ལྷ་མོ་ཆེན་མོ་དཔལ་ལུང་བསྟན་པ།

The Prophecy of Śrī Mahādevī

Śrīmahādevīvyākaraṇa

འཕགས་པ་ལྷ་མོ་ཆེན་མོ་དཔལ་ལུང་བསྟན་པ།

’phags pa lha mo chen mo dpal lung bstan pa

The Noble Prophecy of Śrī Mahādevī

Āryaśrīmahādevīvyākaraṇa

Toh 193

Degé Kangyur, vol. 61 (mdo sde, tsa), folios 246.a–250.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Unknown

Translated by the Sakya Pandita Translation Group (International Buddhist Academy Division)
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2011

Current version v 2.20.22 (2024)

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co.

Summary

s.1

This sūtra recounts an event that took place in the buddha realm of Sukhāvatī. The discourse commences with the Buddha Śākyamuni relating to the bodhisattva Avalokiteśvara the benefits of reciting the various names of Śrī Mahādevī. The Buddha describes how Śrī Mahādevī acquired virtue and other spiritual accomplishments through the practice of venerating numerous tathāgatas and gives an account of the prophecy in which her future enlightenment was foretold by all the buddhas she venerated. The Buddha then lists the one hundred and eight blessed names of Śrī Mahādevī to be recited by the faithful. The sūtra ends with the Buddha Śākyamuni giving a dhāraṇī and a brief explanation on the benefits of reciting the names of Śrī Mahādevī, namely the eradication of all negative circumstances and the accumulation of merit and happiness.

ac.

Acknowledgments

ac.1

This sūtra was translated from Tibetan into English, under the supervision of Khenpo Ngawang Jorden, by the monks Jamyang Choesang and Kunsang Choepel, and the lay people Boyce Teoh and Solvej Nielsen, members of the Sakya Pandita Translation Group (International Buddhist Academy Division), Kathmandu.

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

Introduction

i.1

This text extols the virtues and benefits of devotional practices, such as the recitation of sacred names and formulae or mantras. It can thus be said to be related to the bhakti or devotional movement in the religious life of the Indian subcontinent, a form of religious expression found in all major religions of the world. Faith (śraddhā; dad pa) is an essential factor of the path to awakening. It is listed among the five spiritual faculties (indriya; dbang po) and the eleven wholesome mental states.1

i.2

In this sūtra, Śrī Mahādevī cultivated her faith by venerating and chanting names of the enlightened ones, thus accomplishing the roots of virtue that become the cause of her future awakening. The narrative takes place in the buddha realm Sukhāvatī, where the Buddha Śākyamuni explains to the bodhisattva Avalokiteśvara the benefits of reciting Śrī Mahādevī’s names. He further explains how Śrī Mahādevī herself gained the roots of virtue by venerating numerous tathāgatas, whom the Buddha lists. He then relates the prophecy of Śrī Mahādevī’s future enlightenment, bestowed upon her by those buddhas, and lists her one hundred and eight names. The sūtra ends with the Buddha Śākyamuni giving a dhāraṇī and a brief explanation on how to practice the recitation of Śrī Mahādevī’s names.

i.3

Most Kangyurs include two copies of the text, one (Toh 193) in the General Sūtra (mdo sde) section and one (Toh 739) among the Collected Tantras (rgyud ’bum), classified under Kriyātantra.2 As neither copy of the Tibetan version has a colophon, there is no information regarding the translators. However, it must have been translated in the early period, since it is listed in the early ninth century Denkarma (ldan dkar ma) catalog of texts translated into Tibetan from Sanskrit. Versions of this sūtra in Sanskrit and Chinese are still extant today. The present translation appears to be the first into a Western language.

i.4

The Degé edition of this sūtra was compared with various editions of the Tibetan canon, namely, the Narthang, Kangxi, and Lhasa editions, as well as with the Sanskrit of the Gilgit manuscript as edited by Nalinaksha Dutt. The English translation has been made on the basis of the Tibetan, with a few exceptions as indicated in the notes. The great many proper names contained in the sūtra are here given in Sanskrit, but translations have been added in parentheses in the case of the “one hundred and eight names”‍—which are, rather, epithets describing Mahādevī.

The Noble
Prophecy of Śrī Mahādevī

The Translation

[F.246.a]

1.1

Homage to all buddhas and bodhisattvas.

1.2

Then Bodhisattva Mahāsattva Avalokiteśvara went to the place where the Bhagavān was, paid homage at the Bhagavān’s feet, and remained at one side. Śrī Mahādevī also went toward the Bhagavān, paid homage at his feet, and circumambulated him three times. Then she also paid homage to all the bodhisattva mahāsattvas who were dwelling in Sukhāvati and remained at one side.4 [F.247.a]

The Bhagavān was adorned with many hundreds of thousands of merits and surrounded by as many as ten million tathāgatas. As Śakra, Brahmā, and the guardians of the world all offered their praises and acclaim, the Bhagavān, having gazed at Śrī Mahādevī, addressed Bodhisattva Mahāsattva Avalokiteśvara as follows in his Great Brahmā voice:

1.3

“Avalokiteśvara, if any one of the kings, ministers, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, brāhmaṇas, kṣatriyas, vaiśyas, or śūdras retains this praise, “The One Hundred and Eight Names5 of Śrī Mahādevī Which Are Renowned as Stainless,” then the kṣatriya king’s kingdom, the fears of those beings there, as well as the epidemics and harmful influences will all be pacified,6 and no one at all will fear robbers, rogues, humans, or nonhumans. Wealth, grains, treasuries, and stores will all increase, and the Glorious Mahādevī will no doubt abide in the home of this kṣatriya king.”

1.4

Then those bodhisattva mahāsattvas said, “Bhagavāṇ, these words are well said. Excellent! Excellent! Those people who will retain the names of Śrī Mahādevī and who will put them into practice once they have heard them7 will have those aforementioned qualities and benefits.”

1.5

Then Bodhisattva Mahāsattva Ārya Avalokiteśvara asked the Bhagavān, “Bhagavān, where did Śrī Mahādevī generate her roots of virtue?”

1.6

The Bhagavān replied, “Śrī Mahādevī [F.247.b] generated roots of virtue in the presence of tathāgatas as numerous as the grains of sand of the river Ganges. O Avalokiteśvara, in the past, in a world system called Ratnasaṃbhavā, the tathāgata called Ratnakusumaguṇasāgaravaiḍūryakanakagirisuvarṇakāṃcanaprabhāsaśrī came forth into the world. Śrī Mahādevī generated roots of virtue in his presence and in the presence of many other tathāgatas, too. Now, the names of the tathāgatas make Śrī Mahādevī’s roots of virtue flourish and come to fulfillment. They stay with her always, these names that here in this world Śrī Mahādevī recites precisely and that dispel all sins, eliminate all offenses, make all effects8 stainless, gather and increase wealth and grains, eradicate poverty, attract and catch the attention of all gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, pacifying all epidemics, natural misfortunes,9 disputes, conflicts, dissensions, and arguments, and that will bring the six perfections to fulfilment. They are as follows:10

1.7

“Homage to Tathāgata Śrīghana.

Homage to Tathāgata Ratnakusumaguṇasāgaravaiḍūryakanakagirisuvarṇakāṃcanaprabhāsaśrī.

Homage to Tathāgata Gaṅgāsarvatīrthamukhamaṅgalaśrī.

Homage to Tathāgata Candanakusumatejonakṣatraprabhāsaśrī.

1.8

Homage to Tathāgata Samantāvabhāsavijitasaṃgrāmaśrī.

Homage to Tathāgata Guṇasamudrāvabhāsamaṇḍalaśrī. [F.248.a]

Homage to Tathāgata Dhārmavikurvaṇadhvajavegaśrī.

Homage to Tathāgata Jyotiḥsaumyagandhāvabhāsaśrī.

1.9

Homage to Tathāgata Sattvāśayaśamanaśarīraśrī.

Homage to Tathāgata Praṇidhānasāgarāvabhāsaśrī.

Homage to Tathāgata Suparikīrtitanāmadheyaśrī.

Homage to Tathāgata Asaṃkhyeyavīryasusaṃprasthitaśrī.

1.10

Homage to Tathāgata Aprameyasuvarṇottaprabhāsaśrī.

Homage to Tathāgata Sarvasvarāṅgarutanirghoṣaśrī.

Homage to Tathāgata Prajñāpradīpāsaṃkhyeyaprabhāketuśrī.

Homage to Tathāgata Nārāyaṇavratasannāhasumeruśrī.

