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དཔལ་ནག་པོ་ཆེན་པོ་ཞེས་བྱ་བའི་རྒྱུད་ཀྱི་རྒྱལ་པོ།

The Glorious Sovereign Tantra of Mahākāla
Chapter 22: Rites for Causing and Halting Rainfall

Śrīmahākāla­tantra­rāja­nāma
dpal nag po chen po zhes bya ba’i rgyud kyi rgyal po

Toh 440

Degé Kangyur, vol. 81 (rgyud ’bum, ca), folios 45.b–86.a

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 50 chapters- 50 chapters
1. Chapter 1: An Elucidation of Ultimate Reality
2. Chapter 2: The Features of the Fire Pits
3. Chapter 3: The Mantras
4. Chapter 4: Consecration
5. Chapter 5: The Deity Consecration
6. Chapter 6: The Practice
7. Chapter 7: The Emergence of the Deities
+ 6 sections- 6 sections
· The Eight-Armed Form
· The Twelve-Armed Form
· The Four-Armed Form
· The Six-Armed Form
· The Sixteen-Armed Form
· The Two-Armed Form
8. Chapter 8: Locating Openings in the Earth
9. Chapter 9: A Dialogue with the Goddess About the Pill Siddhi
10. Chapter 10: The Foot-Salve Siddhi
11. Chapter 11: Adorning the Goddess with Power
12. Chapter 12: The Collyrium Siddhi
13. Chapter 13: The Mercury Siddhi
14. Chapter 14: Mercury Sādhanas
15. Chapter 15: An Account of Royal Lineages
16. Chapter 16: Sādhanas for Acquiring a Servant
17. Chapter 17: Enthralling Rites
18. Chapter 18: Counteracting an Enemy’s Ritual
19. Chapter 19: Paralyzing Rites
20. Chapter 20: Killing Rites
21. Chapter 21: Guaranteeing Siddhi
22. Chapter 22: Rites for Causing and Halting Rainfall
23. Chapter 23: Bringing Relief to All Beings Encountering Difficulties
24. Chapter 24: Interpreting Signs of Whether or Not One Will Be King
25. Chapter 25: Rites to Become King
26. Chapter 26: The Consort Maṇḍala
27. Chapter 27: Guidelines for Training
28. Chapter 28: Ultimate Reality
29. Chapter 29: Those Born from Sacred Spaces
30. Chapter 30: The Arising of Protector Deities
31. Chapter 31: The System of Channels
32. Chapter 32: Describing Virtue and Nonvirtue
33. Chapter 33: The Sarasvatī Ritual That Establishes Meditative Concentration
34. Chapter 34: Prognostication Using Young Girls
35. Chapter 35: Combination
36. Chapter 36: Complexion
37. Chapter 37: Mantras for Paralyzing Rites
38. Chapter 38: The Fire Offering
39. Chapter 39: Being Purified by the Feast and the Insight Consort
40. Chapter 40: The Ocean of Music
41. Chapter 41: The Method
42. Chapter 42: Rites to Disperse Animals
43. Chapter 43: Sexual Embrace
44. Chapter 44: Yoga
45. Chapter 45: Defeating an Enemy Army
46. Chapter 46: Accepting and Rejecting
47. Chapter 47: Lunar Mansions
48. Chapter 48: Contemplating Virtue
49. Chapter 49: The Ritual Stages for the Path
50. Chapter 50: Atharvaśabarī’s Mantra
c. Colophon
ab. Abbreviations
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Tibetan Sources
· Sanskrit Sources
· Secondary Sources
g. Glossary

s.

Summary

s.­1

The Glorious Sovereign Tantra of Mahākāla consists of a dialogue between Mahākāla and the Goddess on a broad range of topics including the consecration rites, deity generation practices, and rituals for attaining various siddhis associated with the deity Mahākāla. The opening section of the tantra focuses on topics related to the Unexcelled Yoga Tantras (yoganiruttara­tantra, bla na med pa’i rgyud kyi rnal ’byor), such as how one generates the deity, how the consecration rites are performed, and how the advanced practitioner manipulates the vital winds of the subtle body to attain perfect spontaneous union as Mahākāla. The conversation then turns to ritual instructions for the attainment of siddhis as it integrates mastery of the two-stage union practices associated with the Unexcelled Yoga Tantras with those rituals more commonly associated with the Action Tantras (kriyātantra, bya ba’i rgyud) and Conduct Tantras (caryātantra, spyod pa’i rgyud).


ac.

Acknowledgements

ac.­1

This publication was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

ac.­2

The text was translated, edited, and introduced by the 84000 translation team. Adam Krug produced the translation and wrote the introduction. Ryan Damron edited the translation and the introduction, and Laura Goetz copyedited the text.

ac.­3

We would like to thank Paul Hackett for providing copies of the two Sanskrit witnesses of the Mahākāla­tantra­rāja held at the University of Tokyo and Péter-Dániel Szántó for providing a copy of the twelfth-century Sanskrit manuscript discovered in Tibet by Rāhul Sāṅkṛtyāyana and for pointing us in the right direction to access additional Sanskrit witnesses located in the Royal Asiatic Society’s Hodgson Collection and the Bibliothèque nationale de France. Thank you also to Wiesiek Mical for kindly sharing his list of materia medica from his translation of The Tantra of Caṇḍamahāroṣana (Toh 431).1

ac.­4

The generous donation that made the translation work on this text possible was dedicated to DJKR, HH Dodrupchen IV, Khenchen Pema Sherab, Choje Togdan, Gyalse Tulku, Dagpo Tulku, Dorje Bhum, Khenpo Hungtram, and Gakar Tulku by the sponsors Herlintje, Lina Herlintje, Hadi Widjaja, Ocean, Asia, Star and Gold Widjaja.


i.

Introduction

i.­1

The Glorious Sovereign Tantra of Mahākāla consists of a dialogue between Mahākāla and the Goddess on a broad range of topics, including the consecration rites, deity generation practices, and rituals for attaining various siddhis associated with the deity Mahākāla. The introductory line of the tantra notes that this dialogue takes place while the Blessed One, Mahākāla, is surrounded by an array of goddesses. While the primary Goddess who directs most of the dialogue in the tantra is never identified by name, she should perhaps be understood as the goddess Umā, who in this text is Mahākāla’s primary consort. The dialogue throughout this tantra is not restricted to these two parties, and several goddesses and other beings also pose questions to Mahākāla.


Text Body

The Translation
The Glorious Sovereign Tantra of Mahākāla

1.

Chapter 1: An Elucidation of Ultimate Reality

[F.45.b]


1.­1

Homage to Glorious Mahākāla.


1.­2

Thus did I hear at one time. The Blessed One was residing in the company of the goddesses. The Goddess asked him, “What method saves beings who are drowning in the ocean of cyclic existence, and how does the deity liberate them from cyclic existence?” [F.46.a]

1.­3

The Blessed One replied, “I will address those points in terms of the means by which wisdom19 is present during the generation and completion stage yogas. Listen well, Goddess. The generation stage leads one to abide in cessation and reveals the correct path that grants the result. Then one should perform with certainty the type of consecration that involves the use of a consort. One should then practice the elimination of movement20 and then focus on that. The generation stage is endowed with the correct path through correlation with the physical person.


2.

Chapter 2: The Features of the Fire Pits

2.­1

“Now I will present a chapter on the features of the fire pits.”31

2.­2

“My Lord,” the Goddess asked, “how should one accomplish, for the sake of beings, the rites associated with the eight siddhis that eliminate suffering?”

2.­3

The Blessed One replied, “The exhalation is blocked as it flows in the lunar channel and then held. By doing this one will undoubtedly attain the eight great siddhis. When someone intent on bringing this to fruition does this, they will attain siddhi.


3.

Chapter 3: The Mantras

3.­1

“Now I will present the chapter on the mantras. [F.48.a] Of the two types of mantras, the system of mantras related to Śiva34 are identified in this tantra by the syllable oṁ. These mantras represent Śiva’s delight as a protector of the Buddha’s teachings. He pronounced the following mantras of great wisdom as part of his promise to the Buddha:

3.­2

“The mantra for the two-armed form is oṁ mahākāla hūṁ phaṭ svāhā.

3.­3

“The mantra for the four-armed form is oṁ hrīṃ hrīṃ hūṁ hūṁ phaṭ phaṭ.


4.

Chapter 4: Consecration

4.­1

“Now I will present the chapter on consecration. The disciple must first recite the mantra for the two-armed form of Mahākāla ten thousand times and then receive initiation. The sage is first consecrated with the vase following the specific set of five consecrations in which they are furnished with a bell and vajra, sprinkled with water, and so forth. The sixth consecration is bestowed according to the vajra stages. The seventh consecration is the specific point at which they unite with an insight consort. The disciple copulates with the yoginīs during the eighth consecration, during the ninth semen is produced, and during the tenth they are consecrated with sky water. Accomplishing the sequence of these eleven consecrations in the correct way51 will give rise to the respective states. Just like those slain by the tawny-colored one,52 the sage should secretly maintain this sequential accomplishment of quiescent wisdom53 using the five ambrosias and the insight consorts. One should perform this practice with a mother, a sister, a woman with deformed legs,54 a dwarfish woman, or a hunchbacked woman. All these designations should be understood as instructed.55


5.

Chapter 5: The Deity Consecration

5.­1

56“Now I will present the deity consecration. First, the goddesses and the like perform the vase consecration, and the eight goddesses grant the ambrosia. After water to drink and water to cool one’s feet are offered and praises are made, [F.50.a] the vases are empowered with the mantra oṁ kalaśābhina­yanaṃ57 snānaṁ oṁ śūnyatādhiṣṭhite svāhā.

5.­2

“The goddesses, who are given the water consecration and the five ambrosias, will be filled with the six perfections. The goddesses will then let forth a rain of flowers. One will smell musk and sweet fragrances. Then one will be consecrated by Nārāyaṇa and the rest. One will be protected by all these deities’ samayas, and they will not abandon them even if it costs them their lives.”


6.

Chapter 6: The Practice

6.­1

At that point, the foremost goddesses such as Vajrabhūtinī and the others experienced doubt and were disheartened. They all asked the Blessed One, “Blessed One, please clear away our doubts. We have doubts about reaching accomplishment through song and the nine dramatic sentiments as explained in this chapter.58 What is the purpose of song and dance? What is conduct for one who is consecrated as the deity? How are they represented by the mudrās of anger and the like? How do you explain all the seed syllables in the chapter on mantras? What doubts have arisen about the seed syllables of these goddesses? What power do the seed syllables of the embodied beings have? Blessed One, how do samaya holders act?”


7.

Chapter 7: The Emergence of the Deities

7.­1

“First, one should perform the ritual offering, confess one’s misdeeds and so forth, cultivate the four abodes of Brahmā, and the rest. Then, using the mantra oṁ śūnyatājñāna­vajra­svabhāvātmako ’haṃ, one should purify all illusory phenomena.

The Eight-Armed Form

7.­2

“Mahākāla has three faces with blazing yellow hair that flows upward. His beard and eyebrows are ablaze, his fangs are bared, and he terrifies with his laughter. His main fearsome face is black, the face on the left is white,67 and the face on the right is blue-black. He wears a tiger skin as his lower garment and is garlanded with human heads. He is short, his belly hangs down, and he is adorned with the ornamented hoods of the eight nāgas.

The Twelve-Armed Form

The Four-Armed Form

The Six-Armed Form

The Sixteen-Armed Form

The Two-Armed Form


8.

Chapter 8: Locating Openings in the Earth

8.­1

At that point the Goddess asked, “Is there some method for poor beings who seek worldly wealth and possessions?” [F.55.b]

8.­2

The Blessed One replied, “I will explain the procedures for the various siddhis in Jambudvīpa so that yogins who might perform them93 will attain all the earthly siddhis. The mantras used should follow the explanation given in the chapter on mantras.94

8.­3

“At night, in a vajra dwelling, one should consume various substances such as fish, meat, and blood and offer them as a bali to pacify vighnas.


9.

Chapter 9: A Dialogue with the Goddess About the Pill Siddhi

9.­1

“Now, for the benefit of all yogins,121 I will teach a chapter on the pill siddhi.”

9.­2

The Blessed One continued, “The term guṭikā, or “pill,” expresses the combination of body, speech, and mind. Gu refers to being based in the body, ṭi refers to the nature of speech, and kā refers to the mind. When all three are combined, it spells the word guṭikā, or “pill.” This pill, a small mass that is the single taste of all three, is the nature of the wisdom of equality related to the two organs, the blazing fire that consumes the world at the end of an eon. It is the primary cause of the consummate bliss of beings.” [F.58.a]


10.

Chapter 10: The Foot-Salve Siddhi

10.­1

“Now I will explain the various utterly inconceivable characteristics related to the swift feet siddhi.”

10.­2

The Blessed One continued, “For swift feet, one will attain the highest siddhi if they recite the mantra of the twelve-armed form five hundred thousand times. On the first day one should grind mercury, menstrual blood, the juice of dhak tree roots, and śabarī,156 make a paste using camel urine, and rub it on their feet. One can then move through the air. When prepared and combined with lunar water, one will attain the eight siddhis. One should infuse it with moonlight in the same manner and157 add five extra parts of grain. When one smears it on their feet they will be able to move through the air.


11.

Chapter 11: Adorning the Goddess with Power

11.­1

Then the dialogue turned to the topic of having power over all phenomena.

11.­2

The Goddess asked, “If all phenomena are like space, does one produce the nature of a respective siddhi in the same way that a goose, the king of birds, moves on the ocean, or does it come about through remaining in the form of the tutelary deity?”

11.­3

“Goddess,” the Blessed One responded, “those who, through their white light, bestow the desired stainless siddhi on those who would otherwise seek pure siddhi through the momentary presence and absence of thoughts should practice on the first day, and while so doing they should gain stability through repetition until it becomes easy.”177


12.

Chapter 12: The Collyrium Siddhi

12.­1

“Now I will present a chapter on the collyrium siddhi. The collyrium is said to be the single taste that follows the union of the vajra and lotus.179 Externally, the collyrium allows one to fly like a vulture.

12.­2

“One should gather the bones of a rat on the eighth day of the waning moon. Then on a Sunday one should make them into wicks in an earthen bowl using the cloth of an eye covering.180 [F.62.b] After that, one should use dog fat in a brahmin’s skull to decoct the collyrium. When one rubs it on their eyes, they will move through the air like the eye of a raven.


13.

Chapter 13: The Mercury Siddhi186

13.­1

“Now, for those in Jambudvīpa who seek the supreme joy,” the Blessed One continued, “I will explain the mercury siddhi that liberates beings. One should use mercury that is highly potent and productive. The secret use187 of clear language, as well as esoteric language, coarse language, and signs, expresses the attainment of the great joy of supreme bliss. Yogins who understand the science of mercury will fully generate its immeasurable power. It has potency as a mercury pill when it has been collected together. The two syllables of the term rasa, “mercury,” are received during the stage in which the two are unified.188


14.

Chapter 14: Mercury Sādhanas

14.­1

The Goddess said, “Based on what you said, how can the full complement of obstructing beings be overcome, so that skilled yogins can perform this practice in its entirety from the start? They should make a single leaf that contains the black and white substances,207 grind it with sour gruel, and again divide it into two portions with sona juice.208 Then they should use the juice of dhak tree leaves, the juice of white Chinese hibiscus, cow urine, and rohita carp bile that has been refined nine times,209 followed by karuli210 and pomelo. If this is completed by the end of the day they will certainly attain siddhi.


15.

Chapter 15: An Account of Royal Lineages

15.­1

216“Blessed One,” the Goddess said, “please describe those places where people live and are reborn, and those places where the mortal and immortal lords and yoginīs dwell.”

15.­2

The Blessed One replied, “North of Mount Sumeru there is a city called Bālabhañja, where in this eon there is a nāga king named Bogadhiga,217 who has attained the mahāmudrā siddhi. The nāga line in that city will continue through a thousand of his descendants. He performed ten million recitations of the venerable Mañjuśrī’s heart mantra, and he will attain siddhi after a series of rebirths218 as numerous as the needles of the sarala pine. After that, the city will fall into the sea.


16.

Chapter 16: Sādhanas for Acquiring a Servant

16.­1

The Blessed One continued, “If someone is interested in attaining kingship, they should focus on kingship; if someone is interested in attaining the mercury siddhi, they should focus on the mercury siddhi; if someone is interested in attaining the corporeal siddhi, they should focus on the corporeal siddhi; if someone is interested in attaining ultimate reality, they should focus on ultimate reality; and if someone is interested in attaining the sense objects, they should focus on the sense objects. Goddess, once they have attained one of those goals, they can easily be successful in all of them, while those who attempt to succeed in other goals without them will find their efforts fruitless. [F.70.b]


17.

Chapter 17: Enthralling Rites

17.­1

“Now I will explain the chapter on enthralling rites.

17.­2

“Goddess,” the Blessed One said, “I will explain the medicinal substances, mantras, and mudrās.”

17.­3

“Blessed One,” the Goddess replied, “please describe the most effective medicines.”

17.­4

The Blessed One replied, “On the eighth day of the lunar month, one should follow the rites for a fire offering. Then one should take some fibers from giant milkweed fruit and wrap them with a strip of cloth from a cremation ground. Grind cow bezoar, the five ambrosias, and a human tongue into powder. Fashion this into a wick, place it in a copper bowl in human fat, and it will produce a collyrium. Then one should mix it with their own semen and use it as a forehead mark. Any girl that one looks at will fall under one’s spell. If she does not fall under one’s spell, then Mahākāla is not present. He will have committed an act entailing immediate retribution by abandoning his vow to protect the Buddha’s teachings.


18.

Chapter 18: Counteracting an Enemy’s Ritual

18.­1

“Now I will present a chapter on counteracting an enemy’s ritual. One should gather some amuha266‍—an extremely potent medicine that will kill anyone who acts as an adversary‍—dry it, and scatter it. The ritual will certainly be counteracted. If one scatters realgar, it will certainly be counteracted. If one scatters a woman’s blood, the ritual will certainly be counteracted. And if one wears the clothes of someone who is recently deceased, it will certainly be counteracted.”


