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  • Toh 431

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ཁྲོ་བོ་ཆེན་པོའི་རྒྱུད།

The Tantra of Caṇḍa­mahā­roṣaṇa
Introduction

Caṇḍa­mahā­roṣaṇa­tantram
དཔལ་གཏུམ་པོ་ཁྲོ་བོ་ཆེན་པོའི་རྒྱུད་ཀྱི་རྒྱལ་པོ་དཔའ་བོ་གཅིག་པ་ཞེས་བྱ་བ།
dpal gtum po khro bo chen po’i rgyud kyi rgyal po dpa’ bo gcig pa zhes bya ba
The Glorious Caṇḍa­mahā­roṣaṇa Tantra “The Sole Hero”
Ekalla­vīrākhya­śrī­caṇḍa­mahā­roṣaṇa­tantram

Toh 431

Degé Kangyur, vol. 80 (rgyud ’bum, nga), folios 304.b–343.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Trakpa Gyaltsen

Imprint

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

First published 2016

Current version v 2.28.25 (2025)

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Warning: Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra. Practitioners who are not sure if they should read this translation are advised to consult the authorities of their lineage. The responsibility for reading this text or sharing it with others who may or may not fulfill the requirements lies in the hands of readers.

Tantra Text Warning

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
tr. The Translation
+ 25 chapters- 25 chapters
1. Introduction
2. The Maṇḍala
3. Empowerment
4. Deity
5. Mantra
6. Completion Stage
7. Revitalizing the Body
8. Caṇḍa­mahā­roṣaṇa’s Nature
9. Meditation
10. In Praise of Women
11. The Universality of Caṇḍa­mahā­roṣaṇa
12. Mantra Rituals
13. Conduct
14. The Name Acala
15. Purities
16. Dependent Origination
17. Increasing the Semen
18. Preventing Disease
19. Retention of Semen and Similar Practices
20. Mantras and Yantras
21. Magical Practices
22. Controlling Prāṇa
23. Signs of Death
24. Nature of the Body
25. Deity Practice
c. Colophon
ap. Sanskrit Text
+ 25 chapters- 25 chapters
app. Prologue to the Sanskrit Text
ap1. Chapter A1
ap2. Chapter A2
ap3. Chapter A3
ap4. Chapter A4
ap5. Chapter A5
ap6. Chapter A6
ap7. Chapter A7
ap8. Chapter A8
ap9. Chapter A9
ap10. Chapter A10
ap11. Chapter A11
ap12. Chapter A12
ap13. Chapter A13
ap14. Chapter A14
ap15. Chapter A15
ap16. Chapter A16
ap17. Chapter A17
ap18. Chapter A18
ap19. Chapter A19
ap20. Chapter A20
ap21. Chapter A21
ap22. Chapter A22
ap23. Chapter A23
ap24. Chapter A24
ap25. Chapter A25
n. Notes
b. Bibliography
+ 4 sections- 4 sections
· Tibetan Manuscript of the Root Text
· Sanskrit Manuscripts of the Root Text
· Manuscripts of the Commentary
· Secondary Sources
g. Glossary

s.

Summary

s.­1

Written around the tenth or the eleventh century ᴄᴇ, in the late Mantra­yāna period, The Tantra of Caṇḍa­mahāroṣaṇa represents the flowering of the Yoginī­tantra genre. The tantra offers instructions on how to attain the wisdom state of Buddha Caṇḍa­mahāroṣaṇa through the practice of the four joys. The tantra covers a range of practices and philosophical perspectives of late tantric Buddhism, including the development stage, the completion stage, the use of mantras, and a number of magical rites and rituals. The text is quite unique with its tribute to and apotheosis of women and, in this regard, probably has few parallels anywhere else in world literature. It is written in the spirit of great sincerity and devotion, and it is this very spirit that mitigates, and at the same time empowers, the text’s stark imagery and sometimes shocking practices. This text certainly calls for an open mind.


ac.

Acknowledgments

ac.­1

This translation was produced by Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. The translation was then compared against the Tibetan translation found in the Degé Kangyur by James Gentry, and edited by Andreas Doctor.

The Dharmachakra Translation Committee is also indebted to Professor Harunaga Isaacson and Dr. Péter Szántó for their help in obtaining facsimiles of some of the manuscripts, and to Professor Isaacson for making available some of his personal materials.

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


i.

Introduction

i.­1

Like most Buddhist tantras, the Caṇḍa­mahā­roṣaṇa­tantra (CMT) is regarded within the Vajrayāna tradition as a divinely revealed text, with its teachings delivered directly from the level of the saṃbhogakāya, that is, the bliss body of Lord Buddha. In such tantras, the saṃbhogakāya deity who delivers the original discourse varies‍—it could be Avalokiteśvara, Vajrapāṇi, or others. In this case, it is Lord Vajrasattva. The teaching itself takes the form of a dialogue between Vajrasattva and his consort. Lord Vajrasattva here assumes the identity of the deity Acala (Immovable One), which is another name for the deity of the title, Caṇḍa­mahā­roṣaṇa (Fierce Great Angry One). His consort is Vajra­dhātvīśvarī (Goddess of the Vajra Realm).

i.­2

As is the case with all tantras, the person who put the CMT into writing chose to remain anonymous in conformity with the tradition, which no doubt saw the author merely as a medium for conveying this secret teaching. However, in the search for the earthly origin of this text, the circumstantial evidence seems to point to a Nepalese origin, most likely Newar. Of the more than one hundred extant manuscripts of the CMT, ranging in date from 1380 up to the twentieth century, all were written in Nepal, as were the only two known manuscripts of the CMT commentary, the Padmāvatī.

i.­3

Although the tradition of this tantra and its title deity never became widespread or popular outside the Kathmandu Valley, it flowered and thrived for almost a millennium among Kathmandu’s Newar Buddhist community, leaving a rich legacy still evident today. There is at least one active shrine of Caṇḍa­mahā­roṣaṇa in the Kathmandu Valley; it is part of the sacred Hiraṇyavarṇa Mahāvihāra complex in Patan. Most shops that sell Buddhist art in Kathmandu offer a selection of Caṇḍa­mahā­roṣaṇa paintings, and the CMT is still being taught by Newari Bajracharyas‍—themselves part of its unbroken spiritual heritage‍—such as Yagnyaman Pati Bajracharya, who traces his family line back to the eighth-century Buddhist master Vilāsavajra.

i.­4

The CMT appears to have drawn on a number of earlier scriptures, including the Guhya­samāja­tantra (Toh 442), the He­vajra­tantra (Toh 417), the Siddhaika­vīra­tantra (Toh 544),1 and the Citta­viśuddhi­prakaraṇa of Āryadeva (Toh 1804). In turn, it influenced other works, such as the Vidyā­dhara­vinoda­tantra.2 However, among all the works devoted to the deity Caṇḍa­mahā­roṣaṇa, the CMT is unquestionably the most important. Other works centered on this deity include sādhana, dhāraṇī, and stotra compositions‍—all of them, as their genres might suggest, much shorter than the CMT.

i.­5

One should note, however, that the CMT was not the first scripture to introduce its main deity. There is at least one earlier occurrence of the name Caṇḍa­mahā­roṣaṇa, found in the first chapter of the Siddhaika­vīra­tantra as part of the mantra oṁ caṇḍamahāroṣaṇa hūṁ phaṭ.3 Moreover, the deity himself seems to predate the name Caṇḍa­mahā­roṣaṇa. Under his other name, Acala, he has a tantra devoted to himself, the Acalakalpa. This is one of the core Kriyātantras of the Tathāgatakula group, predating the CMT by a few or even several hundred years. The name Acala is also found in the Vairocanābhi­sambodhi (Toh 494),4 one of the two known Caryātantra texts extant in Sanskrit.5 Although the cult of this deity under the name Caṇḍa­mahā­roṣaṇa was more or less confined to the Kathmandu valley, it spread farther afield under the name Acala, reaching as far as Japan, where the practice of Acala (“Fudō” in Japanese) became important in Shingon Buddhism.6


i.­6

The text of the CMT exists in the original Sanskrit and in translations. Only parts of the Sanskrit text have been edited and published.7 Since no previous edition exists of the complete text, we had to reconstruct the Sanskrit text of the remaining chapters from manuscripts, revising the existing editions in the process. The resulting Sanskrit text of the complete tantra that appears as the appendix to this translation is a half-critical, half-diplomatic edition chiefly based on the oldest and the most correct of the CMT manuscripts.8

i.­7

The Tibetan canonical translation, according to its colophon, was the work of one Trakpa Gyaltsen (grags pa rgyal mtshan) and the Indian scholar Ratnaśrī. As the translation was sponsored by Sherab Senge (shes rab seng ge), 1251–1315, we can safely conclude that the first of the two translators was Sherab Senge’s disciple, Trakpa Gyaltsen from Yarlung (yar klungs pa grags pa rgyal mtshan), 1242–1346, and not the celebrated Sakya scholar of the same name.9 It was completed at the monastery of Sakya (sa skya), in a year of the Snake, probably during Sherab Senge’s lifetime or soon after his death. This translation, which is the only one known to exist in Tibetan, is included in all the major editions of the Tibetan Kangyur.10

i.­8

There are also two partial translations from recent years: an English translation by Christopher George11 and a German translation by Peter Gäng.12 George translated chapters 1–8, whereas Gäng translated the whole tantra except chapters 17–21, which he abridged into one short chapter. The translation presented here is therefore the first complete translation of this text since the Tibetan appeared. In general, it follows the Sanskrit edition, although it does at times incorporate the Tibetan; such instances are listed in the endnotes. However, as there are literally hundreds of minor differences between the Sanskrit and the Tibetan, not all variations have been noted; only major discrepancies have been included.

i.­9

The translation also attempts to reflect the exegesis found in the Padmāvatī, the only extant commentary on the CMT, which was written by one Mahāsukhavajra. The Padmāvatī is preserved in two Nepali manuscripts, one of which is a direct copy of the other. The older of the two, used for this translation, can be dated to 1297. This commentary has never been edited or translated, except the part corresponding to chapters 9–12 of the CMT, which was edited by Harunaga Isaacson to accompany his edition of the root text of these four chapters. Professor Isaacson’s edition, along with text-critical and analytical notes, was kindly made available for the present translation. The Padmāvatī covers select chapters only, and even then tends to skip lengthy parts of the text. This Sanskrit text, which was never translated into Tibetan, is in many places corrupt and fraught with ambiguities, and the manuscript is unfortunately not always legible. Nevertheless, a provisional transcript of the complete text was prepared to help interpret the root text in the course of this translation.


i.­10

The text of the CMT presumes the reader’s prior knowledge and understanding of Buddhism’s main principles, including the tenets of Vajrayāna. Further, it requires that the reader has faith and devotion, which is so indispensable for the intuitive grasp of, and the eventual awakening to, the true nature of things‍—the nature that is described as empty (śūnya). According to the CMT, this awakening is irreversible and is therefore termed indestructible awakening (vajrabodhi). It can only take place when all dualistic concepts, such as “pure” and “impure,” fall away. And it is here that the seemingly revolting practices found in our text become significant: they are a call to give up our deluded dualistic notions, while at the same time constituting a touchstone for the direct experience of reality, a reality where even what may seem revolting to the conceptual mind can now be experienced as the deity. The inclusion of such “extreme” practices is a testimony to the fact that the CMT presents us not with mere sophistries, but with practices rooted in actual experience.

i.­11

One needs to assume that the practice of Caṇḍa­mahā­roṣaṇa is secret to the same extent that all the Yoginītantra deity practices are. The CMT distinguishes between two types of conduct: the first, which is for everybody to see and which accords with Buddhism’s ten wholesome practices, is described as open (prakaṭa), and the other, which is secret, is termed inverted (viparīta). The motto of inverted conduct is:

By passion, passion is killed;
A conflagration is killed by fire.
One should destroy poison with poison,
Applying the instructions. (CMT, 13.­6)
i.­12

The text clearly states that the master must not give instructions on the “inverted” practices to someone who has not first been initiated into the maṇḍala of Caṇḍa­mahā­roṣaṇa. The initiation itself would not be effective unless the pupil has realized the empty nature of mind, and the practices must not be undertaken by someone who has not achieved sufficient control over his prāṇa-mind (vāyucitta). However, as there are currently no lineage masters who could give the Caṇḍa­mahā­roṣaṇa empowerment or even the reading authorization (Tib. lung) for the formal Caṇḍa­mahā­roṣaṇa sādhanas, or who could give instruction in other Caṇḍa­mahā­roṣaṇa practices found in the CMT, it would be difficult, if not impossible, to become initiated into these practices. As for simply reading the CMT, one should proceed at one’s own risk‍—with the prerequisite, at the least, of an open and respectful frame of mind.


i.­13

To facilitate the arising of nondual awareness, the tantras, especially those of the Yoginī class, bring in another essential element. This is the overwhelming intensity of experience that obliterates mental acts of self-reference. When this experience is founded on an exclusively benevolent frame of mind, such as the feeling of great affection (mahārāga), there is a chance that dualistic fixations can melt away, bringing on an irreversible change. This brings us closer to the specific content of the Caṇḍa­mahāroṣaṇa­tantra, namely its sexual practices. When used skillfully, sexuality becomes a powerful tool. The ritual union engages the two partners on all levels‍—the physical level; the level of the five senses (the senses constituting a bridge between the body and consciousness); and all the different levels of consciousness. The partners, perceiving each other as deities, generate strong love and devotion for one another. Their union allows for an intense experience, which brings the mind effortlessly into focus and sharpens the awareness. After the intensity peaks, there is a brief natural gap, when the three kleśas‍—desire, aversion, and indifference, which normally drive one’s conceptual thinking‍—completely cease. All that is needed at this point is recognition. This recognition can be arrived at and stabilized through the repeated practice of ritual union.

i.­14

The theory and practice of this union as presented in the CMT revolves around the four joys (caturānandāḥ). One observes these four as they arise during the ritualized lovemaking, and one learns to discern the “gap”‍—an ineffable state of nondual awareness at the point at which supreme joy (paramānanda) gives way to innate joy (sahajānanda). This gap can be discerned during the innate joy phase, which, as the commentary tells us, corresponds in the male to the period between the moment when semen reaches the tip of the penis, to the moment when all of the semen has entered the vagina. Once this gap‍—an interruption in the continuum of the subject, the object, and grasping‍—is recognized, one gradually learns to prolong this state of mind until one attains stability. The four joys are, in fact, the foundation stone for the practice of the deity Caṇḍa­mahā­roṣaṇa, and also the central theme of the soteriological part (roughly the first sixteen chapters) of the CMT.

i.­15

Readers not familiar with the social customs of the period might feel surprised at the young age of girls‍—sometimes as low as twelve‍—accepted as consorts in the practice of sexual yoga. Sexual initiation early in life was the norm of the day and certainly not unique to the tantras. In India, the ancient norm-setting law books (smṛtiśāstras), which remained authoritative throughout the entire Indian phase of Vajrayāna Buddhism, were concerned not so much with the youngest age at which sexual activity was permissible, but rather with the oldest before which the girl must become sexually active in order not to miss her first opportunity to conceive. One law book warns of consequences if this opportunity is missed: “When she reaches twelve…, the forefathers (pitṛ) of the girl who has not yet been given in marriage will themselves drink her menstrual discharge every month” (Parāśarasmṛti, 7:5–6). Another book concurs: “A girl who sees her own menstrual blood in her father’s house shall be known as an outcaste” (Viṣṇusmṛti, 24:41). The purpose of the sexual act as espoused in different literary genres may have varied (from the reproductive in the smṛtiśāstras to the soteriological in the Yoga- and Yoginītantras), but the early sexual initiation is evidenced throughout the whole spectrum of Indian literature. That said, one must add that the age most often recommended by the tantras was actually not twelve but sixteen; this is paralleled by the age of the deity forms visualized during the sādhana.


