In this passage the Tibetan establishes a different set of verb–subject correspondences than is given in the Skt. ĭe bzhin gshegs pa’i nyi ma’i rigs nub pa dang / sangs rgyas kyi zhing thams cad spangs pa dang / sangs rgyas dang byang chub sems dpa’ thams cad dang / ’phags pa nyan thos dang rang sangs rgyas rnams kyis mun par gyur pa dang / snod kyi ’jig rten rnam par ’jig pa dang ’phags pa’i lam dang / rig pa thams cad dang sngags dang sman dang / nor bu rin po che med pa dang / skye bo dam pa rnams kyis ’jig rten na yongs su ma zin pa dang / sems can gyi khams thams cad ’byung bar ’gyur te/ D. 715 They will be enticed by the power substances, but will not take them. One should do this until one has offered thirty thousand such blossoms, each smeared with white sandalwood and saffron paste. One should incant each of the ironwood blossoms seven times and offer it into the blazing fire of cutch tree sticks. The painting of the superior type should be positioned facing west, with oneself sitting on a bundle of kuśa grass facing east. One should prepare a big offering of ironwood blossoms to the painting. For that, one should prepare, in the middle of the boat, a fire pit in the shape of a lotus. Subsequently, at the end of recitation, one will perceive all the nāgas. Staying in a boat in the middle of the river, one should incant rice gruel mixed with milk three million times on the days of one’s choice. “Having chosen another mantra from this king of manuals, one should go down to the great river Gaṅgā. The term mantratantra, used throughout the MMK to refer to its own content and to tantric teachings in general, could also be understood as “mantra systems/methods,” or the “art of mantras.” While the Tibetan translations of the MMK refer to it as a “tantra,” the Sanskrit text refers to itself as a kalpa (“manual of rites”), a kalparāja (“king of rites”), and a mantratantra (“mantra treatise”). The phrase “ bodhisattva basket” is significant as it implies that the MMK is part of the Bodhisattva Basket, in contradistinction to the Śrāvaka Basket in the binary classification made by Asaṅga in the Abhidharmasamuccaya. Reflecting its status as a sūtra, the chapter colophons found in the MMK variously identify the work as a Mahāyāna sūtra, a bodhisattvapiṭaka ( bodhisattva basket), 1 and bodhisattvapaṭalavisara (full bodhisattva collection). It is a vaipulya sūtra-only a few large sūtras can claim this title-that was later classified as a tantra of the Kriyā class. The Mañjuśrīmūlakalpa (henceforth MMK) is a scripture devoted to Mañjuśrī, the bodhisattva of wisdom.
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