1.11

Homage to Tathāgata Brahmaśrī.

Homage to Tathāgata Maheśvaraśrī.

Homage to Tathāgata Candrasūryaśrī.

Homage to Tathāgata Gambhīradharmaprabhārājaśrī.

1.12

Homage to Tathāgata Gaganapradīpābhirāmaśrī.

Homage to Tathāgata Sūryaprabhāketuśrī.

Homage to Tathāgata Gandhapradīpaśrī.

Homage to Tathāgata Sāgaragarbhasaṃbhavaśrī.

1.13

Homage to Tathāgata Nirmitameghagarjanayaśaḥśrī. [F.248.b]

Homage to Tathāgata Sarvadharmaprabhāsavyūhaśrī.

Homage to Tathāgata Drumarājavivardhitaśrī.

Homage to Tathāgata Ratnārciḥparvataśrī.

1.14

Homage to Tathāgata Jñānārciḥsāgaraśrī.

Homage to Tathāgata Mahāpraṇidhivegaśrī.

Homage to Tathāgata Mahāmeghaśrī.

Homage to Tathāgata Smṛtiketurājaśrī.

1.15

Homage to Tathāgata Indraketudhvajarājaśrī.

Homage to Tathāgata Sarvadhanadhānyākarṣaṇaśrī.

Homage to Tathāgata Saumyākarṣaṇaśrī.

Homage to Tathāgata Lakṣmyākarṣaṇaśrī.

1.16

“Having treated these names of tathāgatas with veneration, one should retain and recite them, and in this way the merit of a son or daughter of a noble family will increase immensely.

1.17

“Now, all the tathāgatas made the following prophecies concerning Śrī Mahādevī: ‘Śrī Mahādevī, in the future you will become the tathāgata, the arhat, the truly complete buddha called Śrīmaṇiratnasambhava in the world system called Śrīmahāratnapratimaṇḍitā. And that world system will be adorned with various sorts of divine jewels. This very tathāgata will spread light in that world system, and those bodhisattvas dwelling there in that world will spontaneously become radiant and have immeasurable life spans. The word buddhadharmasaṅgha [F.249.a] will also come down from the sky, and the bodhisattvas who will be born in that buddha field will all be born from the centers of lotuses.’

“What is the twelve-line praise with one hundred and eight names that is renowned as being stainless?11

1.18

“O fearless Avalokiteśvara, please hearken to the names of Śrī Mahādevī. They are as follows:12

1.19

“Sarvatathāgatābhiṣiktā (She Who Was Empowered by All Tathāgatas),

Sarvadevatābhiṣiktā (She Who Was Empowered by All Gods),

Sarvatathāgatamātṛ (Mother of All Tathāgatas),

Sarvadevatāmātṛ (Mother of All Gods),

1.20

Sarvatathāgataśrī (Glory of All Tathāgatas),

Sarvabodhisattvaśrī (Glory of All Bodhisattvas),

Sarvāryaśrāvakapratyekabuddhaśrī (Glory of All Ārya Śrāvakas and Pratyekabuddhas),

Brahmaviṣṇumaheśvaraśrī (Glory of Brahmā, Viṣṇu, and Maheśvara),

1.21

Mahāsthānagataśrī (Glory Present in Great Places),13

Sarvadevatābhimukhaśrī (Glory in the Presence of All Gods),14

Sarvadevanāgayakṣagandharvāsuragaruḍakinnaramahoragaśrī (Glory of All the Gods, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, and Mahoragas),

Sarvavidyādharavajrapāṇivajradharaśrī (Glory of All the Vidyādharas, Vajrapāṇi, and the Vajradharas),

1.22

Catuḥpañcalokapālaśrī (Glory of the Four and the Five Guardians of the World),

Aṣṭagrahāṣṭāviṃśatinakṣatraśrī (Glory of the Eight Planets15 and Twenty-Eight Constellations16),

Oṃ Sāvitrī (Daughter of Savitra17),

Dhātrī (Nurse),

1.23

Mātṛ (Mother),

Caturvedaśrī (Glory of the Four Vedas),

Lakṣmī (Goddess of Prosperity),

Bhūtamātṛ (Mother of Sentient Beings),

1.24

Jayā (She Who Is Victorious),

Vijayā (She Who Conquers),

Gaṅgā (She Who Is the Ganges),

Sarvatīrthā (She of All Holy Places),

1.25

Sarvamaṅgalyā (She Who Confers All Auspiciousness),18

Vimalanirmalakaraśrī (Glory That Makes One Stainless and Pure),

Sarvapāpahantrī (She Who Slays All Sins),

Nirmadakarā (She Who Humbles),

1.26

Candraśrī (Glory of the Moon),

Sūryaśrī (Glory of the Sun),

Sarvagrahaśrī (Glory of All the Planets),

Siṃhavāhinī (She Who Rides upon a Lion),

1.27

Śatasahasrakoṭipadmavivarasaṃcchannā (She Who Is Enveloped by a Display of One Hundred Thousand Crore Lotuses),19

Padmā (She Who Has Lotuses),

Padmasambhavā (She Who Was Born from a Lotus),

Padmālayā (She Whose Abode Is a Lotus),

1.28

Padmadharā (She Who Holds a Lotus),

Padmāvatī (She Who Is Endowed with Lotuses),

Anekaratnāṃśumālā (She Who Has a Garland of Many Light Rays That Are Like Jewels),

Dhanadā (She Who Brings Wealth),

1.29

Śvetā (Fair One),

Mahāśvetā (Great Fair One),

Śvetabhujā (She Who Has Fair Arms),

Sarvamaṅgaladhāriṇī (She Who Possesses All Auspiciousness), [F.249.b]

1.30

Sarvapuṇyopacitāṅgī (She Whose Body Consists of All Collections of Merit),

Dākṣāyaṇī (Daughter of Dakṣa20),

Śatasahasrabhujā (She Who Has One Hundred Thousand Arms),

Śatasahasranayanā (She Who Has One Hundred Thousand Eyes),

1.31

Śatasahasraśirā (She Who Has One Hundred Thousand Heads),

Vividhavicitramaṇimaulidharā (She Who Bears a Diadem of Many Sorts of Multicolored Jewels),

Surūpā (She Who Has a Beautiful Form),

Viśvarūpā (She Who Has All Different Forms),

1.32

Yaśā (Renowned One),

Mahāyaśā (Highly Renowned One),

Saumyā (Benign One),

Bahujīmūtā (She of the Many Clouds),

1.33

Pavitrakeśā (She Whose Hair Is Purity),

Candrakāntā (She Who Is Lovely Like the Moon),

Sūryakāntā (She Who Is Lovely Like the Sun),21

Śubhā (Virtuous One),

1.34

Śubhakartrī (She Who Brings About Virtue),

Sarvasattvābhimukhī (She Who Is Disposed toward All Sentient Beings),

Āryā (Noble One),

Kusumaśrī (Glory of the Flowers),

1.35

Kusumeśvarā (She Who Is the Sovereign of the Flowers),22

Sarvasumeruparvatarājaśrī (Glory of the Entire King of Mountains, Mount Sumeru),

Sarvanadīsaricchrī (Glory of All Rivers and Streams),23

Sarvatoyasamudraśrī (Glory of the Ocean of All Waters),

1.36

Sarvatīrthābhimukhaśrī (Glory of Turning toward All the Holy Places),

Sarvauṣadhitṛṇavanaspatidhanadhānyaśrī (Glory of All Medicinal Herbs, Grasses, Trees, Wealth, and Grains),

Hiraṇyadā (She Who Gives Gold),

Annapānadā (She Who Gives Food and Drink),24

1.37

Prabhāsvarā (She of the Clear Light),

Ālokakarā (She Who Illuminates),

Pavitrāṅgā (She of the Pure Body),

Sarvatathāgatavaśavartinī (She Who Has Power over All Tathāgatas),

1.38

Sarvadevagaṇamukhaśrī (Glory When in the Presence of the Entire Assembly of the Gods),