i.­16

The sexual practices, however, are far from being the only content of the CMT, which is varied and rich. This tantra aims to be a guide, complete in itself, which takes care of both our soteriological and mundane needs. Since the CMT includes all the standard elements of a classical Buddhist tantra of the later period, it may be unnecessary to describe, or even list, all these elements here. Instead a brief mention of some of its salient features might be of benefit. (For a full list of topics, please consult the chapter headings in the contents section.)

i.­17

One such feature is the exalted position of women. This thread, present throughout the text, starts from the premise that the man and the woman are deities‍—Caṇḍa­mahā­roṣaṇa and Vajra­dhātvīśvarī, respectively‍—and both should worship each other as such. The text, however, dwells on the service rendered by a man to a woman, rather than the other way around. The woman is the one who grants the ultimate beatitude and the final awakening, and she is the one who deserves infinite gratitude and devout service. This may be best illustrated by a quotation:

Women are heaven, women are the Dharma,
And women are truly the supreme austerity.
Women are the Buddha, women are the Saṅgha,
Women are the Perfection of Wisdom‌. (CMT, 8.­14)
i.­18

The word used for “service” is sevā, which in Sanskrit means “attending to” (as a servant would to a master). It also means “sexual intercourse,” which‍—being in itself a form of service‍—here takes a ritualized form. Again a quotation summarizes it all:

For a woman, the man is a deity;
For a man, the woman is a deity.
They should honor each other
By uniting the vajra and the lotus. (CMT, 10.­9)
i.­19

The content of the CMT thus ranges from soteriological, through magical (which combines soteriological and mundane elements), to practical. Consequently the text becomes, in turn, a manual of deity practice with its development (utpatti) and completion (utpanna) stages, a compendium of magical practices comprising the four types of tantric (not necessarily “enlightened”) activity, and a do-it-yourself manual offering instruction on various practical subjects, some as mundane as waterproofing cloth or dying one’s hair. Among the different types of magic, prominence is given to the rites of enthrallment (vaśīkaraṇa); and among the magical remedies, to those enhancing sexual experience during lovemaking. The CMT is also a rich source of materia medica; it contains a wealth of ritual prescriptions and recipes in which magic blends with folk medicine.

i.­20

The plant names and other materia medica presented a particular difficulty during the translation work. There are discrepancies between the traditional sources as regards plant names, and sometimes several plant species contend for the same name. Modern scholars of āyurveda or ethnobotany do not always agree among themselves concerning the correct identification of some plants. A certain amount of care was taken, however, to identify every plant by the names found in the Sanskrit and the Tibetan texts. A number of reference works and specialized websites were consulted, but, needless to say, not all the plants and substances have been identified reliably, and some could not be identified at all. Some passages in the sections containing such recipes still remain unclear.

i.­21

The mantras and dhāraṇīs have been translated, for the most part, as they often take the form of a request or a prayer, and their semantic content is usually related to the ritual in which they are employed. This particularly applies to the longer formulae, such as garland mantras or dhāraṇīs. However, because they are meant to be recited in their original Sanskrit form, which is believed to possess liturgical and magical significance, their full Sanskrit text has been given in notes. Translation of these formulae, again, presented a problem, and the reader should note that many words that are not standard Sanskrit have not been identified with certainty, and some have not been identified at all.

i.­22

Technical Sanskrit terms that do not have English equivalents have either been translated descriptively, or the original term was used with a link to the glossary. As the ritual jargon of the tantras is often incompatible with modern English in terms of semantics and usage, the reader will find that certain English words in our translation have been used in a somewhat unconventional way. For example, in our translation the direct object of the verb to incant can be not only the mantra but also, just as in Old English, the object over which the spell or the mantra is to be recited. Although there is a significant precedent for this particular usage in modern English, in genres ranging from academic works to the Harry Potter novels, this could still seem “incorrect” to many readers.

i.­23

As already mentioned, the CMT includes instructions that are not intended as spiritual per se. Among the methods of the do-it-yourself type, the tantra distinguishes a special category that it refers to as kutūhala, that is, “curious” or “odd.” As this name suggests, these methods‍—such as setting a cow bone ablaze, making things glow at night, or causing iron to appear as copper‍—might have been included in the tantra because of their curiosity rather than their practical value. Obtaining the necessary requisites for some of these practices might require killing animals or performing other acts conventionally regarded as unwholesome. A few of these practices might appear, by society’s norms, as frivolous, if not gratuitously harmful. These “odd” elements are, however, neither unique to the CMT (many tantras include a chapter or section devoted to them), nor do they purport to be part of this tantra’s main message. The aim and purpose of the CMT’s profound teachings lies in the realization of nondual awareness through the practice of the four joys. As such its unique beauty is in the love and devotion experienced in the union of the two partners‍—the wisdom and the means.


Text Body

The Translation
The Tantra of Caṇḍa­mahā­roṣaṇa

1.
Chapter 1

Introduction

[F.304.b]


1.­1

Oṁ, homage to Caṇḍa­mahā­roṣaṇa!


Thus did I hear at one time. Lord Vajrasattva dwelt within the bhaga of the goddess of the Vajra Realm, which is the essence of body, speech, and mind of all tathāgatas. He dwelt there together with many hosts of vajra yogins and yoginīs, namely: White Acala vajra yogin, Yellow Acala vajra yogin, Red Acala vajra yogin, Green Acala vajra yogin, Delusion Vajrī vajra yoginī, Calumny Vajrī vajra yoginī, Passion Vajrī vajra yoginī, and Envy Vajrī vajra yoginī. He dwelt there with trillions of yogins and yoginīs, headed by those just mentioned.


2.
Chapter 2

The Maṇḍala

2.­1

Then the blessed Hatred Vajrī tightly embraced Lord Caṇḍa­mahā­roṣaṇa and said:

“What is the size of the maṇḍala,
And with what materials should it be drawn?
And also, what is to be written in its center?
Tell me, O lord!”
2.­2

The lord then said:

“The size of the maṇḍala
Should be one cubit, two cubits,
Three cubits, four or five‍—
But not more than five cubits in measure.
2.­3
“It should be made with powders of whatever substances
And of different colors,
With four corners, four doors,
And adorned with four archways.

3.
Chapter 3

Empowerment

3.­1

Then the goddess said:

“How should the student be prepared,
And how should he be engaged in this tantra?
How are his doubts resolved?
Please explain this, O great lord!”
3.­2

The lord then said:

“First one should give him the triple refuge,
The five disciplines, and the fast.
Then the five empowerments,
The secret empowerment, and lastly the wisdom-consort empowerment.
3.­3
“Then the disciple will be fit.
One should explain this tantra to him alone;
One should keep others far away,
Otherwise one will go to Raurava Hell.

4.
Chapter 4

Deity

4.­1

Then the goddess said:

“How should he meditate,
The meditator on Caṇḍa­mahā­roṣaṇa?
What mantra should he recite?
Please tell me, O great lord!”
4.­2

The lord then said:

“In a place pleasing to the mind
And free from all distractions,
One whose mind is in equipoise
Should prepare a pleasant seat.
4.­3
“First one should cultivate loving kindness;
Second, compassion;
Third, sympathetic ‌joy;
And, to complete the lot, ‌equanimity.
4.­4
“Then one should visualize the seed syllable in one’s heart,
Standing on the sun, which is on the moon, which is on the lotus.
One should visualize Caṇḍa­mahā­roṣaṇa in front,
Arisen from light rays of the seed syllable.

5.
Chapter 5

Mantra

5.­1

“Now I will teach the complete collection of mantras.” So saying, the lord entered the absorption called Victory over All Māras, and presented the collection of mantras.

“The root mantra: Oṁ, Caṇḍa­mahā­roṣaṇa, hūṁ phaṭ!36
The second root mantra: Oṁ, Acala, hūṁ phaṭ!37
The third root mantra: Oṁ hūṁ phaṭ!
The heart mantra: Hūṁ
The second heart mantra: Āṁ
The third heart mantra: Haṁ.
5.­2

“The garland mantra:

“Oṁ hrāṁ hrīṁ hrauṁ, in your fierce form, expel, expel! Drive away, drive away! Pull, pull! Shake, shake! Blow up, blow up! Strike, strike! Swallow, swallow! Bind, bind! Crush, crush! Paralyze, paralyze! Delude, delude! Bind the mouths of all the enemies, bind! Frighten off all the ḍākinīs, grahas, bhūtas, piśācas, vyādhis, yakṣas, frighten! Kill, kill! Order death, order! O Rurucaṇḍaruk, protect such and such, protect! The general of a fierce army orders all this. Oṁ, Caṇḍa­mahā­roṣaṇa, hūṁ phaṭ!38


6.
Chapter 6

Completion Stage

6.­1

Then the goddess Prajñāpāramitā embraced the lord tightly, rubbing her lotus against his vajra, and said:

“How should one meditate
According to the practice of the completion stage?
Please elaborate on this question
For the good of the yoginīs.”
6.­2

The lord then said:

“Immersed in the practice of the completion stage
And wholly devoted to his practice, a yogin
Should visualize my form,
With one-pointed mind, day and night.
6.­3
“He should visualize his woman [F.311.b]
In your form, incisively.
Through intensive practice like this,
He will achieve mastery.

7.
Chapter 7

Revitalizing the Body

7.­1

Then the goddess said:

“The fatigue of any person practicing
Sexual intercourse would be great.
Please deign to explain, O lord,
For everybody’s sake, how to remove this fatigue.”
7.­2

The lord said:

“When one has noticed, with one’s own senses,
That the pleasure given by the woman has died out,
One should eat fish and meat,
And drink wine, being focused.
7.­3
“Other food too, as available,
Boiled grain66 and so on, milk and water.
First he should give to the woman,
And eat only what has been left by her.

8.
Chapter 8

Caṇḍa­mahā­roṣaṇa’s Nature

8.­1

Then the lord made full prostrations to the goddess and said: [F.316.a]

“How should a yogin
Perceive your form, dear?
And by what means should the goddess
Be honored by the yogins?”
8.­2

The goddess then said:

“Whenever a female form is seen
In the world of the three abodes,
It should be regarded as my form,
Be it of low or respectable family.
8.­3
“A goddess or demigoddess,
Or a yakṣiṇī, a rākṣasī,
A nāginī, a bhūtinī,
A kinnarī, or a human girl,
8.­4
“A gandharvī, even a female hell-being,
A she-animal, a female hungry ghost,
A woman from the priestly, warrior, or merchant caste,
Or a peasant woman, or one of endless other groups,

9.
Chapter 9

Meditation

9.­1

Then the goddess said, “How, O lord, should the wisdom and the means, the woman and the man, cultivate their identification with the deities?”

The lord said:

“A yogin should place the woman in front
And look deeply in her eyes.
He should make his body straight
And meditate with one-pointed mind.
9.­2
“Because of the nature of the four bodies,
There is no separation, not even in the slightest.
However, without understanding,
A distinction is perceived between wisdom and means.

10.
Chapter 10

In Praise of Women

10.­1

Then the goddess said, “Is it possible, O lord, to attain the level of Caṇḍa­mahā­roṣaṇa even without a woman? [F.318.b] Or is it not possible?”

The lord replied, “It is not possible, O goddess.”

The goddess said, “Is it impossible, O lord, because bliss does not arise?”

The lord said:

“The highest awakening is not attained
Merely by the arising of bliss.
Only by the arising of a particular kind of bliss
Can it be reached, not otherwise.

11.
Chapter 11

The Universality of Caṇḍa­mahā­roṣaṇa

11.­1

Then the blessed lady said, “Are you, O lord, with or without passion?”

The blessed lord said:

“I am everyone, and I pervade everything,
Creating everything and destroying everything.
I possess all forms, I am the awakened one;
I am the creator, the destroyer, a powerful lord full of bliss.
11.­2
“Through whatever form
Beings may be guided,
In that very form, I abide
For the benefit of the world.
11.­3
“Sometimes I am the Buddha, sometimes a siddha,
Sometimes the Dharma, sometimes the Saṅgha,
Sometimes a hungry ghost, sometimes an animal,
Sometimes I assume the form of a hell being.

12.
Chapter 12

Mantra Rituals

12.­1

Then the blessed lady said:

“Please explain about applying mantras‍—
The pacifying and the enriching;
The practices of enthralling and summoning;
The killing, the driving away, and so forth.
12.­2
“The removing of poison, the removing of disease,
The stopping of a fire or a sword.
Also the victory in battle
And the most eminent scholarship.
12.­3
“The sādhana of yakṣiṇīs that inducts them into service,
The sādhanas of dūtas and bhūtas‍—
These skills and arts of many types‍—
Please explain them to me, O lord, with a firm motive.”

13.
Chapter 13

Conduct

13.­1

The goddess then said:

“What conduct should be followed by a yogin?
Tell me, O lord!
And what practice ought to be done?
By what means is accomplishment speedily attained?”
13.­2

The lord said:

“Killed should be the evil ones‍—
Those who disparage the Buddha’s teaching.
Having seized their wealth,
One should perform the benefit of beings. [F.325.a]
13.­3
“All widows should indeed be attended upon;
Female ascetics, one’s mother or daughter.
One should consume fish and meat,
And drink wine, in a state of mental equilibrium.

14.
Chapter 14

The Name Acala

14.­1

Then in that gathering, a vajra yogin called Samantabhadra said this to the Blessed One, “May I ask, O lord, why do we use the names Acala (Immovable), as well as Ekallavīra (Sole Hero) and Caṇḍa­mahā­roṣaṇa (Great Fierce Angry One)?”

The Blessed One replied:

“Because of the union of wisdom and skillful means,
It is immovable and by nature blissful.
It is the wisdom and skillful means itself,
And therefore cannot be swayed by dispassion.

15.
Chapter 15

Purities

15.­1

Then the blessed lady, Delusion Vajrī, said, “How can Sole Hero be actualized? Tell me, O supreme lord!” [F.327.a]

The lord then said:

“Starting from the syllable ā,
One should instantly visualize Black Acala.
Then, merely by the power of stability,
The yogin will certainly become a buddha.
15.­2
“One should meditate on White Acala,
Or the yellow one, or the red one.
Or one should meditate on the green one,
Embraced by Hatred Vajrī, and so forth.
15.­3
“One should visualize him alone,
Assuming him to be the central figure among the five Acalas.
The wisdom should belong to his spiritual family,
Or alternatively one should visualize her as being from another spiritual family.

