon of the sagha of listeners and the
community of those who delight in the Great Vehicle.
Having gone to the place where the painting of the Blessed Lady is displayed, this knowledge
holder should, for the sake of the desired accomplishments, enter meditation and recite the
mantra one hundred thousand times for each of its syllables.
With the first third, insight increases,
With the second third, enthrallment is achieved,
And with the final third,
The person will also neutralize poison. [I.21]
By mad and haughty women, and by the entire world,
This practitioner will be honored.
Because of familiarity with the practice, this mantra holder [F.31.a]
May do as he wishes with beautiful goddesses. [I.22]
The mere sound of his name will cause those of incomparable poison to flee,
And even those as brilliant as the leader of the hooded will become just like a fish.
Those who engage in recitation, by means of their power of speech,
Render speechless even the experts who posses the majestic power of spells. [I.23]
Holders of mantra, who ride elephants and horses,
Embraced by their beautiful consorts who clasp their necks
These are conquered by the power of the best among mantra-adepts.
Their minds partake of the pleasures of perfect kingdoms. [I.24]
Rati from Kmadeva and Prvat from iva;4
Similarly, r from Nryaa, ac from khaala,
The white Amalagvari from Vcaspati, and Lakm from the Sustainer of the Earth
These they win by means of the mantra. [I.25]
Those who possess the mantra and meditate on the Blessed Lady
Will gain various treasures, gold, silver, earrings,
Garments and other such wealth.
Their minds will partake of whatever they wish for, without exception. [I.26]
Having taken the kingdom from the king, the fruit from the tree that transcends the senses,
And the waters from the ngas, rivers, and oceans,
Absorbed in the mantra, they drink and eat while purifying through the mantra.
For people without the mantra, no enjoyment can be won. [I.27]

12

Wild elephants; best horses of noble breed;

Best snakes, hooded and venomous;
Crocodiles; water buffaloes; and rhinoceroses
These they summon by the power of their mantra. [I.28]
If also they look with eyes free from wonder
The mantra-adepts will thereby see.
If with the eye of compassion mantra adepts regard the world,
Which is stricken by all sorts of suffering, [I.29]
They will become Tr,5 benefitting the world like the wish-fulfilling jewel.
The entire world will become of Tr6 and know peace.
Having overcome the demons, they bring down a rain of wealth;
As a wish-fulfilling tree, they grant beings whatever they wish for. [I.30] [F.31.b]
Having drawn to them all the riches of the lords of wealth without exception,
They give it away for the benefit of all beings.
Likewise, for the benefit of the destitute in the world
Tr creates clothes, seats, homes, and parasols. [I.31]
For those suffering on islands, due to the wreckage of their merchant vessels,
Tr creates boats, ships, and so on.
The yogins who meditate on this Tr
Will first experience some suffering. [I.32]
Yet once that is over, such people
Will soon discover feasts.
Next they will acquire garments,
Just as they will meet with noble women. [I.33]
Then they will enjoy the betel.
That which they wish for will be obtained without asking.
Even if one is celibate,
One may engage with a woman of supreme, celestial birth. [I.34]
Those who take pleasure in killing sentient beings
Will not succeed in this discipline.
Those who delight in the ten virtues,
And are single-minded in their devotion to the Great Vehicle
Will, in accordance with Vajradharmas words,
Hereby experience the supreme accomplishment. [I.35]
This was the first chapter, the instructions for the practice of painting.

13

Chapter Two
Through the method of worship in accordance with the Dharma,
One will attain dharmat
And oneself will become the dharmadhtu.
That shall now be correctly explained. [II.1]
Now follows the practice method of the wish-fulfilling tree:
One should visualize, arising from the syllable vm,7
A wish-fulfilling tree.
As a transformation of the utpala,
It should be visualized to the left. [II.2]
A rain of various riches
Falls from the middle of the sky,
And so fulfills wishes and desires.
The one who meditates like this becomes the Lord of Wealth. [II.3]
The sentient beings of the four continents
One must summon through light rays of the mind
And so generously provide them
With the gifts that consist of the seven jewels: [II.4]
The jewel of the foremost teacher,
The jewel born from the sea,
The jewel of a woman, the jewel of a horse,
The jewel of a sword, [II.5]
The jewel of an elephantsuch jewels
Should be offered mentally to the buddhas.
The jewel of a woman, adorned with ornaments
And displaying abundant attractions, [II.6] [F.32.a]
Should always be offered to the buddhas
By those who wish for the fruit of buddhahood.
Through this all buddas
And knowledge holders will be achieved. [II.7]
Replete with his treasures
A foremost teacher, a lord of wealth,
Should be offered to the buddhas. [II.8]
By those who wish for the fruit of buddhahood.
When likewise the other jewels
Are respectfully surrendered
14

One will turn into Vajradharma

And so become the benefactor of all beings. [II.9]
This was the practice method of the wish-fulfilling tree.
All the buddhas are mind itself.
By mind itself one is liberated.
Bondage is broken by the mind,
Through mind one attains freedom. [II.10]
Apart from in the mind
Things and entities are not seen anywhere at all.
Hence, there is no perfection to be seen
Apart from buddhahood and all the accomplishments. [II.11]
The environments and sentient beings,
The elements and their derivatives,
Have been declared to be mind only
By those who possess the undefiled special vision. [II.12]
Therefore, one should make every effort
To cleanse the mirror of the mind.
Faults, which are by nature extrinsic,
Will gradually be utterly exhausted. [II.13]
From the first of the vowels
Arises a stainless full moon.
Meditating on mind itself as that moon,
One places upon it the seed-syllable: [II.14]
The fourth in the sibilant group
Is positioned atop the syllable of fire,
Joined with the syllable ,
And adorned with the two skies. [II.15]
A multicolored light from that
Cleanses beings of their impurities,
And turns this billion-fold world, and other such universes, into the field of space.
Having entered the Kurukull mountain [II.16]
It rouses Tr, and as she is summoned,
She is made to be present before oneself.
The wise must then from the syllable
Send forth a great cloud of offerings: [II.17]