19.

Chapter 19: Paralyzing Rites

19.­1

“In cities such as Trikāmadevī, where those who bear the marks of a buddha are in a state of paralysis, this is what should be done.268 At such times one should visualize the wrathful form of Mahākāla, who contains all buddhas. His single face is white and extremely terrifying. He stands with his right leg forward and is trampling a black asura underfoot. He holds a hooked knife and a skull bowl, has three eyes, and is adorned with all his ornaments. The mere act of visualizing him will paralyze anything.


20.

Chapter 20: Killing Rites

20.­1

“I will explain more about this. One should meditate on Mahābhairava for the purposes of ensuring happiness in the world once evildoers are killed. He has one face, is black in color, and has a large protruding belly. He holds a hooked knife and skull, is mounted on a buffalo, and is ornamented with the eight nāgas. He bears his fangs, his blazing hair flows upward, and he is extremely terrifying. He has the features of a sixteen-year-old, his penis is erect, and he is naked, rotund, and short. Simply imagining the deity with these qualities radiating from the seed syllable hūṃ will destroy and disrupt any enemy and cause their head to burst. [F.74.a]


21.

Chapter 21: Guaranteeing Siddhi

21.­1

The Blessed One continued, “Goddess, the goddess I embrace is a woman with the complete set of all characteristics. She is the one who accomplishes bliss on this earth.”

21.­2

“Blessed One,” the Goddess replied, “On which day can one attain siddhi?”

21.­3

“Listen Goddess,” the Blessed One replied, “it is the day that ensures success for the practitioner. In this case, practitioners will surely attain the eight siddhis if they perform the practice on the eighth day of the waning moon during the lunar month of Māgha as it occurs in Jambudvīpa.289 Let there be no doubt about this. A person who performs the sādhana on the fifth day of the lunar month of Vaiśākha will quickly gain accomplishment. If one performs it on the fourteenth day of the waning moon during the lunar month of Śrāvaṇa, one will attain the great siddhi, and likewise during the lunar month of Kārtika.


22.

Chapter 22: Rites for Causing and Halting Rainfall

22.­1

“Now I will present the chapter on breaking up and gathering clouds. When there is a substantial amount rain, one should go to a charnel ground and recite the mantra for the eight-armed form five thousand times, incant five thousand blue water lilies, and perform the fire offering. [F.76.b] The rain will surely subside.

22.­2

“One should go to the edge of town, sit on a cow’s skull, and smear their body with human fat. One should set up an image of Mahābhairava and focus on it while performing a fire offering with five thousand dark blue water lilies. One should satiate themselves with meat, alcohol, blood, drink, and food.

22.­3

The mantra is:

22.­4

oṁ kṣaṁ ū ū ū sphoṭaya sphoṭaya māraya maraya garjja garjja ruta ruta haḥ hūṃ phaṭ | aṣṭanāgānāṃ kha kha khāhi khāhi ūḥ ūḥ.290

22.­5

“When recited, the clouds will surely disperse, and the rain will subside. If one washes themselves with offering water and then recites the mantra well, all manner of good qualities will result.

22.­6

“One should go to a place with a solitary liṅga, sit beneath a tree, place their left forefinger in their mouth, and recite the mantra of the sixteen-armed form five thousand times while imagining a lion in their hand.291 The clouds will certainly disperse and depart.

22.­7

“One should go to a pavilion, sit on a lion skin, and fill their mouth with blood from their calves.292 If one incants dung293 one thousand times with the mantra for the sixteen-armed form, the deluge will certainly cease.

22.­8

“One should mix dark blue butterfly-pea flowers, molasses, and sesame and perform five thousand fire offerings as before. The mantra is:

22.­9

oṁ mahājñānā samaya hūṁ hūṁ hūṁ phaṭ phaṭ phaṭ meghaṃ sphoṭaya294 hūṁ phaṭ.

22.­10

“After reciting only this, this procedure for dispersing clouds, which is wondrous in the human realm, will certainly end the rain.

22.­11

“When there is a drought, one should go to an empty house, dig a pit one cubit deep in the middle of a square maṇḍala, and offer one thousand flowers as a fire offering. The mantra is:

22.­12

oṁ hūṁ pravarṣaya pravarṣaya295 jaḥ jaḥ jaḥ haḥ haḥ haḥ phaṭ.

22.­13

“After reciting only this, it will surely rain.”

22.­14

The Blessed One next taught an advanced procedure: “On the outskirts of town, one should take a seat on a monkey’s skull, rub their body with human fat, and drink alcohol according to the proper procedure. A yogin who craves food and drink will undoubtedly succeed. [F.77.a] One should perform five thousand fire offerings with butterfly-pea flowers, or otherwise visualize themselves in the form of a lion and aggressively recite the following mantra after an initial roar:

22.­15

oṁ muḥ haḥ296 pravarṣaya pravarṣaya ha ha hīṃ svāhā.

22.­16

“One should then cup their hands and say, ‘Rain on me,’ while imagining the rain spreading from their own dwelling to fall on the entire vessel-like world.”

22.­17

This is chapter twenty-two in The Sovereign Tantra of Mahākāla, “Rites for Causing and Halting Rainfall.”


23.

Chapter 23: Bringing Relief to All Beings Encountering Difficulties

23.­1

“Now, to benefit all beings, I will present a chapter on expelling Śaniścara.297 During difficult times,298 yogins should visualize themselves in the form of Mahākāla and perform one thousand fire offerings using bilva fruit while reciting the mantra oṁ khaḥ hūṁ vajrāgraye299 svāhā. Things will then become easier.

23.­2

“If one uses the mantra oṁ cītili hili hūṁ mahāśanaiścaraṃ kha kha hūṁ phaṭ while smearing kadalasundala300 with cow fat and performing one hundred fire offerings, this will cause Śaniścara to flee, and things will get easier. If he is killed permanently, the entire city will have an abundance of food and wealth.


24.

Chapter 24: Interpreting Signs of Whether or Not One Will Be King

24.­1

“Now I will explain omens that indicate whether or not someone will become king if they perform the sixteen-armed visualization and recite the mantra one thousand times in order to become king. The signs of whether or not kingship will be achieved are as follows:

24.­2

“If a brahmin with a dark complexion approaches, asks for alms, and wants to create an obstacle, he will surely grant the siddhi. After the obstacle is correctly pacified, the process is complete, and success will follow.


25.

Chapter 25: Rites to Become King

25.­1

“There is more to say about this. When a person who desires accomplishment using methods, such as are given here, to attain what they seek first sets out on the road, Goddess, people will recognize them and declare them a king upon the earth. Should one ask about this when traveling on the road or at another time, if they practice continually on the eighth, tenth, or fourteenth day at the end of the lunar month of Vaiśākha,308 the outcome is certain, without any doubt.309 [F.78.b]


26.

Chapter 26: The Consort Maṇḍala

26.­1

Then the bodhisattva great being Prajñābala and the Goddess both asked, “Please teach us, Blessed One. Help us understand the nature of desire and delusion.”

26.­2

The Blessed One responded, “A person who has received the consecration for the five goddesses should adopt the following rite. On the eighth or fourteenth day, one should pulverize one pala of gold, sprinkle it on a square maṇḍala,312 draw the Goddess within the four corners, and perform a fire offering. One who is well-versed in insight and wisdom should unite with the consort and indulge in food and drink. They will surely be successful‍—this is guaranteed, venerable noble Prajñā!”


27.

Chapter 27: Guidelines for Training

27.­1

“Now I will present a chapter on training. One who wishes to train in a way that illuminates training should, at all times while training, maintain the use of alcohol, meat, and the insight that the guru is Vajrasattva. By doing so, the water sprinkled on their crown is called insight, and a yoginī is explained as being oriented toward the benefit of self and other. When addressed by the ritual officiant, there is no doubt she is called mudrā, the vajra state, and noble lady. Training refers to the mind being free of movement.”313


28.

Chapter 28: Ultimate Reality

28.­1

The Blessed One continued, “Ultimate reality is the nature of the mind engaged in the pursuit of sameness. It unfolds when there is no mental engagement. [F.79.b] That which has those qualities is nonexistent.

28.­2

u ṇu a ra nā hi tatta ha lu e he ṇi ja hi ka ha vi nā saṃ ho | ci a ra go ca ra i citta ta ha thaṃ vi na su ha la pa ri bhā si o mha re kha ṇa pi na thakka | o ujja ṇi e le kha sa ṇo | bha ṇa i bhe o sa va ratta ka hi vi ṇa cchi ṭṭhi o.


29.

Chapter 29: Those Born from Sacred Spaces

29.­1

“Now I will describe those born from sacred spaces.315 A woman who is born into the brahmin caste and who is tall, has large eyes, and either a pale or dark complexion should be dignified as a yoginī.

29.­2

“A woman born in the śūdra caste who has crooked legs, whose complexion is bluish, pale, or dark, who has curly hair, and who has a raspy voice is a ḍākinī and is likewise in the vajra family.

29.­3

“People with the complete set of features of one born from an untouchable caste and who are born during the lunar mansions Pūrvabhadra, Citrā, Svāti, Ārdrā, Pūrvāṣāḍhā, Punarvasu, Bharaṇī, and Kṛttikā will attain the siddhi of Mahābhairava, as will those born during Rohiṇī, Mṛgaśirā, Maghā, and Āśleṣā.”


30.

Chapter 30: The Arising of Protector Deities

30.­1

“Now, I will discuss the protector deity. One should go to the location where an obstructing being is present and perform the appropriate generation practice. First, one should visualize the syllable hūṁ, perform the various offerings, confess their misdeeds, and so forth. One should then imagine that a hooked knife emerges from the syllable hūṃ at the heart and that one is empowered by the syllables kṣaṃ and hūṁ. From these transformations one should visualize themselves as the protector deity with two arms. He holds a hooked knife and skull and stands with the right leg forward, trampling a dog. [F.80.a] He shouts phaṭ and bares his fangs. He has a blue-black complexion, three eyes, and upward-flowing, reddish-brown hair. He wears a tiger skin, drinks blood, and is flanked by two yoginīs.316 Continue reciting the mantra after the visualization.


31.

Chapter 31: The System of Channels

31.­1

“Now I will discuss the system of channels. A great bodhisattva who acts as an ācārya who has mastered mixing the three318 and trains in relinquishing selfish desires should summarize the avadhūtī, lalanā, and rasanā. An enumeration that has the capacity to demonstrate the sixty-four channels is as follows: the lalanā is understood as the nature of insight, the rasanā is understood as equivalent to the nature of physical bliss, and the avadhūtī is understood as including the nature of great bliss. This refers to the production of semen and of the three realms.


32.

Chapter 32: Describing Virtue and Nonvirtue

32.­1

Then, the blessed Bodhicittavajra addressed the Lord, saying, “The inherent nature of the mind, which arises in sixteen moments, [F.80.b] is the inherent nature that is the cause of great wisdom. It subsumes the two legs of consciousness and its object. Thus, to long for the girl who cuts them off‍—a girl who bears the sixteen moments‍—is like something hot to the touch and something cold to the touch.320

32.­2

a ha ka ha re | i ṇi bud dha sva bhā ve | citta va ḍanti bo | bha vā na si la u pa lakkha ma ja jheṃ | cī a pa la vi pa phā ra ṇā kāṃ ti ma ṇā | bhanti ka tha naṃ.”321


33.

Chapter 33: The Sarasvatī Ritual That Establishes Meditative Concentration

33.­1

“Now I will explain the establishment of mediative concentration. Those who know how to undo the suffering of beings should use a mixture of feces, urine, and blood to draw on birch bark a circle consisting of the target’s name between the syllables maṁ and raṁ followed by hūṁ phaṭ. They should then then roll it up and roast it over a fire. The procedure will bring instant death.


34.

Chapter 34: Prognostication Using Young Girls

34.­1

329“Now I will present a chapter on prognostication using young girls.330

34.­2

majjhe ha ri pu ha u ra ha r io | ante a ru ju u ra pa si o | ja jā ja ta tha ma jā i o ta kgha ṇa ho | i ṇu pā vi o ka ha nam | a ra vā ra ṇi utti a nā hi o | su ti o pa i ṭi u se sa vakkā na te sa ka khu sa hi o | jaṃ ha u dā tha a ha o | ka ha ka ha ta ga kha ṇu ka hi o.”331

34.­3

This is chapter thirty-four in The Sovereign Tantra of Mahākāla, “Prognostication Using Young Girls.”


35.

Chapter 35: Combination

35.­1

332“Additionally, the two movements of the nose should be gradually combined as one, because when woven together, even the gods will die. For example, this is like ignorant citizens who break laws and flee the country. They run away out of fear and anxiety and eventually lose their lives.”333

35.­2

This is chapter thirty-five in The Sovereign Tantra of Mahākāla, “Combination.”


36.

Chapter 36: Complexion

36.­1

334“Additionally, if one combines equal parts cow bezoar, sāṣṭa,335 coṇa, and preta, places them in their mouth, and recites the mantra, one will surely come to perceive past and future events.

36.­2

“If someone who adopts difficult practices mixes equal parts cow bezoar, sukhadāyī, parasodhānī, hapuri,336 and arudūni, makes them into pills, [F.83.b] and swallows them, they will instantly know past and future events.

36.­3

“Or, if one smears a fluid comprised of turmeric, sena, and raṇapaṇa on both eyes, they will know and see everything present in the threefold world.


37.

Chapter 37: Mantras for Paralyzing Rites

37.­1

“Now I will explain the mantras for paralyzing rites.

37.­2

“If one recites the mantra oṁ jalayavanā hūṁ one hundred thousand times, they will know past and future events.

37.­3

“If one recites the mantra oṁ vara vara pravara pravara hūṁ ten thousand times, incants water seven times,341 washes their face with it, and drinks it, they will be able to learn something simply by hearing or reading it.

37.­4

“The mantra for the summoning rite is oṁ pravara hraḥ.


38.

Chapter 38: The Fire Offering

38.­1

“Now I will explain the fire offering that pacifies human beings. One should dig a square fire pit half a cubit deep and perform seven thousand fire offerings with whatever flowers are available while reciting the mantra oṁ kṣaṃ samasiddhi­dhapaya hrāṃ svāhā without distraction. One should offer water and make offerings of butter and honey throughout the fire offering. If this does not work, the rites that benefit beings that are explained in all the tantras would be untenable.


39.

Chapter 39: Being Purified by the Feast and the Insight Consort

39.­1

“Blessed One,” the Goddess then asked, “When a practitioner who strives to learn about the true nature of the vehicles that bring happiness to people indulges in food and drink to perfect their body, is it wise to not retaliate against those who chastise them?” [F.84.b]

39.­2

The Blessed One responded, “If someone says, ‘You have been drinking alcohol, embracing your sister, and eating human flesh,’ one should crush some moringa root, steep it in alcohol, and make an effigy of the target. One should pour alcohol into its mouth and then draw the following mantra on the effigy’s stomach: oṁ kamale vimale ratvāṃ smarāmi [insert name]343 ūrdhomantra­madyāmāṃsaṃ haṃ haṃ haḥ haḥ. Simply bringing this mantra to mind will surely make the target vomit alcohol and meat. As a result, the target of the rite will not be able to accuse anyone of embracing their sister and the like, and one’s own body will be purified.”


40.

Chapter 40: The Ocean of Music

40.­1

The Blessed One continued, “Once someone who has established a foundation through the religious life, beginning with the system of the śrāvakas, has indulged, then as the sun sets and illuminates everything by its great size, one should remain among samaya holders and complete all the songs and dances using the various rhythmic systems of the great drum, kettle drum, large kettle drum, clay drum, large clay drum, tambura, and reed flute and the songs of gandharvas and the like. After that, one should recite the initiation mantra oṁ aśruṇi pra hūṁ. One will surely receive Mahākāla’s blessing and henceforth succeed in all things.”


41.

Chapter 41: The Method

41.­1

“Now I will present a chapter on the method. Those with knowledge of time are defeated because they think they can preside over all there is to know. [F.85.a] How can knowledge lead to the attainment of bliss? One must be certain until the final, inconceivable, and stable practice that is free of meditation, meditator, and object of meditation.”

41.­2

This is chapter forty-one in The Sovereign Tantra of Mahākāla, “The Method.”


42.

Chapter 42: Rites to Disperse Animals

42.­1

“Now, I will explain the mantras that will disperse animals. If one calls to mind the mantra oṁ jaṃ jaṃ, an elephant will flee. If one calls to mind the mantra haṃ raḥ, a dog will flee. If one calls to mind the mantra praḥ praḥ, a horse will flee. If one calls to mind the mantra ṭa hūṁ, a lion will flee. If one calls to mind the mantra ehi ṭaṃsaṇa haḥ, a snake will flee. If one calls to mind the mantra muḥ, a monkey will flee. If one calls to mind the mantra gauva gaḥ, a bull will flee. If one calls to mind the mantra saḥ kulu kulu, a king will no longer be able to cause the slightest harm.”


43.

Chapter 43: Sexual Embrace

43.­1

“The Lord gained realization through sexual embrace. When immersed in the supremely profound inherent nature, supreme bliss arises. Therefore, the bliss one attains is not the mind or a product of the mind. Narrow-minded fools344 who lack awareness of existence and nonexistence‍—people who know nothing of the supremely profound‍—will not recollect even a word about nondual wisdom.”

43.­2

This is chapter forty-three in The Sovereign Tantra of Mahākāla, “Sexual Embrace.”


44.

Chapter 44: Yoga

44.­1

“Now I will present a chapter on yoga. One should press down above and below and visualize a moon in the middle of one's navel. One will be successful within six months. If one blocks one's nostrils and then visualizes a drop, one will be successful within twenty-one days. If one presses one's tongue upward one will be free from old age and death. [F.85.b] If one correctly recollects the sequence of inhalation, exhalation, and breath retention, one will succeed in flight within a fortnight. When the afflicted mind is killed by the vital wind, one should perform lunar union.345 One should seize it through mantra yoga and let it crumble in one's hand.”346


45.