16.
Chapter 16

Dependent Origination

16.­1

Then the Blessed Lady said:

“How does the world come into being?
How does it meet its end?
How does accomplishment come about?
Tell me, O supreme lord!”
16.­2

The Blessed One then said:

“Formations have ignorance for their cause.
Consciousness has formations for its cause.
Name and form have consciousness for their cause.
The six cognitive fields have name and form for their cause.
Contact has the six cognitive fields for its cause.
Sensation has contact for its cause.
Craving has sensation for its cause.
Grasping has craving for its cause.
Becoming has grasping for its cause.
Birth has becoming for its cause.
Old age, death, grief, lamentation, pain, despair, and turmoil have birth for their cause‍—in this way arises this whole great heap of suffering. [F.328.b]

17.
Chapter 17

Increasing the Semen

17.­1

Then the Blessed Lady said:

“Lord, this sexual union
Can increase and vitalize
The semen, menstrual blood, penis, vagina, and breasts,
Since it prevents the development of diseases.
17.­2
“As there are methods for bringing the woman’s mind to the state of enthrallment,
And also for treating barrenness,132
For arresting the semen, and causing the menstrual blood to flow‍—
Please explain these methods.”
17.­3

The Blessed One then said:

“Well done! Well done, O goddess,
That you have made this request to me!

18.
Chapter 18

Preventing Disease

18.­1

Then the lord said:

“One should blend the root of castor-oil plant with sour gruel, and rub it on the head. This will cure headache.

18.­2

“One should fill the ear with lukewarm urine of a goat, cow, or human, with added salt. This will cure ear diseases. Alternatively one should place a dried spider into sesame oil.146

18.­3

“One should make a pill from clearing nut, long pepper, emblic myrobalan, turmeric, and sweet flag, mixed with dew water. If one anoints the eyes with it, all eye diseases will be cured. Alternatively one should anoint them with honey and long pepper.


19.
Chapter 19

Retention of Semen and Similar Practices

19.­1

Then the lord said:

“One should make a pill from the root of white butterfly pea with semen, and make a tilak mark on a woman’s forehead. Then she will become enthralled.

19.­2

“One should smear one’s penis with tubeflower, sweet flag, and honey, and make love to a woman. One will enthrall her.

19.­3

“One should administer to a woman costus and the root of vernonia, together with betel. Similarly one can administer tubeflower, false black pepper, sweet flag, costus, and cobra’s saffron, together with betel. She will become enthralled.158


20.
Chapter 20

Mantras and Yantras

20.­1

Then the goddess requested the lord:

“I would like to learn about other things,
Which are equally interesting, O lord!
Namely about the proficiency in mantra and yantra,
Which have been described as being of many types.
20.­2
“Also everything about the practice of winds
And the signs of death.
Also about the nature of the body as an instrument‍—
Please do me this favor, right now!”
20.­3

The lord then said:

“Well done, O goddess, well done! It is good that
You have asked me about this.
Accordingly I will now deliver
A complete summary of the disciplines.

21.
Chapter 21

Magical Practices

21.­1

Then the lord said:

“One should perform all the following rituals with this mantra while visualizing Caṇḍa­mahā­roṣaṇa: ‘Oṁ, Caṇḍa­mahā­roṣaṇa, you who are a teacher of all magic! Teach all the magical methods to remove obstacles! Hūṁ phaṭ!’225

21.­2

“One should saturate a thickly woven cloth with the sap of cluster fig. Then one should blend sesame oil with oleogum resin, and throw it onto this cloth. One should make a wick from it. The lamp, with its glow, will burn steadily under water.226


22.
Chapter 22

Controlling Prāṇa

22.­1

The lord then said:

“Prāṇa is in the heart, apāna in the anus,
Samāna in the navel area,
Udāna in the area of the throat,
And vyāna in the entire body.
22.­2
“The most important among them is
The prāṇa, located in the heart.
Through the cycle of breathing in and out,
It sustains the life of all beings.
22.­3
“With the system of sixteen saṃkrānti,
Each breath is one daṇḍa in duration.
With the passing of the four maṇḍalas,
There are 21,600 breaths.
22.­4
“Breathing through the right nostril‍—
This is called the maṇḍala of fire.
Breathing through the left nostril‍—
This is called the maṇḍala of wind.

23.
Chapter 23

Signs of Death

23.­1

Then the lord said:

“If one feels a prickling sensation in one’s navel when pricking the soles of the feet, death will come within three days. If one feels a prickling sensation in one’s eyes when pricking the soles of the feet, it will come within three months. If one feels a prickling sensation in one’s nose when pricking the soles of one’s feet, it will come within three months.


24.
Chapter 24

Nature of the Body

24.­1

Then the lord said:

“After the mother and the father unite,
The moon has the nature of the five elements and
The sun has the nature of the five elements.
Through the meeting of these two,
24.­2
“A being is born again‍—
One of the nature of wisdom and means.
Bones and sinews will be formed from the moon;
And flesh, and other matter, from the sun.
24.­3
“It becomes a body, which is devoid of self,
And is produced by the beings’ karma.
By nature it is like a magical display,
Similar to a city of gandharvas.

25.
Chapter 25

Deity Practice

25.­1

Then the goddess said:

“I want to hear more
About the arising of the perfection of wisdom‌.
Please grant me this favor, my lord;
Speak briefly, without elaborating too much.”
25.­2

The lord then said:

“I will now teach
The arising of Perfection of Wisdom‌‍—
The goddess who sits in sattvaparyaṅka posture,
With the body of a sixteen-year-old.
25.­3
“She is blue, greatly exalted in merit,
Crowned with Akṣobhya.
In her raised right hand, she holds a red lotus;
In her left hand, which is in the playful attitude,

c.

Colophon

c.­1

Dharmas arise based on causes, and those causes and their cessation the Thus-Gone One has explained. This is the teaching of the Great Ascetic.265


ap.
Appendix

Sanskrit Text

Caṇḍa­mahā­roṣaṇatantram
app.

Prologue to the Sanskrit Text

app.­1

Sigla:

Manuscripts

A – Ekallavīranāmacaṇḍamahāroṣaṇatantram. Royal Asiatic Society, London. Ref.: Cowell 46/31.

B – Ekallavīranāmacaṇḍamahāroṣaṇatantram. National Archives of Nepal, Kathmandu. Ref.: NGMPP 3/687, Reel no. A 994/4.

Gt – Caṇḍa­mahā­roṣaṇatantram. University of Göttingen Library, Göttingen. Ref.: Bandurski Xc 14/43–45.

P – Padmāvatīnāmā Pañjikā by Mahāsukhavajra. National Archives of Nepal, Kathmandu. Ref.: NGMPP 3/502, Reel no. B 31/7.

Published Editions

G – George 1974

Po – Poussin 1897

T – Dpal gtum po khro bo chen po’i rgyud kyi rgyal po dpa’ bo gcig pa zhes bya ba. Toh 431, Degé Kangyur, vol 80 (rgyud ’bum, nga), folios 304b–343a.

ap1.

Chapter A1

ap1.­1
oṁ namaś caṇḍamahāroṣaṇāya ||

evaṃ mayā śrutam ekasmin samaye bhagavān vajrasattvaḥ sarvatathāgatakāyavākcittahṛdayavajradhātvīśvarībhage vijahāra | anekaiś ca vajrayogiyoginīgaṇaiḥ | tadyathā | śvetācalena vajrayoginā | pītācalena ca vajrayoginā | raktācalena ca vajrayoginā | śyāmācalena ca vajrayoginā | mohavajryā ca vajrayoginyā | piśunavajryā ca vajrayoginyā | rāgavajryā ca vajrayoginyā | īrṣyāvajryā ca vajrayoginyā | evaṃpramukhair yogiyoginīkoṭiniyutaśatasahasraiḥ ||

ap2.

Chapter A2

ap2.­1
atha bhagavatī dveṣavajrī bhagavantaṃ caṇḍamahāroṣaṇaṃ gāḍham āliṅgyāha |
maṇḍalasya kiyan mānaṃ vartanīyañ ca kena hi |
likhitavyañ ca tathā tatra madhye kiṃ brūhi me prabho ||
ap2.­2
atha bhagavān āha |
maṇḍalasya bhaven mānaṃ caikahastaṃ dvihastakam |
trihastaṃ vā catuḥpañca pañcamānaṃ na cādhikam ||
ap2.­3
yasya tasyaiva cūrṇena nānāvarṇakṛtena ca |
caturaśrañ caturdvāraṃ catustoraṇābhūṣitam ||
ap2.­4
bhāgena cāṣṭamenaiva dvāraṃ tasya prakalpayet |
dvāramānena niryūhaṃ tadardhena kapolakam ||
ap2.­5
pakṣaṃ cāpi tathā vedīhārārdhahārapaṭṭikām |
mūlasūtrabahis tasyās tu266 ardhenaiva rajobhuvam ||
ap3.

Chapter A3

ap3.­1
atha bhagavaty āha |
kathaṃ śiṣyo bhavet bhavyo yojitavyo 'tra tantrake |
nirviśaṅkaś ca kartavyaḥ kathaya tvaṃ mahāprabho ||
ap3.­2
atha bhagavān āha |
ādau triśaraṇaṃ dadyāt pañcaśikṣāś ca poṣadham |
tataḥ pañcābhiṣekaṃ tu guhyaṃ prajñāṃ ca śeṣataḥ ||
ap3.­3
tato bhavyo bhavec chiṣyas tantraṃ tasyaiva deśayet |
dūrato varjayed anyam anyathā rauravaṃ vrajet ||
ap3.­4
tatreyaṃ triśaraṇagāthā |
buddhaṃ gacchāmi śaraṇaṃ yāvad ābodhimaṇḍataḥ |
dharmaṃ gacchāmi śaraṇaṃ saṅghaṃ cāvetyaśraddhayā ||
ap3.­5
tatreyaṃ pañcaśikṣāgāthā |
ap4.

Chapter A4

ap4.­1
atha bhagavaty āha |
bhāvitavyaṃ kathaṃ caṇḍaroṣaṇabhāvakena hi |
japtavyaṃ kīdṛśaṃ mantraṃ vada tvaṃ parameśvara ||
ap4.­2
atha bhagavān āha |
mano 'nukūlake deśe sarvopadravavarjite |
āsanaṃ kalpayet tatra yathālabdhaṃ samāhitaḥ ||
ap4.­3
prathamaṃ bhāvayen maitrīṃ dvitīye karuṇāṃ vibhāvayet |
tṛtīye bhāvayen muditām upekṣāṃ sarvaśeṣataḥ ||
ap4.­4
tato hṛdi bhāvayed bījaṃ padmacandraraviṣṭhitam |
raśmibhiḥ purato dhyāyān niṣpannaṃ caṇḍaroṣaṇam ||
ap4.­5
pūjayen manasā taṃ ca puṣpadhūpādibhir budhaḥ |
tadagre deśayet pāpaṃ sarvapuṇyaṃ pramodayet ||
ap5.

Chapter A5

ap5.­1

athātaḥ sampravakṣyāmi sarvamantrasamuccayam | atha bhagavān sarvamāraparājayaṃ nāma samādhiṃ samāpadyedaṃ mantrasamuccayam āha |

oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | mūlamantraḥ ||
oṁ acala hūṁ phaṭ | dvitīyamūlamantraḥ ||
oṁ hūṁ phaṭ | tṛtīyamūlamantraḥ ||
hūṁ | hṛdayamantraḥ ||
āṁ | hṛdayamantro dvitīyaḥ ||
haṁ | tṛtīyahṛdayamantraḥ ||
ap5.­2

oṁ hrāṁ hrīṁ hrauṁ caṇḍarūpe caṭa caṭa pracaṭa pracaṭa kaṭṭa kaṭṭa prasphura prasphura prasphāraya prasphāraya hana hana grasa grasa bandha bandha jambhaya jambhaya stambhaya stambhaya mohaya mohaya sarvaśatrūṇāṃ mukhabandhanaṃ kuru kuru sarvaḍākinīnāṃ graha­bhūta­piśāca­vyādhi­yakṣānāṃ trāsaya trāsaya mara mara māraya māraya rurucaṇḍaruk rakṣa rakṣa devadattaṃ caṇḍamahāsenaḥ sarvam ājñāpayati | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | mālāmantraḥ ||

ap6.

Chapter A6

ap6.­1

atha bhagavatī prajñāpāramitā bhagavantaṃ gāḍham āliṅgya padmena vajragharṣaṇaṃ kṛtvā prāha |

niṣpannakramayogena bhāvanā kīdṛśī bhavet |
yoginīnāṃ hitārthāya pṛcchitaṃ saphalīkuru ||
ap6.­2
atha bhagavān āha |
niṣpannakramayogastho yogī yogaikatatparaḥ |
bhāvayed ekacittena mama rūpam aharniśam ||
ap6.­3
kalpayet svastriyam tāvat tava rūpeṇa nirbharam281 |
gāḍhenaivātiyogena yathaiva sphuṭatāṃ vrajet ||
ap6.­4
mātaraṃ duhitaraṃ cāpi bhaginīṃ bhāgineyikām |
anyāṃ ca jñātinīṃ sarvāṃ ḍombinīṃ brāhmanīṃ tathā ||
ap7.

Chapter A7

ap7.­1
atha bhagavaty āha |
maithunaṃ kurvato jantor mahān syāt pariśramaḥ |
tasya viśramaṇaṃ nātha jantvarthe vaktum arhasi ||
ap7.­2
bhagavān āha |
straiṇyaṃ saukhyaṃ samālambya svapratyakṣe nirodhitam |
bhuñjīta matsyamāṃsaṃ tu piben madyaṃ samāhitaḥ ||
ap7.­3
anyabhakṣyaṃ yathālabdhaṃ bhaktādiṃ310 kṣīranīrakam |
strīṇāṃ prathamato dadyāt tadutsṛṣṭaṃ311 tu bhakṣayet ||
ap7.­4
tasyā utsṛṣṭapattre312 tu bhoktavyaṃ ca nirantaram |
tasyāś cācamanaṃ nīraṃ padmaprakṣālanaṃ pibet ||
ap7.­5
guda313 prakṣālanaṃ gṛhya mukhādiṃ kṣālayed vratī |
vāntaṃ tu bhakṣayet tasyā bhakṣayec ca catuḥsamam ||
ap8.

Chapter A8

ap8.­1
atha bhagavān bhagavatīṃ pañcamaṇḍalair namaskṛtyāha |
tvadīyaṃ yoginā rūpaṃ jñātavyaṃ tu kathaṃ priye |
bhagavatī cārādhitā kena yogināṃ319 vā bhaviṣyati ||
ap8.­2
atha bhagavaty āha |
yāvad dhi dṛśyate loke strīrūpaṃ bhuvanatraye |
tan madīyaṃ mataṃ rūpaṃ nīcānīcakulaṃ gatam ||
ap8.­3
devī cāsurī caiva yakṣiṇī rākṣasī tathā |
nāginī bhūtinīkanyā kinnarī mānuṣī tathā ||
ap8.­4
gandharvī nārakī caiva tiryakkanyātha pretikā |
brāhmaṇī kṣatriṇī vaiśyā śudrī320 cātyantavistarā ||
ap8.­5
kāyasthī321 rājaputrī ca śiṣṭinī kara-uttinī |
vaṇijinī vāriṇī veśyā ca tariṇī322 carmakāriṇī ||
ap9.

