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  • Tantra
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  • Toh 498

This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh498.pdf

བཅོམ་ལྡན་འདས་ཕྱག་ན་རྡོ་རྗེ་གོས་སྔོན་པོ་ཅན་གྱི་རྒྱུད།

The Tantra of the Blue-Clad Blessed Vajrapāṇi
Mantra

Bhagavannīlāmbara­dhara­vajra­pāṇi­tantra
བཅོམ་ལྡན་འདས་ཕྱག་ན་རྡོ་རྗེ་གོས་སྔོན་པོ་ཅན་གྱི་རྒྱུད་ཅེས་བྱ་བ།
bcom ldan ’das phyag na rdo rje gos sngon po can gyi rgyud ces bya ba
The Tantra of the Blue-Clad Blessed Vajrapāṇi
Bhagavannīlāmbara­dhara­vajra­pāṇi­tantra­nāma

Toh 498

Degé Kangyur, vol. 87 (rgyud ’bum, da), folios 158.a–167.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Celu
  • Phakpa Sherab

Imprint

84000 logo

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

First published 2013

Current version v 3.29.12 (2024)

Generated by 84000 Reading Room v2.26.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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

Tantra Text Warning

Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra.

Practitioners who are not sure if they should read translations in this section are advised to consult the authorities of their lineage.

The responsibility for reading these texts or sharing them with others—and hence the consequences—lies in the hands of readers.

About unrestricted access

The decision to publish tantra texts without restricted access has been considered carefully. First of all, it should be noted that all the original Tibetan texts of the Kangyur, including those in this Tantra section, are in the public domain. Some of the texts in this section (but by no means all of them) are nevertheless, according to some traditions, only studied with authorization and after suitable preliminaries.

It is true, of course, that a translation makes the content accessible to a far greater number of people; 84000 has therefore consulted many senior Buddhist teachers on this question, and most of them felt that to publish the texts openly is, on balance, the best solution. The alternatives would be not to translate them at all (which would defeat the purposes of the whole project), or to place some sort of restriction on their access. Restricted access has been tried by some Buddhist book publishers, and of course needs a system of administration, judgment, and policing that is either a mere formality, or is very difficult to implement. It would be even harder to implement in the case of electronic texts—and even easier to circumvent. Indeed, nowadays practically the whole range of traditionally restricted Tibetan Buddhist material is already available to anyone who looks for it, and is all too often misrepresented, taken out of context, or its secret and esoteric nature deliberately vaunted.

84000’s policy is to present carefully authenticated translations in their proper setting of the whole body of Buddhist sacred literature, and to trust the good sense of the vast majority of readers not to misuse or misunderstand them. Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra. Practitioners who are not sure if they should read translations in this section are advised to consult the authorities of their lineage. The responsibility, and hence consequences, of reading these texts and/or sharing them with others who may or may not fulfill the requirements lie in the hands of readers.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
tr. The Translation
+ 13 chapters- 13 chapters
p. Prologue
+ 1 section- 1 section
· Taming the Nāgas
1. Accomplishing Peaceful Activity
2. The Oblation
3. Vaiśravaṇa
4. The Wheel of Suppression
5. The Ritual for Drawing the Diagram
6. The Stages of Fire Offering
7. The Wheel of Expulsion
8. Mantra
9. Certainty and Purity
10. Protection
11. The Arrangement of Mantras
12. Bestowing Empowerment on Students
13. Establishing the Secret
c. Colophon
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan Texts
· Secondary Sources
g. Glossary

s.

Summary

s.­1

In the Kangyur and Tengyur collections there are more than forty titles centered on the form of Vajrapāṇi known as the “Blue-Clad One,” a measure of this figure’s great popularity in both India and Tibet. This text, The Tantra of the Blue-Clad Blessed Vajrapāṇi, is a scripture that belongs to the Conduct tantra (Caryātantra) class, the third of the four categories used by the Tibetans to organize their tantric canon. It introduces the practice of Blue-Clad Vajrapāṇi, while also providing the practitioner with a number of rituals directed at suppressing, subduing, or eliminating ritual targets.


ac.

Acknowledgments

ac.­1

This translation was produced by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Catherine Dalton and Andreas Doctor translated the text, with assistance from Ryan Damron and Wiesiek Mical.

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


i.