Chapter 45: Defeating an Enemy Army

45.­1

“After mastering the Graha Lords, a yogin should perform a fire offering that makes perfect bliss completely pervasive. They should rub saffron powder, chaste tree, semen, and mercury on their body, and they will defeat an enemy army.”

45.­2

This is chapter forty-five in The Sovereign Tantra of Mahākāla, “Defeating an Enemy Army.”


46.

Chapter 46: Accepting and Rejecting

46.­1

“Blessed One,” the Goddess said, “tell us about the days on which the power of mantras and medicines will be potent. We want to hear about it.”

46.­2

The Blessed One said, “Any day is good. Nevertheless, it is commonly understood to depend on a particular time, so I will explain those times. Sūrya is on the fifth, Candra is on the second, and the Graha Lords are on the seventh. Mantrin is on the fourth, Budha is on the third, Maṅgala is on the sixth, and Śaniścara is on the first. One will surely be successful at each of these times.”


47.

Chapter 47: Lunar Mansions

47.­1

“Now I will discuss how the system of planets, stars, and lunar days are engaged at the proper times devoid of the delusions of beings, time at which a person can internally analyze their dreams. On the fourteenth, eighth, or tenth day of the waning moon or the first day of the new moon one can engage Svāti, Pūrvāṣāḍhā, Hasta, Āśleṣā, Maghā, Citrā, Aśvinī, Bharaṇī, and Kṛttikā.” [F.86.a]

47.­2

This is chapter forty-seven in The Sovereign Tantra of Mahākāla, “Lunar Mansions.”


48.

Chapter 48: Contemplating Virtue

48.­1

“When an adept is sure that night has fallen, they should suppress the two fluctuating channels and approach the state of utter joy and so forth. Then, if they suppress all objects of knowledge in the navel maṇḍala, they will undoubtedly attain the bliss possessed by beings. The sensory objects will be burned by the fire of wisdom, and all will be illusion. In the future, they will be born in an excellent buddha field that is pure, stainless, and inconceivable to beings. A yogin who drinks milk will be as stainless as a bubble. When he expels the vital wind and is purified, he will achieve the virtue he has contemplated.”


49.

Chapter 49: The Ritual Stages for the Path

49.­1

“Blessed One,” the Goddess asked, “please speak about the ritual stages for the path. What should be burned with what for fire offering? How can a compassionate person establish all beings in happiness?”

49.­2

The Blessed One replied,347 “One should first recite the mantra for the siddhi they seek, and then perform the fire offering. If impermanence is quickly revealed to them,348 they will comprehend the wisdom that is the nature of bliss. At that very moment, embodied beings will attain wisdom.”


50.

Chapter 50: Atharvaśabarī’s Mantra

50.­1

“Now I will present a chapter on Atharvaśabarī’s mantra. This king of mantras is oṁ sarva­mantra­ṇidānaṃ kṣemaṃ raṁ hūṁ kṣaḥ haḥ. A practitioner who simply reads this mantra once will effortlessly exhaust all misdeeds.”

50.­2

This is chapter fifty in The Sovereign Tantra of Mahākāla, “Atharvaśabarī’s Mantra.”


c.

Colophon

c.­1

This work was translated, edited, and finalized by the scholar Samantaśrī and the great editor and translator Ra Gelong Chörap, at the request of the at the request of the vagabond Pha in the miraculous great temple Ramoché in Lhasa.349


ab.

Abbreviations

C Choné (co ne)
D Degé (sde dge bka’ ’gyur)
F Phukdrak (phug brag)
H Lhasa (lha sa / zhol)
J Lithang (li thang)
K Kanxi (kang shi)
N Narthang (snar thang)
S Stok Palace (stog pho ’brang)
Y Yongle (g.yung lo)
BnFS 84 Bibliothèque national de France (Mahākālatantrarāja)
BnFS 85 Bibliothèque national de France (Mahākālatantrarāja)
ND 44-5 NGMCP D 44-5 (Mahākālatantrarāja)
RASH 47 RAS Hodgson (Mahākālatantra)
RST15 Sāṅkṛtyāyana collection (Patna); Bandurski Xc 14/15 (Mahākālatantrarāja)
UTM 286 Tokyo No. 286 (Mahākālatantrarāja)
UTM 288 Tokyo No. 288 (Mahākālatantrarāja)

n.

Notes

n.­1
Caṇḍa­mahā­roṣaṇa­tantram (Toh 431).
n.­2
The exception to this statement is chapter 15, “An Account of Royal Lineages,” in which Mahākāla provides an account of the rise and fall of various royal lineages, both human and nonhuman, across the Indian subcontinent and beyond.
n.­3
The female beings who encircle Mahākāla in his maṇḍala are referred to interchangeably as either goddesses (devī, lha mo) or yoginīs (rnal ’byor ma).
n.­4
The Tantra of Glorious Mahākāla (Śrīmahākāla­tantra, Toh 667).
n.­5
Vajra­mahākāla­krodhanātharahasya­siddhi­bhava­tantra (mgon po gsang ba dngos grub byung ba’i rgyud, Toh 416).
n.­6
The Dhāraṇī of Glorious Mahākāla (Śrī­mahākāla­nāma­dhāraṇī, Toh 668).
n.­7
The Mahākāla Dhāraṇī: A Cure for All Diseases and Illnesses (nag po chen po’i gsungs rims nad thams cad las thar byed, Toh 669).
n.­8
dpal nag po chen po’i rgyud drag po’i brtag pa dur khrod chen po zhes bya ba’i ’grel pa (Toh 1753).
n.­19
Following Tib. ye shes su. The Sanskrit witnesses omit this.
n.­20
Following Tib. rgyu ba gcod pa la spyod pa. ST reads utsāha­yantre caret. UTM 286 reads utsāha­yantracaret. UTM 288 reads utsaho yantre caret. ND 44-5 reads utsāho yantre recaḥ. RASH 47 and BnFS 85 read utsāho yantra caret.
n.­31
Throughout this translation, it is assumed that the opening statements in each chapter that are marked as first-person speech in the Sanskrit are the words of the same Blessed One who spoke in the first chapter.
n.­34
The Tibetan reads zhi ba’i sngags, and the Sanskrit reads śivamantraº.
n.­51
Following K, Y, F, and S yang dag pa’i rigs pas. D reads yang dag pa’i rig pas.
n.­52
J, C, and H read thub pa ka pi la bar+Na shi ba. D reads thub pa ka pi la bar+N+Na shi ba. S and N read thub pa ka pi la bar rna shi ba. ST reads munikapilā iva. ND 44-5, UTM 286, RASH 47, and BnFS 85 read muniṃ kanilāmāritair iva. UTM 288 reads muniṃ kanilāmārair iva. BnFS 84 reads muniṃ kanilāmālitair iva. This translation is tentative as the reference to “the tawny-colored one” (D ka pi la bar+N+Na) could not be identified.
n.­53
D and S read zhi ba’i ye shes sgrub pa. N reads ye shes sgrub pa. ST reads siddhijñāna. ND 44-5 and UTM 286 read siddhijñānam. UTM 288, RASH 47, BnFS 84, and BnFS 85 read siddhajñānam. The Sanskrit witnesses preserve two alternate readings of this compound that translate as either “the wisdom of siddhi” (if we follow ST, ND 44-5, and UTM 286) or “the wisdom they have attained” (if we follow UTM 288, RASH 47, BnFS 84, and BnFS 85). It is also possible to translate the reading preserved in the Tibetan witnesses as “the wisdom of Śiva” and not “quiescent wisdom.”
n.­54
Or more literally “a woman with crow’s legs” (Tib. bya rog rkang ma, Skt. kākajaṅghā).
n.­55
A similar but not identical set of women is listed in, for example, Hevajra Tantra 1.5.2, and their symbolic import is explained at 1.5.16–18.
n.­56
As Stablein notes in his dissertation, the concluding statement in chapter 4 marks the initial point at which all the Tibetan and Sanskrit witnesses begin to match. This includes the Sanskrit witness RST15, which until this point has contained an entirely different set of four opening chapters.
n.­57
D reads ka la sha a b+hi nA ya naM. S, Y, K, J, N, C, and H read ka la sha a b+hi na ya na. The Sanskrit sources read kalaśābhina­yanaṃ. This transliteration corrects the reading in the Degé Kangyur following the reading in the majority of Tibetan witnesses as well as the Sanskrit witnesses.
n.­58
Compare with Hevajra Tantra 2.4.1–5, where Vajragarbha and a group of ḍākinīs pose a similar set of questions to the deity Hevajra based on material from previous, similarly titled chapters. Here, however, the material causing the goddesses’ confusion has not yet been taught in The Glorious Sovereign Tantra of Mahākāla.
n.­67
RST15 reads raktam (“red”).
n.­93
ST reads anuṣṭheyam. RST15 reads anuṣṭhet. Tib. reads byin gyis brlabs pa. This translation follows the Sanskrit terminology.
n.­94
This line translates the reading mantram mantrapaṭale yathoktaṃ karaṇīyam in the Sanskrit witnesses, which is omitted from the Tibetan. The “chapter on mantras” is chapter 2 above.
n.­121
Tib. reads rnal ’byor pa thams cad kyi. ND 44-5, RASH 47, RST15, and UTM 286 read sarvayoginīnām. The Sanskrit witnesses read “all yoginīs.”
n.­156
D and S read sha du ri. F reads sha tsa ri. ND 44-5 reads sabari. UTM 286, RST15, and BnFS 85 read śabarī. RASH 47 reads śābarī. BnFS 84 reads sabali. This translation is tentative, and the specific ingredient is unidentified.
n.­157
D and S read mnyam pa ri ka na ba su dang ldan pas. RST15 reads tulya || kiraṇe ca susametaṃ. ND 44-5, UTM 286, UTM 288, BnFS 85, and RASH 47 read tulya­kiraṇasu­sametaṃ. BnFS 84 reads tula­kiranasu­sameta. This translation is tentative and follows the reading in the Sanskrit witnesses, emending it to *tulyaṃ kiraṇeṣu sametaṃ.
n.­177
This translation is tentative. The Tibetan translation appears to preserve a unique version of this passage without direct equivalent in the available Sanskrit witnesses.
n.­179
Here the Sanskrit reads bola-kakkola, two code words used respectively for “penis” and “vagina,” as articulated in the Hevajra Tantra. In the Tibetan this coded language has been “translated” using the more standard euphemisms for the two sexual organs.
n.­180
D and S read gza’ nyi ma la a sa mi ni byas nas dar ling la sdong bu byas te. ND 44-5 reads ādityavāre netrakalpate varttikā kārayet. RST15 reads ādityavāre netrakarpaṭa­varttī kārayet. This translation follows the reading in RST15.
n.­186
In this chapter the multiple Sanskrit terms used for mercury‍—most often rasa or pārada‍—were not consistently translated into Tibetan using the same equivalents. In order to disambiguate this use of these terms, the English translation uses “mercury” for rasa and “quicksilver” for pārada regardless of the equivalent term used in the Tibetan translation.
n.­187
Tib. reads sbas pa rnams. Skt. reads gopena. This translation is tentative.
n.­188
The translation of this passage is tentative due to numerous ambiguities in the Tibetan translation and the wide variation in the Sanskrit witnesses.
n.­207
D reads dkar po dang nag po dang sbyar ba ni ’dab ma gcig tu byas nas. RST15 reads śukla­kṛṣṇayoḥ śodhanaṃ ekapatraṃ. UTM 286, UTM 288, RASH 47, and BnFS 84 read śuklakṛṣṇayogaḥ śodhanaṃ ekapatraṃ. This translation is tentative.
n.­208
D reads sman so na’i khu. S reads sman sa ni’i khu. RST15 reads saṇīdraveṇa. UTM 286, UTM 288, BnFS 84, and RASH 47 read khaṇīdrave. The identity of this substance is uncertain, so the term has been transliterated here as it appears in D.
n.­209
D and S read lan dgu ru ’di rnams rdzogs par. RST15 reads navavārān etena niṣpannam iti. This translation is tentative.
n.­210
D and S read sman ka ru li. The identity of this substance is uncertain, so the term has been transliterated here as it appears in D.
n.­216
At this point RST15 diverges from the other Sanskrit witnesses and the Tibetan. Therefore we have not consulted RST15 in the translation of this chapter or for the remaining chapters without equivalent sections in RST15. Later chapters that do have parallels in RST15 will be noted. Additionally, many of the proper names in this chapter vary significantly across the Sanskrit and Tibetan sources. In cases where the sources do not offer a consistent satisfactory reading and the name cannot otherwise be clearly identified we have rendered it as it appears it in D. While this at times yields implausible terms, we have preferred to preserve the Tibetan reading rather than arbitrarily choose a different term from among the Sanskrit sources, many of which also demonstrate scribal corruptions. Minor emendations to correct orthographic issues have been made when possible to improve the clarity of the transliteration.
n.­217
D and S read de na klu’i rgyal po bu ga bo ga d+hi ga zhes pa. ND 44-5 and UTM 288 read tatra yuge bogavidha­vaṃganāma­rajā. UTM 286 reads tatra yuge bogavidhagam nāmarājā. BnFS 84 reads tatra yuge vāga­vidhavaga­nāma­rājā bhaviṣyati. BnFS 85 reads tatra yuge vāga­vidhaṃga­nāma­rājā. It appears that the Tibetan translators read the term yuga as the first syllables of the nāga king’s name, thus yielding de na klu’i rgyal po bu ga bo ga d+hi ga. We have followed the Sanskrit witnesses in reading tatra yuge (“in this eon”), while otherwise leaving the name as it is given in D.
n.­218
D, F, and S read nga skye ba brgyud nas…dngos grub thob bo. None of the Sanskrit witnesses attest to an equivalent of the first-person pronoun “I” (nga) that appears at the beginning of this line of Tibetan. It is possible that the Tibetan nga could be read as da (“now”), but this is also unsatisfactory. We have followed the Sanskrit witnesses and omitted nga.
n.­266
D and S read a mu ha. F reads mu ha. ND 44-5 and BnF84 read paramasivaṃ mūha. UTM 286 and UTM 288 read paramaśivaṃ mūhaṃ. RASH 47 reads paramaṃ śivaṃ mūhaṃ. BnFS 85 reads paramaśivaṃ muhaṃ. This substance could not be identified and has been transliterated here as it appears in D and S.
n.­268
D reads grong khyer gang na lha mos ’dod pa gsum dang ldan pa’i sangs rgyas kyi mtshan nyid byed pa yod pa de rengs par byed pa’i gnas te/ de ’di rjes su ’gro’o. S reads grong khyer gang na lha mo ’dod pa gsum dang ldan pa’i sangs rgyas kyi mtshan nyid byed pa yod pa de rengs par byed pa’i gnas te/ de ’di rjes su ’gro’o. UTM 288 reads trikama­devīnagare yatra buddhasya lakṣaṇa recayanti hi | stambhanapade yadānusaret. RASH 47 reads trikāma­devīnagare yatra buddhasya lakṣaṇa recayati hi | stambhanapade yadānusaret. BnFS 84 reads tikāmadevinagare yatra buddhasya rakṣana racanti hi stabhanapade yadānusaret. This translation is tentative and generally follows D. However, because the Tibetan syntax is problematic, the translation is also informed by the Sanskrit witnesses, particularly RASH 47.
n.­289
Following D and S sgrub pa po gang gis bsgrub pa ni ’dir dgun zla tha chungs kyi nag po’i tshes brgyad la ’dzam bu’i gling du skyes pa’i dus la rnal ’byor pas bsgrubs na dngos grub brgyas de yis ’grub. F reads sgrub pa po gang gi sgrub pa ’di ni/ dgun zla tha chungs kyi nag po’i tshes brgyad la ’dzam bu’i gling du/ nga skyes pa’i dus la rnal ’byor pas bsgrubs na / dngos grub brgyas de ’grub po. ND 44-5 reads yena sidhyanti śādhakāḥ | atra māghamāsi­kṛṣṇāṣṭamyāṃ jambudvīpe asya utpattiḥ | tatra yo yogiṇī aṣṭamahā­siddhi sidhyanti. UTM 286 reads yena sidhyanti sādhakāḥ | atra māghamāsi­kṛṣṇāṣṭamyāṃ jambudvīpe asya utpattiḥ | tatra yo yoginī anuṣṭhet | aṣṭamahā­siddhiḥ sidhyanti. RASH 47 reads yena sidhyanti sādhakāḥ | atra māghamāsi­kṛṣṇāṣṭamyāṃ jambudvīpe asya utpattiḥ | tatra yo yo(?)gī anuṣṭhet | aṣṭamahā­siddhiḥ sidhyanti. This translation is tentative.
n.­290
D reads oM k+ShaM U U U s+pho Ta s+pho Ta ya/ mA ra ya mA ra ya gar+dz+dza gar+dz+dza ru ta ru ta haHhU~M phaT/ aSh+Ta nA gA nAM kha kha khA hi khA hi/ UHUH. S reads oM k+SaM U U U/ s+pho Ta ya s+pho Ta ya mA ra ya mA ra ya/ gar+dz+dza gar+dz+dza/ ru ta ru ta/ ha hUM phaT/ a ShA nA gA nAM kha kha khA hi khA hi UH UH. RASH 47 reads oṁ kṣaṁ ha ha ha ha sphoṭaya sphoṭaya māraya maraya garja garja turū turū haḥ hūṃ phaṭ aṣṭanāgānāṃ kha kha khāhi khāhi haḥ hoḥ. ND 44-5 reads oṁ kṣa ha ha ha ha sphoṭaya sphoṭaya māraya maraya garjja garjja turū turū haḥ phaṭ | aṣṭanāgānāṃ kha khaḥ khāhi khāhi haḥ hoḥ. UTM 286 reads oṁ kṣaṃ ha ha ha ha sphoṭaya sphoṭaya māraya maraya garjja garjja tura tura haḥ hūṃ phaṭ aṣṭanāgānāṃ kha khaḥ khāhi khāhi haḥ hoḥ. This transliteration follows D with some minor revision based on the Tib and Skt. witnesses.
n.­291
Following C, K, S, and Y lag par seng ge bsam pa. D and F read lag pa seng ge bsam pa. ND 44-5, UTM 288, and RASH 47 read hastasiṁha dhyāyāt. UTM 286 reads hastasiṃhaṃ dhyāyāt. This translation is tentative.
n.­292
D reads khar rje ngar gyi khrag blugs te. S reads khar rje ngar gyi khrar blugs te. ND 44-5 reads jaṅghārakta­mukhaṃ prakṣipya. UTM 286 reads jaghārakta­mukheprakṣipe. UTM 288, RASH 47, and BnFS 84 read jaṅghārakta­mukhaṃ prakṣipe. This translation is tentative. Neither the Tibetan nor Sanskrit witnesses make it clear whose mouth or calves are referred to here.
n.­293
D and S read brun. F reads byi brun. RASH 47 and UTM 286 read indūlamṛttikayā. This translation follows D and S, but it seems apparent from F and the Skt. witnesses that some versions read “mouse dung.”
n.­294
Following ND 44-5 sphoṭaya. UTM 286, UTM 288, RASH 47, and BnFS 84 omit. D reads s+phA Ta ya. S reads s+pha Ta ya. F omits. This transliteration follows the reading in ND 44-5.
n.­295
Following ND 44-5, UTM 286, UTM 288, RASH 47, and BnFS 84 pravarṣaya pravarṣaya. D and S read pra sha pra bar+Sha pra bar+Sha. F reads pra ba sha. This transliteration follows the reading in the Sanskrit witnesses.
n.­296
Following S oM muH haH and RASH 47 oṃ muḥ haḥ. D reads oM huHha. ND 44-5 reads oṃ muha. UTM 286 reads muha muha. UTM 288 and BnFS 84 read oṃ muhaḥ.
n.­297
F reads spen pa bkrad pa’i le’u, ND 44-5 reads śaniścara­nibandhana­paṭala, and UTM 286 and RASH 47 read sanaiścara­nibandhana­paṭala. D and S read bskrad pa’i le’u. This translation follows F and the Sanskrit witnesses in including Śaniścara in the line spoken by the Blessed One but otherwise follows D and S.
n.­298
Following Skt. anākāla. D and S read rnyed dka’ ba’i dus su. F reads rnyed par dka’ ba’i dus su. This translation conveys the sense of the Sanskrit term anākāla, which indicates conditions that are “untimely” or “unseasonal” and thus difficult and fraught.
n.­299
Following RASH 47 vajrāgraye. ND 44-5 and UTM 286 read vajrāgraya. D and S read badz+ra a g+ha ye. F reads badz+ra ar ga ye.
n.­300
D and S read ka da la sun da la. F reads bkang la bsnun da la. ND 44-5 reads kaṭagaṇḍa. UTM 286 reads kaḍargaṇḍaṣu. RASH 47 reads kaḍarśuṇḍa. UTM 288 reads kadurgaśaṇḍa. BnFs 84 reads kadagaśuṇḍa. This ingredient is unidentified and has been transliterated here as it appears in D and S.
n.­308
D reads dpyid zla tha chungs san+ta’i. F reads dbyid zla tha chungs las Ta’i. S reads dpyid zla tha chungs san ta’i. ND 44-5 reads vaiśāṣānte. UTM 286 reads vaiśaṣāntam. RASH 47 reads vaiśāṣāvantam. This translation is tentative.
n.­309
This translation of this passage is tentative and follows the Tibetan witnesses. Both the Tibetan and Sanskrit witnesses present an array of ambiguities that are not easily resolved.
n.­312
Following K, N, Y, and S maN+Dala gru bzhi pa bcus par. D reads maN+Dala gru bzhi pa gcus par. F reads dkyil ’khor gru bzhi pa bcas pa. ND 44-5 reads maṇḍalayitvā | caturasram. RASH 47 reads maṇdalaṃ kālayitvā caturasram. UTM 286 reads maṇḍalaṃ kārayitvā caturasram. This translation follows K, N, Y, and S, with bcus pa (’chu ba) understood in the sense of “ladling out” or “pouring out.”
n.­313
The translation of this passage is tentative.
n.­315
Tib. reads zhing las skyes. Skt. reads kṣetrajam. This is a class of yoginī or ḍākinī that takes birth in a human form. There are multiple types of such beings listed in both Buddhist and non-Buddhist texts, but the Buddhist tradition often employs a threefold typology: those born from sacred spaces, those born from mantra (mantrajā, sngags las skyes), and those born from the natural state (sahajā, lhan cig skyes). All the Sanskrit sources consulted report the masculine/neuter form kṣetrajam instead of the expected feminine kṣetrajām, but the content of the chapter describes only women.
n.­316
This point marks the conclusion of Sanskrit witnesses ND 44-5, UTM 286, UTM 288, RASH 47, BnFS 84, and BnFS 85. Manuscript BnFS 85 jumps from a fragment of Chapter 19 to a fragment of Chapter 30 on its final folio and mislabels all this material as Chapter 18.
n.­318
D and S read gsum ’dres pa’i rnal ’byor dang ldan pa. It is unclear what “the three” refers to.
n.­320
This translation is tentative.
n.­321
The transliteration of this Apabhraṃśa passage follows D.
n.­329
This and the following two chapters are attested in RST15, but they only partially align with what is reported in the Tibetan translation.
n.­330
Divination practices that rely on the medium of a young girl ( kumārī), or sometimes a young boy, are well attested in Buddhist and non-Buddhist tantric literature. These rites often make use of a mirror, bowl of water, painted toenail, or other reflective surface, upon which the child sees visions related to a petitioner’s questions. On this practice see Smith 2006, chapters 11 and 12, Vasudeva 2015, and Orofino 1994.
n.­331
The transliteration of this Apabhraṃśa passage follows D.
n.­332
This chapter is reported in RST15 but does not have a title. The Tibetan title is mnyams su sbyor ba’i le’u.
n.­333
The translation of this chapter is tentative and follows D.
n.­334
D, F, and S read kha dog ’byung ba. RST15 reads varṇavāṃsa. The translation of the title of this chapter is tentative. Only the final procedure in this chapter seems concerned with the complexion.
n.­335
Following RST15 sāṣṭa. D and S read sA ShA. F reads swA s+thA. This substance is unidentified.
n.­336
Following N, S, and Y ha pu ri. D reads ha pu ru ru. F reads ha su ri. RST15 reads uparī.
n.­341
The term “water” is added to the English translation for the sake of clarity. Neither the Tibetan nor Sanskrit sources specify what is to be incanted.
n.­343
D reads che ge mo las, indicating that the target’s name should be declined or expressed in the ablative case.
n.­344
Following F, H, K, N, Y, and S blun po. D reads blon po.
n.­345
D and S read zla ba’i sbyor ba bya ba. F omits. The practice referred to here is unknown.
n.­346
The translation of this sentence is tentative, and the object of the verbs uncertain.
n.­347
The Tibetan witnesses do not indicate where this response begins, so this phrase has been added to the English translation for the sake of clarity.
n.­348
Following F myur bar mi rtag pa bstan na. D and S read myur ba ni rtag pa bstan na.
n.­349
The colophon in F reads lha sa’i gtsug lag khang chen po/ lha sa ra mo cher mkhas pa rnams kyis zhus pa’i don du/ paN+Dita chen pos sa man ta shrI dang / zhu chen gyi lo ts+tshA wa dge slong chos rab kyis bsgyur cing zhus te gtan la phab pa’o/ phal che bas ’di pha rgyud du bshad pa (“This was translated, edited, and finalized by the great paṇḍita Samantaśrī and the great editor and translator Gelong Chörap at the request of the learned ones at Lhasa Ramoché, the great temple of Lhasa. Most say this is a father tantra”).