Chapter A9

ap9.­1
atha bhagavaty āha | kathaṃ bhagavan prajñopāyayor ahaṃkāro bhāvanīyaḥ |
bhagavān āha |
yogī strīm agrataḥ kṛtvānyonyadṛṣṭitatparaḥ |
ṛjukāyaṃ samādāya dhyāyed ekāgramānasaḥ ||
ap9.­2
catuṣkāyasvabhāvatvād bhedo nāsti manāg api |
vinā bodhaṃ punar bhedaḥ prajñopāyayor mataḥ ||
ap9.­3
mṛtyur evocyate dharmaḥ sambhogas tv antarābhavaḥ |
nirmāṇaḥ ṣaḍgate rūpaṃ kāmabhogo mahāsukhaḥ ||
ap9.­4
catuṣkāyasvabhāvo 'yaṃ puṃrūpas tu tridhātuke |
catuṣkāyasvabhāvā ca strīrūpā tu tridhātuke ||
ap9.­5
pumān eva bhaved buddhaś catuṣkāyasvabhāvataḥ |
prajñāpāramitā strī ca sarvadikṣu vyavasthitā ||
ap10.

Chapter A10

ap10.­1

atha bhagavaty āha | kiṃ bhagavan strīvyatirekeṇāpi śakyate sādhayituṃ caṇḍamahāroṣaṇapadam utāho na śakyate |

bhagavān āha | na śakyate devi |
bhagavaty āha | kiṃ bhagavan sukhānudayān na śakyate |
bhagavān āha |
na sukhodayamātreṇa labhyate bodhir uttamā |
sukhaviśeṣodayād eva prāpyate sā ca nānyathā ||
ap10.­2
tac ca kāryaṃ vinā naiva kāraṇenaiva jāyate |
kāraṇaṃ ca striyā yogo na cānyo hi kadācana ||
ap10.­3
sarvāsām eva māyānāṃ strīmāyaiva praśasyate |
tām evātikramed yo 'sau na siddhiṃ so 'dhigacchati ||
ap11.

Chapter A11

ap11.­1
atha bhagavaty āha | kiṃ tvaṃ bhagavan sarāgo 'si vītarāgo vā |
bhagavān āha |
sarvo 'haṃ sarvavyāpī ca sarvakṛt sarvanāśakaḥ |
sarvarūpadharo buddhaḥ kartā hartā prabhuḥ sukhī ||
ap11.­2
yene yenaiva rūpeṇa sattvā yānti vineyatām |
tena tenaiva rūpeṇa sthito 'haṃ lokahetave ||
ap11.­3
kvacid buddhaḥ kvacit siddhaḥ kvacid dharmo 'tha saṃghakaḥ |
kvacit pretaḥ kvacit tiryak kvacin nārakarūpakaḥ ||
ap11.­4
kvacid devo 'suraś caiva kvacin mānuṣarūpakaḥ |
kvacit sthāvararūpo 'haṃ viśvarūpī na saṃśayaḥ ||
ap11.­5
ahaṃ strī puruṣaś cāpi napuṃsakarūpaḥ kvacit |
kvacid rāgī kvacid dveṣī kvacin mohī śuciḥ kvacit ||
ap12.

Chapter A12

ap12.­1
atha bhagavaty āha |
mantrāṇāṃ sādhanaṃ brūhi śāntikaṃ pauṣṭikaṃ tathā |
vaśyākṛṣṭiprayogaṃ ca māraṇoccāṭanādikam ||
ap12.­2
viṣanāśaṃ vyādhināśaṃ vahnikhaḍgādistambhanam |
saṃgrāme vijayaṃ cāpi pāṇḍityam athottamam ||
ap12.­3
yakṣiṇīsādhanaṃ ceṭaṃ dūtabhūtādi­sādhanam |
sāmarthyam anekavijñānaṃ niścitaṃ me vada prabho ||
ap12.­4
atha bhagavān āha |
caṇḍaroṣaṇasamādhistho mantrasādhanam ārabhet |
prathamaṃ sādhayet sārdhadaśa­varṇātmakaṃ hṛdam ||
ap12.­5
mūlamantram iti khyātaṃ sarva­mantra­prasādhakam |
likhitaṃ tiṣṭhate yatra tatra svasti bhavet punaḥ ||
ap13.

Chapter A13

ap13.­1
atha bhagavaty āha |
sthātavyaṃ yoginā kena saṃvareṇa vada prabho |
caryā ca kīdṛśī kāryā siddhiḥ kenāśu labhyate ||
ap13.­2
bhagavān āha |
māraṇīyā hi vai duṣṭā buddhaśā[sa]nadūṣakāḥ |
teṣām eva dhanaṃ gṛhya sattvebhyo hitam ācaret ||
ap13.­3
caṇḍāḥ sarvā hi vai sevyā yatinyo mātaraṃ sutīm|
bhakṣayet matsyamāṃsaṃ tu piben madyaṃ samāhitaḥ ||
ap13.­4
mithyayā svaparayor doṣaṃ cchādayed dhyānatatparaḥ |
sidhyate nirvikalpātmā guptaśikṣāprayogataḥ ||
ap13.­5
yena yenaiva pāpena sattvā gacchanty adhogatim |
tena tenaiva pāpena yogī śīghraṃ prasidhyati ||
ap14.

Chapter A14

ap14.­1

atha tasmin parṣadi samantabhadro nāma vajrayogī bhagavantam etad avocat | paripṛcchāmy ahaṃ nātha kim artham acalasaṃjñakam ekallavīrasaṃjñā ca caṇḍamaharoṣaṇeti ca |


atha bhagavān āha |
prajñopāyasamāyogān niścalaṃ sukharūpiṇam |
prajñopāyātmakaṃ tac ca virāgeṇa na cālitam ||
ap14.­2
tenaivācalam ākhyātaṃ vajrasattvasvarūpiṇam |
dvibhujaikamukhaṃ śāntaṃ svaccham apratighamanaḥ ||
ap14.­3
khaḍgapāśakarābhyāṃ tu prajñāliṅganatatparam |
sattvaparyaṅkam āsīnaṃ padmacandraravisthitam ||
ap15.

Chapter A15

ap15.­1
atha bhagavatī dveṣavajry uvāca | ekavīraḥ kathaṃ sidhyed brūhi tvaṃ parameśvara |
atha bhagavān āha |
jhaṭity ākārayogena kṛṣṇācalaṃ vibhāvayet |
tataḥ sthairyabalād eva yogī buddho na saṃśayaḥ ||
ap15.­2
śvetaṃ cācalaṃ dhyāyāt pītaṃ vā raktam eva vā |
śyāmaṃ vācalaṃ dhyāyād dveṣavajryādisampuṭam ||
ap15.­3
madhye pañcācalānāṃ vai gṛhītvaikaṃ vibhāvayet |
prajñāṃ tu tatkulīnāṃ tu anyāṃ vātha bhāvayet ||
ap15.­4
sidhyate tena yogena yogī śīghraṃ na saṃśayaḥ |
prajñayā rahitaṃ vātha bhāvayet susamāhitaḥ ||
ap16.

Chapter A16

ap16.­1
atha bhagavaty āha |
katham utpadyate lokaḥ kathaṃ yāti kṣayaṃ punaḥ |
kathaṃ vā bhavet siddhir brūhi tvaṃ parameśvara ||
ap16.­2
atha bhagavān āha |
avidyāpratyayāḥ saṃskārāḥ |
saṃskārapratyayaṃ vijñānam |
vijñānapratyayaṃ nāmarūpam |
nāmarūpapratyayaṃ ṣaḍāyatanam |
ṣaḍāyatanapratyayaḥ sparśaḥ |
sparśapratyayā vedanā |
vedanāpratyayā tṛṣṇā |
tṛṣṇāpratyayam upādānam |
upādānapratyayo bhavaḥ |
bhavapratyayā jātiḥ |
jātipratyayā jarāmaraṇaśoka­pari­deva­duḥkha­daurmanasyopāyāsāḥ | evam asya kevalasya mahato duḥkha­skandhasya samudayo bhavati ||
ap17.

Chapter A17

ap17.­1
atha bhagavaty āha |
nāthedaṃ sampuṭaṃ śukraraktaliṅgabhagastane |
pravṛddhe śakyate kartuṃ vyādhivṛddhatvanāśanāt ||
ap17.­2
strīmanovaśyatābhāvāt tadvad vyākaraṇād api |
śukrasya stambhanād raktadrāvaṇād brūhi yogakam ||
ap17.­3
atha bhagavān āha |
sādhu sādhu kṛtaṃ devi yad aham adhyeṣitas tvayā |
vakṣye nānāvidhaṃ tac ca śṛṇu lokārthasiddhaye |
śarīraṃ śodhayed ādau paścāt karma samārabhet ||
ap17.­4
śukle vastre kṛtaṃ varṇaṃ śreṣṭham ujjvalitaṃ bhavet |
triphalākvātham āgṛhya yavakṣāraṃ palāśakaṃ ||
ap17.­5
bhakṣayitvā guḍaṃ pānāt kṛmyajīrṇapraṇāśanam |
ketakyāś ca rasaṃ tailaṃ hilamocīrasasaindhavam ||
ap18.

Chapter A18

ap18.­1

atha bhagavān āha | eraṇḍamūlaṃ kāñjikena389 piṣṭvā śiro mardayet | śiraḥśūlaṃ vināśayati ||

ap18.­2

chāgasya gor narasya vā koṣṇamūtraṃ sasaindhavaṃ karṇaṃ pūrayet | karṇaroganāśaḥ | śuṣkamarkaṭatailaṃ vā dadyāt ||

ap18.­3

katakaḥ pippalī āmalakī haridrā vacā śiśireṇa vaṭikāṃ kuryāt | tenāñjanāt sarvacakṣūroganāśaḥ | madhupippalyā vāñjayet ||

ap18.­4

karṇagūthaṃ madhunāñjayet | rātryandhanāśaḥ ||

ap18.­5

kaṭakamadhunāñjayet sarvākṣiroganāśaḥ | kāñjikena tailaṃ saindhavaṃ dūrvāmūlaṃ ca kāṃse nighṛṣya mantraṃ390 japec | cakṣuśūranāśaḥ ||

ap19.

Chapter A19

ap19.­1
atha bhagavān āha |

śvetāparajitāmūlaṃ śukreṇa vaṭikāṃ kṛtvā tilakena vaśībhavati strī ||

ap19.­2

brahmadaṇḍīvacāmadhunā liṅgam uddhṛtya striyaṃ kāmayed | vaśam ānayati ||

ap19.­3

daṇḍotpalāmūlaṃ kuṣṭhaṃ tāmbūlena dadyāt, tathā brahmadaṇḍī viḍaṅgaṃ vacā kuṣṭhaṃ nāgakeśaraṃ tāmbūlena dadyāt | vaśībhavati ||

ap19.­4

gardabhaśukraṃ kamalakeśaraṃ piṣṭvā dhvajaṃ liptvā kāmayet | vaśībhavati ||

ap19.­5

adaṃśanaśiśulolāṃ gṛhya gorocanāṃ svayambhūkusumena bhāvya tilakena, vaśīkaraṇam | bhṛṇgarājamūlam ātmaśukreṇāñjanāt tathā ||

ap20.

Chapter A20

ap20.­1
atha bhagavatī bhagavantam etad avocat |
nānāvibhedanigaditaṃ mantrayantrādikauśalam |
aparaṃ śrotum icchāmi tathā kutūhalaṃ vibho ||
ap20.­2
vāyuyogamaśeṣaṃ ca tathā kālasya lakṣaṇam |
svarūpaṃ dehayantrasya prasādaṃ kuru sampratam ||
ap20.­3
atha bhagavān āha |
sādhu sādhu kṛtaṃ devi yat tvayādhyeṣito 'tra hi |
athātaḥ sampravakṣyāmi sarvavijñānasañcayam ||
ap20.­4

oṁ jvālākarālavadane hasa hasa halāhalavajre suvajre sphara sphara sphāraya sphāraya sarvameghavātavṛṣṭiṃ stambhaya stambhaya sphoṭaya sphoṭaya yaḥ yaḥ yaḥ sarvapānīyam śoṣaya śoṣaya hūṁ phaṭ | etan mantraṃ japann ākaśaṃ krośadṛṣṭyālokayet | vātameghādīn nāśayati ||

ap21.

Chapter A21

ap21.­1

atha bhagavān āha | oṁ caṇḍamahāroṣaṇa sarvamāyādarśaka sarvamāyāṃ nidarśaya nirvighne hūṁ phaṭ | anena caṇḍamahāroṣaṇaṃ dhyātvā sarvaṃ kuryāt410 ||

ap21.­2

uḍumbarakṣīreṇa karpaṭaṃ mrakṣayitvā nīrandhraṃ, satailasarjarasaṃ piṣṭvā, tasmin prakṣipya, vartiṃ kārayet | udakena dīpajvālanāj jvalati sthiram ||

ap21.­3

rātrau varaṭaprastharakhaṇḍadvayaṃ nighṛṣya hūṁkāreṇa vidyucchaṭāṃ darśayati ||

ap21.­4

mṛtajalukacūrṇasahitalākṣārañjitavartijvālanāt striyas tad dṛṣṭvā nagnā bhavanti ||

ap22.

Chapter A22

ap22.­1
atha bhagavān āha |
hṛdi prāṇo gude 'pānaḥ samāno nābhideśake |
udānaḥ kaṇṭhadeśe tu vyānaḥ sarvaśarīragaḥ ||
ap22.­2
eṣāṃ madhye pradhāno 'yaṃ prāṇavāyur hṛdi sthitaḥ |
śvāsapraśvāsabhedena jīvanaṃ sarvajantunām ||
ap22.­3
ṣoḍaśasaṃkrāntiyogena pratyekena daṇḍam ekam |
caturmaṇḍalavāhena dvyāyutaṃ śataṣoḍaśam ||
ap22.­4
dakṣiṇasparśavāhena vahnimaṇḍalam ucyate |
vāmasparśavāhe vāyumaṇḍalam ucyate ||
ap22.­5
vāmadakṣiṇasamasparśād bhaven māhendramaṇḍalam |
idam eva †succa†mandaṃ ca vāruṇaṃ maṇḍalaṃ bhavet ||
ap22.­6
lalanā vāmanāḍī syād rasanā savye vyavasthitā |
avadhūtī madhyadeśe hi sahajānandakṣaṇe vahet ||
ap23.

Chapter A23

ap23.­1

atha bhagavān āha |

pādatālukāṃ vidhvā nābhivedhāt trirātreṇa mṛtyuḥ syāt | pādatālukāṃ vidhvā cakṣurvedhān māsatrayeṇa | pādatālukāṃ vidhvā nāsikāvedhena māsatrayeṇa ||

ap23.­2

kuṭiprāvakāle samaṃ hañchikayā422 varṣeṇa | nāpitagartivedhāt pañcavarṣeṇa | jihvāgrādarśane trivāsaraiḥ | karṇāgravedhāc caturmāsaiḥ | ūrṇāvedhād dinaikena | suratasya madhye 'nte vā hañchikayā māsena | samaṃ sarvakaniṣṭḥāvedhān māsena ||

ap24.

Chapter A24

ap24.­1
atha bhagavān āha |
mātṛpitṛsamāyogāt pañcabhūtātmakaḥ śaśī |
pañcabhūtātmakaḥ sūryo dvayor mīlanayogataḥ ||
ap24.­2
jāyate tatra vai sattvaḥ prajñopāyātmakaḥ punaḥ |
asthibandhā bhavec candrāt sūryān māṃsādisaṃbhavaḥ ||
ap24.­3
ātmaśūnyo bhaved dehaḥ sattvānāṃ karmanirmitaḥ |
māyopamasvarūpo 'yaṃ gandharvanagaropamaḥ ||
ap24.­4
śakracāpasamaś cāyaṃ jalacandropamo mataḥ ||
ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre dehasvarūpapaṭalaś caturviṃśatitamaḥ ||
ap25.