15

Flowers, incense, and lamps,

Perfume, food, and the like;
Gestures, garlands,
Theatrical shows, songs, and other such offerings. [II.18]
The three jewels are my refuge;
I confess all my wrongdoings;
I rejoice [F.32.b] in the virtues of wandering beings;
I set my mind on the enlightenment of a buddha [II.19]
These words should be spoken three times,
After which one requests departure.
When the mind has been made to abide through love,
It should again be placed there. [II.20]
Having engendered a mind of compassion
One should as well bring forth a mind of joy.
Afterwards, one should regard everything with equanimity
In its condition of being mind only. [II.21]
Then, in order to discard the ordinary,
The mind must once more be emptied.
The five aggregates of the process of re-existence
Shall be consumed by the fire of emptiness. [II.22]
O nyatjnavajrasvabhvtmako ham 8
For a while one should practice this emptiness yoga
And so bring the mind refreshing rest.
Recollecting the vows taken earlier,
One should once more focus on simply the seed-syllable. [II.23]
An exclusive nirva
Would mean deceiving sentient beings.
How shall I liberate them
From the endless ocean of existence? [II.24]
Contemplating thus, the one who possesses love
Will abandon the emptiness devoid of mind.
A mind that is of the nature of the field of phenomena
Must be brought forth through mind itself. [II.25]
By the Buddhas blessing arises the seed-syllable,
And from that, that which is called an utpala.

16

On the utpala, there is a moon-disc

Arisen from the syllable a. [II.26]
On that moon, again, is the seed-syllable,
From which emanate rays of light.
Thereby all realms of the world
Are seen to be thoroughly purified. [II.27]
Once they are purified and illumined,
One should perceive that great numbers of buddhas
Melt into light and enter the seed-syllable.
From that arises Tr. [II.28]
As explained, the goddess is of the color of madder rose
And adorned with all of the ornaments.
First one should develop the samaya form
And then summon the wisdom circle. [II.29]
This occurs in an instant.
The wisdom circle remains in front.
With the application of the samaya seal
They should enter by the open pathway. [II.30]
The palms of the hands are joined
And the two little fingers visualized.
The middle fingers are joined at the tips
And the ring fingers are between them. [II.31] [F.33.a]
The index fingers are joined to the middle ones
And the thumbs are bent below.
Having formed the samaya seal in this way
One must summon the circle and cause it to enter. [II.32]
With the following verses to the buddhas
One should request empowerment:
Just as Bodhivajra offers
The great worship to the buddhas, [II.33]
So too, in order to protect me,
Please, now grant it to me, O Khavajra.
With the so-called empowerment of the Victor
Locan and the other four arise. [II.34]

17

The consecration of a king with flowers,

Great ones, bestow that upon me.
The empowerment by the great vajra,
Which is venerated throughout the three realms, [II.35]
And which originates from the abodes of three secrets,
That shall be given by all the buddhas.
As the buddhas empower Tr
She becomes crowned with the Dharma. [II.36]
With red light of different hues
She illuminates the three worlds.
One who has obtained the jewel of empowerment
Will attain all accomplishments. [II.37]
By means of the described ritual
One must practice stably for half a year
And offer bali at the three times.
By means of this mantra, [II.38]
And through the ritual of cane or cakes,
One will obtain a sign during dream.
The sword, the accomplishment of the netherworld,
Invisibility, the extraction of essences, [II.39]
Anonymity, celestial realms,
Foot unguent, and eye ointment
The signs will be seen in dreams
And the accomplishments themselves will manifest. [II.40]
If one becomes fond of these,
Minor accomplishments will be attained through Tr.
Having become a universal monarch, one attains
The kingdom and the pleasures of the senses. [II.41]
For the one endowed with meditation and recitation
These are even attained in dream.
At the final moon among the six,
Recite delightedly for one night [II.42]
And form the utpala mudr.
As one recites, it suddenly bursts into flames.
By the power of this mudr
Brahma, Indra, Upendra, Rudra and so forth, [II.43]
Together with their spouses,
Are summoned and arrive enthralled.
18

From then on, one will be accomplished in every respect [F.33.b]

And be free from the bonds of sasra, [II.44]
Just as a lotus will be unstained
By water soiled with mud.
When touched, quicksilver becomes many,
Yet when coalesced, it once more becomes one; [II.45]
Within the state of omniscience
The same is the case with the accomplished ones mind.
When touched by perfected quicksilver
Copper turns to gold; [II.46]
Likewise, when touched by the perfected mantra
The practitioner of mantra will become the bodies of the Buddha.
They attain the station of the lord of the gods
And become lords of the triple universe. [II.47]
When born in the family of Buddha,
They become turners of the wheel.
They are born, go forth into homelessness,
Practice the difficult conduct, [II.48]
And as they also engage in the conduct of enlightenment,
They recollect buddhahood itself.
Likewise, they descend from the gods, manifest emanations,
Turn the wheel of Dharma, [II.49]
Attain the great nirva,
And depart for a cemetery.
Having left their bodies in the triple world,
The Victorious Ones, by means of the enjoyment body, [II.50]
Return again to the pure abodes,
And so the emanation body emerges.
By means of the procedures of books and paintings,
There is engagement with the dharma body as well.
Hence, the mantra, thereby established,
Has indeed been taught by the buddhas. [II.51]
All the blessed ones, the thus-gone ones, then addressed the great bodhisattva Vajrapi, so as to
examine his noble mind: How, O Vajrapi, could the buddhas, the blessed ones, who possess
vajra bodies, who possess dharmadhtu bodies, possibly die at some location on earth?
Vajrapi, in turn, offered the following words to those buddhas and bodhisattvas: The
bodhisattvas have asked me this, How could buddhas, who possess vajra bodies, dharmadhtu
19