b.

Bibliography

Tibetan Sources

nag po chen po zhes bya ba’i rgyud kyi rgyal po (Mahākāla­tantra­rāja­nāma). Toh 440, Degé Kangyur vol. 81 (rgyud ’bum, ca), folios 45.b–86.a.

nag po chen po zhes bya ba’i rgyud kyi rgyal po. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House) 2006–9, vol. 81 (rgyud ’bum, ca), pp. 154–277.

nag po chen po zhes bya ba’i rgyud kyi rgyal po. Phukdrak Kangyur vol. 119 (rgyud ’bum, zha), folios 1.b–61.a.

nag po chen po zhes bya ba’i rgyud kyi rgyal po. Stok Palace Kangyur vol. 95 (rgyud ’bum, nga), folios 439.b–496.b.

kye’i rdo rje’i rgyud (Hevajratantra). Toh 417–18, Degé Kangyur vol. 80 (rgyud ’bum, ka), folios 1.a–30.a.

mgon po gsang ba dngos grub byung ba’i rgyud (Vajra­mahākāla­krodha­nātharahasya­siddhibhava­tantra). Toh 416, Degé Kangyur vol. 79 (rgyud, ga), folios 263.b–292.a.

nag po chen po’i gzungs rims nad thams cad las thar byed. Toh 669, Degé Kangyur vol. 91 (rgyud ’bum, ba), folio 202.a. English translation The Mahākāla Dhāraṇī: A Cure for All Diseases and Illnesses 2023.

dpal dgon po nag po zhes bya ba’i gzungs (Śrī­mahākāla­nāma­dhāraṇī). Toh 668, Degé Kangyur vol. 91 (rgyud ’bum, ba), folios 201.b–202.a. English translation The Dhāraṇī of Glorious Mahākāla 2023.

dpal nag po chen po’i rgyud (Śrī­mahākāla­tantra). Toh 667, Degé Kangyur vol. 91 (rgyud ’bum, ba), folios 199.a–201.b. English translation The Tantra of Glorious Mahākāla 2023.

Aśvaghoṣa. dpal nag po chen po’i rgyud drag po’i brtag pa dur khrod chen po zhes bya ba’i ’grel pa (*Śrī­mahākāla­tantra­rudrakalpa­mahāśmaśāna­nāmaṭīkā). Toh 1753, Degé Tengyur vol. 28 (rgyud ’grel, sha), folios 158.a–214.a.

Sanskrit Sources

Mahākālatantra. B: Xc 14/15 (S: 81, Ṅor XI.6). c. 1148.

Mahākāla­tantra­rāja. NGMPP D 44/5. Kathmandu: Nepal National Archive. c. 1633.

Mahākāla­tantra­rāja. UT M 286. General Library, University of Tokyo.

Mahākāla­tantra­rāja. UT M 288. General Library, University of Tokyo.

Mahākāla­tantra­rāja. RAS Hodgson MS 47. Royal Asiatic Society of Great Britain and Ireland. c. 1800.

Mahākāla­tantra­rāja. BnF S 84. Bibliothèque nationale de France. Départment des Manuscrits. Sanskrit 84. c. 1829.

Mahākāla­tantra­rāja. BnF S 85. Bibliothèque nationale de France. Départment des Manuscrits. Sanskrit 85.

Secondary Sources

84000. The Dhāraṇī of Glorious Mahākāla (Śrī­mahākāla­nāma­dhāraṇī, dpal dgon po nag po zhes bya ba’i gzungs). Translated by the Dharmachakra translation committee. Online publication. 84000: Translating the Words of the Buddha, 2023.

84000. The Mahākāla Dhāraṇī: A Cure for All Diseases and Illnesses (nag po chen po’i gzungs rims nad thams cad las thar byed). Translated by the Dharmachakra translation committee. Online publication. 84000: Translating the Words of the Buddha, 2023.

84000. The Tantra of Glorious Mahākāla (Śrī­mahākāla­tantra, dpal nag po chen po’i rgyud). Translated by the Dharmachakra translation committee. Online publication. 84000: Translating the Words of the Buddha, 2023.

Bandurski, Frank. “Übersicht über die Göttinger Sammlungen der con Rāhula Sāṅkṛtyāyana in Tibet aufgefundenen buddhistischen Sanskrit-Texte (Funde buddhistischer Sanskrit-Handschriften, III).” In Sanskrit-Wörterbuch der buddhistichen Texte aus den Turfan-Funden: Undersuchungen zur buddhistischen Literature. Göttingen: Vandenhoek & Ruprecht, 1994.

Klebanov, Andrey. “The *Nepalese Version of the Suśrutasaṃhitā and Its Interrelation with Buddhism and the Buddhists.” MA thesis, Hamburg University, 2011.

Meulenbeld, G. Jan (1999). A History of Indian Medical Literature. 5 vols. Groningen: Egbert Forsten, 1999.

Meulenbeld Sanskrit Names of Plants. Cologne Digital Sanskrit Dictionaries. Based on Meulenbeld, G. J. The Mādhavanidāna and Its Chief Commentary: Chapters 1–10. Leiden: Brill, 1974. Accessed October 29, 2024.

Monier-Williams, Monier. A Sanskrit–English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Delhi: Motilal Banarsidass, 2005.

Orofino, Giacomella. “Divination with Mirrors: Observations on a Simile Found in the Kālacakra Literature.” Tibetan Studies 2 (1994): 612–28.

Pandanus Database of Indic Plants. Accessed October 29, 2024.

Sanderson, Alexis. “The Śaiva Age.” In Genesis and Development of Tantrism, edited by Shingo Einoo, 41–350. Tokyo: Institute of Oriental Culture, University of Tokyo, 2009.

Sāṅkṛtyāyana, Rāhul (1935). “Sanskrit Palm-Leaf Mss. in Tibet.” Journal of the Bihar and Orissa Research Society 21, no. 1 (1935): 21–43.

Sāṅkṛtyāyana, Rāhul (1937). “Second Search of Sanskrit Palm-Leaf Mss. in Tibet.” Journal of the Bihar and Orissa Research Society 23, no. 1 (1937): 1–57.

Singh, Thakur Balwant, and K. C. Chunekar. Glossary of Vegetable Drugs in Brhattrayī. Varanasi: Chaukhamba Amarabharati Prakashan, 1999.

Smith, Frederick M. The Self Possessed: Deity and Spirit Possession in South Asian Literature and Civilization. New York: Columbia University Publications, 2006.

Stablein, William George. “The Mahākālatantra: A Theory of Ritual Blessings and Tantric Medicine.” PhD diss., Columbia University, 1976.

Vasudeva, Somadeva. “Prasenā, Prasīnā & Prasannā: The Evidence of the Niśvāsaguhya and the Tantrasadbhāva.” Cracow Indological Studies 16 (2014): 369–90.


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

ācārya

Wylie:
  • slob dpon
Tibetan:
  • སློབ་དཔོན།
Sanskrit:
  • ācārya AS

A person who has mastered the mantras, maṇḍalas, and other elements of a particular deity and their ritual practices, usually through being consecrated by and receiving direct instructions from another master of that tradition.

Located in 3 passages in the translation:

  • 20.­3
  • 31.­1
  • 33.­33
g.­2

action family

Wylie:
  • las kyi rigs
Tibetan:
  • ལས་ཀྱི་རིགས།
Sanskrit:
  • karmakula

The family to which women who dye cloth are said to belong in The Glorious Sovereign Tantra of Mahākāla.

Located in 2 passages in the translation:

  • 7.­40
  • g.­191
g.­3

Āditya

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

The sun and the celestial deity identified as the sun.

Located in 1 passage in the translation:

  • 20.­10
g.­5

afflicted mind

Wylie:
  • yid
Tibetan:
  • ཡིད།
Sanskrit:
  • manas AD

Identified as the seventh consciousness in the Yogācāra system, this term refers to the aspect of mind that is responsible for maintaining a subtle sense of self and perpetuating the mental afflictions.

Located in 2 passages in the translation:

  • 1.­21
  • 44.­1
g.­18

amuha

Wylie:
  • a mu ha
Tibetan:
  • ཨ་མུ་ཧ།
Sanskrit:
  • —

An unidentified medicinal and ritual substance.

Located in 1 passage in the translation:

  • 18.­1
g.­21

Ārdrā

Wylie:
  • lag
Tibetan:
  • ལག
Sanskrit:
  • ārdrā AS

The name of a lunar mansion.

Located in 1 passage in the translation:

  • 29.­3
g.­23

arudūni

Wylie:
  • a ru dU ni
Tibetan:
  • ཨ་རུ་དཱུ་ནི།
Sanskrit:
  • aradhuri

An unidentified ritual ingredient.

Located in 1 passage in the translation:

  • 36.­2
g.­24

Āśleṣā

Wylie:
  • skag
Tibetan:
  • སྐག
Sanskrit:
  • āśleṣā AS

The name of a lunar mansion and a lunar month.

Located in 2 passages in the translation:

  • 29.­3
  • 47.­1
g.­26

asura

Wylie:
  • lha ma yin
Tibetan:
  • ལྷ་མ་ཡིན།
Sanskrit:
  • asura AS

Definition from the 84000 Glossary of Terms:

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

Located in 8 passages in the translation:

  • 15.­3
  • 15.­11
  • 15.­26
  • 15.­28
  • 19.­1
  • g.­19
  • g.­38
  • g.­245
g.­27

Aśvinī

Wylie:
  • tha skar
Tibetan:
  • ཐ་སྐར།
Sanskrit:
  • aśvinī AD

The name of a lunar mansion.

Located in 1 passage in the translation:

  • 47.­1
g.­28

Atharvaśabarī

Wylie:
  • a thar+ba sha ba rI
Tibetan:
  • ཨ་ཐརྦ་ཤ་བ་རཱི།
Sanskrit:
  • *atharvaśabarī

The name of a goddess.