Chapter A25

ap25.­1
atha bhagavatī āha |
aparaṃ śrotum icchāmi prajñāpāramitodayam |
prasādaṃ kuru me nātha, saṃkṣiptaṃ nātivistaram ||
ap25.­2
atha bhagavān āha |
athātaḥ sampravakṣyāmi prajñāpāramitodayam |
sattvaparyaṅkinīṃ devīṃ ṣoḍaśābdavapuṣmatīm ||
ap25.­3
nīlavarṇāṃ mahābhāgāṃ akṣobhyeṇa ca mudritām |
raktapadmodyatāṃ savye līlayā vāmahastake ||
ap25.­4
sthitaṃ vai kāmaśāstraṃ tu padmacandroparisthitām |
pīnonnatakucāṃ dṛptāṃ viśālākṣīṃ priyaṃvadām ||
ap25.­5
sahajāca[la]samādhistho devīm etām tu bhāvayet |
hūṁkārajñānasambhūtāṃ viśvavajrīṃ tu yoginīm ||

n.

Notes

n.­1
Cf. Dharmachakra (2016).
n.­2
Cf. Isaacson (2006).
n.­3
The seventeenth mantra; see Dharmachakra (2016).
n.­4
Cf. Isaacson (2010).
n.­5
The Tibetan Kangyur contains eight Caryātantras, Toh 494–501.
n.­6
Cf. Isaacson (2010).
n.­7
Chap. 16 in de la Vallée Poussin (1897), and chaps. 1–8 in George (1974).
n.­8
The palm leaf manuscript is held at the Royal Asiatic Society in London (ref. Cowell no. 46/31, dated Nepal Saṃvat 500, 1380 c.e.).
n.­9
Dates according to the Buddhist Digital Resource Centre.
n.­10
Page numbers included in the English translation refer to the Tibetan Degé block print.
n.­11
George (1974).
n.­12
Gäng (1981).
n.­36
Skt. oṁ caṇḍamahāroṣaṇa hūṁ phaṭ.
n.­37
Skt. oṁ acala hūṁ phaṭ.
n.­38
Skt. oṁ hrāṁ hrīṁ hrauṁ caṇḍarūpe caṭa caṭa pracaṭa pracaṭa kaṭṭa kaṭṭa prasphura prasphura prasphāraya prasphāraya hana hana grasa grasa bandha bandha jambhaya jambhaya stambhaya stambhaya mohaya mohaya sarvaśatrūṇāṃ mukhabandhanaṃ kuru kuru sarvaḍākinīnāṃ graha­bhūta­piśāca­vyādhi­yakṣānāṃ trāsaya trāsaya mara mara māraya māraya rurucaṇḍaruk rakṣa rakṣa devadattaṃ caṇḍa­mahāsenaḥ sarvam ājñāpayati. oṁ caṇḍa­mahā­roṣaṇa hūṁ phaṭ.
n.­66
Here the Tibetan reflects the reading rakta (rak+ta) rather than bhakta.
n.­132
Translation based on the Tibetan.
n.­146
Translation based on the Tibetan.
n.­158
The Tibetan adds a line: “If one rubs the penis with it and makes love, she will be enthralled.”
n.­225
Skt. oṁ caṇḍa­mahā­roṣaṇa sarva­māyā­darśaka sarva­māyāṃ nidarśaya nirvighne hūṁ phaṭ.
n.­226
Translation based on the Tibetan.
n.­265
This sentence is missing from the Tibetan. Instead the Tibetan colophon reads: “Due to the Mahākālacakra master Sherab Senge’s request and sponsorship, which in turn was based on the kindness of the great master Rinchen Gyaltsen‍—the spiritual guide of the pure Mahāyāna with immeasurable knowledge, love, and activity‍—this was translated to completion on the tenth day of the waxing moon in the tenth month of the year of the Snake at the great temple of glorious Sakya, by the translator Trakpa Gyaltsen as based on the oral teachings of the paṇḍita Ratnaśrī.”
n.­266
tasyās tu] P; tasyāpi Mss.
n.­281
nirbharam] A; nirbharām G.
n.­310
bhaktādiṃ] A; bhaktādi° G.
n.­311
tadutsṛṣṭaṃ] A; taducchiṣṭaṃ G.
n.­312
utsṛṣṭapattre] A; ucchiṣṭayantre G.
n.­313
guda°] G; gudapada° A.
n.­319
yogināṃ] A, B; yoginā G.
n.­320
śūdrī] A; śūdrā G.
n.­321
kāyasthī] A; kāyastrī G.
n.­322
ca tariṇī] G; cauriṇī (?) A.
n.­389
kāñjikena] om. A.
n.­390
kāṃse nighṛṣya mantraṃ] conj. (cf. CMT, chap. 18, v. 31); [[OK?]]kāṃsya nighṛghyāṃ Mss.
n.­410
kuryāt] A; jayati Mss.
n.­422
This word is not the dictionary, but hañchi must be an onomatopeic for sneezing (cf. hañji).

b.

Bibliography

Tibetan Manuscript of the Root Text

dpal gtum po khro bo chen po’i rgyud kyi rgyal po dpa’ bo gcig pa zhes bya ba. Toh 431, Degé Kangyur, vol. 80 (rgyud ’bum, nga), folios 304b–343a.

Sanskrit Manuscripts of the Root Text

Ekallavīra­nāma­caṇḍa­mahā­roṣaṇa­tantram. London: Royal Asiatic Society. Ref.: Cowell 46/31.

Ekallavīra­nāma­caṇḍa­mahā­roṣaṇa­tantram. Kathmandu: National Archives of Nepal. Ref.: NGMPP 3/687, Reel no. A 994/4.

Ekallavīra­tantram. Kathmandu: National Archives of Nepal. Ref.: NGMPP 5/170, Reel no. B 31/11.

Caṇḍa­mahā­roṣaṇa­tantram. Göttingen: University of Göttingen Library. Ref.: Bandurski Xc 14/43–45.

Manuscripts of the Commentary

Mahāsukhavajra, Padmāvatī­nāmā Pañjikā. Kathmandu: National Archives of Nepal. Ref.: NGMPP 3/502, Reel no. B 31/7.

Secondary Sources

de la Vallée Poussin, Louis. “The Buddhist ‘Wheel of Life’ from a New Source.” Journal of the Royal Asiatic Society of Great Britain and Ireland (New Series) 29, no. 3 (July 1897), pp 463–70.

Dharmachakra Translation Committee. The Tantra of Siddhaikavīra (Toh 544). 84000: Translating the Words of the Buddha, 2016.

Gäng, Peter, trans. Das Tantra des Grausig-Groß-Schreklichen. Berlin: Stechapfel, 1981.

George, Christopher S., trans. and ed. The Caṇḍa­mahāroṣaṇa Tantra, Chapters I–VIII: A Critical Edition and English Translation. New Haven, CT: American Oriental Society, 1974.

Isaacson, Harunaga (2010). The Caṇḍa­mahā­roṣaṇa­tantra. Handout. Kathmandu: Rangjung Yeshe Institute, February 17, 2010.

Isaacson, Harunaga (2006). Reflections on the Caṇḍa­mahā­roṣaṇa­tantra. Handout. Kathmandu: Nepal Research Centre, August 25, 2006.

Snellgrove, David. Hevajra Tantra: A Critical Study. London: Oxford University Press, 1959.


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

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.

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

absorption

Wylie:
  • ting nge ’dzin
Tibetan:
  • ཏིང་ངེ་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

Located in 9 passages in the translation:

  • 1.­2
  • 1.­4
  • 1.­9
  • 5.­1
  • 12.­4
  • 14.­13
  • 22.­9
  • 22.­12
  • 25.­12
g.­2

Acala

Wylie:
  • mi g.yo ba
Tibetan:
  • མི་གཡོ་བ།
Sanskrit:
  • acala

Another name for Caṇḍa­mahā­roṣaṇa.

Located in 36 passages in the translation:

  • i.­1
  • i.­5
  • 3.­16
  • 5.­1
  • 5.­3
  • 5.­5
  • 6.­11
  • 8.­37
  • 12.­14
  • 14.­1-2
  • 14.­4-5
  • 14.­15
  • 15.­3
  • 15.­12-14
  • 16.­20-22
  • 22.­29
  • 22.­31-32
  • 25.­5
  • 25.­16
  • n.­37
  • n.­39
  • g.­45
  • g.­115
  • g.­161
  • g.­166
  • g.­172
  • g.­330
  • g.­452
  • g.­467
g.­3

accomplishment

Wylie:
  • dngos grub
Tibetan:
  • དངོས་གྲུབ།
Sanskrit:
  • siddhi

An accomplishment that is the goal of sādhana.

Located in 31 passages in the translation:

  • 1.­7
  • 3.­24
  • 3.­28
  • 4.­48
  • 4.­50
  • 6.­70
  • 6.­79
  • 6.­92
  • 8.­13
  • 8.­22
  • 8.­34-35
  • 8.­40-41
  • 9.­8-9
  • 9.­16
  • 10.­3
  • 10.­6
  • 10.­19
  • 10.­26
  • 11.­7
  • 12.­5
  • 12.­14-15
  • 13.­1
  • 14.­14
  • 16.­1
  • 16.­21
  • 17.­3
  • n.­252
g.­6

Akṣobhya

Wylie:
  • mi bskyod pa
Tibetan:
  • མི་བསྐྱོད་པ།
Sanskrit:
  • akṣobhya

One of the five buddhas; in the system followed in the CMT, he is at the center of the maṇḍala.

Located in 12 passages in the translation:

  • 4.­14-15
  • 4.­17
  • 4.­21
  • 6.­23
  • 15.­10
  • 25.­3
  • g.­45
  • g.­127
  • g.­253
  • g.­391
  • g.­460
g.­10

Amitābha

Wylie:
  • ’od dpag med
Tibetan:
  • འོད་དཔག་མེད།
Sanskrit:
  • amitābha

One of the five buddhas.

Definition from the 84000 Glossary of Terms:

The buddha of the western buddhafield of Sukhāvatī, where fortunate beings are reborn to make further progress toward spiritual maturity. Amitābha made his great vows to create such a realm when he was a bodhisattva called Dharmākara. In the Pure Land Buddhist tradition, popular in East Asia, aspiring to be reborn in his buddha realm is the main emphasis; in other Mahāyāna traditions, too, it is a widespread practice. For a detailed description of the realm, see The Display of the Pure Land of Sukhāvatī, Toh 115. In some tantras that make reference to the five families he is the tathāgata associated with the lotus family.

Amitābha, “Infinite Light,” is also known in many Indian Buddhist works as Amitāyus, “Infinite Life.” In both East Asian and Tibetan Buddhist traditions he is often conflated with another buddha named “Infinite Life,” Aparimitāyus, or “Infinite Life and Wisdom,”Aparimitāyurjñāna, the shorter version of whose name has also been back-translated from Tibetan into Sanskrit as Amitāyus but who presides over a realm in the zenith. For details on the relation between these buddhas and their names, see The Aparimitāyurjñāna Sūtra (1) Toh 674, i.9.

Located in 6 passages in the translation:

  • 25.­8
  • n.­22
  • g.­127
  • g.­330
  • g.­378
  • g.­458
g.­11

Amoghasiddhi

Wylie:
  • don yod grub pa
Tibetan:
  • དོན་ཡོད་གྲུབ་པ།
Sanskrit:
  • amoghasiddhi

One of the five buddhas.

Located in 4 passages in the translation:

  • 25.­9
  • g.­4
  • g.­127
  • g.­161
g.­15

apāna

Wylie:
  • thur sel
Tibetan:
  • ཐུར་སེལ།
Sanskrit:
  • apāna

One of the five vital airs, centered in the anus.

Located in 1 passage in the translation:

  • 22.­1
g.­28

Avalokiteśvara

Wylie:
  • spyan ras gzigs
Tibetan:
  • སྤྱན་རས་གཟིགས།
Sanskrit:
  • 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.

Located in 2 passages in the translation:

  • i.­1
  • 12.­19
g.­39

betel

Wylie:
  • go la
Tibetan:
  • གོ་ལ།
Sanskrit:
  • tāmbūla

Piper betle.

Located in 7 passages in the translation:

  • 8.­8
  • 12.­36
  • 19.­3
  • 19.­8
  • 19.­34
  • 21.­23
  • n.­159
g.­40

bhaga

Wylie:
  • bha ga
Tibetan:
  • བྷ་ག
Sanskrit:
  • bhaga

In this text, it mostly refers to the female sexual and reproductive organs, however, this terms encompasses several meanings, including “good fortune,” “happiness,” and “majesty”; and forms the root of the word bhagavān (Blessed One).

Located in 7 passages in the translation:

  • 1.­1
  • 3.­26
  • 4.­15-16
  • 4.­49
  • 9.­19
  • 12.­53
g.­42

bhūta

Wylie:
  • ’byung po
Tibetan:
  • འབྱུང་པོ།
Sanskrit:
  • 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.

Located in 5 passages in the translation:

  • 5.­2
  • 12.­3
  • 12.­8
  • 12.­19
  • g.­43
g.­43

bhūtinī

Wylie:
  • ’byung mo
Tibetan:
  • འབྱུང་མོ།
Sanskrit:
  • bhūtinī

A female bhūta.

Located in 1 passage in the translation:

  • 8.­3
g.­45

Black Acala

Wylie:
  • mi g.yo ba nag po
Tibetan:
  • མི་གཡོ་བ་ནག་པོ།
Sanskrit:
  • kṛṣṇācala

Acala corresponding to Buddha Akṣobhya in the center of the maṇḍala.

Located in 10 passages in the translation:

  • 1.­2
  • 1.­6
  • 2.­15
  • 2.­20
  • 3.­16
  • 4.­36
  • 5.­5
  • 12.­13
  • 15.­1
  • 15.­8
g.­52

bodhisattva level

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi

Level of the realization of a bodhisattva; according to the general Mahāyāna, there are ten bodhisattva levels; according to Vajrayāna, thirteen.

Located in 15 passages in the translation:

  • 12.­11
  • g.­7
  • g.­26
  • g.­35
  • g.­76
  • g.­116
  • g.­156
  • g.­172
  • g.­191
  • g.­197
  • g.­248
  • g.­300
  • g.­309
  • g.­332
  • g.­393
g.­57

butterfly pea

Wylie:
  • a pa ra dzi
  • a pa ra dzi ta dkar po
Tibetan:
  • ཨ་པ་ར་ཛི།
  • ཨ་པ་ར་ཛི་ཏ་དཀར་པོ།
Sanskrit:
  • aparājitā
  • śvetāparajitā

Clitoria ternatea.

Located in 5 passages in the translation:

  • 17.­18
  • 19.­1
  • 19.­11
  • n.­162
  • n.­176
g.­58

Calumny Vajrī

Wylie:
  • phra ma rdo rje ma
Tibetan:
  • ཕྲ་མ་རྡོ་རྗེ་མ།
Sanskrit:
  • piśunavajrī

Consort of Yellow Acala.