bodies, bodies of non-duality, possibly die at some location on earth? And he proceeded,
Listen, O bodhisattvas, the so-called nirva [F.34.a] means a passage to the realm of bliss.
The bodhisattvas enquired: O Vajrapi, do the buddhas, the blessed ones, go to the realm of
bliss after they relinquish the dharma body, or do they go to the realm of bliss by means of the
enjoyment body, having left behind their emanation body? How could they depart, having left
behind the dharma body?
Vajrapi spoke: A person with magical powers, may employ magic for some specific purpose,
and so also succeed in achieving that purpose. Likewise:
Accomplished since the beginning,
The buddhas engage in the act of accepting birth,
To provide for sentient beings,
When a universal monarch has gone beyond. [II.52]
When a buddha goes beyond,
A universal monarch appears.
In this world there is never a time
When both of them are absent. [II.53]
The Buddha, the best among those who walk on two feet,
Provided guidance to beings in need of guidance.
After having remained for eighty years,
He departed for the abode of the victorious ones. [II.54]
Having left behind their magical illusion of a buddha
They remain in great bliss, which is the palace of the victorious ones;
Within the perfect peace of great bliss
They abide in a form that is in all ways delightful. [II.55]
An agent, eternal and singular
Thus the sages regard the mind.9
Yet it is taught that it is not of such an essence,
Rather, it is held to be composed of moments. [II.56]
The victorious ones will relinquish their bodies,
For those deluded because of holding on to a self,
And for those who always want things to be permanent
So that they may be introduced to impermanence. [II.57]
Those who are of the nature of all things,
And whose minds know everything,
They cannot be definitively said
To be absent anywhere. [II.58]
20

Based on the relative truth,

And for those in this billion-fold universe and elsewhere who are in need of guidance,
The buddhas teach the Dharma
Throughout the extent of space. [II.59]
There is no real birth of a buddha,
Nor is there any real death of a buddha.
Where everything is of the same taste,
This is the nature of arising and ceasing. [II.60]
The buddhas are of the same body within the dharmadhtu, [F.34.b]
And they are free from the five obscurations.
The body of the profound and the vast
It is as the essence of this reality that a buddha remains. [II.61]
Since neither is the case,
They do, from the beginning, not exist.
Since from the beginning they have not arisen
They do not arise and they do not cease. [II.62]
The bodhisattvas said, How is it, O Vajrapi, that the buddhas, the blessed ones, the teachers
of the three worlds, do neither arise nor cease?
Vajrapi spoke: Now, O bodhisattvas, what do you think? Does the one who is the Buddha
exist, or not exist?
The bodhisattvas replied, O Vajrapi, buddhas neither exist nor do they not exist.
Vajrapi spoke:
Indeed, it is the unborn that is born.
The born will never be born.
When investigated in terms of the ultimate
They are unborn since the beginning. [II.63]
Likewise, the dead do not die,
Nor does the one who is not dead.
The non-abiding does not abide
And the one who abides is not in need of abiding. [II.64]
If that which has not been born were subject to decay,
Or if the unborn were subject to arising,
Then a rabbits horn would also
Be subject to arising and cessation. [II.65]

21

If that which exists were to arise,

That which has arisen would arise once more.
Also, if that which does not exist were to arise,
The barren womans son would arise too. [II.66]
Therefore, everything is ignorance,
Formations that possess the three characteristics.
The worlds that possess the five aggregates
Are known as mere appearance. [II.67]
The bodhisattvas should understand the nirva that pertains to the buddhas, the blessed ones,
through this reasoning.
The bodhisattvas asked:
When nothing is produced,
What are mantras, what are tantras,
And how does one visualize the maala?
How, then, is accomplishment gained? [II.68]
Vajrapi replied:
Originating in dependence
This is how things arise
Likewise, depending on mantras, mudrs, and so forth
The accomplishments are gained. [II.67] [F.35.a]
The accomplishments are relative,
And so are the transcendences of the Buddha.
Buddhahood, the state of Vajrasattva,
Is perfectly accomplished in terms of the relative. [II.68]
This was the second chapter.