Located in 2 passages in the translation:

  • i.­6
  • 50.­1
g.­30

avadhūtī

Wylie:
  • a ba d+hU tI
Tibetan:
  • ཨ་བ་དྷཱུ་ཏཱི།
Sanskrit:
  • avadhūtī AS

The central channel of the subtle body.

Located in 3 passages in the translation:

  • 1.­7
  • 11.­5
  • 31.­1
g.­36

Bālabhañja

Wylie:
  • bA la b+hany+dza
Tibetan:
  • བཱ་ལ་བྷཉྫ།
Sanskrit:
  • bālañja

The name of a city located just north of Mount Sumeru.

Located in 1 passage in the translation:

  • 15.­2
g.­38

Bali

Wylie:
  • bA li
Tibetan:
  • བཱ་ལི།
Sanskrit:
  • bali

The name of an asura king.

Located in 3 passages in the translation:

  • 3.­24
  • 8.­3
  • 15.­11
g.­61

Bharaṇī

Wylie:
  • bra nye
Tibetan:
  • བྲ་ཉེ།
Sanskrit:
  • bharaṇī AS

The name of a lunar mansion and a lunar month.

Located in 3 passages in the translation:

  • 9.­18
  • 29.­3
  • 47.­1
g.­69

bilva fruit

Wylie:
  • dpal ’bras
  • bil ba
Tibetan:
  • དཔལ་འབྲས།
  • བིལ་བ།
Sanskrit:
  • śrīphala AS
  • bilva AS

Located in 2 passages in the translation:

  • 10.­15
  • 23.­1
g.­70

birch bark

Wylie:
  • gro ga
  • gro ga’i lo ma
Tibetan:
  • གྲོ་ག
  • གྲོ་གའི་ལོ་མ།
Sanskrit:
  • bhūrja AS
  • bhūrjapattra AS

A medium for writing texts and mantras. The Glorious Sovereign Tantra of Mahākāla prescribes using birch bark to copy down the text.

Located in 7 passages in the translation:

  • 7.­42
  • 8.­20
  • 17.­10
  • 20.­10
  • 20.­12
  • 20.­19
  • 33.­1
g.­79

Bodhicittavajra

Wylie:
  • byang chub sems kyi rdo rje
Tibetan:
  • བྱང་ཆུབ་སེམས་ཀྱི་རྡོ་རྗེ།
Sanskrit:
  • bodhicitta­vajra AO

The name of an interlocutor in The Glorious Sovereign Tantra of Mahākāla.

Located in 1 passage in the translation:

  • 32.­1
g.­80

bodhisattva

Wylie:
  • byang chub sems dpa’
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའ།
Sanskrit:
  • bodhisattva

Definition from the 84000 Glossary of Terms:

A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.

Located in 8 passages in the translation:

  • 7.­6
  • 15.­30
  • 20.­4
  • 20.­24
  • 26.­1
  • 31.­1
  • g.­450
  • g.­541
g.­82

Bogadhiga

Wylie:
  • bu ga bo ga d+hi ga
Tibetan:
  • བུ་ག་བོ་ག་དྷི་ག
Sanskrit:
  • —

The name of a king.

Located in 1 passage in the translation:

  • 15.­2
g.­84

born from sacred spaces

Wylie:
  • zhing skyes
  • zhin las skyes
Tibetan:
  • ཞིང་སྐྱེས།
  • ཞིན་ལས་སྐྱེས།
Sanskrit:
  • kṣetrajā AS

A class of yoginī or ḍākinī who takes birth in a human form. Buddhist and non-Buddhist literature lists multiple classes of such beings, with Buddhist literature often employing a threefold typology: those born from sacred spaces (kṣetrajā or pīṭhajā), those born from mantra (mantrajā), and those born from the natural state (sahajā).

Located in 2 passages in the translation:

  • 29.­1
  • n.­315
g.­88

breath retention

Wylie:
  • bum pa can
Tibetan:
  • བུམ་པ་ཅན།
Sanskrit:
  • kumbhaka AD

The yogic practice of breath retention, of which there are multiple techniques.

Located in 1 passage in the translation:

  • 44.­1
g.­91

Budha

Wylie:
  • gza’ lag
Tibetan:
  • གཟའ་ལག
Sanskrit:
  • budha

The name of the deity identified with the planet Mercury and Wednesday.

Located in 2 passages in the translation:

  • 20.­13
  • 46.­2
g.­93

butterfly-pea

Wylie:
  • a pa rA dzi ta
Tibetan:
  • ཨ་པ་རཱ་ཛི་ཏ།
Sanskrit:
  • aparājita AS

Clitoria ternatea.

Located in 4 passages in the translation:

  • 16.­6
  • 22.­14
  • 33.­3
  • 33.­14
g.­101

Candra

Wylie:
  • zla ba
Tibetan:
  • ཟླ་བ།
Sanskrit:
  • candra

The moon and the celestial deity identified as the moon.

Located in 2 passages in the translation:

  • 16.­10
  • 46.­2
g.­111

channel

Wylie:
  • rtsa
Tibetan:
  • རྩ།
Sanskrit:
  • nāḍi AS

Pathways for the vital energies (prāṇa) of the subtle yogic body.

Located in 11 passages in the translation:

  • 1.­12-13
  • 2.­3
  • 11.­5
  • 31.­1
  • 48.­1
  • g.­30
  • g.­310
  • g.­471
  • g.­558
  • g.­588
g.­112

chaste tree

Wylie:
  • ha re Nu
Tibetan:
  • ཧ་རེ་ཎུ།
Sanskrit:
  • hareṇu RP

Vitex agnus-castus.

Located in 1 passage in the translation:

  • 45.­1
g.­115

Citrā

Wylie:
  • nag pa
Tibetan:
  • ནག་པ།
Sanskrit:
  • citrā AD

The name of a lunar mansion and a lunar month.

Located in 3 passages in the translation:

  • 9.­18
  • 29.­3
  • 47.­1
g.­116

clay drum

Wylie:
  • rdza rnga
Tibetan:
  • རྫ་རྔ།
Sanskrit:
  • mṛdaṅga AD

Located in 1 passage in the translation:

  • 40.­1
g.­118

cloth eye-covering

Wylie:
  • gling dkar po la
  • dar ling la
Tibetan:
  • གླིང་དཀར་པོ་ལ།
  • དར་ལིང་ལ།
Sanskrit:
  • netrakarpaṭa AS

The translation of this term follows the rendering in the Sanskrit witnesses. The meaning of the corresponding Tibetan is obscure.

Located in 3 passages in the translation:

  • 8.­12
  • 9.­14
  • 12.­2
g.­124

collyrium

Wylie:
  • mig sman
Tibetan:
  • མིག་སྨན།
Sanskrit:
  • añjana AS

The name of a siddhi.

Located in 9 passages in the translation:

  • 1.­9-10
  • 2.­5
  • 8.­21
  • 11.­5
  • 12.­1
  • 12.­5
  • g.­170
  • g.­411
g.­126

completion stage

Wylie:
  • rdzogs pa’i rim pa
Tibetan:
  • རྫོགས་པའི་རིམ་པ།
Sanskrit:
  • utpanna AS

One of the two primary categories for the practice of union (yoga) in Vajrayāna Buddhism. These two stages include a variety of practices. Generally speaking, the generation stage consists of practices for attaining spontaneous union as the deity maṇḍala, while the completion stage consists of practices to test, demonstrate, or perfect this union.

Located in 3 passages in the translation:

  • i.­3
  • 1.­3
  • g.­211
g.­128

coṇa

Wylie:
  • tso Na
Tibetan:
  • ཙོ་ཎ།
Sanskrit:
  • —

An unidentified ritual ingredient.

Located in 1 passage in the translation:

  • 36.­1
g.­129

consecration

Wylie:
  • dbang bskur ba
  • dbang
Tibetan:
  • དབང་བསྐུར་བ།
  • དབང་།
Sanskrit:
  • abhiṣeka AS

Literally “sprinkling” in Sanskrit, an abhiṣeka is a ritual consecration that often functions as an initiation into a particular deity maṇḍala and its practices.

Located in 15 passages in the translation:

  • s.­1
  • i.­1
  • i.­3
  • 1.­3
  • 4.­1-3
  • 5.­1-2
  • 7.­41
  • 26.­2
  • 33.­15
  • g.­190
  • g.­447
  • g.­630
g.­130

copper

Wylie:
  • zangs
Tibetan:
  • ཟངས།
Sanskrit:
  • tamra AS

Located in 7 passages in the translation:

  • 9.­14
  • 9.­23
  • 13.­4
  • 13.­15
  • 17.­4
  • g.­171
  • g.­596
g.­131

corporeal siddhi

Wylie:
  • lus kyi dngos grub
  • lus grub pa
Tibetan:
  • ལུས་ཀྱི་དངོས་གྲུབ།
  • ལུས་གྲུབ་པ།
Sanskrit:
  • kāyasiddhi AS

In The Glorious Sovereign Tantra of Mahākāla, this term refers to a siddhi that yogins can attain by ingesting prepared mercury prior to performing sexual yoga.

Located in 2 passages in the translation:

  • 13.­14
  • 16.­1
g.­134

cow bezoar

Wylie:
  • gi wang
Tibetan:
  • གི་ཝང་།
Sanskrit:
  • gorocanā AS

Located in 13 passages in the translation:

  • 8.­10-11
  • 8.­18-20
  • 16.­10
  • 16.­13
  • 17.­4
  • 17.­8
  • 17.­10
  • 20.­12
  • 36.­1-2
g.­137

cremation ground

Wylie:
  • dur khrod
Tibetan:
  • དུར་ཁྲོད།
Sanskrit:
  • śmaśāna AS

A cremation ground or place for discarded corpses. Also becomes synonymous in tantra with a type of power place where yogins and yoginīs congregate.

Located in 5 passages in the translation:

  • 7.­42
  • 16.­2
  • 17.­4
  • 33.­19
  • n.­45
g.­144

ḍākinī

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

Definition from the 84000 Glossary of Terms:

A class of powerful nonhuman female beings who play a variety of roles in Indic literature in general and Buddhist literature specifically. Essentially synonymous with yoginīs, ḍākinīs are liminal and often dangerous beings who can be propitiated to acquire both mundane and transcendent spiritual accomplishments. In the higher Buddhist tantras, ḍākinīs are often considered embodiments of awakening and feature prominently in tantric maṇḍalas.

Located in 10 passages in the translation:

  • 1.­15
  • 7.­26
  • 7.­41
  • 15.­6
  • 29.­2
  • 37.­9
  • n.­58
  • n.­315
  • g.­84
  • g.­143
g.­149

dark blue butterfly-pea

Wylie:
  • kr-iSh+Na a pa rA dzi ta
Tibetan:
  • ཀྲྀཥྞ་ཨ་པ་རཱ་ཛི་ཏ།
Sanskrit:
  • kṛṣṇāparājita

Located in 1 passage in the translation:

  • 22.­8
g.­150

dark blue water lily

Wylie:
  • ut+pa la nag po
  • ut+pa la sngon po
Tibetan:
  • ཨུཏྤ་ལ་ནག་པོ།
  • ཨུཏྤ་ལ་སྔོན་པོ།
Sanskrit:
  • kṛṣṇotpala

Located in 2 passages in the translation:

  • 17.­13
  • 22.­2
g.­155

delusion

Wylie:
  • rmongs pa
Tibetan:
  • རྨོངས་པ།
Sanskrit:
  • moha

Located in 4 passages in the translation:

  • 1.­15
  • 15.­10
  • 26.­1
  • 47.­1
g.­158

dhak tree

Wylie:
  • pa la sha
Tibetan:
  • པ་ལ་ཤ།
Sanskrit:
  • palāśa AS

Butea monosperma.

Located in 3 passages in the translation:

  • 8.­17
  • 10.­2
  • 14.­1
g.­165

ḍombī

Wylie:
  • g.yung mo
Tibetan:
  • གཡུང་མོ།
Sanskrit:
  • ḍombī

Refers to a type of woman.

Located in 3 passages in the translation:

  • 7.­40
  • n.­87
  • g.­628
g.­168

earthen bowl

Wylie:
  • ma li ka’i snod
Tibetan:
  • མ་ལི་ཀའི་སྣོད།
Sanskrit:
  • mallaka RP

Located in 1 passage in the translation:

  • 12.­2
g.­169

effigy

Wylie:
  • gzugs brnyan
Tibetan:
  • གཟུགས་བརྙན།
Sanskrit:
  • *puttalī

Located in 5 passages in the translation:

  • 20.­8-9
  • 39.­2
  • n.­45
  • n.­279
g.­170

eight great siddhis

Wylie:
  • dngos grub chen po brgyad
Tibetan:
  • དངོས་གྲུབ་ཆེན་པོ་བརྒྱད།
Sanskrit:
  • aṣṭamahāsiddhi AS

A loosely standardized schema for organizing some of the most important supernatural powers that one gains through the performance of rites associated with a particular deity or set of deities. The list of eight great siddhis in The Glorious Sovereign Tantra of Mahākāla consists of the sword (ral gri, khaḍga), collyrium (mig sman, añjana), pill (ril bu, guṭika), and swift feet (rkang mgyogs, pāduka) siddhis, rendering medicines effective (grub pa’i sman, siddhauṣadhi) and competence in the recitation of mantras (sngags rnams la nges pa, mantrārṇave nirṇaya), and the mercury (dngul chu, rasa) and alchemy (bcud len, rasāyana) siddhis.

Located in 7 passages in the translation:

  • 1.­9
  • 2.­3
  • 15.­13
  • 15.­21
  • 33.­20
  • 33.­30
  • g.­173
g.­172

eight nāgas

Wylie:
  • klu brgyad
Tibetan:
  • ཀླུ་བརྒྱད།
Sanskrit:
  • aṣṭanāga AS

Refers to an ornament of Mahākāla in The Glorious Sovereign Tantra of Mahākāla.

Located in 5 passages in the translation:

  • 7.­2
  • 7.­11
  • 7.­14
  • 7.­31
  • 20.­1
g.­173

eight siddhis

Wylie:
  • dngos grub brgyad
Tibetan:
  • དངོས་གྲུབ་བརྒྱད།
Sanskrit:
  • —

See “eight great siddhis.”

Located in 5 passages in the translation:

  • 2.­2
  • 7.­42
  • 10.­2
  • 13.­17
  • 21.­3
g.­179

enthralling rite

Wylie:
  • dbang du bya ba
Tibetan:
  • དབང་དུ་བྱ་བ།
Sanskrit:
  • vaśya AS
  • vaśyana AS

A particular class of tantric ritual.

Located in 5 passages in the translation:

  • 2.­4
  • 6.­6
  • 17.­1
  • 17.­15
  • 33.­19
g.­180

esoteric language

Wylie:
  • dgongs pa’i skad
Tibetan:
  • དགོངས་པའི་སྐད།
Sanskrit:
  • sandhyābhāṣa AS

A term for the use of coded terminology in Buddhist tantric literature.

Located in 3 passages in the translation:

  • 7.­38-39
  • 13.­1
g.­181

expelling

Wylie:
  • bskrad pa
Tibetan:
  • བསྐྲད་པ།
Sanskrit:
  • ucchāṭana AS

A particular class of tantric ritual.

Located in 5 passages in the translation:

  • 1.­20
  • 3.­28
  • 23.­1
  • 37.­5
  • 37.­12
g.­184

fire offering

Wylie:
  • sbyin sreg
Tibetan:
  • སྦྱིན་སྲེག
Sanskrit:
  • homa AS

A type of ritual.

Located in 32 passages in the translation:

  • 2.­4-5
  • 9.­10
  • 17.­4-6
  • 17.­13
  • 22.­1-2
  • 22.­8
  • 22.­11
  • 22.­14
  • 23.­1-3
  • 23.­5-7
  • 23.­9-11
  • 25.­2
  • 25.­6
  • 26.­2
  • 33.­18-19
  • 33.­22
  • 33.­37
  • 38.­1
  • 45.­1
  • 49.­1-2
g.­185

fire pit

Wylie:
  • thab khung
Tibetan:
  • ཐབ་ཁུང་།
Sanskrit:
  • kuṇḍa AS

A fire pit can take various shapes (square, circular, triangular, and so forth) and be of various sizes depending on the specific ritual one is performing.

Located in 8 passages in the translation:

  • i.­3
  • 2.­1
  • 2.­4-5
  • 13.­10
  • 33.­17
  • 33.­19
  • 38.­1
g.­186

fire that consumes the world at the end of an eon

Wylie:
  • dus kyi me
Tibetan:
  • དུས་ཀྱི་མེ།
Sanskrit:
  • kālāgni

Located in 1 passage in the translation:

  • 9.­2
g.­189

five ambrosias

Wylie:
  • bdud rtsi lnga
Tibetan:
  • བདུད་རྩི་ལྔ།
Sanskrit:
  • pañcāmṛta AS

The five ambrosias are feces, urine, phlegm, semen, and menstrual blood.

Located in 16 passages in the translation:

  • 4.­1
  • 5.­2
  • 6.­3
  • 7.­18
  • 7.­37
  • 8.­21
  • 9.­8
  • 16.­9-10
  • 17.­4
  • 17.­7
  • 19.­3
  • 20.­2-3
  • 20.­24
  • n.­109
g.­190

five consecrations

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

A term for the five consecrations that constitute the vase consecration in The Glorious Sovereign Tantra of Mahākāla.

Located in 1 passage in the translation:

  • 4.­1
g.­194

flight

Wylie:
  • mkha’ spyod
Tibetan:
  • མཁའ་སྤྱོད།
Sanskrit:
  • khecari AD

The name of a siddhi.

Located in 4 passages in the translation:

  • i.­4
  • 33.­15
  • 33.­30
  • 44.­1
g.­195

flute

Wylie:
  • gling bu
Tibetan:
  • གླིང་བུ།
Sanskrit:
  • vaṁśa AD
  • veṇu AS

A musical instrument.