Introduction

i.­1

The Tantra of the Blue-Clad Blessed Vajrapāṇi is a scripture that, in the fourfold classification that the Tibetans employed to organize their tantric canon, belongs to the “Conduct” or Caryātantra class. The small number of tantras in this category were grouped together because of their similarities in philosophical view and ritualistic conduct. The Caryātantra class is the second of the “three outer tantras.” It adopts features from both Kriyātantra and Yogatantra (the first and third, respectively), being characterized by its attention to worldly rituals (as found in Kriyātantra) as well as more soteriological insights (as emphasized in Yogatantra). From an historical perspective, the Caryātantras can also be viewed as exemplifying the transition in Indian tantric practice from a role of predominantly protecting against worldly calamities to one of providing a path toward personal awakening, as the later tantric systems promise. Generally the texts of the Caryātantra class have been tentatively dated to the early seventh century ᴄᴇ (Williams 2000, p. 207). There is, however, some evidence within this tantra (which will be discussed below) that might point to a slightly later date for this text.


Text Body

The Translation
The Tantra of the Blue-Clad Blessed Vajrapāṇi

p.

Prologue

[F.158.a]


p.­1
I prostrate to the Blue-Clad Blessed Vajrapāṇi!
I prostrate to the buddhas and bodhisattvas of the three times!
p.­2

Thus did I hear at one time. Blessed Akṣobhya, the buddha of the vajra family, was residing in the palace in Alakāvatī together with a retinue of millions of bodhisattvas, including Vajrapāṇi, [F.158.b] Vajra Regiment, Constant Vajra Holder, Vajra Tamer, Terrible Vajra Conqueror, Vajra Tamer of All Evil, Vajra Victor of Basic Space, Vajra Joyfully Abiding Protector, and others.

Taming the Nāgas


1.
Chapter 1

Accomplishing Peaceful Activity

1.­1

Then the Blessed One explained the ritual for the action deity:

“Always in possession of the awakened mind,
And endowed with all commitments and vows,
Engage in all of the acts of bathing.
1.­2
“In a clean and pure place,
Beautify the maṇḍala as is fitting.
Visualize an iron hook that emerges from the syllable hūṃ,
Bringing the buddhas and bodhisattvas instantaneously before you.
Make offerings and so forth to them.
1.­3
“Oṃ śūnyatā­jñāna­vajra­svabhāvātmako 'haṃ.
Meditate on the absorption of emptiness.

2.
Chapter 2

The Oblation

2.­1

Then the great bodhisattva, the great being Vajrapāṇi, supplicated the Blessed One with these words:

“Blessed One, Teacher, Vajra Holder,
Please explain the supreme ritual
For the oblation that pacifies obstacles.
Make this effort for the benefit of beings!”
2.­2
Then the Blessed One said:
“Excellent, principal Vajra Holder!
I will explain the basis of all oblations:
The ritual for pacifying obstacles,
And the ritual that is a method for gaining spiritual accomplishment.

3.
Chapter 3

Vaiśravaṇa

3.­1

Then, for the benefit of those who wish to attain worldly accomplishment, the Blessed One entered the absorption called the origination of all worldly wheels [F.161.a] and emanated rays of light from the pores of his body. Vaiśravaṇa and his retinue were thus inspired and gathered around him. He prostrated to the Blessed One, scattered dust made from precious gems, and made this request:

3.­2

“Blessed One, I am the Dharma-upholding king named Vaiśravaṇa. If I myself were to proclaim a secret in order to protect the Dharma of the pious and ensure that the Dharma abides for a long time, would the Blessed One grant me an opportunity?”


4.
Chapter 4

The Wheel of Suppression

4.­1

Then, once again, the bodhisattva Vajrapāṇi requested the Blessed One, “Lord, for the sake of sentient beings of the future, please teach a wheel that strikes all wicked ones!”

The Blessed One mentally consented to this request, yet remained completely silent. Instead he projected an all-pervading light from his heart center that embraced all sentient beings with love.

4.­2

Then he told Vajrapāṇi, “Vajrapāṇi, I shall now teach a wheel that strikes the obstructors within the ground below. So listen one-pointedly, and I will teach.”


5.
Chapter 5

The Ritual for Drawing the Diagram

5.­1
Then, at another time, the Vajra Holder
Taught the ritual of the diagram:
5.­2
“On a piece of birch bark or rind,
Draw a wheel
With twenty-one sections.
Commence this on the waxing phase of the moon,
5.­3
“And write, with a one-pointed mind.
In the center, place the wrathful syllable.
In the second, the syllable of the wealth holder.
In the third, comes the vajra.
5.­4
“In the fourth, place the first syllable of water.
In the fifth, place the ṇi.
At the four borders, write the essence mantra for killing the target.
These are the inner sections.