Located in 10 passages in the translation:

  • 1.­1
  • 2.­17
  • 2.­21
  • 4.­24
  • 4.­28
  • 4.­33
  • 4.­40
  • 5.­7
  • 8.­16
  • 12.­13
g.­61

Caṇḍa­mahā­roṣaṇa

Wylie:
  • gtum po khro bo chen po
  • gtum po khro bo
  • gtum po
Tibetan:
  • གཏུམ་པོ་ཁྲོ་བོ་ཆེན་པོ།
  • གཏུམ་པོ་ཁྲོ་བོ།
  • གཏུམ་པོ།
Sanskrit:
  • caṇḍa­mahā­roṣaṇa
  • caṇḍaroṣa
  • caṇḍa

The chief deity of the CMT.

Located in 133 passages in the translation:

  • i.­1
  • i.­3-5
  • i.­11-12
  • i.­14
  • i.­17
  • 1.­1
  • 1.­10-11
  • 1.­19-20
  • 2.­1
  • 2.­7
  • 2.­19
  • 2.­26
  • 3.­13
  • 3.­16
  • 3.­19-20
  • 3.­29-30
  • 4.­1
  • 4.­4
  • 4.­7
  • 4.­16
  • 4.­23
  • 4.­31
  • 4.­51
  • 5.­1-2
  • 5.­4
  • 5.­8-9
  • 6.­7
  • 6.­9
  • 6.­60
  • 6.­70
  • 6.­78
  • 6.­88
  • 6.­93
  • 6.­96
  • 7.­11-12
  • 7.­16
  • 7.­20
  • 8.­34-35
  • 8.­37
  • 8.­40-42
  • 9.­6
  • 9.­22-23
  • 10.­1
  • 10.­17
  • 10.­40
  • 11.­11
  • 12.­10-11
  • 12.­15
  • 12.­21
  • 12.­43
  • 12.­52
  • 12.­56
  • 13.­10
  • 13.­34
  • 14.­1
  • 14.­15
  • 15.­16
  • 16.­23
  • 17.­12
  • 17.­49
  • 18.­54
  • 19.­41
  • 20.­9
  • 20.­11
  • 20.­16-22
  • 20.­24-25
  • 20.­38
  • 21.­1
  • 21.­50
  • 22.­9
  • 22.­11-12
  • 22.­33
  • 23.­8
  • 24.­5
  • 25.­12
  • 25.­28
  • 25.­32
  • 25.­37
  • 25.­39
  • n.­19
  • n.­38
  • n.­85
  • n.­107
  • n.­110
  • n.­113
  • n.­116
  • n.­188
  • n.­190
  • n.­197-201
  • n.­204
  • n.­207
  • n.­225
  • n.­262-263
  • g.­2
  • g.­32
  • g.­62
  • g.­122
  • g.­155
  • g.­172
  • g.­211
  • g.­224
  • g.­231
  • g.­286
  • g.­370
  • g.­419
g.­64

Caryātantra

Wylie:
  • sbyod rgyud
Tibetan:
  • སྦྱོད་རྒྱུད།
Sanskrit:
  • caryātantra

The second class of tantra in most systems of tantra classification (the other classes being, in the fivefold classification, Kriyātantra, Yogatantra, Yogottaratantra, and Yoganiruttaratantra).

Located in 3 passages in the translation:

  • i.­5
  • n.­5
  • g.­212
g.­65

castor-oil plant

Wylie:
  • e raN+Da
Tibetan:
  • ཨེ་རཎྜ།
Sanskrit:
  • eraṇḍa

Ricinus communis.

Located in 1 passage in the translation:

  • 18.­1
g.­75

clearing nut

Wylie:
  • ka Ta kaM
Tibetan:
  • ཀ་ཊ་ཀཾ།
Sanskrit:
  • kataka

Strychnos potatorum.

Located in 2 passages in the translation:

  • 18.­3
  • 18.­5
g.­77

cluster fig

Wylie:
  • u dum bA ra
Tibetan:
  • ཨུ་དུམ་བཱ་ར།
Sanskrit:
  • uḍumbara
  • udumbara

Ficus glomerata.

Located in 1 passage in the translation:

  • 21.­2
g.­81

costus

Wylie:
  • ru rta
Tibetan:
  • རུ་རྟ།
Sanskrit:
  • kuṣṭha

Saussurea costus.

Located in 8 passages in the translation:

  • 17.­28
  • 18.­10
  • 18.­46
  • 18.­50
  • 19.­3
  • 19.­13
  • 19.­27
  • n.­159
g.­90

ḍākinī

Wylie:
  • mkha’ ’gro ma
Tibetan:
  • མཁའ་འགྲོ་མ།
Sanskrit:
  • ḍākinī

A class of female deities; a class of female nonhuman beings.

Located in 7 passages in the translation:

  • 5.­2
  • 6.­9
  • 12.­18
  • 12.­23
  • 12.­44
  • 20.­6
  • n.­91
g.­91

daṇḍa

Wylie:
  • dbyug gu
Tibetan:
  • དབྱུག་གུ
Sanskrit:
  • daṇḍa

A staff; punishment; the duration of a single breath (from the moment of inhalation until the moment of the next inhalation).

Located in 1 passage in the translation:

  • 22.­3
g.­94

Delusion Vajrī

Wylie:
  • gti mug rdo rje ma
Tibetan:
  • གཏི་མུག་རྡོ་རྗེ་མ།
Sanskrit:
  • mohavajrī

Consort of White Acala.

Located in 15 passages in the translation:

  • 1.­1
  • 2.­17
  • 2.­21
  • 2.­23
  • 4.­24
  • 4.­27
  • 4.­32
  • 4.­39
  • 5.­7
  • 8.­16
  • 12.­13
  • 15.­1
  • 15.­8
  • 15.­10
  • 25.­24
g.­96

dhāraṇī

Wylie:
  • gzungs
Tibetan:
  • གཟུངས།
Sanskrit:
  • dhāraṇī

A magical formula invoking a particular deity for a particular purpose; dhāraṇīs are longer than most mantras, and their application is more specialized.

Located in 2 passages in the translation:

  • i.­4
  • i.­21
g.­101

driving away

Wylie:
  • skrod pa
Tibetan:
  • སྐྲོད་པ།
Sanskrit:
  • uccāṭana

A type of magical activity aiming to render a person homeless, or drive away non-human beings.

Located in 1 passage in the translation:

  • 12.­1
g.­105

dūta

Wylie:
  • pho nya
Tibetan:
  • ཕོ་ཉ།
Sanskrit:
  • dūta

A class of nonhuman beings; the name literally means “messenger,” which could imply that these beings can be employed as messengers through magical rites.

Located in 1 passage in the translation:

  • 12.­3
g.­111

emblic myrobalan

Wylie:
  • skyu ru ra
Tibetan:
  • སྐྱུ་རུ་ར།
Sanskrit:
  • āmalakī

Phyllanthus emblica.

Located in 7 passages in the translation:

  • 17.­36
  • 17.­39
  • 17.­44
  • 18.­3
  • 18.­14
  • 18.­50
  • 21.­45
g.­112

enriching

Wylie:
  • rgyas pa
Tibetan:
  • རྒྱས་པ།
Sanskrit:
  • puṣṭi
  • poṣaṇa
  • pauṣṭika

One of the four main types of enlightened activity.

Located in 3 passages in the translation:

  • 4.­43
  • 12.­1
  • 22.­21
g.­113

enthralling

Wylie:
  • dbang ba
Tibetan:
  • དབང་བ།
Sanskrit:
  • vaśya
  • vaśa
  • vaśīkaraṇa

One of the four main types of enlightened activity.

Located in 5 passages in the translation:

  • 4.­43
  • 12.­1
  • 22.­21-22
  • g.­139
g.­114

enthrallment

Wylie:
  • dbang ba
Tibetan:
  • དབང་བ།
Sanskrit:
  • vaśya
  • vaśa
  • vaśīkaraṇa

One of the four main types of enlightened activity.

Located in 9 passages in the translation:

  • i.­19
  • 12.­33
  • 12.­38
  • 17.­2
  • 19.­12
  • 19.­14-15
  • g.­12
  • g.­218
g.­115

Envy Vajrī

Wylie:
  • phrag dog rdo rje ma
Tibetan:
  • ཕྲག་དོག་རྡོ་རྗེ་མ།
Sanskrit:
  • īrṣyāvajrī

Consort of Green ‌Acala.

Located in 10 passages in the translation:

  • 1.­1
  • 2.­18
  • 2.­21
  • 4.­25
  • 4.­30
  • 4.­34
  • 4.­41
  • 5.­7
  • 8.­17
  • 12.­13
g.­117

false black pepper

Wylie:
  • byi tang ka
  • bi DaM ga
Tibetan:
  • བྱི་ཏང་ཀ
  • བི་ཌཾ་ག
Sanskrit:
  • viḍaṅga

Embelia ribes, or Embelia tsjeriam-cottam.

Located in 3 passages in the translation:

  • 18.­21
  • 19.­3
  • 19.­13
g.­119

fast

Wylie:
  • gso sbyong
Tibetan:
  • གསོ་སྦྱོང་།
Sanskrit:
  • poṣadha

A ritual observance involving fasting.

Located in 3 passages in the translation:

  • 3.­2
  • 3.­6
  • 3.­8
g.­120

female hell-being

Wylie:
  • dmyal ba mo
Tibetan:
  • དམྱལ་བ་མོ།
Sanskrit:
  • nārakī

Located in 1 passage in the translation:

  • 8.­4
g.­121

female hungry ghost

Wylie:
  • yi dwags mo
Tibetan:
  • ཡི་དྭགས་མོ།
Sanskrit:
  • pretikā

Located in 1 passage in the translation:

  • 8.­4
g.­127

five buddhas

Wylie:
  • sangs rgyas lnga
Tibetan:
  • སངས་རྒྱས་ལྔ།
Sanskrit:
  • pañcabuddha

The five, in the CMT system, are Akṣobhya (in the centre), Vairocana (in the east), Ratnasambhava (in the south), Amitābha (in the west), and Amoghasiddhi (in the north).

Located in 8 passages in the translation:

  • 13.­16
  • 25.­17
  • g.­6
  • g.­10
  • g.­11
  • g.­326
  • g.­391
  • g.­416
g.­128

five disciplines

Wylie:
  • bslab pa lnga
Tibetan:
  • བསླབ་པ་ལྔ།
Sanskrit:
  • pañcaśikṣā

Definition from the 84000 Glossary of Terms:

Refers to the five fundamental precepts of abstaining from killing, stealing, sexual misconduct, lying, and consuming intoxicants.

Located in 2 passages in the translation:

  • 3.­2
  • 3.­5
g.­129

five empowerments

Wylie:
  • dbang lnga
Tibetan:
  • དབང་ལྔ།
Sanskrit:
  • pañcābhiṣeka

Located in 1 passage in the translation:

  • 3.­2
g.­141

four joys

Wylie:
  • dga’ bzhi
  • dga’ ba bzhi
Tibetan:
  • དགའ་བཞི།
  • དགའ་བ་བཞི།
Sanskrit:
  • caturānandāḥ

The four types of bliss arising during sexual intercourse, the full understanding of which leads to liberation.

Located in 10 passages in the translation:

  • s.­1
  • i.­14
  • i.­23
  • 1.­2
  • 3.­25
  • 3.­30
  • 10.­5
  • 14.­8
  • 16.­20
  • g.­195
g.­149

gandharva

Wylie:
  • dri za
Tibetan:
  • དྲི་ཟ།
Sanskrit:
  • gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

Located in 3 passages in the translation:

  • 12.­18
  • 24.­3
  • g.­150
g.­150

gandharvī

Wylie:
  • dri za mo
Tibetan:
  • དྲི་ཟ་མོ།
Sanskrit:
  • gandharvī

Female gandharva.

Located in 1 passage in the translation:

  • 8.­4
g.­151

garland mantra

Wylie:
  • phreng ba’i sngags
Tibetan:
  • ཕྲེང་བའི་སྔགས།
Sanskrit:
  • mālāmantra

A mantra that surrounds the central item in a diagram or magical drawing.

Located in 16 passages in the translation:

  • i.­21
  • 5.­2-4
  • 5.­6
  • 12.­42
  • 12.­44-46
  • 12.­54-55
  • 20.­17
  • 20.­22
  • 20.­26
  • 21.­32
  • n.­236
g.­155

Goddess of the Vajra Realm

Wylie:
  • rdo rje dbyings kyi dbang phyug ma
Tibetan:
  • རྡོ་རྗེ་དབྱིངས་ཀྱི་དབང་ཕྱུག་མ།
Sanskrit:
  • vajra­dhātvīśvarī

Consort of Caṇḍa­mahā­roṣaṇa. See also “Vajra realm.”

Located in 4 passages in the translation:

  • i.­1
  • 1.­1
  • 1.­4
  • 16.­15
g.­158

graha

Wylie:
  • gza’
Tibetan:
  • གཟའ།
Sanskrit:
  • graha

Eclipse; a class of spirits causing possession.

Located in 2 passages in the translation:

  • 5.­2
  • 12.­8
g.­161

Green Acala

Wylie:
  • mi g.yo ba ljang gu
Tibetan:
  • མི་གཡོ་བ་ལྗང་གུ
Sanskrit:
  • śyāmācala

Acala corresponding to Buddha Amoghasiddhi in the north of the maṇḍala.

Located in 9 passages in the translation:

  • 1.­1
  • 2.­17
  • 2.­20
  • 4.­25
  • 4.­34
  • 4.­38
  • 5.­5
  • 8.­39
  • 12.­13
g.­166

Hatred Vajrī

Wylie:
  • zhe sdang rdo rje ma
Tibetan:
  • ཞེ་སྡང་རྡོ་རྗེ་མ།
Sanskrit:
  • dveṣavajrī

Consort of Black ‌Acala.

Located in 15 passages in the translation:

  • 1.­4
  • 1.­6
  • 2.­1
  • 2.­16
  • 2.­21
  • 3.­17
  • 3.­30
  • 4.­18
  • 4.­39
  • 5.­7
  • 8.­15
  • 12.­13
  • 13.­6
  • 15.­2
  • 25.­22
g.­168

heart mantra

Wylie:
  • snying po’i sngags
Tibetan:
  • སྙིང་པོའི་སྔགས།
Sanskrit:
  • hṛdayamantra

Located in 2 passages in the translation:

  • 5.­1
  • 12.­41
g.­169

hell being

Wylie:
  • dmyal ba pa
Tibetan:
  • དམྱལ་བ་པ།
Sanskrit:
  • nāraka

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings. Birth in hell is considered to be the karmic fruition of past anger and harmful actions. According to Buddhist tradition there are eighteen different hells, namely eight hot hells and eight cold hells, as well as neighboring and ephemeral hells, all of them tormented by increasing levels of unimaginable suffering.

Located in 1 passage in the translation:

  • 11.­3
g.­171

hungry ghost

Wylie:
  • yi dwags
Tibetan:
  • ཡི་དྭགས།
Sanskrit:
  • 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. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Located in 2 passages in the translation:

  • 11.­3
  • g.­306
g.­172

Immovable

Wylie:
  • mi g.yo ba
Tibetan:
  • མི་གཡོ་བ།
Sanskrit:
  • acalā

The eighth bodhisattva level; see also Acala (the masculine form), another name of the deity Caṇḍa­mahā­roṣaṇa.

Located in 5 passages in the translation:

  • i.­1
  • 13.­32
  • 14.­1
  • n.­246
  • n.­250
g.­174

incant

Wylie:
  • mngon par bsngags
Tibetan:
  • མངོན་པར་བསྔགས།
Sanskrit:
  • abhimantr
  • parijap

To imbue something with power by reciting the mantra over it.