Yamavaruṇakuberavāsavaśrī (Glory of Yama, Varuṇa, Kubera, and Vāsava),25

Dātrī (She Who Gives),

Bhoktrī (She Who Takes Pleasure),

1.39

Tejā (She Who Is Brilliance),

Tejovatī (Bright One),

Vibhūtī (Abundance),

Samṛddhi (Great Prosperity),26

1.40

Vivṛddhi (Growth),

Unnati (Advancement),27

Dharmaśrī (Glory of the Dharma),

Mādhavāśrayā (She Who Relies on Viṣṇu),

1.41

Kusumanilayā (She Whose Abode Is the Flowers),28

Anasūyā (She Who Is Not Spiteful),29

Puruṣakārāśrayā (She Who Relies on Virile Action),30

Sarvapavitragātrā (She Whose Body Is Entirely Pure),31

1.42

Maṅgalahastā (She Whose Hands Are Auspicious),32

Sarvālakṣmīnāśayitrī (She Who Destroys All Inauspiciousness),

Sarvapuṇyākarṣaṇaśrī (Glory That Collects All Merits),

Sarvapṛthivīśrī (Glory of the Entire Earth),

1.43

Sarvarājaśrī (Glory of All Kings),33

Sarvavidyādhararājaśrī (Glory of the King of All Vidyādharas),

Sarvabhūtayakṣarākṣasapretapiśācakuṃbhāṇḍamahoragaśrī (Glory of All Bhūtas, Yakṣas, Rākṣasas, Pretas, Piśācas, Kumbhāṇḍas, and Mahoragas),

Dyuti (Splendor),34 [F.250.a]

1.44

Pramodabhāgyalolā (She Who Longs for Delight and Happiness),

Sarvarṣipavitraśrī (Glory That Is the Purity of All Seers),

Sarvaśrī (Glory of All),

Bhavajyeṣṭhottamaśrī (Glory That Is the First and the Foremost in Existence),35

1.45

Sarvakinnarasarvāsuryottamaśrī (Glory That Is the First of All Kinnaras and of All Asuras),36

Niravadyasthānavāsinī (She Who Stays Irreproachable),

Rūpavatī (Beautiful One),

Sukhakarī (She Who Causes Happiness),

1.46

Kuberakāntā (Beloved of Kubera), and

Dharmarājaśrī (Glory of the Dharma King):

1.47

1.48

“Fearless Avalokiteśvara, anyone who is going to retain and recite these names of Śrī Mahādevī‍—which eliminate all offenses, overcome all sins, accumulate all merits, eliminate40 all inauspiciousness, and accumulate all glories, happiness, and good fortune‍—and who is going to retain and recite41 these names of the tathāgatas, should rise in the morning, clean up, and, having offered flowers and incense to all the buddhas, also offer sandalwood incense to Śrī Mahādevī. [F.250.b] Then, when they recite these names, all glory, all happiness and joys, will be obtained. The gods will all guard, protect, and preserve42 them, and all of their purposes will be fulfilled.”

1.49

When the Bhagavān had thus spoken, the fearless bodhisattva Avalokiteśvara, Śrī Mahādevī 43, the entire retinue, and the world, including gods, humans, asuras, and gandharvas, rejoiced and [678] praised the words of the Bhagavān.

1.50

This completes “The Noble Prophecy of Śrī Mahādevī.”44

Notes

n.1

The Abhidharmakośa gives eleven wholesome mental factors and lists faith as the first among them.

n.2

The Tibetan copy in the tantra section of the Kangyur (Toh 739) is followed by two short related texts, both also set in in Sukhāvatī and structured as expositions by the Buddha Śākyamuni to Avalokiteśvara: ’phags pa dpal chen mo’i mdo, “The Sūtra of the Gorious Great [Goddess]” (Toh 740)‍—the goddess concerned being identified as Lakṣmī in the Sanskrit title of the Degé version but not in all versions‍—and dpal gyi lha mo’i mtshan bcu gnyis pa, “The Twelve Names of the Glorious Goddess” (Toh 741). In both, the knowing, reciting, reading, and writing of the goddess’s twelve names (almost but not exactly the same in both cases) and of short dhāraṇīs (different) are recommended as effective means of dispelling obstacles and achieving goals. The colophons of both short texts state that they were translated by Jinamitra and Yeshé Dé.

n.3

“Of the excellent eon” (bskal pa bzang po’i = bhadrakalpika) is missing in the Skt.

n.4

Skt.: “Śrī Mahādevī also went toward the Bhagavān. Having circumambulated one hundred thousand times at the Bhagavān’s feet she also paid homage to all the bodhisattva mahāsattvas.”

n.5

“Names” is omitted in the Skt.

n.6

Translated on the basis of the Tibetan. Skt. has tasya rājñaḥ kṣatriyasya viṣaye teṣāṃ sattvānāṃ sarvabhayety upadravā praśamiṣyanti: “In the country of the kṣatriya king, these beings’ misfortunes, that is to say ‘all fears,’ will be pacified.”

n.7

Skt. does not have “and who put them into practice once they have heard them.”

n.8

Skt. sarvakārya, “all effects”; Tib. lus thams cad, “all bodies.”

n.9

Skt. upasarga, “natural misfortune”; Tib. gnod pa, “harms.”

n.10

The Skt. list has been followed. The Tibetan (F.248.a–b) has some minor differences from the Sanskrit.

n.11

Skt. dvādaśadaṇdakaṃ… stotram, but the Tib. has the puzzling stod pa brgyad cu gnyis pa, “eighty-two praises.”

n.12

The Tibetan and Sanskrit lists of names differ somewhat. We have followed the Sanskrit and indicated differences from the Tibetan in notes.

n.13

Tib. lha la sogs pa thams cad kyi dpal, “Glory of All Gods, And So Forth.”

n.14

Tib. gnas thams cad na yod pa’i dpal, “Glory Present in All Places.”

n.15

The eight planets: (1) Sun, (2) Earth’s moon, (3) Mars, (4) Mercury, (5) Jupiter, (6) Venus, (7) Saturn, and (8) Eclipse-Maker (Rāhula).

n.16

According to the ancient Indian traditions, twenty-eight constellations lie on the path of the moon during its complete circuit through the plane of the ecliptic. For a list of the twenty-eight, see Monier Monier-Williams, Sanskrit-English Dictionary, s.v. nakṣatra.

n.17

Savitra is a Vedic solar deity, an Āditya or descendant of the mother of the gods, Aditi.

n.18

The Tibetan (see glossary under “Sarvatīrthā”) treats these two epithets as one, i.e., “She Who Confers the Happiness of All the Holy Places.”

n.19

The Tibetan (see glossary entry) has “She Who is Enveloped by a Hundred Thousand Supreme Lotuses.”

n.20

A Hindu creator god. His daughter is the consort of Śiva.

n.21

The terms candrakānta and sūryakānta also regularly refer to gems, i.e. moonstone and sunstone respectively.

n.22

Tib. “She Who Abides in Flowers.”

n.23

Tib. “Glory of All Rivers and Lakes.”

n.24

Tib. “She Who Gives Food and Clothing.”

n.25

Skt. reads °varuṇā°. Yama is the lord of death, Varuṇa is the Vedic god presiding over night, Kubera is the god of riches, and Vāsava is Indra.

n.26

Omitted in the Tib.

n.27

Tib. mthong ma, “She Who Has Vision.”

n.28

Tib. “She Who Abides in the Kumuda Flower.” Kumuda is a white flower that grows in or near water and blossoms at night. It is usually thought to be the datura plant, a member of the lily family with a very large, white, trumpet-like flower that opens at night, especially in the moonlight.

n.29

Tib. “She Who Is Patient.”

n.30

Omitted in the Tib.

n.31

Tib. mthu rtsal gyi gnas, “She Who Is the Source of Power.”

n.32

Tib. dag byed dang bkra shis thams cad kyi lag pa dang ldan ma, “She Who Has Hands That Purify and [Bring] All Auspiciousness.”

n.33

The Tibetan (see glossary entry for “Sarvapṛthivīśrī”) takes these two as one: “Glory of the Entire Earth and All Kings.”

n.34

Omitted in the Tibetan, which here has lha’i gnas dang lha thams cad kyi dpal / bzlas brjod dang / bzlas brjod du bya ba / sbyin sreg dang / sbyin sreg tu bya ba dang / bkra shis thams cad kyi dpal, “Glory of All Abodes of the Gods and All Gods, Glory of All Incantations and What Is Incanted, All Fire Offerings, and What Is Offered and All Auspiciousness.”

n.35

The Tibetan here is bud med kyi gnas thams cad kyi gtso ma dang dpal gyi mchog, “Supreme Glory and Foremost of All That Is Feminine.”

n.36

The Skt. edition has sarvakinnarasarvasūryottamaśrī, “Glory That Is the First of All Kinnaras and All the Sun,” but in the Tib. (see glossary entry) lha ma yin mo suggests that the spelling °sarvāsurya° here is more likely to be correct in the context.

n.37

In the Tibetan text, this first section of the dhāraṇī is in Tibetan. The Skt. of the second sentence should be corrected from sarvapuṇyasambhārānāmukhīkuru svāhā to sarvapuṇyasambhārānām abhimukhī kuru svāhā.

n.38

Skt. gaṅgādisarvatīrthānyāmuikhīkuru should be corrected to gaṅgādisarvatīrthānām abhimukhī kuru.

n.39

The Sanskrit of the dhāraṇi as transcribed in the Tibetan text appears unreliable; the dhāraṇi as presented here is transliterated from the Sanskrit edition.

n.40

Tib. med par byed pa, “make nonexistent,” “eliminate”; Skt. praśamanakarāṇi, “make calm,” “pacify.”

n.41

Skt. omits “and recite.”

n.42

Skt. guptiṃ kariṣyanti, while Tib. has sbed par byed pa, “conceal.”

n.43

Tib. has lha mo chen mo dpal de, “that Śrī Mahādevī,” while Skt. has sā, “she.”

n.44

The usual mention of the translators in the Tibetan colophon is missing in all versions.