6.
Chapter 6

The Stages of Fire Offering

6.­1

Then, once again, Vajrapāṇi asked the Blessed One, “Lord, since everything is the domain of the profound, does one get liberated through such rituals as fire offerings, or not? Please clear away my doubts!”

The Blessed One replied:

6.­2
“Vajrapāṇi! Great compassion,
Removal through the power of faith,8
The maṇḍala endowed with substantial riches,
And the activity of the fire offering‍—these you should know.
6.­3
“If your stream of being keeps samaya vows as your pledge,
You will be liberated through attributes.
Without a maṇḍala, fire offering, substances, and so forth,
Spiritual accomplishments will not be achieved.

7.
Chapter 7

The Wheel of Expulsion

7.­1
Then the teacher, the Vajra Holder,
The Great Glorious One, stood up on his seat.
He gazed at Vajrapāṇi and said:
7.­2
“One should know the ritual of activity.
With substances such as poison,
Produce the form that you wish for,
Then insert the diagram at the heart center.
7.­3
“Visualize yourself as the deity of activity,
And place it in a box.
Tie it with five strings of various colors,
Then summon your target with the hook at the heart center.
7.­4
“Next recite the thirteen letters of the diagram.
When the signs of shivering and trembling occur,
Throw it in the middle of a river.
If the signs should not occur,

8.
Chapter 8

Mantra

8.­1

Then the Blessed One, the Vajra Holder, taught this chapter on mantra for the sake of living beings:

“Oṃ nīlāmbara­dhara vajrapāṇi hūṃ hūṃ phaṭ.

8.­2
“The root mantra of the Blessed One accomplishes all activities;
This is the secret of the awakened mind of all buddhas.
It accomplishes all activity, even without practice;
With the vajra fists, you accomplish the binding of all mudrās.
8.­3
“With vajra confidence, you accomplish all samaya vows!
With the vajra smile, you are affectionate toward all sentient beings.
By uttering the vajra hūṃ, you make everyone mute.
Through the vajra lotus, you gain the spiritual accomplishment of traversing the sky.
8.­4
“With the tail of the peacock, you tame all nāgas.
With the diagram, you kill all enemies.
If you wish to accomplish wealth, perform the water offering to Jambhala.
If you wish to repel obstacle makers, do so through absorption.
With the vajra iron hook, you summon all.
8.­5
“Protect against epidemics with the kuśa grass pock.
If you wish to accomplish nāgas, use the shoots of hardwood trees and nectar.
If you wish to destroy an opposing army, do so with frankincense.
For all actions, recite a hundred thousand mantras.”
8.­6

This was the eighth chapter on mantra from “The Tantra of the Vajra in the Underworld.”


9.
Chapter 9

Certainty and Purity

9.­1
“Then, moreover, the certainty of recitation
Will be taught now.
Whoever wishes to gain spiritual accomplishments
Should fully possess commitments and pledges,
9.­2
“And visualize oneself as the deity of activity.
Then invite the wrathful wisdom.
Summon and the rest with jaḥ hūṃ vaṃ hoḥ.
In your heart, on a moon, is the mantra chain.
9.­3
“Visualize it like a silver viper,
Swift, free, and clear‍—without vagueness. [F.165.a]
Mentally perform a concentrated recitation,
Then make the fivefold offering.

10.
Chapter 10

Protection

10.­1
Then the teacher Vajradhara
Gazed at the protector of beings
And taught the ritual of protection:
10.­2
“Vajrapāṇi, listen well!
“Those beings who are seized by wicked ones
Should skillfully craft an image
Of an animal in pure copper
And fill its interior with silver and the like.
10.­3
“Once filled, it should be well concealed
In a desirable place or on one’s own body.
This is the best protection.
10.­4
“A reliquary of the bliss-gone ones together with its relics
Should be skillfully fashioned and consecrated.
If it is concealed wherever harm might occur,
There will be peace by pronouncing the power of truth.