Located in 13 passages in the translation:

  • i.­22
  • 12.­23
  • 12.­30
  • 12.­45
  • 12.­49
  • 12.­52
  • 17.­12
  • 19.­17
  • 20.­7
  • 20.­20
  • 20.­24-25
  • 20.­27
g.­187

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra

Definition from the 84000 Glossary of Terms:

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

Located in 5 passages in the translation:

  • 6.­93
  • 12.­18
  • g.­338
  • g.­342
  • g.­423
g.­189

innate joy

Wylie:
  • lhan cig skyes pa’i dga’ ba
Tibetan:
  • ལྷན་ཅིག་སྐྱེས་པའི་དགའ་བ།
Sanskrit:
  • sahajānanda

Although referred to as the “fourth” in the fourfold division of the joys, the innate joy does not fit into a sequential order in quite the same way as the other three joys. It is first discerned when the supreme joy gives way to the joy of cessation, and is gradually extended through practice until it becomes ever present.

Located in 5 passages in the translation:

  • i.­14
  • 7.­10
  • 14.­7
  • 22.­6
  • n.­131
g.­190

inverted conduct

Wylie:
  • sdom pa phyin ci log pa
Tibetan:
  • སྡོམ་པ་ཕྱིན་ཅི་ལོག་པ།
Sanskrit:
  • viparīta­saṃvara

Refers to unconventional practices of a tantric yogin.

Located in 4 passages in the translation:

  • i.­11
  • 13.­6
  • 13.­8-9
g.­195

joy

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • ānanda

Joy in general; the first of the four joys of sexual experience.

Located in 8 passages in the translation:

  • 4.­3
  • 4.­29
  • 14.­7
  • n.­131
  • g.­140
  • g.­189
  • g.­196
  • g.­383
g.­196

joy of cessation

Wylie:
  • khyad par dga’ ba
Tibetan:
  • ཁྱད་པར་དགའ་བ།
Sanskrit:
  • viramānanda

The third of the four types of joy.

Located in 2 passages in the translation:

  • 14.­7
  • g.­189
g.­208

killing

Wylie:
  • gsad pa
Tibetan:
  • གསད་པ།
Sanskrit:
  • māraṇa

One of the four main types of enlightened activity.

Located in 7 passages in the translation:

  • 3.­5
  • 4.­43
  • 7.­19
  • 12.­1
  • 22.­21
  • 22.­23
  • g.­139
g.­209

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

Located in 1 passage in the translation:

  • g.­210
g.­210

kinnarī

Wylie:
  • mi ’am ci mo
Tibetan:
  • མི་འམ་ཅི་མོ།
Sanskrit:
  • kinnarī

A female kinnara.

Located in 1 passage in the translation:

  • 8.­3
g.­212

kriyātantra

Wylie:
  • bya rgyud
Tibetan:
  • བྱ་རྒྱུད།
Sanskrit:
  • kriyātantra

The first class of tantra in most systems of tantra classification (the other classes being, in the fivefold classification, Caryātantra, Yogatantra, Yogottaratantra, and Yoganiruttaratantra).

Located in 2 passages in the translation:

  • i.­5
  • g.­64
g.­226

long pepper

Wylie:
  • pi pi ling
Tibetan:
  • པི་པི་ལིང་།
Sanskrit:
  • pippalī

Piper longum.

Located in 8 passages in the translation:

  • 17.­44
  • 18.­3
  • 18.­14
  • 18.­34-35
  • 18.­38
  • 19.­27
  • g.­397
g.­228

lotus

Wylie:
  • pad+ma
Tibetan:
  • པདྨ།
Sanskrit:
  • padma

The lotus flower or plant; euphemistic name for the female genital organ.

Located in 51 passages in the translation:

  • i.­18
  • 2.­8
  • 2.­11
  • 2.­13
  • 3.­28-29
  • 4.­4
  • 4.­13
  • 4.­24
  • 4.­49
  • 6.­1
  • 6.­21
  • 6.­25
  • 6.­28-30
  • 6.­45
  • 6.­54
  • 6.­67
  • 6.­70
  • 6.­74-75
  • 6.­81
  • 6.­85
  • 6.­87
  • 6.­95
  • 7.­4
  • 8.­12
  • 8.­24
  • 10.­9
  • 10.­28
  • 12.­24
  • 12.­54
  • 14.­3
  • 15.­8-9
  • 15.­12
  • 16.­15
  • 17.­22
  • 19.­4
  • 19.­25-26
  • 22.­27
  • 25.­3-4
  • 25.­15
  • 25.­28
  • 25.­32
  • n.­60
  • n.­67
  • n.­263
g.­241

Māra

Wylie:
  • bdud
Tibetan:
  • བདུད།
Sanskrit:
  • māra

Definition from the 84000 Glossary of Terms:

Māra, literally “death” or “maker of death,” is the name of the deva who tried to prevent the Buddha from achieving awakening, the name given to the class of beings he leads, and also an impersonal term for the destructive forces that keep beings imprisoned in saṃsāra:

(1) As a deva, Māra is said to be the principal deity in the Heaven of Making Use of Others’ Emanations (paranirmitavaśavartin), the highest paradise in the desire realm. He famously attempted to prevent the Buddha’s awakening under the Bodhi tree‍—see The Play in Full (Toh 95), 21.1‍—and later sought many times to thwart the Buddha’s activity. In the sūtras, he often also creates obstacles to the progress of śrāvakas and bodhisattvas. (2) The devas ruled over by Māra are collectively called mārakāyika or mārakāyikadevatā, the “deities of Māra’s family or class.” In general, these māras too do not wish any being to escape from saṃsāra, but can also change their ways and even end up developing faith in the Buddha, as exemplified by Sārthavāha; see The Play in Full (Toh 95), 21.14 and 21.43. (3) The term māra can also be understood as personifying four defects that prevent awakening, called (i) the divine māra (devaputra­māra), which is the distraction of pleasures; (ii) the māra of Death (mṛtyumāra), which is having one’s life interrupted; (iii) the māra of the aggregates (skandhamāra), which is identifying with the five aggregates; and (iv) the māra of the afflictions (kleśamāra), which is being under the sway of the negative emotions of desire, hatred, and ignorance.

Located in 10 passages in the translation:

  • 3.­9
  • 3.­17
  • 4.­20
  • 5.­1
  • 5.­8
  • 10.­27
  • 12.­6
  • 14.­11
  • 15.­11
  • 20.­15
g.­250

means

Wylie:
  • thabs
Tibetan:
  • ཐབས།
Sanskrit:
  • upāya

See “skillful means.”

Located in 12 passages in the translation:

  • i.­23
  • 9.­1-2
  • 9.­17
  • 9.­19
  • 10.­34
  • 13.­23
  • 14.­9
  • 16.­20
  • 22.­27
  • 24.­2
  • n.­128
g.­255

moon

Wylie:
  • ri bong can
  • zla ba
Tibetan:
  • རི་བོང་ཅན།
  • ཟླ་བ།
Sanskrit:
  • śaśin
  • candra

Located in 30 passages in the translation:

  • 2.­14
  • 4.­4
  • 4.­13
  • 6.­84
  • 6.­86
  • 12.­9-10
  • 12.­16
  • 12.­19
  • 12.­45
  • 14.­3
  • 15.­8-9
  • 15.­12
  • 19.­8
  • 19.­11
  • 21.­26
  • 21.­30
  • 21.­35
  • 22.­13
  • 24.­1-2
  • 24.­4
  • 25.­4
  • 25.­18
  • 25.­21
  • n.­131
  • n.­238
  • n.­247
  • n.­265
g.­264

nāga

Wylie:
  • klu
Tibetan:
  • ཀླུ།
Sanskrit:
  • nāga

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

Located in 7 passages in the translation:

  • 6.­92
  • 12.­18
  • 12.­39
  • g.­13
  • g.­266
  • g.­431
  • g.­434
g.­266

nāginī

Wylie:
  • klu mo
Tibetan:
  • ཀླུ་མོ།
Sanskrit:
  • nāginī
  • nāgī

Female nāga.

Located in 2 passages in the translation:

  • 8.­3
  • 12.­18
g.­278

oleogum resin

Wylie:
  • spos dkar
Tibetan:
  • སྤོས་དཀར།
Sanskrit:
  • sarjarasa

Vateria indica.

Located in 2 passages in the translation:

  • 17.­33
  • 21.­2
g.­279

one-pointed mind

Wylie:
  • yid rtse gcig
Tibetan:
  • ཡིད་རྩེ་གཅིག
Sanskrit:
  • ekāgracitta

The mind focused one-pointedly.

Located in 5 passages in the translation:

  • 2.­24
  • 6.­2
  • 6.­31
  • 9.­1
  • 25.­12
g.­282

pacifying

Wylie:
  • zhi ba
Tibetan:
  • ཞི་བ།
Sanskrit:
  • śānti
  • śāntika

Peace; one of the four main types of enlightened activity.

Located in 2 passages in the translation:

  • 12.­1
  • 22.­21
g.­287

Passion Vajrī

Wylie:
  • ’dod chags rdo rje ma
Tibetan:
  • འདོད་ཆགས་རྡོ་རྗེ་མ།
Sanskrit:
  • rāgavajrī

Consort of Red Acala.

Located in 11 passages in the translation:

  • 1.­1
  • 2.­18
  • 2.­21
  • 4.­25
  • 4.­29
  • 4.­33
  • 4.­40
  • 5.­7
  • 8.­17
  • 12.­13
  • 25.­21
g.­290

penis

Wylie:
  • ling ga
  • rdo rje
Tibetan:
  • ལིང་ག
  • རྡོ་རྗེ།
Sanskrit:
  • liṅga
  • vajra

Liṅga and vajra have many other meanings (too many to list here).

Located in 30 passages in the translation:

  • i.­14
  • 9.­19
  • 12.­47
  • 17.­1
  • 17.­14
  • 17.­17-20
  • 17.­24-25
  • 17.­28
  • 18.­52-53
  • 19.­2
  • 19.­4
  • 19.­7
  • 19.­16
  • 19.­18
  • 19.­27-29
  • 19.­31-33
  • 19.­37
  • 20.­26
  • n.­142
  • n.­158
  • g.­399
g.­291

Perfection of Wisdom

Wylie:
  • shes rab kyi pha rol tu phyin ma
Tibetan:
  • ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་མ།
Sanskrit:
  • prajñāpāramitā

The perfection of wisdom personified.

Located in 9 passages in the translation:

  • i.­17
  • 7.­15
  • 8.­14
  • 8.­35
  • 9.­5
  • 10.­11
  • 13.­28
  • 25.­1-2
g.­296

piśāca

Wylie:
  • sha za
Tibetan:
  • ཤ་ཟ།
Sanskrit:
  • piśāca

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that, like several other classes of nonhuman beings, take spontaneous birth. Ranking below rākṣasas, they are less powerful and more akin to pretas. They are said to dwell in impure and perilous places, where they feed on impure things, including flesh. This could account for the name piśāca, which possibly derives from √piś, to carve or chop meat, as reflected also in the Tibetan sha za, “meat eater.” They are often described as having an unpleasant appearance, and at times they appear with animal bodies. Some possess the ability to enter the dead bodies of humans, thereby becoming so-called vetāla, to touch whom is fatal.

Located in 2 passages in the translation:

  • 5.­2
  • 12.­18
g.­302

prāṇa

Wylie:
  • srog rlung
Tibetan:
  • སྲོག་རླུང་།
Sanskrit:
  • prāṇa

Vital air in general, and also the vital air (one of the five) centered around the heart.

Located in 12 passages in the translation:

  • 9.­9
  • 19.­19
  • 22.­1-2
  • 22.­6
  • 22.­20
  • 22.­26
  • 22.­33
  • g.­27
  • g.­68
  • g.­221
  • g.­323
g.­318

rākṣasa

Wylie:
  • srin po
Tibetan:
  • སྲིན་པོ།
Sanskrit:
  • rākṣasa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

Located in 3 passages in the translation:

  • 12.­18
  • n.­90
  • g.­319
g.­319

rākṣasī

Wylie:
  • srin mo
Tibetan:
  • སྲིན་མོ།
Sanskrit:
  • rākṣasī

A female rākṣasa.

Located in 1 passage in the translation:

  • 8.­3
g.­326

Ratnasambhava

Wylie:
  • rin chen ’byung gnas
Tibetan:
  • རིན་ཆེན་འབྱུང་གནས།
Sanskrit:
  • ratnasambhava

One of the five buddhas.

Located in 5 passages in the translation:

  • 25.­7
  • g.­127
  • g.­235
  • g.­459
  • g.­467
g.­327

Raurava Hell

Wylie:
  • ngu ’bod
Tibetan:
  • ངུ་འབོད།
Sanskrit:
  • raurava

Located in 1 passage in the translation:

  • 3.­3
g.­330

Red Acala

Wylie:
  • mi g.yo ba dmar po
Tibetan:
  • མི་གཡོ་བ་དམར་པོ།
Sanskrit:
  • raktācala

Acala corresponding to Buddha Amitābha in the west of the maṇḍala.

Located in 12 passages in the translation:

  • 1.­1
  • 2.­16
  • 2.­20
  • 4.­25
  • 4.­33-34
  • 4.­38
  • 5.­5
  • 8.­39
  • 12.­13
  • n.­35
  • g.­287
g.­335

root mantra

Wylie:
  • rtsa ba’i sngags
Tibetan:
  • རྩ་བའི་སྔགས།
Sanskrit:
  • mūlamantra

Located in 9 passages in the translation:

  • 5.­1
  • 5.­6
  • 12.­5
  • 12.­41
  • 12.­44
  • 12.­46-47
  • 12.­53
  • n.­115
g.­336

Rurucaṇḍaruk

Wylie:
  • ru ru caN+Da ru ka
Tibetan:
  • རུ་རུ་ཅཎྜ་རུ་ཀ
Sanskrit:
  • rurucaṇḍaruk

Located in 2 passages in the translation:

  • 5.­2
  • n.­38
g.­340

sādhana

Wylie:
  • sgrub thabs
Tibetan:
  • སྒྲུབ་ཐབས།
Sanskrit:
  • sādhana

Practice involving mantra and visualization.

Located in 11 passages in the translation:

  • i.­4
  • i.­12
  • i.­15
  • 6.­9
  • 12.­3
  • 12.­9-10
  • g.­3
  • g.­93
  • g.­339
  • g.­390
g.­343

samāna

Wylie:
  • mnyam gnas
Tibetan:
  • མཉམ་གནས།
Sanskrit:
  • samāna

One of the five vital airs, centered in the navel area.

Located in 1 passage in the translation:

  • 22.­1
g.­344

Samantabhadra

Wylie:
  • kun tu bzang po
Tibetan:
  • ཀུན་ཏུ་བཟང་པོ།
Sanskrit:
  • samantabhadra

A Buddhist deity; the name of a bodhisattva; also the name of the deity asking Vajrasattva questions at the time of the delivery of the CMT.

Located in 2 passages in the translation:

  • 14.­1
  • 14.­6
g.­346

saṃbhogakāya

Wylie:
  • longs sbyod rdzogs pa’i sku
Tibetan:
  • ལོངས་སྦྱོད་རྫོགས་པའི་སྐུ།
Sanskrit:
  • saṃbhogakāya

The “body of bliss,” one of the three (sometimes four) bodies of the Buddha.