Located in 2 passages in the translation:

  • 7.­22
  • 40.­1
g.­198

four abodes of Brahmā

Wylie:
  • tshangs pa’i gnas bzhi
Tibetan:
  • ཚངས་པའི་གནས་བཞི།
Sanskrit:
  • catur­brahma­vihāra AS

Definition from the 84000 Glossary of Terms:

The four qualities that are said to result in rebirth in the Brahmā World. They are limitless loving-kindness, compassion, joy, and equanimity. (Provisional 84000 definition. New definition forthcoming.)

Located in 2 passages in the translation:

  • 7.­1
  • 7.­20
g.­203

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 1 passage in the translation:

  • 40.­1
g.­205

Gar

Wylie:
  • gar
Tibetan:
  • གར།
Sanskrit:
  • —

Located in 4 passages in the translation:

  • 15.­22
  • n.­63
  • n.­241
  • n.­290
g.­211

generation stage

Wylie:
  • bskyed pa’i rim
Tibetan:
  • བསྐྱེད་པའི་རིམ།
Sanskrit:
  • utpatti AS

One of the two primary categories for the practice of union (yoga) in Vajrayāna Buddhism. These two stages include a variety of practices. Generally speaking, the generation stage consists of practices for attaining spontaneous union as the deity maṇḍala, while the completion stage consists of practices to test, demonstrate, or perfect this union.

Located in 4 passages in the translation:

  • 1.­3
  • 30.­1
  • g.­126
  • g.­211
g.­218

giant milkweed

Wylie:
  • a rga
Tibetan:
  • ཨ་རྒ།
Sanskrit:
  • arka AS

Calotropis gigantea.

Located in 3 passages in the translation:

  • 17.­4
  • 20.­16
  • 20.­20
g.­221

Goddess

Wylie:
  • lha mo
Tibetan:
  • ལྷ་མོ།
Sanskrit:
  • devī AS

The primary interlocutor in The Glorious Sovereign Tantra of Mahākāla.

Located in 67 passages in the translation:

  • s.­1
  • i.­1
  • i.­12
  • 1.­2-3
  • 1.­6
  • 1.­8
  • 1.­10
  • 1.­12
  • 1.­14-16
  • 1.­18
  • 2.­2
  • 6.­6
  • 6.­8-9
  • 7.­3
  • 7.­16
  • 7.­23-24
  • 7.­38
  • 7.­41-43
  • 7.­47-48
  • 8.­1
  • 8.­23
  • 9.­3
  • 9.­11
  • 9.­25-30
  • 10.­10
  • 10.­16
  • 11.­2-7
  • 12.­6
  • 12.­8
  • 13.­16-17
  • 14.­1
  • 15.­1
  • 15.­30
  • 15.­33
  • 16.­1
  • 17.­2-3
  • 21.­1-3
  • 25.­1
  • 26.­1-2
  • 33.­18
  • 33.­20
  • 39.­1
  • 46.­1
  • 49.­1
g.­226

Graha Lords

Wylie:
  • gza’ rnams kyi gtso bo
Tibetan:
  • གཟའ་རྣམས་ཀྱི་གཙོ་བོ།
Sanskrit:
  • grahanāyaka AD

A set of grahas (a type of harmful spirit) that rule or lead (nāyaka) other categories of grahas. This list likely varies, but one attested version includes the deities that govern the directions: Aindra, Āgneya, Yama, Nairṛita, Varuṇa, Maruta/Vāyu, Kubera, and Aiśāna. This set also includes two additional figures, Grahaka and Paiśācika, who are not associated with the directions.

Located in 2 passages in the translation:

  • 45.­1
  • 46.­2
g.­227

great drum

Wylie:
  • rnga bo che
Tibetan:
  • རྔ་བོ་ཆེ།
Sanskrit:
  • dundubhi AD

Located in 1 passage in the translation:

  • 40.­1
g.­232

hapuri

Wylie:
  • ha pu ru ru
Tibetan:
  • ཧ་པུ་རུ་རུ།
Sanskrit:
  • uparī

An unidentified ritual ingredient.

Located in 1 passage in the translation:

  • 36.­2
g.­234

Hasta

Wylie:
  • me bzhi
Tibetan:
  • མེ་བཞི།
Sanskrit:
  • hasta AD

The name of a lunar mansion.

Located in 1 passage in the translation:

  • 47.­1
g.­237

heart mantra

Wylie:
  • snying po
Tibetan:
  • སྙིང་པོ།
Sanskrit:
  • —

A term that is used to identify a particular mantra as primary, central, essential, or most important.

Located in 1 passage in the translation:

  • 15.­2
g.­241

hooked knife

Wylie:
  • gri gug
Tibetan:
  • གྲི་གུག
Sanskrit:
  • —

An implement held by several forms of Mahākāla and a number of forms of the goddesses in The Glorious Sovereign Tantra of Mahākāla.

Located in 13 passages in the translation:

  • 7.­3-4
  • 7.­8
  • 7.­12
  • 7.­14
  • 7.­25
  • 7.­27-28
  • 7.­47
  • 19.­1
  • 20.­1
  • 20.­3
  • 30.­1
g.­243

human fat

Wylie:
  • tshil chen
  • mar khu chen po
Tibetan:
  • ཚིལ་ཆེན།
  • མར་ཁུ་ཆེན་པོ།
Sanskrit:
  • mahātaila AS

Located in 12 passages in the translation:

  • 8.­13
  • 9.­11
  • 9.­13-14
  • 9.­22
  • 9.­24
  • 9.­27
  • 10.­7
  • 13.­11
  • 17.­4
  • 22.­2
  • 22.­14
g.­244

human flesh

Wylie:
  • sha chen
Tibetan:
  • ཤ་ཆེན།
Sanskrit:
  • mahāmāṁsa AS

One of the five types of meat that is offered and consumed, whether literally, as a visualization practice, or both.

Located in 5 passages in the translation:

  • 7.­18
  • 9.­17
  • 13.­9
  • 14.­10
  • 39.­2
g.­253

insight consort

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

A term for the consort‍—whether actual, imagined, or spontaneously realized‍—with which an initiated practitioner engages in sexual yoga in Buddhist tantric literature. This particular term invokes the general principle that the female half of the tantric couple is the perfect embodiment of insight or prajñā.

Located in 2 passages in the translation:

  • 4.­1
  • 7.­18
g.­259

Jambudvīpa

Wylie:
  • ’dzam bu’i gling
Tibetan:
  • འཛམ་བུའི་གླིང་།
Sanskrit:
  • jambudvīpa AS

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

Located in 13 passages in the translation:

  • 1.­15
  • 6.­6
  • 7.­23
  • 8.­2
  • 9.­10
  • 9.­15
  • 9.­30
  • 13.­1
  • 15.­13
  • 15.­25
  • 17.­6
  • 20.­6
  • 21.­3
g.­282

karuli

Wylie:
  • ka ru li
Tibetan:
  • ཀ་རུ་ལི།
Sanskrit:
  • —

An unidentified substance.

Located in 1 passage in the translation:

  • 14.­1
g.­286

kettle drum

Wylie:
  • rnga pa Ta ha
Tibetan:
  • རྔ་པ་ཊ་ཧ།
Sanskrit:
  • paṭaha RP

Located in 1 passage in the translation:

  • 40.­1
g.­298

Kṛttikā

Wylie:
  • smin drug
  • smin drug pa
Tibetan:
  • སྨིན་དྲུག
  • སྨིན་དྲུག་པ།
Sanskrit:
  • kṛttikā AS

The name of a lunar mansion and a lunar month.

Located in 4 passages in the translation:

  • 9.­4
  • 20.­8
  • 29.­3
  • 47.­1
g.­302

Kumārī

Wylie:
  • gzhon nu ma
Tibetan:
  • གཞོན་ནུ་མ།
Sanskrit:
  • kumārī AS

A general term for a young girl or an epithet for the goddess Durgā. The Glorious Sovereign Tantra of Mahākāla refers to a group of kumārīs who can be depicted on a cloth canvas and then worshiped (see “seven kumārīs”).

Located in 1 passage in the translation:

  • n.­330
g.­310

lalanā

Wylie:
  • la la nA
Tibetan:
  • ལ་ལ་ནཱ།
Sanskrit:
  • lalanā AS

The primary left channel of the subtle body.

Located in 2 passages in the translation:

  • 1.­7
  • 31.­1
g.­319

Lhasa

Wylie:
  • ra sa
Tibetan:
  • ར་ས།
Sanskrit:
  • —

The capital of Tibet.

Located in 4 passages in the translation:

  • i.­18
  • c.­1
  • n.­349
  • g.­467
g.­321

liṅga

Wylie:
  • mtshan ma
Tibetan:
  • མཚན་མ།
Sanskrit:
  • liṅga AS

A physical representation of the god Śiva in the form of short cylindrical column that is rounded at the top and sits on a circular base. A “solitary liṅga” (ekaliṅga) is often listed among suitable sites for esoteric rituals and practices.

Located in 5 passages in the translation:

  • 16.­2
  • 16.­9
  • 22.­6
  • 25.­7
  • 33.­25
g.­328

lunar day

Wylie:
  • tshes
Tibetan:
  • ཚེས།
Sanskrit:
  • tithi AS

A single day of the lunar calendar.

Located in 4 passages in the translation:

  • 1.­21
  • 9.­18
  • 20.­3
  • 47.­1
g.­329

lunar mansion

Wylie:
  • rgyu skar
Tibetan:
  • རྒྱུ་སྐར།
Sanskrit:
  • nakṣatra AD

The twenty-seven or twenty-eight sectors along the ecliptic that exert influence on the world according to Indic astrological lore.

Located in 28 passages in the translation:

  • 8.­12
  • 9.­4
  • 9.­18
  • 20.­7
  • 29.­3
  • g.­21
  • g.­24
  • g.­27
  • g.­52
  • g.­53
  • g.­61
  • g.­115
  • g.­234
  • g.­298
  • g.­330
  • g.­331
  • g.­332
  • g.­333
  • g.­334
  • g.­341
  • g.­368
  • g.­387
  • g.­456
  • g.­457
  • g.­458
  • g.­460
  • g.­479
  • g.­583
g.­331

lunar month of Kārtika

Wylie:
  • ston zla tha chungs
Tibetan:
  • སྟོན་ཟླ་ཐ་ཆུངས།
Sanskrit:
  • kārtikamāsa AS

The name of a lunar mansion and a lunar month.

Located in 1 passage in the translation:

  • 21.­3
g.­332

lunar month of Māgha

Wylie:
  • dgun zla tha chungs
  • dgun zla tha chung
Tibetan:
  • དགུན་ཟླ་ཐ་ཆུངས།
  • དགུན་ཟླ་ཐ་ཆུང་།
Sanskrit:
  • māgha AS

The name of a lunar mansion and a lunar month.

Located in 2 passages in the translation:

  • 17.­6
  • 21.­3
g.­333

lunar month of Śrāvaṇa

Wylie:
  • dbyar zla tha chungs
Tibetan:
  • དབྱར་ཟླ་ཐ་ཆུངས།
Sanskrit:
  • śrāvaṇamāsa AS

The name of a lunar mansion and a lunar month.

Located in 1 passage in the translation:

  • 21.­3
g.­334

lunar month of Vaiśākha

Wylie:
  • dpyid zla tha chungs
Tibetan:
  • དཔྱིད་ཟླ་ཐ་ཆུངས།
Sanskrit:
  • vaiśākhamāsa AS

The name of a lunar mansion and a lunar month.

Located in 2 passages in the translation:

  • 21.­3
  • 25.­1
g.­335

lunar water

Wylie:
  • zla ba’i chu
  • zla ’dzin gyi chu
Tibetan:
  • ཟླ་བའི་ཆུ།
  • ཟླ་འཛིན་གྱི་ཆུ།
Sanskrit:
  • —

Located in 3 passages in the translation:

  • 10.­2
  • 10.­11
  • n.­175
g.­341

Maghā

Wylie:
  • mchu
Tibetan:
  • མཆུ།
Sanskrit:
  • maghā AS

The name of a lunar mansion and a lunar month.

Located in 2 passages in the translation:

  • 29.­3
  • 47.­1
g.­342

Mahābhairava

Wylie:
  • ’jigs byed chen po
Tibetan:
  • འཇིགས་བྱེད་ཆེན་པོ།
Sanskrit:
  • mahābhairava AS

An epithet for the deity Mahākāla, as well as the name of a wrathful form of Śiva.

Located in 10 passages in the translation:

  • i.­12
  • 7.­20
  • 16.­7
  • 20.­1
  • 20.­3-4
  • 22.­2
  • 29.­3
  • 33.­25
  • n.­77
g.­345

Mahākāla

Wylie:
  • nag po chen po
Tibetan:
  • ནག་པོ་ཆེན་པོ།
Sanskrit:
  • mahākāla AS

The name of a wrathful form of the god Śiva and one of the most popular protector deities in Tibetan Buddhist traditions.

Located in 84 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­5
  • i.­7-8
  • i.­10-12
  • i.­14-15
  • i.­19
  • 1.­1
  • 1.­9
  • 1.­15-17
  • 3.­42
  • 4.­1
  • 6.­3
  • 7.­2
  • 7.­17
  • 7.­19
  • 7.­24
  • 7.­41
  • 7.­43
  • 8.­4
  • 8.­16
  • 8.­21
  • 8.­24
  • 9.­8-9
  • 12.­5
  • 13.­15
  • 16.­7-9
  • 16.­11
  • 16.­13
  • 17.­4
  • 17.­6
  • 19.­1
  • 23.­1
  • 23.­9
  • 25.­2
  • 25.­5
  • 33.­15
  • 37.­17
  • 40.­1
  • n.­2-3
  • n.­27
  • n.­35
  • n.­125
  • n.­178
  • n.­275
  • g.­97
  • g.­104
  • g.­109
  • g.­146
  • g.­147
  • g.­172
  • g.­196
  • g.­230
  • g.­241
  • g.­271
  • g.­289
  • g.­301
  • g.­311
  • g.­342
  • g.­344
  • g.­349
  • g.­350
  • g.­353
  • g.­398
  • g.­446
  • g.­447
  • g.­453
  • g.­539
  • g.­540
  • g.­606
  • g.­645
  • g.­668
g.­348

mahāmudrā siddhi

Wylie:
  • phyag rgya chen po’i dngos grub
Tibetan:
  • ཕྱག་རྒྱ་ཆེན་པོའི་དངོས་གྲུབ།
Sanskrit:
  • siddhimudrā AS

This term refers to spontaneous union with the deity and the transformation of one’s own body, speech, and mind into a the body, speech, and mind of the deity.

Located in 1 passage in the translation:

  • 15.­2
g.­363

maṇḍala

Wylie:
  • dkyil ’khor
Tibetan:
  • དཀྱིལ་འཁོར།
Sanskrit:
  • maṇḍala AS

Located in 38 passages in the translation:

  • i.­2-3
  • i.­10
  • 16.­6-7
  • 20.­3
  • 22.­11
  • 26.­2
  • 33.­3
  • 33.­15
  • 33.­20
  • 37.­17
  • 48.­1
  • n.­3
  • n.­81
  • g.­1
  • g.­97
  • g.­104
  • g.­109
  • g.­126
  • g.­129
  • g.­147
  • g.­199
  • g.­211
  • g.­271
  • g.­289
  • g.­301
  • g.­311
  • g.­347
  • g.­350
  • g.­353
  • g.­398
  • g.­446
  • g.­500
  • g.­614
  • g.­627
  • g.­645
  • g.­672
g.­364

Maṅgala

Wylie:
  • bkra shis
Tibetan:
  • བཀྲ་ཤིས།
Sanskrit:
  • maṅgala

The name of the deity identified with the planet Mars and Tuesday.

Located in 2 passages in the translation:

  • 20.­12
  • 46.­2
g.­365

Mañjuśrī

Wylie:
  • ’jam dpal
Tibetan:
  • འཇམ་དཔལ།
Sanskrit:
  • mañjuśrī

Definition from the 84000 Glossary of Terms:

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

Located in 2 passages in the translation:

  • 15.­2
  • 15.­14
g.­368

Mantrin

Wylie:
  • sngags pa
Tibetan:
  • སྔགས་པ།
Sanskrit:
  • mantrin AD

The name of a lunar mansion.

Located in 1 passage in the translation:

  • 46.­2
g.­374

menstrual blood

Wylie:
  • rang ’byung
  • rang byung
Tibetan:
  • རང་འབྱུང་།
  • རང་བྱུང་།
Sanskrit:
  • strīrajas AS
  • rajas AS
  • svayambhu AS

Located in 10 passages in the translation:

  • 8.­19
  • 9.­5
  • 9.­10-11
  • 9.­26
  • 10.­2
  • 14.­10
  • 19.­7
  • n.­115
  • g.­189
g.­376

mercury

Wylie:
  • dngul chu
  • bcud blangs
Tibetan:
  • དངུལ་ཆུ།
  • བཅུད་བླངས།
Sanskrit:
  • rasa AS

The name of a siddhi, and the substance related to that siddhi.

Located in 37 passages in the translation:

  • i.­4
  • i.­14
  • 1.­9
  • 8.­7
  • 8.­13
  • 9.­7
  • 10.­2
  • 10.­10
  • 11.­5
  • 13.­1-2
  • 13.­9-11
  • 13.­13-16
  • 14.­2-4
  • 14.­8-10
  • 16.­1
  • 16.­6
  • 16.­12
  • 45.­1
  • n.­131
  • n.­135
  • n.­186
  • n.­200
  • g.­91
  • g.­131
  • g.­170
  • g.­249
  • g.­461
g.­377

mercury pill

Wylie:
  • bcud sgong
Tibetan:
  • བཅུད་སྒོང་།
Sanskrit:
  • golaka AS

Located in 1 passage in the translation:

  • 13.­1
g.­379

molasses

Wylie:
  • bu ram
Tibetan:
  • བུ་རམ།
Sanskrit:
  • guḍa AS

Located in 4 passages in the translation:

  • 8.­15
  • 17.­13-14
  • 22.­8
g.­381

moonlight

Wylie:
  • ri ka na ba
Tibetan:
  • རི་ཀ་ན་བ།
Sanskrit:
  • kiraṇa RP

Located in 1 passage in the translation:

  • 10.­2
g.­382

moringa

Wylie:
  • su b+ha any+dza nI
Tibetan:
  • སུ་བྷ་ཨཉྫ་ནཱི།
Sanskrit:
  • sobhāñjana RP

Moringa oleifera.