11.
Chapter 11

The Arrangement of Mantras

11.­1

Vajrapāṇi then said these well-spoken words:

“The ritual of arranging mantras,
How might that be?”
11.­2
“Vajra Holder, please listen well.
Vajra Holder, listen well,
And I will teach you the arrangement of mantras.
11.­3
“In a pleasing, triangular maṇḍala,
Draw a lotus with eight petals.
This accomplishes all desired aims.
11.­4
“Within that, arrange the secret mantras.
In the center, place the lord of syllables.
In the fifth of the fourth,
Place the syllable i.
11.­5
“In the third of the final,
Place the last of the fifth.
Then place the fourth of the fifth.
Next place the second in the last.

12.
Chapter 12

Bestowing Empowerment on Students

12.­1
The teacher, Vajradhara,
Emanated light from his eyes.
Then, in order to ripen students,
He taught the ritual of conferring empowerment:
12.­2
“The vajra master, the great ascetic,10
Has obtained empowerment, replete with secrets.
He is disciplined, upright, and a great spiritual friend.
In the excellent state of little movement, he obtained the awakened mind.11
Learned in the maṇḍala ritual,
He should bestow empowerment on the foremost student.
12.­3
“For that, in a place such as a beautiful temple,
First train well in disciplined conduct,
Then perform the ritual of the ground.
Examine, purify, and prepare,
Then make offerings and requests.
Examine by means of signs in dreams.

13.
Chapter 13

Establishing the Secret

13.­1

Then the bodhisattva Vajrapāṇi requested the Blessed One, “Lord, for the sake of all sentient beings, please explain the secret of enlightened mind.”

13.­2

The Blessed One answered this request by saying:

“Vajrapāṇi, terrifying one,
It is excellent that you consider the welfare of others so diligently.
In the degenerated age, whoever wishes
To tame those sentient beings that are difficult to tame
13.­3
“Should first give rise to the mind of awakening,
And completely perfect the two accumulations.
On a lotus base within a jeweled vessel,
Array the Lord of Secrets in the center,

c.

Colophon

c.­1

The translation was completed by the Kashmiri scholar Celu and the Tibetan translator Phakpa Sherab.


n.

Notes

n.­1
See Davidson (2002), p. 204.
n.­2
See Mayer (2007).
n.­3
Despite being the shortest of the three tantras, Toh 501 is somewhat broader in scope as it also includes rituals to tame beings above the ground.
n.­4
We are unsure of these two lines: kun rten rab tu spyad dge can / rten can sbyor ba rab tu dben.
n.­5
Translation based on the spelling in the Yongle, Peking, Narthang, and Lhasa Kangyurs: mer sbar. The Degé Kangyur has ner sba.
n.­6
We are unsure about this line: las me gnod sbyin rdzas kyis brab.
n.­7
Tibetan: drang bar bya.
n.­8
Tibetan: rab snyams.
n.­10
Tibetan: dka’ thub che.
n.­11
We are unsure of this line: g.yo chung ngang bzang byang sems thob.

b.

Bibliography

Tibetan Texts

bcom ldan ’das phyag na rdo rje gos sngon po can gyi rgyud ces bya ba (Bhagavan­nīlāmbaradhara­vajrapāṇi­tantra­nāma). Toh 498, Degé Kangyur vol. 87 (rgyud ’bum, da), folios 158a.6–167a.3.

bcom ldan ’das phyag na rdo rje gos sngon po can gyi rgyud ces bya ba. 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. 87, 469–90.

Secondary Sources

Dalton, Jacob. “How Dhāraṇis were Proto-Tantric: Liturgies, Ritual Manuals, and the Origins of the Tantras.” In Tantric Traditions on the Move, edited by David B. Gray and Ryan R. Overbey. Oxford: Oxford University Press, 2016.

Davidson, Ronald M. Indian Esoteric Buddhism: A Social History of the Tantric Movement. New York: Columbia University Press, 2002.

Isaacson, Harunaga. “Observations on the Development of the Ritual of Initiation (abhiṣeka) in the Higher Buddhist Tantric Systems.” In Hindu and Buddhist Initiations in India and Nepal, edited by Astrid Zotter and Christof Zotter, 261–80. Wiesbaden: Harrassowitz Verlag, 2010.

Mayer, Robert. “The Importance of the Underworlds: Asuras’ Caves in Buddhism, and Some Other Themes in Early Buddhist Tantras Reminiscent of the Later Padmasambhava Legends.” Journal of the International Association for Tibetan Studies 3 (December 2007): 1–31.

Williams, Paul. Buddhist Thought: A Complete Introduction to the Indian Tradition. London: Routledge, 2000.