22

Chapter Three
The progression of the ritual for reciting the mantra,
Shall now be explained.
By merely understanding it,
The practitioner will reach success. [III.1]
Coral is used for enthrallment,
Pukara removes poison,
And with crystal insight will expand.
These are to be used in three activities. [III.2]
In a pit the shape of an avattha-tree leaf, which is the pure nature of the place of birth, one
should light a fire with wood from the aoka-tree. One must then, in the prescribed way, perform
one hundred and eight offerings of red lotus flowers. The fire should be obtained from the home
of an actor. The offerings are to be smeared with the three sweets and presented together with the
root mantra.
Next comes the diagram. One should draw a triangular maala on cotton smeared with the mark
of the moon. Within it, one writes entreating words that include the names of the practitioner and
the one to be won: Let me succeed in attracting such and such a person! As one enriches this
with the root mantra, one should write with a paint of liquid lac, blood from ones left ring
finger, camphor, kunkuma, and musk.
If one wishes to increase insight one should, in the same pit as before, burn arka and karavra
with the sacrificial fire used for brahmin oblations. One should offer aaraka leaves10 or sweet
flag ten thousand times.
For removing poison, one should light a fire in the same basin with wood of the sandal tree, and
in that offer the flowers of the piatagara. Thus one will become a curer of all poison. One will
heal the different pains and bring peace.
This is the rite of the grua knowledge tantra.
On the paths of the triple universe
One will attract and engage with
All those who are known as noblewomen
By means of oblation and the diagram. [III.3]
Loving-kindness through looking with impassioned love [F.35.b]
It is through such a mind that one performs enthrallment.
Having enthralled all beings,
One establishes them in the enlightenment of the Buddha. [III.4]
23

This is the rite of enthrallment.

The so-called knower of everything
Cannot be attained without insight.
The one who wishes to attain it,
Should therefore develop incisive insight. [III.5]
Through the practice of recitation and oblations
One will encounter all phenomena.
The mind that is pure, bright, and stainless
That indeed is the transcendent insight. [III.6]
The yogin will be liberated.
The leaves of ghbhidhna,
ah, liquorice
Brahm, mgadh, and honey
These are to be eaten. [III.7]
This is the ritual for increasing insight.
Next11 there is honey with ghee,
Cakrkita, and the good root
By applying this to the place struck by the poisonous fangs,
Or by drinking it, one will neutralize the poison. [III.8]
This is the medicine that overcomes poison.
Jr and calik,
Snehamall and ghee,
As well as dead intestinal worms
When eaten, these effect enthrallment. [III.9]
This is the medicine for performing enthrallment.
The removal of poison brings peace in the world;
From the development of insight comes buddhahood.
Turning the wheel of Dharma will be accomplished
In an instant by the one who practices enthrallment. [III.10]
For accomplishing the benefit of oneself and others
There is no other means within the Great Vehicle.
The practice of a spell just once
Will immediately be convincing. [III.11]

24

Thinking of the syllable hr at the vessel of frenzy

Will cause women to drip.
Thinking of it upon the tongue or in the center of the heart,
Will engender insights. [III:12]
When meditated upon in relation to the bite of the fangs
This beautiful syllable of Dharma
Will destroy poison.
This heart of Tr conquers the three worlds [III.13]
That should be understood by those who love.
As the negativities of speech completely disappear, one will be able to remove poison; when
those of the mind disappear, insight will increase; and when the flaws of the body are exhausted,
one will bring about enthrallment. [III.14]
Hence, since this world is attached to non-virtue, it does not gain accomplishment. Therefore, O
sons of the victorious ones, you must act to benefit, and give up evil. By means of the specific
gestures the faults associated with the body certainly disappear [F.36.a] and, through the mantra,
so do the faults associated with the composites of the tongue. [III.15]
The faults associated with the mind fade away in those whose minds delight in meditation. With
the joy of stainless faith, the cognitions of the body become unmovingthat is the time of the
Buddhas blessing. The one who sees with an eye free from evil and who possesses compassion
will become king of the three worlds. With his power of merit superior because of generosity, he
becomes the foremost on the surface of the earth, a benefactor endowed with diligence. [III.16]
Having given up laziness, and by means of wisdom, he will not experience even a bit of the
suffering of hell. Therefore, one relies on the wealth of the compassion of the sons of the
victorious ones, and on their diligent conduct. Perceiving the buddhas in the center of the sky,
one regards the buddhas by the power of concentration. Even in sleep one should always
perceive oneself to be surrounded by the buddhas. [III.17]
At the time of death the wise proceed to the summit of mount Meru;
Buddhas riding in various vehicles
These are seen by the ones who are compassionate by nature.
Doing evil produces the perception of the cities of hell. [III.18]
This is the tantra for purification.
Where there is desire there is poison
And also insight is present there.12
Therefore, how can Par
Be regarded as the queen of speech?13[III.19]

25

She is indeed the curer of poison

Abiding on the level of Hayagrva.14
Manifesting as the speech of the vajra of passion,
She enthralls the three worlds. [III.20]
This is the practice of the tantra of the desire family.
Next follows another method:
Having created a triangular maala
And, in addition, another triangle,
The wise must, starting from Indras quarter,
Write the syllable o and so forth. [III.21]
The six seed-syllables are in the six corners,
And the seed-syllable of Dharma is in the center.
Placed within a phu syllable,
It should be drawn on the doorstep. [III.22]
This is the tantra for driving away snakes.
Now, to bring women fortune, another method shall be explained:
One should draw a lotus flower with seven petals and apply the seven syllables to it. In its center
one should, according to the enthrallment-procedure, write the name of the person to be
enthralled, [F.36.b] supported by a pair of hr syllables. One should draw this on birch bark, or
on cotton with flowers, and make it into a charm that is to be worn on the upper arm.
The master will become the slave of a woman
And kings will turn into servants.
By means of the extremely pure and clean
This mantra can be removed.
This is the ritual for enthrallment.
Next follows the diagram for protection:
One should draw a four-petal lotus,
And then, in its center, a moon.
In the east one should draw an arrow,
And in the south, a bow. [III.24]
In the west is a hand showing the mudr of fearlessness,
And in the north, one draws a lotus.