Bibliography

Āryaśrīmahādevīvyākaraṇam. Sanskrit in Gilgit Manuscripts, edited by Nalinaksha Dutt, 91–100. Delhi: Sri Satguru Publications, 1984. www.dsbcproject.org.

’phags pa lha mo chen mo dpal lung bstan pa (Āryaśrīmahādevīvyākaraṇa). Toh 193, Degé Kangyur, vol. 61 (mdo sde, tsa), folios 246.a–250.b.

’phags pa lha mo chen mo dpal lung bstan pa (Āryaśrīmahādevīvyākaraṇa). Toh 739, Degé Kangyur, vol. 94 (rgyud ’bum, tsha), folios 230.b–234.a.

’phags pa lha mo chen mo dpal lung bstan pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006-9, vol. 61, pp. 690-700 (Toh 193), and vol. 94, pp 638-50 (Toh 739).

Amoghavajra, trans. 大吉祥天女十二契一百八名無垢大乘經, Taishō 1253.

Glossary

Types of attestation for names and terms of the corresponding source language

Attested in source text

This term is attested in a manuscript used as a source for this translation.

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.1

Ākāśagarbha

nam mkha’ snying po

ནམ་མཁའ་སྙིང་པོ།

ākāśagarbha

g.2

Ālokakarā

snang ba ma

སྣང་བ་མ།

ālokakarā

g.3

Anasūyā

bzod ldan ma

བཟོད་ལྡན་མ།

anasūyā

g.4

Anekaratnāṃśumālā

’od zer ’bar ba du mas ’khor ba

འོད་ཟེར་འབར་བ་དུ་མས་འཁོར་བ།

anekaratnāṃśumālā

g.5

Annapānadā

zas dang gos sbyin ma

ཟས་དང་གོས་སྦྱིན་མ།

annapānadā

g.6

Aprameyasuvarṇottaprabhāsaśrī

dpag tu med pa’i gser mdog snang ba’i dpal

དཔག་ཏུ་མེད་པའི་གསེར་མདོག་སྣང་བའི་དཔལ།

aprameyasuvarṇottaprabhāsaśrī

g.7

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhant

g.8

Āryā

’phags ma

འཕགས་མ།

āryā

g.9

Asaṃkhyeyavīryasusaṃprasthitaśrī

brtson ’grus grangs med pa la rab tu zhugs pa’i dpal

བརྩོན་འགྲུས་གྲངས་མེད་པ་ལ་རབ་ཏུ་ཞུགས་པའི་དཔལ།

asaṃkhyeyavīryasusaṃprasthitaśrī

g.10

Aṣṭagrahāṣṭāviṃśatinakṣatraśrī

gza’ brgyad dang rgyu skar nyi shu rtsa brgyad kyi dpal

གཟའ་བརྒྱད་དང་རྒྱུ་སྐར་ཉི་ཤུ་རྩ་བརྒྱད་ཀྱི་དཔལ།

aṣṭagrahāṣṭāviṃśatinakṣatraśrī

g.11

asura

lha ma yin

ལྷ་མ་ཡིན།

asura

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

In this text:

Demi-gods, titans.

g.12

Avalokiteśvara

spyan ras gzigs dbang phyug

སྤྱན་རས་གཟིགས་དབང་ཕྱུག

avalokiteśvara

Definition from the 84000 Glossary of Terms:

One of the “eight close sons of the Buddha,” he is also known as the bodhisattva who embodies compassion. In certain tantras, he is also the lord of the three families, where he embodies the compassion of the buddhas. In Tibet, he attained great significance as a special protector of Tibet, and in China, in female form, as Guanyin, the most important bodhisattva in all of East Asia.

In this text:

One of the bodhisattvas attending the delivery of this teaching and main interlocutor.

g.13

Bahujīmūtā

sprin ma

སྤྲིན་མ།

bahujīmūtā

g.14

bhagavān

bcom ldan ’das

བཅོམ་ལྡན་འདས།

bhagavat

g.15

bhikṣu

dge slong

དགེ་སློང་།

bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

g.16

bhikṣuṇī

dge slong ma

དགེ་སློང་མ།

bhikṣuṇī

Definition from the 84000 Glossary of Terms:

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

g.17

Bhoktrī

longs spyod ma

ལོངས་སྤྱོད་མ།

bhoktrī

g.18

bhūta

’byung po

འབྱུང་པོ།

bhūta

Definition from the 84000 Glossary of Terms:

This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.