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

absorption

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 6 passages in the translation:

  • p.­6
  • 1.­3
  • 2.­4
  • 3.­1
  • 8.­4
  • 13.­7
g.­2

Alakāvatī

Wylie:
  • lcang lo can
Tibetan:
  • ལྕང་ལོ་ཅན།
Sanskrit:
  • alakāvatī

Located in 1 passage in the translation:

  • p.­2
g.­3

Anantaka

Wylie:
  • mtha’ yas
Tibetan:
  • མཐའ་ཡས།
Sanskrit:
  • anantaka
  • ananta

Another name of Śesa, the serpent upon whom Viṣṇu rests during the interlude between the destruction and recreation of the world.

Located in 3 passages in the translation:

  • i.­5
  • p.­7
  • 1.­6
g.­7

Caryātantra

Wylie:
  • spyod pa’i rgyud
Tibetan:
  • སྤྱོད་པའི་རྒྱུད།
Sanskrit:
  • caryātantra

“Conduct tantras,” the second, middle category of the three outer tantras according to the new translation (gsar ma) traditions; in old translation (rnying ma) classifications the term Upa- or Ubhaya-tantra is more often used.

Located in 4 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­4
g.­9

Celu

Wylie:
  • tse lu
Tibetan:
  • ཙེ་ལུ།
Sanskrit:
  • celu

Located in 1 passage in the translation:

  • c.­1
g.­10

commitment

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

A tantric vow or commitment.

Located in 3 passages in the translation:

  • i.­12
  • 1.­1
  • 9.­1
g.­11

Constant Vajra Holder

Wylie:
  • rdo rje kun tu ’dzin pa
Tibetan:
  • རྡོ་རྗེ་ཀུན་ཏུ་འཛིན་པ།
Sanskrit:
  • —

A bodhisattva in the Buddha Akṣobhya’s retinue in this tantra.

Located in 1 passage in the translation:

  • p.­2
g.­13

diagram

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

A diagram drawn in tantric rituals.

Located in 9 passages in the translation:

  • i.­11
  • 4.­3
  • 5.­1
  • 5.­7
  • 5.­10
  • 5.­12
  • 7.­2
  • 7.­4
  • 8.­4
g.­14

disciplined conduct

Wylie:
  • bstul zhugs
Tibetan:
  • བསྟུལ་ཞུགས།
Sanskrit:
  • vrata
  • saṃvara

Located in 1 passage in the translation:

  • 12.­3
g.­21

Jambhala

Wylie:
  • rmugs ’dzin
Tibetan:
  • རྨུགས་འཛིན།
Sanskrit:
  • jambhala

An alternate name for the yakṣa Kubera.

Located in 3 passages in the translation:

  • 2.­7
  • 8.­4
  • g.­22
g.­22

Kubera

Wylie:
  • ku be ra
Tibetan:
  • ཀུ་བེ་ར།
Sanskrit:
  • kubera

An alternate name for the yakṣa Jambhala.

Located in 2 passages in the translation:

  • 2.­7
  • g.­21
g.­25

oblation

Wylie:
  • gtor ma
Tibetan:
  • གཏོར་མ།
Sanskrit:
  • bali

A ritual offering of food and drink.

Located in 10 passages in the translation:

  • i.­8
  • p.­13
  • 2.­1-2
  • 2.­14
  • 2.­16
  • 3.­4
  • 3.­6
  • 3.­18
  • 10.­6
g.­26

obstructors

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

Located in 5 passages in the translation:

  • 2.­12
  • 3.­20
  • 4.­2
  • 4.­6
  • 13.­9
g.­27

one to be accomplished

Wylie:
  • bsgrub bya
Tibetan:
  • བསྒྲུབ་བྱ།
Sanskrit:
  • sādhya

This is the object of ritual accomplishment, whatever is the focus and/or the goal of ritual activity. Also translated “target.”

Located in 3 passages in the translation:

  • 13.­5
  • 13.­7
  • g.­34
g.­29

Phakpa Sherab

Wylie:
  • ’phags pa shes rab
Tibetan:
  • འཕགས་པ་ཤེས་རབ།
Sanskrit:
  • —

Located in 1 passage in the translation:

  • c.­1
g.­33

spiritual accomplishment

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

Located in 8 passages in the translation:

  • 2.­2
  • 6.­3
  • 6.­14
  • 8.­3
  • 9.­1
  • 9.­4
  • 11.­10-11
g.­34

target

Wylie:
  • bsgrub bya
Tibetan:
  • བསྒྲུབ་བྱ།
Sanskrit:
  • sādhya

This is the object of ritual accomplishment, whatever is the focus and/or the goal of ritual activity. Also translated “one to be accomplished.”