26

In the central moon is the one to be protected

Surrounded by the seven seed syllables. [III.25]
As for the outer perimeter,
It is adorned with a garland of utpalas.
Having drawn this on birch bark,
One should wear it on ones upper arm. [III.26]
Moreover, children, the old, and the young will be self-protected by the diagram.
If one desires the attainment of a lord, one should draw a citron and, in its center, a bow. Inside
the bow, one should draw a jewel-shaped lotus-bud. In the center of the lotus-bud is the syllable
jr, surrounded by the seven syllables. One should draw this on a golden tablet and keep it in
the upper part of the house. One should surround it with an outer garland of lotuses, and, on the
eighth or twelfth day of the month, using a jar containing five types of jewels, one should take it
down. Having washed and worshipped it, one should recite the mantra one hundred and eight
times. Within a year, one will become the equal of Kubera. Such a charm should be worn
correctly.
Next follows another method: on a Tuesday, if one finds a cowrie shell lying with its face up,
one should place it in the palm of the hand and recite the mantra one hundred thousand times. If
one plays dice, one will be winning.
Taking up the cowrie one should recite the Kurukull mantra one hundred and eight times. On
the twelfth or eighth day of the month, one should perform ablutions and make offerings. Then
one should wrap the shell in silk and wear it on ones arm. [F.37.a] The one who does so will
become a great master of riches. If one puts this shell in a box and hides it in the ground one will
every day obtain a kras worth of wealth.
This is the tantra on obtaining wealth, a kingdom, royalty, and the fruit.
This completes the third chapter.

27

Chapter Four
The mere seeing of the colored powder
Quickly brings about the attainment of buddhahood,
As one progresses through the stages of perception of the maala.
That shall now be explained correctly. [IV.1]
Four-sided and with four doors,
It is adorned with four arches.
In its center one should place the goddess,
In a bhaga form of good color. [IV.2]
In the east an arrow should be drawn;
And in the south, a bow;
In the west, a hand of fearlessness,
And in the north, an utpala. [IV.3]
All are in the border areas:
The vajra, the wheel, and so forth.
Wearing a red upper garment,
And with his face covered by a red silken cloth,
The disciple should enter there. [IV.4]
At this point the sattvavajr mudr should be displayed, a flower should be offered to the circle,
and the words praticcha vajra hoh be spoken. Then, as the cover is removed, the maala is to
be revealed. In the best case, the flower has fallen in the center. If it has fallen on the arrow, the
student will be capable of performing the acts of enthrallment. If it has fallen on the giver of
fearlessness, the student should study the removal of poison. If it has fallen on the utpala, it is the
development of insight that should be studied. And if it has fallen on the bow, omniscient
wakefulness is to be pursued.
At the time of the entry, the following should be declared: You must not speak of this supreme
secret of all the thus-gone ones in front of anyone who has not entered this maala. Your
samaya vow would definitely degenerate. Having failed to avoid the distressful, you would
certainly die and fall into hell.
After that the samayas are to be given with the words, The Three Jewels must never be
abandoned and so forth, just as it is extensively taught in the tantra. The oath is to be
administered with the following words:
If any among the great samaya vows of the King of Dharma
Which you have received from me [F.37.b] should degenerate
The buddhas and bodhisattvas
Who engage in the supreme conduct of secret mantra [IV.5]
28

Will extract and consume

The great blood and the great heart.
I am the guardian of the Dharma;
Do not displease me. [IV.6]
You should always wear red clothes,
A red mala,
Vermillion powder,
Apply red perfume, [IV.7]
And adorn yourself with red jewels and the like.
With the mind of passion you must meditate,
Just as you must recite the mantra with a passionate mind.
The palaces are to be painted.
With red ocher or sindhura [IV.8]
Vermillion powder,
Saffron, red sandal,
Or coral powderall of these are appropriate. [IV.9]
Karketa dust is used for the drawing.
Whether for oblations, the circle,
Or inauguration,
Red substances are always to be applied. [IV.10]
These are indicative of the saffron of the Buddha.
You must not kill living beings,
Not speak what is not true,
Not take what has not been given, [IV.11]
And not associate with anothers wife.
Three acts of the body,
Four of speech,
And three of the mind [IV.12]
Give up these unvirtuous acts.
Dharma, material things,
Love, and fearlessness
You must always practice this four-fold generosity. [IV.13]
If you possess nothing, be generous through acts of meditation.
Also, you must always display the four means of magnetizing,
Along with the body of the perfections,
The powers, and the masteries. [IV.14]

29

You must not look down on females,

Particularly not anyone by the name of Tr.
Even a householder practitioner of secret mantra
May not take such a woman. [IV.15]
In a town, at a gate, in a market place
Wherever Tr resides
In a high street, at a four-road junction,
At the side of a wall, [IV.16]
And in particular at a three-road junction
You should always pay homage at such places,
Offer praise, and present great offerings.
Having made such places your dwelling [IV.17]
You should practice the mantra and so forth.
Seeing a woman whose name is Tr,
Of white and red complexion and beautiful eyes, [F.38.a]
The yogin should respectfully [IV.18]
Pay homage to her in his mind.
Upon bandhka flowers,
The karavra-holder,
As well as other red flowers [IV.19]
The practitioner should never step.
As the vows are given in this way
There is the clean and pure water of divine substance.
The disciple should be purified with the water in the four vases
And the water of mantra. [IV.20]
In the right order, the master should then
Wash him with the gestures of the arrow, the bow, and so forth.
First by means of the vase with the arrow, [IV.21]
And secondly, the one with the bow.
The third is the one with the hand of fearlessness,
And the fourth, the one with the utpala.
Just as the Lion of the kyas received [IV.22]
From the buddhas and their offspring, the vajra holders,
The empowerment for the great kingdom,
So also do I empower you.
The very essence of all the buddhas, [IV.23]
That, indeed, you have found in this maala.
Beholding these colored powders
The buddhas are thoroughly delighted.
Here there is no death and disease, [IV.24]
30

No grief and no poverty.