g.19

Bhūtamātṛ

sems can rnams kyi ma

སེམས་ཅན་རྣམས་ཀྱི་མ།

bhūtamātṛ

g.20

Brahmā

tshangs pa

ཚངས་པ།

brahmā

g.21

brāhmaṇa

bram ze

བྲམ་ཟེ།

brāhmaṇa

g.22

Brahmaśrī

tshangs pa’i dpal

ཚངས་པའི་དཔལ།

brahmaśrī

g.23

Brahmaviṣṇumaheśvaraśrī

tshangs pa dang khyab ’jug dang dbang phyug chen po thams cad kyi dpal

ཚངས་པ་དང་ཁྱབ་འཇུག་དང་དབང་ཕྱུག་ཆེན་པོ་ཐམས་ཅད་ཀྱི་དཔལ།

brahmaviṣṇumaheśvaraśrī

g.24

Candanakusumatejonakṣatraprabhāsaśrī

tsan dan gyi me tog gzi brjid skar ’od kyi dpal

ཙན་དན་གྱི་མེ་ཏོག་གཟི་བརྗིད་སྐར་འོད་ཀྱི་དཔལ།

candanakusumatejonakṣatraprabhāsaśrī

g.25

Candrakāntā

zla ba ltar mdzes ma

ཟླ་བ་ལྟར་མཛེས་མ།

candrakāntā

g.26

Candraśrī

zla ba’i dpal

ཟླ་བའི་དཔལ།

candraśrī

g.27

Candrasūryaśrī

nyi zla’i ’od dpal

ཉི་ཟླའི་འོད་དཔལ།

candrasūryaśrī

g.28

Candrasūryatrailokyadhārin

nyi zla dang ’jig rten gsum ’dzin pa

ཉི་ཟླ་དང་འཇིག་རྟེན་གསུམ་འཛིན་པ།

candrasūryatrailokyadhārin

g.29

Catuḥpañcalokapālaśrī

’jig rten skyong ba bzhi dang lnga’i dpal

འཇིག་རྟེན་སྐྱོང་བ་བཞི་དང་ལྔའི་དཔལ།

catuḥpañcalokapālaśrī

g.30

Caturvedaśrī

rig byed bzhi’i dpal

རིག་བྱེད་བཞིའི་དཔལ།

caturvedaśrī

g.31

Dākṣāyaṇī

shes nyen can gyi bu mo

ཤེས་ཉེན་ཅན་གྱི་བུ་མོ།

dākṣāyaṇī

g.32

Dātrī

sbyin pa ma

སྦྱིན་པ་མ།

dātrī

g.33

Dhanadā

nor sbyin ma

ནོར་སྦྱིན་མ།

dhanadā

g.34

dhāraṇī

gzungs

གཟུངས།

dhāraṇī

g.35

Dharmarājaśrī

chos kyi rgyal po’i dpal

ཆོས་ཀྱི་རྒྱལ་པོའི་དཔལ།

dharmarājaśrī

g.36

Dharmaśrī

chos kyi dpal

ཆོས་ཀྱི་དཔལ།

dharmaśrī

g.37

Dhārmavikurvaṇadhvajavegaśrī

chos kyi cho ’phrul rgyal mtshan shugs kyi dpal

ཆོས་ཀྱི་ཆོ་འཕྲུལ་རྒྱལ་མཚན་ཤུགས་ཀྱི་དཔལ།

dhārmavikurvaṇadhvajavegaśrī

g.38

Dhātrī

ma ma

མ་མ།

dhātrī

g.39

Drumarājavivardhitaśrī

shing gi rgyal po ltar skyes pa’i dpal

ཤིང་གི་རྒྱལ་པོ་ལྟར་སྐྱེས་པའི་དཔལ།

drumarājavivardhitaśrī

g.40

Dyuti

’od la dga’ ba

འོད་ལ་དགའ་བ།

dyuti

g.41

Excellent Eon

bskal pa bzang po

བསྐལ་པ་བཟང་པོ།

bhadrakalpa

g.42

Four Vedas

rig byed bzhi

རིག་བྱེད་བཞི།

catvāro vedāḥ

g.43

Gaganapradīpābhirāmaśrī

nam mkha’i sgron ma’i ’od bzang dpal

ནམ་མཁའི་སྒྲོན་མའི་འོད་བཟང་དཔལ།

gaganapradīpābhirāmaśrī

g.44

Gambhīradharmaprabhārājaśrī

zab mo’i chos kyi ’od kyi rgyal po’i dpal

ཟབ་མོའི་ཆོས་ཀྱི་འོད་ཀྱི་རྒྱལ་པོའི་དཔལ།

gambhīradharmaprabhārājaśrī

g.45

Gandhapradīpaśrī

spos kyi sgron ma’i dpal

སྤོས་ཀྱི་སྒྲོན་མའི་དཔལ།

gandhapradīpaśrī

g.46

gandharva

dri za

དྲི་ཟ།

gandharva

g.47

Gaṅgā

gang ga ma

གང་ག་མ།

gaṅgā

g.48

Gaṅgāsarvatīrthamukhamaṅgalaśrī

gang gA’i mu stegs kyi sgo thams cad kyi bkra bshis kyi dpal

གང་གཱའི་མུ་སྟེགས་ཀྱི་སྒོ་ཐམས་ཅད་ཀྱི་བཀྲ་བཤིས་ཀྱི་དཔལ།

gaṅgāsarvatīrthamukhamaṅgalaśrī

g.49

garuḍa

nam mkha’ lding

ནམ་མཁའ་ལྡིང་།

garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

g.50

Guṇasamudrāvabhāsamaṇḍalaśrī

yon tan rgya mtsho snang ba’i dkyil ’khor gyi dpal

ཡོན་ཏན་རྒྱ་མཚོ་སྣང་བའི་དཀྱིལ་འཁོར་གྱི་དཔལ།

guṇasamudrāvabhāsamaṇḍalaśrī

g.51

Hiraṇyadā

gser sbyin ma

གསེར་སྦྱིན་མ།

hiraṇyadā

g.52

Indraketudhvajarājaśrī

dbang po’i tog gi rgyal tshan gyi rgyal po’i dpal

དབང་པོའི་ཏོག་གི་རྒྱལ་ཚན་གྱི་རྒྱལ་པོའི་དཔལ།

indraketudhvajarājaśrī

g.53

Jayā

rgyal ma

རྒྱལ་མ།

jayā

g.54

Jñānārciḥsāgaraśrī

ye shes ’od ’phro rgya mtsho’i dpal

ཡེ་ཤེས་འོད་འཕྲོ་རྒྱ་མཚོའི་དཔལ།

jñānārciḥsāgaraśrī

g.55

Jyotiḥsaumyagandhāvabhāsaśrī

skar ’od zhi ba’i spos snang dpal

སྐར་འོད་ཞི་བའི་སྤོས་སྣང་དཔལ།

jyotiḥsaumyagandhāvabhāsaśrī

g.56

kinnara

mi’am ci

མིའམ་ཅི།

kinnara

g.57

kṣatriya

rgyal rigs

རྒྱལ་རིགས།

kṣatriya

g.58

Kṣitigarbha

sa’i snying po

སའི་སྙིང་པོ།

kṣitigarbha

g.59

Kubera

ku be ra

ཀུ་བེ་ར།

kubera

g.60

Kuberakāntā

ku be ra’i snying du sdug ma

ཀུ་བེ་རའི་སྙིང་དུ་སྡུག་མ།

kuberakāntā

g.61

kumbhāṇḍa

grul bum

གྲུལ་བུམ།

kumbhāṇḍa

g.62

Kusumanilayā

ku mud la gnas ma

ཀུ་མུད་ལ་གནས་མ།

kusumanilayā

g.63

Kusumaśrī

me tog la gnas ma

མེ་ཏོག་ལ་གནས་མ།

kusumaśrī

g.64

Kusumeśvarā

me tog gi dbang phyug ma

མེ་ཏོག་གི་དབང་ཕྱུག་མ།

kusumeśvarā

g.65

Lakṣmī

bkra shis ma

བཀྲ་ཤིས་མ།

lakṣmī

g.66

Lakṣmyākarṣaṇaśrī

phun sum tshogs pa ’gugs pa’i dpal

ཕུན་སུམ་ཚོགས་པ་འགུགས་པའི་དཔལ།

lakṣmyākarṣaṇaśrī

g.67

Mādhavāśrayā

khyab ’jug la brten ma

ཁྱབ་འཇུག་ལ་བརྟེན་མ།

mādhavāśrayā

g.68

Mahāmeghaśrī

sprin chen po’i dpal

སྤྲིན་ཆེན་པོའི་དཔལ།

mahāmeghaśrī

g.69

Mahāpraṇidhivegaśrī

smon lam chen po’i shugs kyi dpal

སྨོན་ལམ་ཆེན་པོའི་ཤུགས་ཀྱི་དཔལ།

mahāpraṇidhivegaśrī

g.70

mahāsattva

sems dpa’ chen po

སེམས་དཔའ་ཆེན་པོ།

mahāsattva

Definition from the 84000 Glossary of Terms:

The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- (“great”) is close in its connotations to the mahā- in “Mahāyāna.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term‍—variably‍—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.

g.71

Mahāsthāmaprāpta

mthu chen thob pa

མཐུ་ཆེན་ཐོབ་པ།

mahāsthāmaprāpta

g.72

Mahāsthānagataśrī

gnas thams cad na yod pa’i dpal

གནས་ཐམས་ཅད་ན་ཡོད་པའི་དཔལ།

mahāsthānagataśrī

g.73

Mahāśvetā

dkar mo chen mo

དཀར་མོ་ཆེན་མོ།

mahāśvetā

g.74

Mahāyaśā

shin tu grags ma

ཤིན་ཏུ་གྲགས་མ།

mahāyaśā

g.75

Maheśvara

dbang phyug chen po

དབང་ཕྱུག་ཆེན་པོ།

maheśvara

g.76

Maheśvaraśrī

dbang phyud chen po’i dpal

དབང་ཕྱུད་ཆེན་པོའི་དཔལ།

maheśvaraśrī

g.77

mahoraga

lto ’phye chen po

ལྟོ་འཕྱེ་ཆེན་པོ།

mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

g.78

Mañjuśrī

’jam dpal

འཇམ་དཔལ།

mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñāpāramitāsūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