Located in 11 passages in the translation:

  • s.­1
  • i.­11
  • i.­13
  • i.­15
  • 3.­8-9
  • 5.­4
  • 5.­6
  • 5.­8
  • 7.­3
  • g.­27
g.­35

Terrible Vajra Conqueror

Wylie:
  • rdo rje mi bzad ’joms
Tibetan:
  • རྡོ་རྗེ་མི་བཟད་འཇོམས།
Sanskrit:
  • —

A bodhisattva in the Buddha Akṣobhya’s retinue in this tantra.

Located in 1 passage in the translation:

  • p.­2
g.­36

Vaiśravaṇa

Wylie:
  • rnam thos bu
Tibetan:
  • རྣམ་ཐོས་བུ།
Sanskrit:
  • vaiśravaṇa

A yakṣa.

Located in 11 passages in the translation:

  • i.­9
  • 2.­6
  • 2.­11
  • 3.­1-3
  • 3.­24-28
g.­37

Vajra Joyfully Abiding Protector

Wylie:
  • rdo rje dgyes gnas skyob
Tibetan:
  • རྡོ་རྗེ་དགྱེས་གནས་སྐྱོབ།
Sanskrit:
  • —

A bodhisattva in the Buddha Akṣobhya’s retinue in this tantra.

Located in 1 passage in the translation:

  • p.­2
g.­38

Vajra Regiment

Wylie:
  • rdor rje sde
Tibetan:
  • རྡོར་རྗེ་སྡེ།
Sanskrit:
  • —

A bodhisattva in the Buddha Akṣobhya’s retinue in this tantra.

Located in 1 passage in the translation:

  • p.­2
g.­39

Vajra Tamer

Wylie:
  • rdo rje rab tu ’dul byed
Tibetan:
  • རྡོ་རྗེ་རབ་ཏུ་འདུལ་བྱེད།
Sanskrit:
  • —

A bodhisattva in the Buddha Akṣobhya’s retinue in this tantra.

Located in 1 passage in the translation:

  • p.­2
g.­40

Vajra Tamer of All Evil

Wylie:
  • rdo rje gdug pa kun ’dul
Tibetan:
  • རྡོ་རྗེ་གདུག་པ་ཀུན་འདུལ།
Sanskrit:
  • —

A bodhisattva in the Buddha Akṣobhya’s retinue in this tantra.

Located in 1 passage in the translation:

  • p.­2
g.­41

Vajra Victor of Basic Space

Wylie:
  • rdo rje dbyings las rgyal ba
Tibetan:
  • རྡོ་རྗེ་དབྱིངས་ལས་རྒྱལ་བ།
Sanskrit:
  • —

A bodhisattva in the Buddha Akṣobhya’s retinue in this tantra.

Located in 1 passage in the translation:

  • p.­2
g.­43

yakṣa

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 19 passages in the translation:

  • i.­4
  • i.­8-9
  • 2.­6-8
  • 3.­13-14
  • 3.­24
  • 3.­27
  • g.­5
  • g.­17
  • g.­21
  • g.­22
  • g.­23
  • g.­28
  • g.­31
  • g.­32
  • g.­36
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    84000. The Tantra of the Blue-Clad Blessed Vajrapāṇi (Bhagavannīlāmbara­dhara­vajra­pāṇi­tantra, bcom ldan ’das phyag na rdo rje gos sngon po can gyi rgyud, Toh 498). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh498/UT22084-087-003-chapter-8.Copy
    84000. The Tantra of the Blue-Clad Blessed Vajrapāṇi (Bhagavannīlāmbara­dhara­vajra­pāṇi­tantra, bcom ldan ’das phyag na rdo rje gos sngon po can gyi rgyud, Toh 498). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh498/UT22084-087-003-chapter-8.Copy
    84000. (2024) The Tantra of the Blue-Clad Blessed Vajrapāṇi (Bhagavannīlāmbara­dhara­vajra­pāṇi­tantra, bcom ldan ’das phyag na rdo rje gos sngon po can gyi rgyud, Toh 498). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh498/UT22084-087-003-chapter-8.Copy

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