Located in 1 passage in the translation:

  • 39.­2
g.­385

Mount Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 4 passages in the translation:

  • 15.­2
  • 15.­5
  • g.­36
  • g.­312
g.­387

Mṛgaśirā

Wylie:
  • smal po
  • mgo
Tibetan:
  • སྨལ་པོ།
  • མགོ
Sanskrit:
  • mṛgaśiras AS

The name of a lunar mansion and a lunar month.

Located in 3 passages in the translation:

  • 9.­18
  • 9.­25
  • 29.­3
g.­388

mudrā

Wylie:
  • phyag rgya
  • phyag rgya ma
Tibetan:
  • ཕྱག་རྒྱ།
  • ཕྱག་རྒྱ་མ།
Sanskrit:
  • mudrā AS

A term for any kind of symbol or symbolic gesture. Also a term for the consort‍—whether actual, imagined, or spontaneously realized‍—with which an initiated practitioner engages in sexual yoga in Buddhist tantric literature.

Located in 10 passages in the translation:

  • 6.­1
  • 6.­7
  • 7.­19
  • 16.­11
  • 16.­13
  • 17.­2
  • 27.­1
  • 33.­15
  • n.­260
  • g.­347
g.­390

musk

Wylie:
  • gla rtsi’i dri
  • gla rtsi
Tibetan:
  • གླ་རྩིའི་དྲི།
  • གླ་རྩི།
Sanskrit:
  • kasturikā AS

Located in 4 passages in the translation:

  • 5.­2
  • 6.­4
  • 8.­12
  • 12.­4
g.­394

nāga

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

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Located in 17 passages in the translation:

  • 7.­24
  • 7.­26
  • 7.­47
  • 8.­7
  • 9.­23
  • 15.­2
  • 15.­17
  • n.­80
  • n.­176
  • n.­217
  • g.­300
  • g.­397
  • g.­507
  • g.­523
  • g.­529
  • g.­589
  • g.­641
g.­400

Nārāyaṇa

Wylie:
  • khyab ’jug
  • sred med kyi bu
Tibetan:
  • ཁྱབ་འཇུག
  • སྲེད་མེད་ཀྱི་བུ།
Sanskrit:
  • nārāyaṇa AS

A name of the god Viṣṇu.

Located in 8 passages in the translation:

  • 1.­14-15
  • 5.­2
  • 6.­4-5
  • 7.­18
  • 7.­22
  • 7.­26
g.­402

nine dramatic sentiments

Wylie:
  • gar gyi nyams dgu
Tibetan:
  • གར་གྱི་ཉམས་དགུ
Sanskrit:
  • navanāṭya

The nine dramatic sentiments are borrowed from South Asian performance theory (nāṭyaśāstra), where they signify nine modes of performance that evoke the specific emotional responses from an audience. The traditional list of nine includes the erotic (sgeg pa, śrṅgāra), heroic (dpa’ ba, vīra), disgusting (mi sdug pa, bībhatsa), comical (dgod pa, hāsya), wrathful (drag zhul, raudra), terrifying (’jigs su rung ba, bhayānaka), compassionate (snying rje, karuṇā), wonderous (rngam pa, adbhūta), and peaceful (zhi ba, śānta) sentiments.

Located in 1 passage in the translation:

  • 6.­1
g.­405

no mental engagement

Wylie:
  • yid la mi byed pa
Tibetan:
  • ཡིད་ལ་མི་བྱེད་པ།
Sanskrit:
  • amanasikāra AD

A term for a state in which the mind is not directed toward any object or referent.

Located in 1 passage in the translation:

  • 28.­1
g.­410

opening statement

Wylie:
  • gleng gzhi
Tibetan:
  • གླེང་གཞི།
Sanskrit:
  • nidāna AS

A term for the opening statement or introduction to a text.

Located in 2 passages in the translation:

  • 7.­42
  • n.­31
g.­415

painting

Wylie:
  • thang sku
Tibetan:
  • ཐང་སྐུ།
Sanskrit:
  • paṭa AS

Located in 6 passages in the translation:

  • 16.­11
  • 16.­13
  • 21.­4
  • 23.­9
  • 25.­4
  • g.­526
g.­416

pala

Wylie:
  • srang
Tibetan:
  • སྲང་།
Sanskrit:
  • pala AS

A unit of weight in the range of 30 to 75 grams.

Located in 9 passages in the translation:

  • 13.­4
  • 13.­10
  • 13.­13
  • 14.­10
  • 16.­6
  • 16.­8-9
  • 26.­2
  • 33.­15
g.­424

paṇḍita

Wylie:
  • paN+Di ta
Tibetan:
  • པཎྜི་ཏ།
Sanskrit:
  • paṇḍita AD

Located in 4 passages in the translation:

  • i.­18
  • 33.­36
  • n.­349
  • g.­496
g.­427

paralyzing

Wylie:
  • rengs pa
Tibetan:
  • རེངས་པ།
Sanskrit:
  • stambhana AS

A particular class of tantric ritual.

Located in 10 passages in the translation:

  • i.­5
  • 1.­20
  • 2.­4
  • 3.­29
  • 3.­33
  • 3.­35-36
  • 37.­1
  • n.­48-49
g.­428

parasodhānī

Wylie:
  • pa ra so d+hA nI
Tibetan:
  • པ་ར་སོ་དྷཱ་ནཱི།
Sanskrit:
  • paśodhanī

An unidentified ritual ingredient.

Located in 1 passage in the translation:

  • 36.­2
g.­436

pill

Wylie:
  • ril bu
Tibetan:
  • རིལ་བུ།
Sanskrit:
  • guṭika AS

The name of a siddhi.

Located in 10 passages in the translation:

  • 1.­9
  • 2.­5
  • 9.­1
  • 9.­4
  • 9.­6
  • 9.­16
  • 11.­5
  • 33.­25
  • g.­170
  • g.­252
g.­443

pomelo

Wylie:
  • ka ru Na
Tibetan:
  • ཀ་རུ་ཎ།
Sanskrit:
  • karuṇa AS

Citrus decumana.

Located in 3 passages in the translation:

  • 13.­2
  • 13.­15
  • 14.­1
g.­444

portion

Wylie:
  • sum nam
  • man cha
Tibetan:
  • སུམ་ནམ།
  • མན་ཆ།
Sanskrit:
  • māṣaka AS

Literally a “bean,” this term also signifies a unit for measuring weight that is equal to that of either 7–8 rosary peas or 4–5 grains.

Located in 11 passages in the translation:

  • 8.­17
  • 13.­2
  • 13.­4
  • 13.­10
  • 13.­13
  • 13.­15
  • 14.­1
  • 14.­10
  • n.­108
  • n.­114
  • n.­135
g.­447

practitioner

Wylie:
  • sgrub pa po
Tibetan:
  • སྒྲུབ་པ་པོ།
Sanskrit:
  • sādhaka AD

This term can refer to any sādhana practitioner, but in The Glorious Sovereign Tantra of Mahākāla it refers specifically to an advanced practitioner who has received the full sequence of consecrations and carries the ultimate authorization to perform the sādhanas of the deity Mahākāla.

Located in 21 passages in the translation:

  • s.­1
  • i.­3
  • 7.­37
  • 10.­15
  • 16.­6-7
  • 16.­10
  • 16.­12-13
  • 19.­3
  • 20.­23
  • 21.­3
  • 33.­15
  • 33.­30
  • 39.­1
  • 50.­1
  • g.­253
  • g.­367
  • g.­388
  • g.­500
  • g.­672
g.­449

Prajñā

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

See “Prajñābala.”

Located in 1 passage in the translation:

  • 26.­2
g.­450

Prajñābala

Wylie:
  • shes rab stobs
Tibetan:
  • ཤེས་རབ་སྟོབས།
Sanskrit:
  • prajñābala AS

The name of a bodhisattva interlocutor in chapter twenty-six of The Glorious Sovereign Tantra of Mahākāla.

Located in 2 passages in the translation:

  • 26.­1
  • g.­449
g.­452

preta

Wylie:
  • pre ta
Tibetan:
  • པྲེ་ཏ།
Sanskrit:
  • —

An unidentified ritual ingredient.

Located in 1 passage in the translation:

  • 36.­1
g.­453

protector deity

Wylie:
  • zhing skyong
Tibetan:
  • ཞིང་སྐྱོང་།
Sanskrit:
  • kṣetrapāla AS

This term denotes any protector deity, from those associated exclusively with a localized area to deities such as Mahākāla who are considered protectors of both localized areas, trans-local populations, and the Dharma itself.

Located in 3 passages in the translation:

  • 1.­14
  • 14.­3
  • 30.­1
g.­456

Punarvasu

Wylie:
  • nab so
Tibetan:
  • ནབ་སོ།
Sanskrit:
  • punarvasu AS

The name of a lunar mansion.

Located in 1 passage in the translation:

  • 29.­3
g.­458

Pūrvāṣāḍhā

Wylie:
  • chu stod
Tibetan:
  • ཆུ་སྟོད།
Sanskrit:
  • pūrvāṣāḍhā AS

The name of a lunar mansion.

Located in 2 passages in the translation:

  • 29.­3
  • 47.­1
g.­461

quicksilver

Wylie:
  • dngul chu
  • su ta ka
Tibetan:
  • དངུལ་ཆུ།
  • སུ་ཏ་ཀ
Sanskrit:
  • pārada AS
  • sūtaka AS

Another term for mercury (rasa).

Located in 5 passages in the translation:

  • 9.­11
  • 13.­2
  • 19.­4
  • n.­131
  • n.­186
g.­462

Ra Gelong Chörap

Wylie:
  • rwa dge slong chos rab
Tibetan:
  • རྭ་དགེ་སློང་ཆོས་རབ།
Sanskrit:
  • —

The great editor and translator Ra Gelong Chörap was active during the eleventh century and is one of the translators of The Glorious Sovereign Tantra of Mahākāla.

Located in 2 passages in the translation:

  • i.­18
  • c.­1
g.­467

Ramoché

Wylie:
  • ra mo che
Tibetan:
  • ར་མོ་ཆེ།
Sanskrit:
  • —

One of the oldest and most important Buddhist temples in Tibet. Located in Lhasa, it was founded in the seventh century by King Songtsen Gampo (srong btsan sgam po) and houses the Jowo Mikyö Dorjé (jo bo mi bskyod rdo rje) and contains the statue of the buddha Akṣobhya that tradition tells us was brought to Tibet as a gift by Songtsen Gampo’s Nepalese wife Bhṛkuṭī.

Located in 3 passages in the translation:

  • i.­18
  • c.­1
  • n.­349
g.­468

raṇapaṇa

Wylie:
  • ra Na pa Na
Tibetan:
  • ར་ཎ་པ་ཎ།
Sanskrit:
  • raṇapasarī

An unidentified ritual ingredient.

Located in 1 passage in the translation:

  • 36.­3
g.­471

rasanā

Wylie:
  • ra sa nA
Tibetan:
  • ར་ས་ནཱ།
Sanskrit:
  • rasanā AS

The primary right channel of the subtle body.

Located in 2 passages in the translation:

  • 1.­7
  • 31.­1
g.­474

realgar

Wylie:
  • ldong ros
Tibetan:
  • ལྡོང་རོས།
Sanskrit:
  • manaḥśilā AS

A type of arsenic sulfide.

Located in 3 passages in the translation:

  • 10.­16
  • 17.­14
  • 18.­1
g.­478

rendering medicines effective

Wylie:
  • grub pa’i sman
Tibetan:
  • གྲུབ་པའི་སྨན།
Sanskrit:
  • siddhauṣadhi AS

The name of a siddhi.

Located in 2 passages in the translation:

  • 1.­9
  • g.­170
g.­479

Rohiṇī

Wylie:
  • snar ma
Tibetan:
  • སྣར་མ།
Sanskrit:
  • rohiṇī AS

The name of a lunar mansion.

Located in 2 passages in the translation:

  • 20.­7
  • 29.­3
g.­480

rohita carp

Wylie:
  • ro hi ta
Tibetan:
  • རོ་ཧི་ཏ།
Sanskrit:
  • rohita AS

Located in 2 passages in the translation:

  • 13.­12
  • 14.­1
g.­481

rosary pea

Wylie:
  • se ba’i ’bras bu
  • se ’bras bu
  • se ’bras
Tibetan:
  • སེ་བའི་འབྲས་བུ།
  • སེ་འབྲས་བུ།
  • སེ་འབྲས།
Sanskrit:
  • guñjā AS

Located in 4 passages in the translation:

  • 8.­8
  • 9.­5
  • 13.­11
  • g.­444
g.­485

śabarī

Wylie:
  • sha du ri
  • sha ba ri
Tibetan:
  • ཤ་དུ་རི།
  • ཤ་བ་རི།
Sanskrit:
  • śābarī AS

Carpopogon pruriens.

Located in 3 passages in the translation:

  • 10.­2
  • 12.­6
  • n.­156
g.­488

sādhana

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

Definition from the 84000 Glossary of Terms:

Derived from the Sanskrit verb √sādh, “to accomplish,” the term sādhana most generically refers to any method that brings about the accomplishment of a desired goal. In Buddhist literature, the term is often specifically applied to tantric practices that involve ritual engagement with deities, mantra recitation, the visualized creation and dissolution of deity maṇḍalas, etc. Sādhanas are aimed at both actualizing spiritual attainments (siddhi) and reaching liberation. The Tibetan translation sgrub thabs means “method of accomplishment.”

Located in 6 passages in the translation:

  • i.­11
  • 3.­42
  • 9.­18
  • 19.­3
  • 21.­3
  • g.­447
g.­489

saffron

Wylie:
  • gur gum
Tibetan:
  • གུར་གུམ།
Sanskrit:
  • kuṅkuma AS

Located in 4 passages in the translation:

  • 6.­4
  • 8.­12
  • 12.­4
  • 45.­1
g.­496

Samantaśrī

Wylie:
  • sa man+ta shrI
Tibetan:
  • ས་མནྟ་ཤྲཱི།
Sanskrit:
  • —

Samantaśrī was a Nepalese paṇḍita active during the eleventh century and is one of the translators of The Glorious Sovereign Tantra of Mahākāla.

Located in 3 passages in the translation:

  • i.­18
  • c.­1
  • n.­349
g.­499

samaya

Wylie:
  • dam tshig
Tibetan:
  • དམ་ཚིག
Sanskrit:
  • samaya AS

Definition from the 84000 Glossary of Terms:

Literally, in Sanskrit, “coming together.” Samaya refers to precepts given by the teacher, the corresponding commitment by the pupil, and the bond that results, which can also be the bond between the practitioner and the deity or a spirit. It can also mean a special juncture or circumstance, or an ordinary time or season.

Located in 7 passages in the translation:

  • 5.­2
  • 6.­5
  • 9.­5
  • 11.­5
  • 15.­4
  • 20.­3
  • 22.­9
g.­500

samaya holder

Wylie:
  • dam tshig can
Tibetan:
  • དམ་ཚིག་ཅན།
Sanskrit:
  • samayin AD

A general term for beings that are bound to a particular deity maṇḍala and bound by contractual agreement to protect, support, and commune with practitioners who provide them with the requisite offerings.

Located in 3 passages in the translation:

  • 6.­1
  • 10.­3
  • 40.­1
g.­506

Śaniścara

Wylie:
  • gza’ spen pa
  • spen pa
Tibetan:
  • གཟའ་སྤེན་པ།
  • སྤེན་པ།
Sanskrit:
  • śaniścara AS

The name of the deity identified with the planet Saturn and Saturday.

Located in 6 passages in the translation:

  • 20.­16
  • 23.­1-3
  • 46.­2
  • n.­297
g.­512

sarala pine

Wylie:
  • thang shing
Tibetan:
  • ཐང་ཤིང་།
Sanskrit:
  • sarala AD

Located in 2 passages in the translation:

  • 15.­2
  • 33.­36
g.­517

Saturday

Wylie:
  • gza’ spen pa
Tibetan:
  • གཟའ་སྤེན་པ།
Sanskrit:
  • śaniścaravāra AS

Located in 3 passages in the translation:

  • 12.­7
  • 20.­16
  • g.­506
g.­519

semen

Wylie:
  • khu ba
  • khams dkar po
Tibetan:
  • ཁུ་བ།
  • ཁམས་དཀར་པོ།
Sanskrit:
  • śukra AS

Located in 14 passages in the translation:

  • 4.­1
  • 8.­20
  • 9.­9
  • 10.­10
  • 17.­4
  • 17.­8
  • 17.­14
  • 20.­15
  • 20.­22
  • 31.­1
  • 37.­16
  • 45.­1
  • g.­78
  • g.­189
g.­520

sena

Wylie:
  • se na
Tibetan:
  • སེ་ན།
Sanskrit:
  • senī

An unidentified ritual ingredient.

Located in 1 passage in the translation:

  • 36.­3
g.­522

sense object

Wylie:
  • ’dod pa’i yon tan
Tibetan:
  • འདོད་པའི་ཡོན་ཏན།
Sanskrit:
  • kāmaguṇa AD

A term for an object of the five senses. In this case the term functions as a shorthand for the pursuit of knowledge of external objects and the ways in which external objects are known or perceived (i.e., epistemology).

Located in 2 passages in the translation:

  • 15.­31
  • 16.­1
g.­526

seven kumārīs

Wylie:
  • gzhon nu ma bdun
Tibetan:
  • གཞོན་ནུ་མ་བདུན།
Sanskrit:
  • saptakumārī AO

In The Glorious Sovereign Tantra of Mahākāla this term refers to a painting depicting a group of seven goddesses to whom one can make offerings.

