This paper will analyze the characteristics of Maṇḍalas, which are described in ritual texts of the Aṣṭamī-vrata and depicted in cloth paintings, and discuss the relationships among them. Its three main points are summarized below.
1. The 49 deities enumerated in the Maṇḍala of Amoghapāśa-lokeśvara can be found in the Amoghapāśa-lokeśvara-vrata-vidhi-kathā (AD 1981) and Sanskrit manuscripts of the Pūjākarmasaṃgraha (AD 1864) and the Aṣṭamī-vrata-vidhi (AD 1891). Some of the deities in this Maṇḍala can be found in other texts as well. Attendants such as Tārā and Bṛkuṭī are mentioned in the Amoghapāśa-sādhana (P no. 4840). Other attendants including Ajita, Aparājitā, and Mārasainyapramardaṇa can be found in the Āryāmoghapāśa-nāma-hṛdayaṃ mahāyāna-sūtram. Two Buddhas, namely Supratiṣṭhita[guṇa]maṇikūṭarāja-tathāgata and Samantaraśmyabhyudgataśrīkūṭārāja-tathāgata, are mentioned in the Karuṇāpuṇḍarīka-sūtra. Further, Buddhas such as Suprakīrtitanāmadheyaśrī-tathāgata and Indraketudhvajaśrī-tathāgata can be found in the Vinaya-viniścaya-upāli-paripṛcchā.
2. The iconographical structure of the Maṇḍala of Amoghapāśa-lokeśvara, which is described in the ritual texts referenced above, can be found in 6 cloth paintings, one of which is preserved at the Guimet Museum in Paris.
3. Because the 49 deities in the Maṇḍala of Amoghapāśa-lokeśvara cannot be found in India and Tibet, we can point out that this Maṇḍala originated in Nepal. It also contains elements of Indian Mahāyāna and Vajrayāna Buddhism.