Through this pure Great Vehicle
You will attain complete enlightenment.
Empowered through the arrow and the other three [IV.25]
The disciple has been made a vessel for the Dharma,
And is, in accordance with the ritual,
To be granted the secrets. [IV.26]
First one should train in the method of warding off the ngas.
namo ratnatrayya. nama sarvabuddhabodhisattvebhya. namo asarpapudgalya. nama
samastebhyo buddhakoibhya.. tadyath. o hr hr hr sarvangnm anantakuln
vsukikuln takakakuln akhaplakuln karkoakuln padmakuln
mahpadmakuln kulikakuln varhakuln puarkakuln ghanakuln
meghakuln jaladakuln jaladharakuln jmtakuln savartakuln
vasantakuln airvatakuln kumudakuln kahlrakuln saugandhikakuln hana
hana area bandha bandha cpena taya taya utpalena bhtnm abhaya dehi
pralayakla iva jaladhram avatraya vara tn ngn vakuru kuru phu kulpaya kulpaya
phu phu, o kurukulle hr h pha svh pha15
With this mantra, one should draw the maala with gaur dung. As prescribed, one should draw
an eight-petal lotus with sandalwood paste and place on its petals, starting from the eastern one,
Ananta and the othersthe eight ngasusing candied sugar and bdellium. When the moon is
in the Rohi lunar house, one should perform a hundred and eight recitations, offer incense to
the ngas, and make offerings. If it does not begin to rain, they should be washed with wine and
tormented with the fire of khadira wood. Doing this will bring rain. However, if the ngas do not
send rain, leprosy will break out.
This is to be carried out by a knowledge holder who is a performer of rites. Afterwards, they
should be gathered and released in a great river.
May the gods send rain
And may the crops be excellent.
May the people prosper
And the king be in accord with the Dharma. [IV.27]
Thus one should perform the dedication.
One who wishes to stop excessive rainfall should obtain a snake from a snake charmer, anoint it
with sandalwood paste, and feed it milk. One should pronounce this mantra over it seven times,
put it in a red, unbaked jar, and seal it with the great seal. Breaking the vase will make the rain
stop immediately.

31

Later one should offer a feast for the gathering,

Or make offerings to the sagha of listeners,
And give food and drink to boys and girls.
Doing this will delight the ngas. [IV.28]
If, when it rains,
One does not do this
The ngas will be displeased
And so one will contract leprosy. [IV.29]
The king, along with his sons and queens, should bathe on the fifth day of the waning moon.
They should obtain the root of pratyagir, blend it with milk or ghee, and having poured it into
a silver dish, they should drink it. If the dish is offered to an ordained monk there will not be any
danger from snakes for one year. Moreover if, because of its unvirtuous actions, [F.39.a] a snake
does bite, the snake itself will die. Success comes with seven repetitions of the mantra.
Also, if one wishes to cure leprosy, one should, by means of this very mantra, neutralize a poison
and then ingest it. This will cure leprosy.
If one recites the root mantra over water, and then uses that water to wash the wound from a
snake bite, that will remove the poison.
Moreover, if one wishes to see ngas, one should pronounce the mantra upon a red utpala petal
one hundred thousand times for each of its syllables. The petal should then be tossed into a pond,
or the like, that is inhabited by ngas and blessed. This will make the females of the ngas
tremble. They will request orders from the practitioner: What shall we do, O lord? The
practitioner of mantra should then request what he wishes.
This was the fourth chapter.