Located in 2 passages in the translation:

  • i.­1
  • 9.­3
g.­348

saṃkrānti

Wylie:
  • ’pho ba
Tibetan:
  • འཕོ་བ།
Sanskrit:
  • saṃkrānti

Unit of time related to the counting of breath.

Located in 1 passage in the translation:

  • 22.­3
g.­352

sattvaparyaṅka posture

Wylie:
  • sems dpa’i dkyil krung
Tibetan:
  • སེམས་དཔའི་དཀྱིལ་ཀྲུང་།
Sanskrit:
  • sattvaparyaṅka

Sitting posture when the right shank is placed on top of the left shank; there is also a standing version of this posture.

Located in 5 passages in the translation:

  • 6.­80
  • 12.­15
  • 14.­3
  • 25.­2
  • 25.­9
g.­355

seed

Wylie:
  • sa bon
Tibetan:
  • ས་བོན།
Sanskrit:
  • bīja

Seed of a plant; the syllable from which a deity manifests.

Located in 27 passages in the translation:

  • 4.­4
  • 4.­13
  • 12.­23
  • 12.­25
  • 12.­43
  • 12.­49
  • 17.­22
  • 17.­42
  • 18.­10
  • 18.­16
  • 18.­19
  • 18.­41-42
  • 18.­49
  • 19.­22
  • 19.­32
  • 19.­39
  • 21.­24
  • 21.­27
  • 21.­32-35
  • 21.­43
  • 21.­47
  • 25.­34
  • n.­236
g.­356

semen

Wylie:
  • shu kra
  • khu ba
Tibetan:
  • ཤུ་ཀྲ།
  • ཁུ་བ།
Sanskrit:
  • śukra

The word śukra may also refer to the female sexual fluid.

Located in 39 passages in the translation:

  • i.­14
  • 3.­19
  • 4.­16
  • 6.­70
  • 6.­74
  • 9.­18
  • 9.­20
  • 13.­24
  • 15.­8-9
  • 16.­15
  • 16.­17
  • 17.­1-2
  • 17.­12
  • 17.­35
  • 17.­49
  • 19.­1
  • 19.­4-5
  • 19.­18-27
  • 19.­30
  • 19.­41
  • 20.­27
  • n.­60-61
  • n.­131
  • n.­164
  • n.­170
  • n.­175
g.­360

siddha

Wylie:
  • grub thob
Tibetan:
  • གྲུབ་ཐོབ།
Sanskrit:
  • siddha

An accomplished being; a class of semidivine beings.

Located in 4 passages in the translation:

  • 11.­3
  • 12.­8
  • n.­24
  • n.­82
g.­365

six cognitive fields

Wylie:
  • skye mched drug
Tibetan:
  • སྐྱེ་མཆེད་དྲུག
Sanskrit:
  • ṣaḍāyatana

Each field comprises one of the six senses with its respective sense-consciousness and the range of objects accessible to it.

Located in 4 passages in the translation:

  • 16.­2-3
  • 16.­10
  • 16.­13
g.­369

skillful means

Wylie:
  • thabs
Tibetan:
  • ཐབས།
Sanskrit:
  • upāya

Also refers to the male partner in sexual yoga.

Located in 5 passages in the translation:

  • 3.­17
  • 7.­13
  • 14.­1
  • 15.­11
  • g.­250
g.­370

Sole Hero

Wylie:
  • dpa’ bo gcig pa
Tibetan:
  • དཔའ་བོ་གཅིག་པ།
Sanskrit:
  • ekallavīra

Another name for Caṇḍa­mahā­roṣaṇa; he is called “sole” because, apart from his consort, he is not accompanied by the deities of the maṇḍala.

Located in 7 passages in the translation:

  • 1.­7
  • 10.­40
  • 12.­13
  • 14.­1
  • 14.­10
  • 15.­1
  • 25.­14
g.­371

sour gruel

Wylie:
  • rang skyur
Tibetan:
  • རང་སྐྱུར།
Sanskrit:
  • kāñjika

Located in 7 passages in the translation:

  • 17.­40
  • 18.­1
  • 18.­5
  • 18.­24
  • 18.­30
  • 18.­42
  • 21.­8
g.­377

stotra

Wylie:
  • bstod pa
Tibetan:
  • བསྟོད་པ།
Sanskrit:
  • stotra

Hymn of praise.

Located in 1 passage in the translation:

  • i.­4
g.­381

sun

Wylie:
  • nyi ma
Tibetan:
  • ཉི་མ།
Sanskrit:
  • sūrya

Located in 19 passages in the translation:

  • 2.­14
  • 4.­4
  • 4.­14
  • 12.­19
  • 12.­50
  • 14.­3
  • 15.­8-9
  • 15.­12
  • 20.­34
  • 21.­35
  • 22.­13
  • 24.­1-2
  • 25.­17
  • 25.­25
  • n.­238
  • n.­247
  • n.­260
g.­383

supreme joy

Wylie:
  • mchog dga’
Tibetan:
  • མཆོག་དགའ།
Sanskrit:
  • paramānanda

The second of the four types of joy.

Located in 3 passages in the translation:

  • i.­14
  • 14.­7
  • g.­189
g.­386

sweet flag

Wylie:
  • shu dag
Tibetan:
  • ཤུ་དག
Sanskrit:
  • vacā

Acorus calamus.

Located in 7 passages in the translation:

  • 17.­17
  • 17.­28
  • 18.­3
  • 18.­34-35
  • 19.­2-3
g.­391

Tathāgatakula

Wylie:
  • de bzhin gshegs pa’i rigs
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་རིགས།
Sanskrit:
  • tathāgatakula

In the CMT system, this is the family of the buddha Akṣobhya, one of the five buddhas.

Located in 1 passage in the translation:

  • i.­5
g.­394

three abodes

Wylie:
  • ’jig rten gsum po
Tibetan:
  • འཇིག་རྟེན་གསུམ་པོ།
Sanskrit:
  • bhuvanatraya

The three realms of existence, namely the desire, the form, and the formless.

Located in 1 passage in the translation:

  • 8.­2
g.­400

tilak

Wylie:
  • thig le
Tibetan:
  • ཐིག་ལེ།
Sanskrit:
  • tilaka

A mark between the eyebrows, usually made with vermillion.

Located in 4 passages in the translation:

  • 19.­1
  • 19.­5
  • 19.­15
  • n.­161
g.­405

triple refuge

Wylie:
  • skyabs su ’gro ba gsum
Tibetan:
  • སྐྱབས་སུ་འགྲོ་བ་གསུམ།
Sanskrit:
  • triśaraṇa

Refuge taken in the Buddha, his teaching, and the assembly of followers.

Located in 3 passages in the translation:

  • 3.­2
  • 3.­4
  • 4.­6
g.­406

tubeflower

Wylie:
  • brah+ma daN+Da
Tibetan:
  • བྲཧྨ་དཎྜ།
Sanskrit:
  • brahmayaṣṭī
  • brahmadaṇḍa
  • bhārṅgī

Clerodendrum indicum (Clerodendron siphonanthus).

Located in 2 passages in the translation:

  • 19.­2-3
g.­408

turmeric

Wylie:
  • yung ba
Tibetan:
  • ཡུང་བ།
Sanskrit:
  • haridrā

Located in 3 passages in the translation:

  • 18.­3
  • 18.­23
  • 21.­21
g.­412

udāna

Wylie:
  • gyen rgyu
Tibetan:
  • གྱེན་རྒྱུ།
Sanskrit:
  • udāna

One of the five vital airs, centered in the throat.

Located in 1 passage in the translation:

  • 22.­1
g.­416

Vairocana

Wylie:
  • rnam par snang mdzad
Tibetan:
  • རྣམ་པར་སྣང་མཛད།
Sanskrit:
  • vairocana

One of the five buddhas; in the system followed in the CMT, he is in the eastern quarter of the maṇḍala.

Located in 5 passages in the translation:

  • 6.­22
  • 25.­7
  • g.­127
  • g.­253
  • g.­452
g.­417

vajra

Wylie:
  • rdo rje
Tibetan:
  • རྡོ་རྗེ།
Sanskrit:
  • vajra

A ritual sceptre; thunderbot; a diamond; a general term denoting an indestructible non-dual state.

Located in 33 passages in the translation:

  • i.­18
  • 1.­1
  • 2.­6-7
  • 2.­9
  • 4.­8
  • 4.­41
  • 4.­48
  • 6.­1
  • 6.­25
  • 6.­28-30
  • 6.­45
  • 6.­54
  • 6.­82
  • 6.­85
  • 7.­16
  • 8.­12
  • 8.­24
  • 9.­16
  • 10.­9
  • 10.­28
  • 12.­17
  • 14.­1
  • 16.­15
  • 20.­4
  • 20.­21
  • 20.­25
  • 22.­27
  • 25.­23
  • g.­99
  • g.­290
g.­418

Vajra realm

Wylie:
  • rdo rje dbyings
Tibetan:
  • རྡོ་རྗེ་དབྱིངས།
Sanskrit:
  • vajradhātu

The experiential sphere of nonduality.

Located in 1 passage in the translation:

  • g.­155
g.­419

Vajra­dhātvīśvarī

Wylie:
  • rdo rje dbyings kyi dbang phyug ma
Tibetan:
  • རྡོ་རྗེ་དབྱིངས་ཀྱི་དབང་ཕྱུག་མ།
Sanskrit:
  • vajra­dhātvīśvarī

Consort of Caṇḍa­mahā­roṣaṇa.

Located in 5 passages in the translation:

  • i.­1
  • i.­17
  • 25.­7
  • 25.­13
  • n.­255
g.­423

Vajrapāṇi

Wylie:
  • phyag na rdo rje
Tibetan:
  • ཕྱག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

Wrathful aspect of Vajrasattva; the Buddhist counterpart of Indra.

Located in 3 passages in the translation:

  • i.­1
  • 6.­93
  • 12.­19
g.­426

Vajrasattva

Wylie:
  • rdo rje sems dpa’
Tibetan:
  • རྡོ་རྗེ་སེམས་དཔའ།
Sanskrit:
  • vajrasattva

The deity delivering the CMT.

Located in 8 passages in the translation:

  • i.­1
  • 1.­1-2
  • 14.­2
  • 22.­28
  • 25.­38
  • g.­344
  • g.­423
g.­437

vernonia

Wylie:
  • daN+Da ut+pal
Tibetan:
  • དཎྜ་ཨུཏྤལ།
Sanskrit:
  • daṇḍotpala

Vernonia cinerea.

Located in 6 passages in the translation:

  • 17.­29
  • 19.­3
  • 19.­12
  • 19.­15
  • n.­159
  • g.­33
g.­446

vyādhi

Wylie:
  • nad
Tibetan:
  • ནད།
Sanskrit:
  • vyādhi

Disease or sickness; also a class of mischievous spirits.

Located in 1 passage in the translation:

  • 5.­2
g.­447

vyāna

Wylie:
  • khyab byed
Tibetan:
  • ཁྱབ་བྱེད།
Sanskrit:
  • vyāna

One of the five vital airs, diffused throughout the entire body.

Located in 1 passage in the translation:

  • 22.­1
g.­452

White Acala

Wylie:
  • mi g.yo ba gkar po
Tibetan:
  • མི་གཡོ་བ་གཀར་པོ།
Sanskrit:
  • śvetācala

Acala corresponding to Buddha Vairocana in the east of the maṇḍala.

Located in 15 passages in the translation:

  • 1.­1
  • 2.­16
  • 2.­20
  • 2.­23
  • 4.­23
  • 4.­32
  • 4.­37
  • 5.­5
  • 8.­38
  • 12.­13
  • 15.­2
  • 15.­8
  • 15.­10
  • 25.­33
  • g.­94
g.­456

wisdom

Wylie:
  • shes rab
Tibetan:
  • ཤེས་རབ།
Sanskrit:
  • prajñā

In specific contexts, it refers also to the female partner in sexual yoga.

Located in 50 passages in the translation:

  • s.­1
  • i.­23
  • 3.­2
  • 3.­19
  • 3.­23
  • 3.­25
  • 3.­30
  • 4.­8
  • 4.­26
  • 5.­6
  • 6.­75
  • 8.­18
  • 9.­1-2
  • 9.­17
  • 9.­19
  • 10.­34
  • 12.­15
  • 13.­20
  • 13.­23
  • 13.­29-30
  • 14.­1
  • 14.­3
  • 14.­9
  • 14.­14
  • 15.­3-4
  • 15.­9
  • 15.­11
  • 16.­20
  • 16.­22
  • 22.­10
  • 22.­27
  • 24.­2
  • 25.­32
  • n.­263
  • g.­4
  • g.­229
  • g.­239
  • g.­253
  • g.­291
  • g.­350
  • g.­367
  • g.­409
  • g.­410
  • g.­428
  • g.­458
  • g.­459
  • g.­460
g.­461

yakṣa

Wylie:
  • gnod sbyin
Tibetan:
  • གནོད་སྦྱིན།
Sanskrit:
  • 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.

Located in 5 passages in the translation:

  • 5.­2
  • 12.­8
  • 12.­12
  • 12.­17
  • g.­462
g.­462

yakṣiṇī

Wylie:
  • gnod spyin mo
Tibetan:
  • གནོད་སྤྱིན་མོ།
Sanskrit:
  • yakṣiṇī

A female yakṣa.

Located in 5 passages in the translation:

  • 8.­3
  • 12.­3
  • 12.­12
  • 12.­18
  • g.­164
g.­466

yantra

Wylie:
  • ’khrul ’khor
Tibetan:
  • འཁྲུལ་འཁོར།
Sanskrit:
  • yantra

A magical diagram; any mechanical tool or device.

Located in 4 passages in the translation:

  • 20.­1
  • 20.­6
  • 20.­18
  • 20.­38
g.­467

Yellow Acala

Wylie:
  • mi g.yo ba ser po
Tibetan:
  • མི་གཡོ་བ་སེར་པོ།
Sanskrit:
  • pītācala

Acala corresponding to Buddha Ratnasambhava in the south of the maṇḍala.

Located in 12 passages in the translation:

  • 1.­1
  • 2.­16
  • 2.­20
  • 2.­23
  • 4.­24
  • 4.­32-33
  • 4.­37
  • 5.­5
  • 8.­38
  • 12.­13
  • g.­58
g.­470

Yoginītantra

Wylie:
  • rnal’byor ma’i rgyud
Tibetan:
  • རྣལའབྱོར་མའི་རྒྱུད།
Sanskrit:
  • yoginītantra

The term refers variously to a literary genre, a period in the development of tantra, or, when written with lower case, an individual work belonging to this genre.

Located in 2 passages in the translation:

  • i.­11
  • i.­15
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    84000. The Tantra of Caṇḍa­mahā­roṣaṇa (Caṇḍa­mahā­roṣaṇa­tantram, khro bo chen po’i rgyud, Toh 431). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh431/UT22084-080-015-introduction.Copy
    84000. The Tantra of Caṇḍa­mahā­roṣaṇa (Caṇḍa­mahā­roṣaṇa­tantram, khro bo chen po’i rgyud, Toh 431). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh431/UT22084-080-015-introduction.Copy
    84000. (2025) The Tantra of Caṇḍa­mahā­roṣaṇa (Caṇḍa­mahā­roṣaṇa­tantram, khro bo chen po’i rgyud, Toh 431). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh431/UT22084-080-015-introduction.Copy

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