g.79

Mātṛ

ཡུམ།

mātṛ

g.80

nāga

ཀླུ།

nāga

g.81

Nārāyaṇavratasannāhasumeruśrī

sred med kyi bu’i brtul zhugs kyi go cha ri rab kyi dpal

སྲེད་མེད་ཀྱི་བུའི་བརྟུལ་ཞུགས་ཀྱི་གོ་ཆ་རི་རབ་ཀྱི་དཔལ།

nārāyaṇavratasannāhasumeruśrī

g.82

Niravadyasthānavāsinī

kha na ma tho ba med pa’i gnas na ’dug ma

ཁ་ན་མ་ཐོ་བ་མེད་པའི་གནས་ན་འདུག་མ།

niravadyasthānavāsinī

g.83

Nirmadakarā

rgyags pa med pa

རྒྱགས་པ་མེད་པ།

nirmadakarā

g.84

Nirmitameghagarjanayaśaḥśrī

sprul ba’i ’brug sgra snyan pa’i dpal

སྤྲུལ་བའི་འབྲུག་སྒྲ་སྙན་པའི་དཔལ།

nirmitameghagarjanayaśaḥśrī

g.85

Oṃ Sāvitrī

om nyi ma’i bu mo

ཨོམ་ཉི་མའི་བུ་མོ།

oṃ sāvitrī

g.86

Padmā

pad ma

པད་མ།

padmā

g.87

Padmadharā

pad ma ’dzin pa

པད་མ་འཛིན་པ།

padmadhāra

g.88

Padmālayā

pad ma la gnas pa

པད་མ་ལ་གནས་པ།

padmālaya

g.89

Padmasambhavā

pad ma las byung ma

པད་མ་ལས་བྱུང་མ།

padmasambhava

g.90

Padmāvatī

pad ma dang ldan pa

པད་མ་དང་ལྡན་པ།

padmāvatī

g.91

Pavitrakeśā

skra gtsang ma

སྐྲ་གཙང་མ།

pavitrakeśā

g.92

Pavitrāṅgā

lus gtsang ma

ལུས་གཙང་མ།

pavitrāṅgā

g.93

perfections

pha rol tu phyin pa

ཕ་རོལ་ཏུ་ཕྱིན་པ།

pāramitā

g.94

piśāca

sha za

ཤ་ཟ།

piśāca

g.95

Prabhāsvarā

’od gsal ma

འོད་གསལ་མ།

prabhāsvarā

g.96

Prajñāpradīpāsaṃkhyeyaprabhāketuśrī

shes rab sgron ma grangs med pa’i ’od kyi me tog gi dpal

ཤེས་རབ་སྒྲོན་མ་གྲངས་མེད་པའི་འོད་ཀྱི་མེ་ཏོག་གི་དཔལ།

prajñāpradīpāsaṃkhyeyaprabhāketuśrī

g.97

Pramodabhāgyalolā

skal ba dang ldan par ’dod pa

སྐལ་བ་དང་ལྡན་པར་འདོད་པ།

pramodabhāgyalolā

g.98

Praṇidhānasāgarāvabhāsaśrī

smon lam rgya mtshos snang ba’i dpal

སྨོན་ལམ་རྒྱ་མཚོས་སྣང་བའི་དཔལ།

praṇidhānasāgarāvabhāsaśrī

g.99

pratyekabuddha

rang sangs rgyas

རང་སངས་རྒྱས།

pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyekabuddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

g.100

preta

yi dwags

ཡི་དྭགས།

preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born as the karmic fruition of past miserliness. As the term in Sanskrit means “the departed,” they are analogous to the ancestral spirits of Vedic tradition, the pitṛs, who starve without the offerings of descendants. It is also commonly translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓鬼 e gui.

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance.

g.101

prophecy

lung bstan pa

ལུང་བསྟན་པ།

vyākaraṇa

g.102

Puruṣakārāśrayā

mthu rtsal gyi gnas

མཐུ་རྩལ་གྱི་གནས།

puruṣakārāśrayā

g.103

rākṣasa

srin po

སྲིན་པོ།

rākṣasa

g.104

Ratnakusumaguṇasāgaravaiḍūryakanakagirisuvarṇakāṃcanaprabhāsaśrī

rin po che’i me tog yon tan gyi rgya mtsho baidUrya dang gser gyi ri bo mdog mdzes gser ’od dpal

རིན་པོ་ཆེའི་མེ་ཏོག་ཡོན་ཏན་གྱི་རྒྱ་མཚོ་བཻདཱུརྱ་དང་གསེར་གྱི་རི་བོ་མདོག་མཛེས་གསེར་འོད་དཔལ།

ratnakusumaguṇasāgaravaidūryakanakagirisuvarṇakāṃcanaprabhāsaśrī

g.105

Ratnārciḥparvataśrī

rin chen ’od ’phro ri bo’i dpal

རིན་ཆེན་འོད་འཕྲོ་རི་བོའི་དཔལ།

ratnārciḥparvataśrī

g.106

Ratnasaṃbhavā

nor bu rin po che las byung ba

ནོར་བུ་རིན་པོ་ཆེ་ལས་བྱུང་བ།

ratnasaṃbhavā

g.107

Rūpavatī

yid du ’ong ma

ཡིད་དུ་འོང་མ།

rūpavatī

g.108

Sāgaragarbhasaṃbhavaśrī

rgya mtsho’i snying po las byung ba’i dpal

རྒྱ་མཚོའི་སྙིང་པོ་ལས་བྱུང་བའི་དཔལ།

sāgaragarbhasaṃbhavaśrī

g.109

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

g.110

Samantabhadra

kun tu bzang po

ཀུན་ཏུ་བཟང་པོ།

samantabhadra

g.111

Samantāvabhāsavijitasaṃgrāmaśrī

kun tu snang ba gyul las rnam par gyal ba’i dpal

ཀུན་ཏུ་སྣང་བ་གྱུལ་ལས་རྣམ་པར་གྱལ་བའི་དཔལ།

samantāvabhāsavijitasaṃgrāmaśrī

g.112

Samṛddhi

’byor pa ma

འབྱོར་པ་མ།

samṛddhi

g.113

Sarvabhayahara

’jigs pa thams cad sel ba

འཇིགས་པ་ཐམས་ཅད་སེལ་བ།

sarvabhayahara

g.114

Sarvabhūtayakṣarākṣasapretapiśācakuṃbhāṇḍamahoragaśrī

byung bo thams cad dang gnod sbyin dang srin po dang yi dgas dang sha za dang grul bum dang lto ’phye chen po thams cad kyi dpal

བྱུང་བོ་ཐམས་ཅད་དང་གནོད་སྦྱིན་དང་སྲིན་པོ་དང་ཡི་དགས་དང་ཤ་ཟ་དང་གྲུལ་བུམ་དང་ལྟོ་འཕྱེ་ཆེན་པོ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvabhūtayakṣarākṣasapretapiśācakuṃbhāṇḍamahoragaśrī

g.115

Sarvabodhisattvaśrī

byangs chub sems pa thams cad kyi dpal

བྱངས་ཆུབ་སེམས་པ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvabodhisattvaśrī

g.116

Sarvadevagaṇamukhaśrī

lha’i tshogs thams cad la mngon du phyogs pa’i dpal

ལྷའི་ཚོགས་ཐམས་ཅད་ལ་མངོན་དུ་ཕྱོགས་པའི་དཔལ།

sarvadevagaṇamukhaśrī

g.117

Sarvadevanāgayakṣagandharvāsuragaruḍakinnaramahoragaśrī

lha dang klu dang gnod sbyin dang dri za dang lha ma yin dang nam mkha’ lding dang mi ’am ci dang lto ’phye chen po thams cad kyi dpal

ལྷ་དང་ཀླུ་དང་གནོད་སྦྱིན་དང་དྲི་ཟ་དང་ལྷ་མ་ཡིན་དང་ནམ་མཁའ་ལྡིང་དང་མི་འམ་ཅི་དང་ལྟོ་འཕྱེ་ཆེན་པོ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvadevanāgayakṣagandharvāsuragaruḍakinnaramahoragaśrī

g.118

Sarvadevatābhimukhaśrī

lha sogs pa thams cad kyi dpal

ལྷ་སོགས་པ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvadevatābhimukhaśrī

g.119

Sarvadevatābhiṣiktā

lha thams cad kyi dbang bskur ba

ལྷ་ཐམས་ཅད་ཀྱི་དབང་བསྐུར་བ།

sarvadevatābhiṣiktā

g.120

Sarvadevatāmātṛ

lha thams cad kyi ma

ལྷ་ཐམས་ཅད་ཀྱི་མ།

sarvadevatāmātṛ

g.121

Sarvadhanadhānyākarṣaṇaśrī

nor dang ’bru thams cad sdud pa’i dpal

ནོར་དང་འབྲུ་ཐམས་ཅད་སྡུད་པའི་དཔལ།

sarvadhanadhānyākarṣaṇaśrī

g.122

Sarvadharmaprabhāsavyūhaśrī

chos kyi snang ba thams cad bkod pa’i dpal

ཆོས་ཀྱི་སྣང་བ་ཐམས་ཅད་བཀོད་པའི་དཔལ།

sarvadharmaprabhāsavyūhaśrī

g.123

Sarvagrahaśrī

zla thams cad kyi dpal

ཟླ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvagrahaśrī

g.124

Sarvakinnarasarvāsuryottamaśrī

dpal gyi mchog mi ’am ci mo thams cad dang lha ma yin mo thams cad kyi dpal gyi mchog