Located in 3 passages in the translation:

  • i.­6
  • 33.­14
  • g.­302
g.­530

sexual yoga

Wylie:
  • kun du ru’i sbyor ba
Tibetan:
  • ཀུན་དུ་རུའི་སྦྱོར་བ།
Sanskrit:
  • kunduruyoga

A yoga practice mentioned in The Glorious Sovereign Tantra of Mahākāla. The term kunduru is a code words for sexual copulation in Buddhist tantric sources.

Located in 5 passages in the translation:

  • 33.­25
  • g.­78
  • g.­131
  • g.­253
  • g.­388
g.­532

siddhi

Wylie:
  • dngos sgrub
  • grub pa
Tibetan:
  • དངོས་སྒྲུབ།
  • གྲུབ་པ།
Sanskrit:
  • siddhi AS

Accomplishment or success in general, as well as any particular magical power or ability. This includes everything from the performance of a particular ritual to the attainment of specific magical powers and, finally, the attainment of awakening itself.

Located in 111 passages in the translation:

  • s.­1
  • i.­1
  • i.­4
  • i.­14
  • i.­21
  • 1.­9-10
  • 1.­21
  • 2.­3
  • 2.­5
  • 3.­8
  • 3.­14-15
  • 6.­3
  • 6.­5
  • 6.­9
  • 7.­11
  • 7.­16-20
  • 7.­23
  • 7.­37
  • 7.­39-40
  • 7.­42
  • 7.­47
  • 8.­2
  • 8.­6
  • 8.­21-22
  • 8.­24
  • 9.­1
  • 9.­4-6
  • 9.­10
  • 9.­16
  • 9.­29
  • 10.­1-3
  • 10.­5
  • 10.­18
  • 11.­2-6
  • 12.­1
  • 12.­5-6
  • 12.­8
  • 13.­1
  • 13.­9
  • 13.­16
  • 13.­18
  • 14.­1
  • 14.­6-7
  • 14.­10
  • 15.­2
  • 15.­12-13
  • 15.­16-20
  • 15.­23
  • 15.­31
  • 16.­1-2
  • 16.­6
  • 16.­8
  • 16.­10
  • 16.­12-13
  • 17.­5
  • 21.­2-3
  • 21.­5
  • 24.­2
  • 29.­3
  • 30.­3
  • 33.­15
  • 33.­25
  • 33.­30-31
  • 33.­37
  • 49.­2
  • n.­53
  • n.­76
  • g.­11
  • g.­64
  • g.­124
  • g.­125
  • g.­131
  • g.­160
  • g.­170
  • g.­194
  • g.­197
  • g.­252
  • g.­376
  • g.­411
  • g.­436
  • g.­478
  • g.­543
  • g.­585
  • g.­586
g.­540

Śiva

Wylie:
  • zhi ba
Tibetan:
  • ཞི་བ།
Sanskrit:
  • śiva AS

One the primary brahmanical gods. The Glorious Sovereign Tantra of Mahākāla notes that the deity Śiva, presumably in his form as Mahākāla, acts as a protector of the Buddhist teachings.

Located in 11 passages in the translation:

  • i.­12-14
  • 3.­1
  • 13.­15
  • n.­53
  • g.­321
  • g.­342
  • g.­344
  • g.­345
  • g.­613
g.­541

six perfections

Wylie:
  • pha rol tu phyin pa drug
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག
Sanskrit:
  • ṣaṭpāramitā

The trainings of the bodhisattva path: generosity, discipline, patience, diligence, concentration, and insight.

Located in 1 passage in the translation:

  • 5.­2
g.­543

small mass

Wylie:
  • ri lu
Tibetan:
  • རི་ལུ།
Sanskrit:
  • vaṭika AS

The name of a siddhi. This term is used as a synonym for the term “pill” in The Glorious Sovereign Tantra of Mahākāla. Because both terms are so similar in both Tibetan and Sanskrit, they are sometimes used interchangeably.

Located in 1 passage in the translation:

  • 9.­2
g.­549

sour gruel

Wylie:
  • kany+dzi
  • kan dzi
Tibetan:
  • ཀཉྫི།
  • ཀན་ཛི།
Sanskrit:
  • kāñjika AS

Located in 7 passages in the translation:

  • 9.­11
  • 9.­17
  • 9.­19
  • 9.­25
  • 13.­11-12
  • 14.­1
g.­554

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka AD

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 1 passage in the translation:

  • 40.­1
g.­558

state of utter joy

Wylie:
  • shin tu dga’ ba
Tibetan:
  • ཤིན་ཏུ་དགའ་བ།
Sanskrit:
  • —

In The Glorious Sovereign Tantra of Mahākāla, this phrase describes the state that arises when the vital winds of the left and right channels are suppressed.

Located in 1 passage in the translation:

  • 48.­1
g.­559

statue

Wylie:
  • lugs ma
Tibetan:
  • ལུགས་མ།
Sanskrit:
  • *pratimā

Located in 3 passages in the translation:

  • 21.­4
  • 23.­9
  • g.­467
g.­565

śūdra

Wylie:
  • dmangs rigs
Tibetan:
  • དམངས་རིགས།
Sanskrit:
  • śūdra AS

The fourth and lowest caste in the brahmanical system of laws and customs concerning castes and stages of life (varṇāśrama­dharma).

Located in 2 passages in the translation:

  • 15.­14
  • 29.­2
g.­569

sukhadāyī

Wylie:
  • su kha da yI
Tibetan:
  • སུ་ཁ་ད་ཡཱི།
Sanskrit:
  • sukhadāyī AS

An unidentified ritual ingredient.

Located in 1 passage in the translation:

  • 36.­2
g.­575

summoning rite

Wylie:
  • rab tu dgug pa
  • dgug pa
Tibetan:
  • རབ་ཏུ་དགུག་པ།
  • དགུག་པ།
Sanskrit:
  • āgama AD
  • āgamana AD

A particular class of tantric ritual.

Located in 2 passages in the translation:

  • 33.­19
  • 37.­4
g.­577

Sunday

Wylie:
  • gza’ nyi ma
Tibetan:
  • གཟའ་ཉི་མ།
Sanskrit:
  • ādityavāra AS

Located in 4 passages in the translation:

  • 9.­22
  • 12.­2
  • 12.­7
  • 20.­10
g.­581

Sūrya

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

The sun and the celestial deity identified as the sun.

Located in 2 passages in the translation:

  • 16.­10
  • 46.­2
g.­583

Svāti

Wylie:
  • sa ri
Tibetan:
  • ས་རི།
Sanskrit:
  • svāti AS

The name of a lunar mansion and a lunar month.

Located in 3 passages in the translation:

  • 8.­12
  • 29.­3
  • 47.­1
g.­585

swift feet

Wylie:
  • rkang mgyogs
Tibetan:
  • རྐང་མགྱོགས།
Sanskrit:
  • pāduka AS

The name of a siddhi.

Located in 6 passages in the translation:

  • 1.­9
  • 10.­1-2
  • 11.­5
  • 12.­8
  • g.­170
g.­586

sword

Wylie:
  • ral gri
Tibetan:
  • རལ་གྲི།
Sanskrit:
  • khaḍga AS

The name of a siddhi.

Located in 4 passages in the translation:

  • 1.­9
  • 11.­5
  • 16.­2
  • g.­170
g.­587

symbol

Wylie:
  • phyag rgya
Tibetan:
  • ཕྱག་རྒྱ།
Sanskrit:
  • mudrā AS

Definition from the 84000 Glossary of Terms:

A seal, in both the literal and metaphoric sense. Mudrā is also the name given to an array of symbolic hand gestures, which range from the gesture of touching the earth displayed by the Buddha upon attaining awakening to the numerous gestures used in tantric rituals to symbolize offerings, consecrations, etc. Iconographically, mudrās are used as a way of communicating an action performed by the deity or a specific aspect a deity or buddha is displaying, in which case the same figure can be depicted using different hand gestures to signify that they are either meditating, teaching, granting freedom from fear, etc. In Tantric texts, the term is also used to designate the female spiritual consort in her various aspects.

Located in 2 passages in the translation:

  • 6.­5
  • g.­388
g.­588

system of channels

Wylie:
  • rtsa’i ’khor lo
Tibetan:
  • རྩའི་འཁོར་ལོ།
Sanskrit:
  • nāḍīcakra AS

A term for the subtle body, which is composed of clusters or groupings (cakra) of channels (nāḍī).

Located in 1 passage in the translation:

  • 31.­1
g.­590

tambura

Wylie:
  • tam bu ra
Tibetan:
  • ཏམ་བུ་ར།
Sanskrit:
  • —

A stringed instrument used for creating drone-like sonic textures as an accompaniment to vocal performances and other musical instruments.

Located in 1 passage in the translation:

  • 40.­1
g.­600

threefold world

Wylie:
  • khams gsum
  • sa gsum
  • ’jig rten gsum
Tibetan:
  • ཁམས་གསུམ།
  • ས་གསུམ།
  • འཇིག་རྟེན་གསུམ།
Sanskrit:
  • —

Definition from the 84000 Glossary of Terms:

The three realms that contain all the various kinds of existence in saṃsāra: the desire realm, the form realm, and the formless realm.

Located in 5 passages in the translation:

  • 3.­7
  • 7.­6
  • 7.­49
  • 15.­21
  • 36.­3
g.­607

Trikāmadevī

Wylie:
  • lha mos ’dod pa gsum
Tibetan:
  • ལྷ་མོས་འདོད་པ་གསུམ།
Sanskrit:
  • trikāmadevī

The name of a city.

Located in 1 passage in the translation:

  • 19.­1
g.­609

Tuesday

Wylie:
  • gza’ mig dmar
  • gza’ bkra shis
Tibetan:
  • གཟའ་མིག་དམར།
  • གཟའ་བཀྲ་ཤིས།
Sanskrit:
  • maṅgalavāra AS

Located in 7 passages in the translation:

  • 9.­9
  • 9.­23
  • 9.­27
  • 12.­3
  • 20.­9
  • 20.­12
  • g.­364
g.­610

turmeric

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

Located in 2 passages in the translation:

  • 10.­9
  • 36.­3
g.­612

ultimate reality

Wylie:
  • de bzhin nyid
  • de kho na
Tibetan:
  • དེ་བཞིན་ཉིད།
  • དེ་ཁོ་ན།
Sanskrit:
  • tattva

The quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms.

Located in 4 passages in the translation:

  • 10.­18
  • 16.­1
  • 28.­1
  • 28.­4
g.­613

Umā

Wylie:
  • u mA
Tibetan:
  • ཨུ་མཱ།
Sanskrit:
  • umā

A brahmanical goddess who is understood in the Purāṇic tradition as an alternative name for Śiva’s wife Pārvatī.

Located in 7 passages in the translation:

  • i.­1
  • i.­9-10
  • 3.­25
  • 7.­17
  • 7.­36
  • 37.­19
g.­614

union

Wylie:
  • rnal ’byor
Tibetan:
  • རྣལ་འབྱོར།
Sanskrit:
  • yoga

A term for a multitude of practices that facilitate union with a deity maṇḍala and culminate in attaining insight into the nature of reality or even complete awakening.

Located in 15 passages in the translation:

  • s.­1
  • 1.­19
  • 6.­3
  • 7.­5
  • 7.­9
  • 7.­15
  • 7.­18
  • 11.­5
  • 12.­1
  • 44.­1
  • n.­178
  • g.­126
  • g.­211
  • g.­347
  • g.­348
g.­616

untouchable

Wylie:
  • reg mi btub pa
Tibetan:
  • རེག་མི་བཏུབ་པ།
Sanskrit:
  • asparśana AS

A general term for anyone occupying a social standing that is entirely outside of the brahmanical system of laws and customs governing caste and the stages of life (varṇāśrama­dharma).

Located in 1 passage in the translation:

  • 29.­3
g.­623

vajra

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

Definition from the 84000 Glossary of Terms:

This term generally indicates indestructibility and stability. In the sūtras, vajra most often refers to the hardest possible physical substance, said to have divine origins. In some scriptures, it is also the name of the all-powerful weapon of Indra, which in turn is crafted from vajra material. In the tantras, the vajra is sometimes a scepter-like ritual implement, but the term can also take on other esoteric meanings.

Located in 15 passages in the translation:

  • 1.­4
  • 1.­7
  • 4.­1
  • 7.­3
  • 7.­8
  • 7.­21
  • 7.­25
  • 7.­34
  • 7.­40
  • 12.­1
  • 15.­23
  • 20.­3
  • 20.­10
  • 27.­1
  • g.­627
g.­626

vajra dwelling

Wylie:
  • rdo rje’i khyim
Tibetan:
  • རྡོ་རྗེའི་ཁྱིམ།
Sanskrit:
  • vajragṛha AS

A location for performing rites.

Located in 4 passages in the translation:

  • 8.­3
  • 16.­5
  • 16.­11
  • 37.­17
g.­628

vajra family

Wylie:
  • rdo rje’i rigs
Tibetan:
  • རྡོ་རྗེའི་རིགས།
Sanskrit:
  • vajrakula

The family to which ḍombī women are said to belong in The Glorious Sovereign Tantra of Mahākāla.

Located in 3 passages in the translation:

  • 7.­40
  • 29.­2
  • g.­191
g.­630

vajra stages

Wylie:
  • rdo rje’i rim pa
Tibetan:
  • རྡོ་རྗེའི་རིམ་པ།
Sanskrit:
  • kuliśakrama AS

The Glorious Sovereign Tantra of Mahākāla uses this term to refer to the system for performing the sixth consecration.

Located in 1 passage in the translation:

  • 4.­1
g.­631

Vajrabhūtinī

Wylie:
  • rdo rje ’byung mo
Tibetan:
  • རྡོ་རྗེ་འབྱུང་མོ།
Sanskrit:
  • vajrabhūtinī

The name of a goddess.

Located in 1 passage in the translation:

  • 6.­1
g.­632

Vajrasattva

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

Located in 1 passage in the translation:

  • 27.­1
g.­648

vighna

Wylie:
  • bgegs
Tibetan:
  • བགེགས།
Sanskrit:
  • vighna AS

A class of beings who create obstacles.

Located in 5 passages in the translation:

  • 7.­11
  • 7.­13
  • 8.­3
  • 8.­21
  • 9.­9
g.­652

vital wind

Wylie:
  • rlung
Tibetan:
  • རླུང་།
Sanskrit:
  • prāṇa AD

A term for the life force in the subtle body.

Located in 4 passages in the translation:

  • s.­1
  • 44.­1
  • 48.­1
  • g.­558
g.­657

Wednesday

Wylie:
  • gza’ lag
Tibetan:
  • གཟའ་ལག
Sanskrit:
  • budhavāra AS

Located in 3 passages in the translation:

  • 9.­23
  • 20.­13
  • g.­91
g.­659

white Chinese hibiscus

Wylie:
  • o d+ha dkar po
Tibetan:
  • ཨོ་དྷ་དཀར་པོ།
Sanskrit:
  • śukloḍra AS

Possibly a reference to a white (śukla) variety of Hibiscus rosa-sinensis.

Located in 1 passage in the translation:

  • 14.­1
g.­663

wick

Wylie:
  • sdom pa
Tibetan:
  • སྡོམ་པ།
Sanskrit:
  • vartī AS

Located in 5 passages in the translation:

  • 8.­11-12
  • 9.­14
  • 12.­2
  • 17.­4
g.­667

Yama

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yama

The name of the lord of death and of the realm of the dead.

Located in 2 passages in the translation:

  • g.­226
  • g.­668
g.­672

yoginī

Wylie:
  • rnal ’byor gyi ma
  • rnal ’byor ma
Tibetan:
  • རྣལ་འབྱོར་གྱི་མ།
  • རྣལ་འབྱོར་མ།
Sanskrit:
  • yoginī AS

Depending on the context, this term can signify a class of potentially harmful female beings, goddesses associated with various astrological conjunctions, female yoga practitioners (both human and nonhuman), the awakened consorts of male tantric deities, and the awakened female leaders of tantric maṇḍalas.

Located in 36 passages in the translation:

  • i.­2
  • i.­8
  • i.­10
  • 4.­1
  • 6.­3
  • 7.­4
  • 7.­10
  • 7.­12
  • 7.­41
  • 7.­47
  • 7.­49
  • 15.­1
  • 15.­13
  • 15.­16-17
  • 15.­31
  • 16.­12
  • 20.­3
  • 23.­4
  • 23.­9-11
  • 27.­1
  • 29.­1
  • 30.­1
  • 37.­18-19
  • n.­3
  • n.­69
  • n.­81
  • n.­121
  • n.­289
  • n.­315
  • g.­84
  • g.­137
  • g.­174
g.­673

yuga

Wylie:
  • dus tshigs
Tibetan:
  • དུས་ཚིགས།
Sanskrit:
  • yuga AS

A period of time, ranging from several years to an eon.

Located in 2 passages in the translation:

  • 15.­8
  • n.­217
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    84000. The Glorious Sovereign Tantra of Mahākāla (Śrīmahākāla­tantra­rāja­nāma, dpal nag po chen po zhes bya ba’i rgyud kyi rgyal po, Toh 440). Translated by 84000 Associate Translators. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh440/UT22084-081-009-section-22.Copy
    84000. The Glorious Sovereign Tantra of Mahākāla (Śrīmahākāla­tantra­rāja­nāma, dpal nag po chen po zhes bya ba’i rgyud kyi rgyal po, Toh 440). Translated by 84000 Associate Translators, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh440/UT22084-081-009-section-22.Copy
    84000. (2025) The Glorious Sovereign Tantra of Mahākāla (Śrīmahākāla­tantra­rāja­nāma, dpal nag po chen po zhes bya ba’i rgyud kyi rgyal po, Toh 440). (84000 Associate Translators, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh440/UT22084-081-009-section-22.Copy

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