32

Chapter Five
Once when young Rhulabhadra had gone to Rjagha to receive alms, he went to the Veuvana
grove, and there descended into a long pond to wash his alms-bowl. While there, he, the son of
Yaodhar, was mistaken for a white ascetic and so was pulled into the pond. At that time the
young Rhulabhadra recited this spell. No sooner had he recited the mantra thanjust as
someone emerging from his househe arrived in the presence of the Blessed One.
Having approached the Lord, he said, Father, I have seen the power of the secret mantra which
you have granted.
The Blessed One spoke: Where have you seen that?
In the presence of the ngas. Therefore, I request that the Blessed One teach this mantra, so that
other beings too may be protected by it.
Then, at that time and at that occasion, the Lord dispatched Vajrapi, and so benevolently
granted this mantra and this manual of instruction to the listeners and the bodhisattvas, to monks
and nuns, and to male [F.39.b] and female lay practitioners. Therefore, O children of noble
family, the one who creates a sandalwood maala and reads this mantra and this manual of
instructions will not be harmed by poison, will not die from poison, will have no fear of boils,
eczema, leprosy, disease, ngas, snakes, tigers and other beasts of prey, weapons, enemies,
poverty, or untimely death. None of these will occur.
In order to protect the Teachings, the Lord gave granted Mahkla the demoness Hrt, whom
he had nourished from his own alms-bowl. She however, was lacking in fortune because of her
former bad deeds. She was not agreeable to Mahkla, and so he did not stay with her, did not
love her, and did not protect the Teachings either. She therefore became depressed, and in order
to enthrall Mahkla this Kurukull compendium was taught. From then on, her fortune became
vast and excellent. For that reason, O children of noble family, if you wish to enthrall sentient
beings you should familiarize yourselves with this mantra and this manual of instructions.
It also came to pass that Sunandas son was born handsome and good looking, athletic and in
possession of auspicious marks, and yet nevertheless dull-witted.
Sunanda therefore requested the Blessed One, O Lord, my son was born handsome and good
looking, athletic and in possession of auspicious marks, and yet nevertheless dull-witted. How, O
Lord, may he develop insight? Lord, if this child becomes literate he shall become a protector of
your doctrine.
Upon hearing this, the Blessed One, with words preceded by mindfulness, [F.40.a] spoke this
manual of practice and gave this mantra. As soon as he had done so, Sunandas son,
Rohikumra by name, acquired insight. By the twelfth year he was free from being intimidated
by any of the treatises, as he was thoroughly acquainted with all of the crafts and arts. Therefore,
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O children of noble family, in order to accumulate great insight, you should study this very
mantra and its manual of practice.
Then the Blessed One spoke of the magical power of sky travel:
Mercury free from the mountain defect16
One should properly obtain,
Place in a vajra hollow,
And grind with the world-protector. [V.1]
Again, one should grind with dharmarasa,17
With yavatiktik
And the juice of khukar 18
For a period of three days. [V.2]
With the sap of vandhy and kkol,
The sap of bhskara and vajra,
The juice of aviddharavaa,
And breast milkwith these it should be blended. [V.3]
Having washed this mercury
Seven times with acidulated rice water,
One should grind it, put it in an iron pot,
And cook it in a lump of vddhadraka dough. [V.4]
A lump of kanaka flowers
One should certainly spin on the top and the bottom.
When the root mantra has been recited one hundred thousand times,
The mercury will revolve clockwise. [V.5]
Upon that which is infused with the sun of sulfur
One should recite the mantra,
And in an iron pot placed over fire
Pour a little through the method of pulverization. [V.6]
When the sulphur has melted slightly
Sky-leaf is infused and smelted,
Thereafter, subsequently gold
And mkika is infused. [V.7]
Then, silver and copper should be infused,
And, similarly, iron five times.
Everything else should be infused six times.
It will then become equal to the light of the sun. [V.8]

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With one guja of this,

An experienced person will transform a great quantity.
If a pala can be transformed with m,
It should be known that the mercury has been perfected. [V.9]
Kept together with meag
The vajra should be killed with the sap of snuh.
The bodily products of a female musk shrew
Are to be infused [F.40.b] into the perfected mercury. [V.10]
When this has mingled with the mercury,
Emeralds and so forth are also to be infused.
The Kurukull yogin
Should dissolve a pearl on account of the eye, [V.11]
Taking always just a small amount
He will take pleasure with a hundred women.
With just seven nights of practice
The adept will be flying through the sky. [V.12]
This is the tantra on the use of mercury for journeying in the sky.
Taking a ball of lead,
One places it in a vessel with bakula seeds.
Having placed it in a vessel with the blood dripping kacu,
One places it in a red earthen vessel. [V.13]
Together with mercury
The lead will undoubtedly die.
It is mixed with one pala-measure
And afterwards with sixty palas. [V.14]
As one practices, correspondingly,
A lump of silver will be produced.
As Tr grants the accomplishment of silver
One is able to benefit sentient beings.
With the welfare of sentient beings comes the accumulation of merit,
And from that accumulation, complete enlightenment. [V.15]
This is the tantra on silver practices.
Nlakroa flower, as has been explained,
Is known as the blue citraka.
For a month, the yogin should drink this with milk;
His life will extend for one thousand years. [V.16]
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Having obtained the black through the speech of the mantra,

The yogin should place it in a bamboo vessel.
If he practices on the eighth day of the lunar month
He will live for as long as the sun, moon, and stars. [V.17]
Having obtained honey and turmeric,19
One should mix it with milk, and drink it.
Ones lifespan will without doubt
Be equal to that of the priests of Brahma. [V.18]
Likewise, having obtained the banana-like
Fruit of the banyan tree,
Wherever that may be,
If on a day of fasting
One mixes this with milk, and drinks it
One will be free from white hair and wrinkles. [V.19]
This is the tantra on essence-extraction.
While observing the practices, the one who desires a son
Should drink milk with the flowers of the baka tree.
If his spouse drinks this while fasting,
They will receive a fortunate son. [V.20]
With this mantra, the vac fruit should be mashed
And mixed with milk.
When a fasting lady drinks this, [F.41.a]
She will gain a son with the characteristics of a king. [V.21]
She who, having washed with milk, drinks the root of lakaka
Will obtain a fine son.
Resembling Siddhrtha, with perfect physique,
He will be undaunted by weapons and treatises. [V.22]20
Having uprooted the jalatal plant,
Or having obtained its root,
One consecrates it seven times with the mantra and binds it to the hair.
For one year this will prevent infectious disease. [V.23]
When, having obtained the root of kanaka,
The yogin places it in the hair of someone
Who suffers from the quartan fever.
That person will be relieved from his plagues. [V.24]