དཔལ་གྱི་མཆོག་མི་འམ་ཅི་མོ་ཐམས་ཅད་དང་ལྷ་མ་ཡིན་མོ་ཐམས་ཅད་ཀྱི་དཔལ་གྱི་མཆོག

sarvakinnarasarvāsuryottamaśrī

g.125

Sarvālakṣmīnāśayitrī

bkra mi shis pa thams cad med par byed pa

བཀྲ་མི་ཤིས་པ་ཐམས་ཅད་མེད་པར་བྱེད་པ།

sarvālakṣmīnāśayitrī

g.126

Sarvamaṅgaladhārin

dga’ byed kyi bkra bshis thams cad ’dzin pa

དགའ་བྱེད་ཀྱི་བཀྲ་བཤིས་ཐམས་ཅད་འཛིན་པ།

sarvamaṅgaladhārin

g.127

Sarvamaṅgaladhāriṇī

bkra shis thams cad ’dzin ma

བཀྲ་ཤིས་ཐམས་ཅད་འཛིན་མ།

sarvamaṅgaladhāriṇī

g.128

Sarvanadīsaricchrī

chu klung dang mtsho thams cad kyi dpal

ཆུ་ཀླུང་དང་མཚོ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvanadīsaricchrī

g.129

Sarvanīvaraṇaviṣkaṃbhin

sgrib pa thams cad rnam par sel ba

སྒྲིབ་པ་ཐམས་ཅད་རྣམ་པར་སེལ་བ།

sarvanīvaraṇaviṣkaṃbhin

g.130

Sarvapāpahantrī

sdig pa thams cad ’phrog ma

སྡིག་པ་ཐམས་ཅད་འཕྲོག་མ།

sarvapāpahantrī

g.131

Sarvapṛthivīśrī

sa thams cad dang rgyal po thams cad kyi dpal

ས་ཐམས་ཅད་དང་རྒྱལ་པོ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvapṛthivīśrī
sarvarājaśrī

g.132

Sarvapuṇyākarṣaṇaśrī

bsod nams thams cad sdud pa’i dpal

བསོད་ནམས་ཐམས་ཅད་སྡུད་པའི་དཔལ།

sarvapuṇyākarṣaṇaśrī

g.133

Sarvapuṇyalakṣaṇadhārin

bsod nams kyi mtshan tham cad ’dzin pa

བསོད་ནམས་ཀྱི་མཚན་ཐམ་ཅད་འཛིན་པ།

sarvapuṇyalakṣaṇadhārin

g.134

Sarvapuṇyopacitāṅgī

bsod nams kyi phung po thams cad kyi lus can

བསོད་ནམས་ཀྱི་ཕུང་པོ་ཐམས་ཅད་ཀྱི་ལུས་ཅན།

sarvapuṇyopacitāṅgī

g.135

Sarvarṣipavitraśrī

drang srong thams cad dag par byed pa’i dpal

དྲང་སྲོང་ཐམས་ཅད་དག་པར་བྱེད་པའི་དཔལ།

sarvarṣipavitraśrī

g.136

Sarvāryaśrāvakapratyekabuddhaśrī

’phags pa nyan thos dang rang sangs ryas thams cad kyi dpal

འཕགས་པ་ཉན་ཐོས་དང་རང་སངས་རྱས་ཐམས་ཅད་ཀྱི་དཔལ།

sarvāryaśrāvakapratyekabuddhaśrī

g.137

Sarvasattvābhimukhī

sems can thams cad la mngon du phyogs ma’i dpal

སེམས་ཅན་ཐམས་ཅད་ལ་མངོན་དུ་ཕྱོགས་མའི་དཔལ།

sarvasattvābhimukhī

g.138

Sarvaśrī

bkra shis thams cad kyi dpal

བཀྲ་ཤིས་ཐམས་ཅད་ཀྱི་དཔལ།

sarvaśrī

g.139

Sarvasumeruparvatarājaśrī

ri bo’i rgyal po ri rab thams cad kyi dpal

རི་བོའི་རྒྱལ་པོ་རི་རབ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvasumeruparvatarājaśrī

g.140

Sarvasvarāṅgarutanirghoṣaśrī

gsung gi yan lag thams cad kyi sgra dbyangs dpal

གསུང་གི་ཡན་ལག་ཐམས་ཅད་ཀྱི་སྒྲ་དབྱངས་དཔལ།

sarvasvarāṅgarutanirghoṣaśrī

g.141

Sarvatathāgatābhiṣiktā

de bzhin gshegs pa thams cad kyi dbang bskur ba

དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་དབང་བསྐུར་བ།

sarvatathāgatābhiṣiktā

g.142

Sarvatathāgatamātṛ

de bzhin gshegs pa thams cad kyi yum

དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་ཡུམ།

sarvatathāgatamātṛ

g.143

Sarvatathāgataśrī

de bzhin gshegs pa thams cad kyi dpal

དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvatathāgataśrī

g.144

Sarvatathāgatavaśavartinī

de bzhin gshegs pa thams cad dbang sgyur ma

དེ་བཞིན་གཤེགས་པ་ཐམས་ཅད་དབང་སྒྱུར་མ།

sarvatathāgatavaśavartinī

g.145

Sarvatīrthā

mu tegs kyi sgo thams cad kyi bkra shis ma

མུ་ཏེགས་ཀྱི་སྒོ་ཐམས་ཅད་ཀྱི་བཀྲ་ཤིས་མ།

sarvatīrthā

g.146

Sarvatīrthābhimukhaśrī

mu tegs thams cad du mngon du phyogs pa’i dpal

མུ་ཏེགས་ཐམས་ཅད་དུ་མངོན་དུ་ཕྱོགས་པའི་དཔལ།

sarvatīrthābhimukhaśrī

g.147

Sarvatīrthamaṅgaladhārin

mu stegs kyi bkra bshis tham cad ’dzin pa

མུ་སྟེགས་ཀྱི་བཀྲ་བཤིས་ཐམ་ཅད་འཛིན་པ།

sarvatīrthamaṅgaladhārin

g.148

Sarvatoyasamudraśrī

chu thams cad kyi rgya mtsho’i dpal

ཆུ་ཐམས་ཅད་ཀྱི་རྒྱ་མཚོའི་དཔལ།

sarvatoyasamudraśrī

g.149

Sarvauṣadhitṛṇavanaspatidhanadhānyaśrī

sman dang rtsi tog dang shing dang nor dang ’bru thams cad kyi dpal

སྨན་དང་རྩི་ཏོག་དང་ཤིང་དང་ནོར་དང་འབྲུ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvauṣadhitṛṇavanaspatidhanadhānyaśrī

g.150

Sarvavidyādhararājaśrī

rig sngags ’chang gi rgyal po thams cad kyi dpal

རིག་སྔགས་འཆང་གི་རྒྱལ་པོ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvavidyādhararājaśrī

g.151

Sarvavidyādharavajrapāṇivajradharaśrī

rig sngags ’chang dang lag na rdo rje dang rdo rje ’chang ba thams cad kyi dpal

རིག་སྔགས་འཆང་དང་ལག་ན་རྡོ་རྗེ་དང་རྡོ་རྗེ་འཆང་བ་ཐམས་ཅད་ཀྱི་དཔལ།

sarvavidyādharavajrapāṇivajradharaśrī

g.152

Śatasahasrabhujā

lag pa ’bum dang ldan ma

ལག་པ་འབུམ་དང་ལྡན་མ།

śatasahasrabhujā

g.153

Śatasahasrakoṭipadmavivarasaṃcchannā

pad ma’i mchog ’bum gyis bkab ma

པད་མའི་མཆོག་འབུམ་གྱིས་བཀབ་མ།

śatasahasrakoṭipadmavivarasaṃcchannā

g.154

Śatasahasranayanā

mig ’bum dang ldan ma

མིག་འབུམ་དང་ལྡན་མ།

śatasahasranayanā

g.155

Śatasahasraśirā

mgo ’bum dang ldan ma

མགོ་འབུམ་དང་ལྡན་མ།

śatasahasraśirā

g.156

Sattvāśayaśamanaśarīraśrī

sems can gyi bsam pa zhi bar mdzad pa’i sku’i dpal

སེམས་ཅན་གྱི་བསམ་པ་ཞི་བར་མཛད་པའི་སྐུའི་དཔལ།

sattvāśayaśamanaśarīraśrī

g.157

Saumyā

zhi ba ma

ཞི་བ་མ།

saumyā

g.158

Saumyākarṣaṇaśrī

zhi ba ’dren pa’i dpal

ཞི་བ་འདྲེན་པའི་དཔལ།

saumyākarṣaṇaśrī

g.159

Siṃhavāhinī

seng ge la zhon ma

སེང་གེ་ལ་ཞོན་མ།

siṃhavāhinī

g.160

Smṛtiketurājaśrī

dran pa’i tog gi rgyal po’i dpal

དྲན་པའི་ཏོག་གི་རྒྱལ་པོའི་དཔལ།

smṛtiketurājaśrī

g.161

śrāvaka

nyan thos

ཉན་ཐོས།

śrāvaka

g.162

Śrī Mahādevī

lha mo chen mo dpal

ལྷ་མོ་ཆེན་མོ་དཔལ།

śrī mahādevī

g.163

Śrīghana

dpal stug po

དཔལ་སྟུག་པོ།

śrīghana

g.164

Śrīmahāratnapratimaṇḍitā

dpal rin po ches brgyan pa

དཔལ་རིན་པོ་ཆེས་བརྒྱན་པ།

śrīmahāratnapratimaṇḍitā

g.165

Śrīmaṇiratnasambhava

dpal nor bu rin po che las byung ba

དཔལ་ནོར་བུ་རིན་པོ་ཆེ་ལས་བྱུང་བ།

śrīmaṇiratnasambhava

g.166

Śubhā

dge ma

དགེ་མ།

śubhā

g.167

Śubhakartrī

dge byed ma

དགེ་བྱེད་མ།

śubhakartrī

g.168

śūdra

dmangs rigs

དམངས་རིགས།

śūdra

g.169

Sukhakarī

sim par byed ma

སིམ་པར་བྱེད་མ།

sukhakarī

g.170

Sukhāvatī

bde ba can

བདེ་བ་ཅན།

sukhāvatī

g.171

Suparikīrtitanāmadheyaśrī

shin tu yongs su brjod pa mtshan gsol dpal

ཤིན་ཏུ་ཡོངས་སུ་བརྗོད་པ་མཚན་གསོལ་དཔལ།

suparikīrtitanāmadheyaśrī

g.172

Surūpā

gzugs bzang ba

གཟུགས་བཟང་བ།

surūpā

g.173

Sūryakāntā

nyi ma ltar mdzes ma

ཉི་མ་ལྟར་མཛེས་མ།

sūryakāntā

g.174

Sūryaprabhāketuśrī

nyi ’od tog gi dpal

ཉི་འོད་ཏོག་གི་དཔལ།

sūryaprabhāketuśrī

g.175

Sūryaśrī

nyi ma’i dpal

ཉི་མའི་དཔལ།

sūryaśrī

g.176

Śvetā

dkar mo

དཀར་མོ།

śvetā

g.177

Śvetabhujā

lag dkar ma

ལག་དཀར་མ།

śvetabhujā

g.178

tathāgata

de bzhin gshegs pa

དེ་བཞིན་གཤེགས་པ།

tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

g.179

Tejā

gzi brjid ldan ma

གཟི་བརྗིད་ལྡན་མ།

tejā (tejovatī)

g.180

Tejovatī

gzi brjid ldan ma

གཟི་བརྗིད་ལྡན་མ།

tejovatī (tejā)

g.181

Unnati

mthong ma

མཐོང་མ།

unnati

g.182

upāsaka

dge bsnyen

དགེ་བསྙེན།

upāsaka

g.183

upāsikā

dge bsnyen ma

དགེ་བསྙེན་མ།

upāsikā

g.184

vaiśya

rje’u rigs

རྗེའུ་རིགས།

vaiśya

g.185

Vajrapāṇi

lag na rdo rje

ལག་ན་རྡོ་རྗེ།

vajrapāṇi

Definition from the 84000 Glossary of Terms:

Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.

In this text:

One of the bodhisattvas attending the delivery of this teaching.

g.186

Varuṇa

chu lha

ཆུ་ལྷ།

varuṇa

g.187

Vibhūtī

phun sum tshogs ma

ཕུན་སུམ་ཚོགས་མ།

vibhūtī

g.188

Vijayā

rnam rgyal ma

རྣམ་རྒྱལ་མ།

vijayā

g.189

Vimalanirmalakaraśrī

dri ma med pa
dri ma med par byed pa’i dpal

དྲི་མ་མེད་པ།
དྲི་མ་མེད་པར་བྱེད་པའི་དཔལ།

vimalanirmalakaraśrī

g.190

Viṣṇu

khyab ’jug

ཁྱབ་འཇུག

viṣṇu

g.191

Viśvarūpā

gzugs sna tshogs can

གཟུགས་སྣ་ཚོགས་ཅན།

viśvarūpā

g.192

Vividhavicitramaṇimaulidharā

nor bu rnam pa sna tshogs kyis mdzes par byas pa’i cod pan thogs pa

ནོར་བུ་རྣམ་པ་སྣ་ཚོགས་ཀྱིས་མཛེས་པར་བྱས་པའི་ཅོད་པན་ཐོགས་པ།

vividhavicitramaṇimaulidharā

g.193

Vivṛddhi

rnam par skye ba ma

རྣམ་པར་སྐྱེ་བ་མ།

vivṛddhi

g.194

yakṣa

gnod sbyin

གནོད་སྦྱིན།

yakṣa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

g.195

Yama

gshin rje

གཤིན་རྗེ།

yama

g.196

Yamavaruṇakuberavāsavaśrī

gshin rje dang chu lha dang ku be ra dang brgya byin la sogs pa’i dpal

གཤིན་རྗེ་དང་ཆུ་ལྷ་དང་ཀུ་བེ་ར་དང་བརྒྱ་བྱིན་ལ་སོགས་པའི་དཔལ།

yamavaruṇakuberavāsavaśrī

g.197

Yaśā

rab grags ma

རབ་གྲགས་མ།

yaśā

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The Prophecy of Śrī Mahādevī

Toh 193

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Ākāśagarbha

Ālokakarā

Anasūyā

Aneka­ratnāṃśu­mālā

Annapānadā

Aprameya­suvarṇotta­prabhāsa­śrī

arhat

Āryā

Asaṃkhyeya­vīrya­susaṃprasthita­śrī

Aṣṭa­grahāṣṭāviṃśati­nakṣatra­śrī

asura

Definition from the 84000 Glossary of Terms:

In this text:

Avalokiteśvara

Definition from the 84000 Glossary of Terms:

In this text:

Bahujīmūtā

bhagavān

bhikṣu

Definition from the 84000 Glossary of Terms:

bhikṣuṇī

Definition from the 84000 Glossary of Terms:

Bhoktrī

bhūta

Definition from the 84000 Glossary of Terms:

Bhūtamātṛ

Brahmā

brāhmaṇa

Brahmaśrī

Brahma­viṣṇu­maheśvara­śrī

Candana­kusuma­tejo­nakṣatra­prabhāsa­śrī

Candrakāntā

Candraśrī

Candrasūryaśrī

Candra­sūrya­trailokya­dhārin

Catuḥpañca­lokapāla­śrī

Caturvedaśrī

Dākṣāyaṇī

Dātrī

Dhanadā

dhāraṇī

Dharmarājaśrī

Dharmaśrī

Dhārma­vikurvaṇa­dhvaja­vega­śrī

Dhātrī

Druma­rāja­vivardhita­śrī

Dyuti

Excellent Eon

Four Vedas

Gagana­pradīpābhirāma­śrī

Gambhīra­dharma­prabhā­rāja­śrī

Gandha­pradīpa­śrī

gandharva

Gaṅgā

Gaṅgāsarva­tīrthamukha­maṅgala­śrī

garuḍa

Definition from the 84000 Glossary of Terms:

Guṇa­samudrāvabhāsa­maṇḍala­śrī

Hiraṇyadā

Indra­ketu­dhvaja­rāja­śrī

Jayā

Jñānārciḥsāgara­śrī

Jyotiḥsaumya­gandhāvabhāsa­śrī

kinnara

kṣatriya

Definition from the 84000 Glossary of Terms:

Kṣitigarbha

Kubera

Kuberakāntā

Anekaratnāṃśumālā

Aprameyasuvarṇottaprabhāsaśrī

Asaṃkhyeyavīryasusaṃprasthitaśrī

Aṣṭagrahāṣṭāviṃśatinakṣatraśrī

Brahmaviṣṇumaheśvaraśrī

Candanakusumatejonakṣatraprabhāsaśrī

Candrasūryatrailokyadhārin

Catuḥpañcalokapālaśrī

Dhārmavikurvaṇadhvajavegaśrī

Drumarājavivardhitaśrī

Gaganapradīpābhirāmaśrī

Gambhīradharmaprabhārājaśrī

Gandhapradīpaśrī

Gaṅgāsarvatīrthamukhamaṅgalaśrī

Guṇasamudrāvabhāsamaṇḍalaśrī

Indraketudhvajarājaśrī

Jñānārciḥsāgaraśrī

Jyotiḥsaumyagandhāvabhāsaśrī