36

Brick, smoke, wine, acidulated rice water,

Along with the essence of the double-ra-king
Should be placed on a copper plate and blended with the milk of a woman.
When applied to the eye it will cure diseases of the eye. [V.25]
Having pulled out the root of a white uccaa plant,
Once consecrates it with fifty recitations of the mantra.
Drinking it with milk, as much as one likes,
Will render the fine mark of a powerful man fit. [V.26]
That which is well known as nagasala,
Generates, when mixed with milk,
The male organs power to produce plentiful offspring
Subsequent to fifty recitations of the mantra. [V.27]
Orpiment of bovine origin, tongue of a toothless man,
And the roots of nparjawhen the moon is in the ubha asterism,
A tilaka should be drawn on the forehead.
Upon sight, the tilaka will enthrall the triple world. [V.28]
Having obtained a dead bodys eyes, heart, and tongue,
Forehead and likewise nose,
When the moon is in the eighth lunar mansion,
Frying these in sesame oil will make one the enthraller of people. [V.29]
The eye unguent of the king of snakes,
The remedy of bad eyes, the blood known as the flower
If such medicine is applied to ones eyes
It will seduce the kings queen. [V.30]
If, having recited the mantra fifty times, one places ones foot on the ground
In pursuit of treasure within it,
And the foot thus put down then vibrates,
It should be understood that a treasure is present there. [V.31]
If the upper part of the foot twitches, it is nearby; [F.41.b]
If it is the sole that twitches, it is far away.
Relying first on hearsay,
The knowledge holder should look downward every day. [V.32]
Whoever applies the excrement of the musk shrew
Together with bdellium will, merely by doing so
Stay clear of mad elephants
And emerge delightfully. [V.33]

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If the milk of an entirely black bitch,

Having been churned, yielding fresh butter,
Is applied to shoes made of camel hide
Then wearing those will make one walk on water. [V.34]
When the thorns of yellow sakuca are gathered
And hidden in the wilderness home,
If the wine is broken, and then it is taken out,
That one will become truly excellent. [V.35]
If the fire that burns a potters wares
Is fed with a log struck by lightning
It will not burn,
Yet if sprinkled with alcohol it blazes again. [V.36]
Reciting the mantra, taught before, upon the stock,
And so teaching the consecration through mantra to merchants,
The yogin accomplishes the sales
And the merchants win great profit. [V.37]
If in a vessel for wine
Monkey feces have entered
The wine and the vessel are ruined.
Washing with bakula will render it usable. [V.38]
If washed with bakula water
The baby will be cared for by the nanny.
So too, through bhtakea incense,
The saffron robed will be healed. [V.39]
If a child vomits breast-milk
The ashes of burnt peacock feathers
Should be bound to its neck;
Through this supreme method it will be healed again. [V.40]
When the ritual of yadakabaka
Is inscribed on a piece of lead
And kept inside the mouth
One will escape weapons, bondage, and enmity. [V.41]
Possessing the letters ka, ma, ra and ya,
All the letters are adorned with e.
At the end of the authentic kabaka,
The four eggs and the three measures are each given two. [V.42]

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Daotpala, arapukha,
Nicula, and girikarik
Having washed it seven times with the juice of these,
The wise should write on a tablet of lead. [V.43]
Yokes, shackles, prisons,
The rain of weapons on the battlefield,
And also angerthese are definitively crushed [F.42.a]
Through the perfection of this great tantra. [V.44]
The one who writes this king of mantras,
Makes a spell of it, and wears it on the upper arm
Will become the equal of lord Kubera,
And attain treasures that cannot be taken away by others. [V.45]
O kurukulle svh
When this is attached to the alms bowl
During a time of famine
The mendicant will receive donations. [V.46]
When the outer skin of an utpala stalk
Is washed with milk and drunk by a woman
She will, by her own actions,
Certainly maintain her pregnant womb. [V.47]
The five products of the mgadha,
When a woman grinds them and drinks them with milk,
The great power of this mantra
Will bring her ease in childbirth. [V.48]
Having ground a nimbavrua leaf
And mixed it with the juice of vajra,
If a woman rubs this on her vagina at the time of birth
She will give birth with ease. [V.49]
Elephant-mgadhik with sweet flag,
Horse-smell, and fresh buffalo butter
The method involving vl
Promotes the vitality of the breasts. [V.50]
A person who enjoys every type of food
And who drinks water through his nose
Prevents premature graying of the hair
By the application of the mantra. [V.51]

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The root of avasanik,

Kkamc, and kanaka fruits
Ground with the sap of the camphor tree
Applying this to the best part of the body will make tight women drip.21 [V.52]
If at the time of intercourse a woman does not drip
She will not respect her husband, but want to leave.
So there is a wish for the gift of binding.
For the sake of dripping this ointment is applied. [V.53]
If at the time of sexual union
A lamp with lard is lit,
A mans desire comes quickly
And he will remain in the vagina for long. [V.54]
When a house is set ablaze by lightning
If a man sprinkles wine by means of the mantra
The fire will die out.
This method was taught by the Protector of the World. [V.55]
Thus spoke the protector of sentient beings confined within sasra,
The Protector of the World.
Upon Mount Potala, the king of mountains,
The Blessed One [F.42.b] was pained by the pain of others. [V.56]
There is nothing at all that is not buddhahood.
For the sake of accomplishing the benefit of beings
There is nothing that has not been done before.
That which has degenerated, I intend to restore. [V.57]
When the Blessed One, noble Avalokitevara, had spoken these words the full retinue, and the
whole world with its gods, humans, demi-gods, and gandharvas rejoiced and praised the words
of the Blessed One.
This completes the Practice Manual of Noble Tr Kurukull.
The translation was prepared, corrected, and established by the Indian preceptor, Kna
Paita, and the lotswa monk, Tsltrim Gyalwa.

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41