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The full text is available to download as pdf at:
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འཇམ་དཔལ་གྱི་རྩ་བའི་རྒྱུད།

The Root Manual of the Rites of Mañjuśrī
Chapter 11

Mañjuśrī­mūla­kalpa
འཕགས་པ་འཇམ་དཔལ་གྱི་རྩ་བའི་རྒྱུད།
’phags pa ’jam dpal gyi rtsa ba’i rgyud
The Noble Root Manual of the Rites of Mañjuśrī
Ārya­mañjuśrī­mūla­kalpa

Toh 543

Degé Kangyur, vol. 88 (rgyud ’bum, na), folios 88.a–334.a (in 1737 par phud printing), 105.a–351.a (in later printings)

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Kumārakalaśa
  • Śākya Lodrö

Imprint

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

First published 2020

Current version v 1.21.34 (2025)

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.

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 37 chapters- 37 chapters
1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
5. Chapter 5
6. Chapter 6
7. Chapter 7
8. Chapter 8
9. Chapter 9
10. Chapter 10
11. Chapter 11
12. Chapter 12
13. Chapter 13
14. Chapter 14
15. Chapter 15
16. Chapter 16
17. Chapter 17
24. Chapter 24
25. Chapter 25
26. Chapter 26
27. Chapter 27
28. Chapter 28
29. Chapter 29
30. Chapter 30
31. Chapter 31
32. Chapter 32
33. Chapter 33
34. Chapter 34
35. Chapter 35
36. Chapter 36
37. Chapter 37
38. Chapter 38
50. Chapter 50
51. Chapter 51
52. Chapter 52
53. Chapter 53
54. Chapter 54
c. Colophon
ap. Sanskrit Text
+ 37 chapters- 37 chapters
app. Introduction to the Sanskrit text of the Mañjuśrī­mūla­kalpa
ap1. Chapter A1
ap2. Chapter A2
ap3. Chapter A3
ap4. Chapter A4
ap5. Chapter A5
ap6. Chapter A6
ap7. Chapter A7
ap8. Chapter A8
ap9. Chapter A9
ap10. Chapter A10
ap11. Chapter A11
ap12. Chapter A12
ap13. Chapter A13
ap14. Chapter A14
ap15. Chapter A15
ap16. Chapter A16
ap17. Chapter A17
ap24. Chapter A24
ap25. Chapter A25
ap26. Chapter A26
ap27. Chapter A27
ap28. Chapter A28
ap29. Chapter A29
ap30. Chapter A30
ap31. Chapter A31
ap32. Chapter A32
ap33. Chapter A33
ap34. Chapter A34
ap35. Chapter A35
ap36. Chapter A36
ap37. Chapter A37
ap38. Chapter A38
ap50. Chapter A50
ap51. Chapter A51
ap52. Chapter A52
ap53. Chapter A53
ap54. Chapter A54
ab. Abbreviations
+ 2 sections- 2 sections
· Abbreviations Used in the Introduction and Translation
· Abbreviations Used in the Appendix‍—Sources for the Sanskrit text of the Mañjuśrī­mūla­kalpa (MMK)
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Source Texts (Sanskrit)
· Source Texts (Tibetan)
· Secondary Sources
g. Glossary

s.

Summary

s.­1

The Mañjuśrī­mūla­kalpa is the largest and most important single text devoted to Mañjuśrī, the bodhisattva of wisdom. A revealed scripture, it is, by its own classification, both a Mahāyāna sūtra and a Mantrayāna kalpa (manual of rites). Because of its ritual content, it was later classified as a Kriyā tantra and assigned, based on the hierarchy of its deities, to the Tathāgata subdivision of this class. The Sanskrit text as we know it today was probably compiled throughout the eighth century ᴄᴇ and several centuries thereafter. What makes this text special is that, unlike most other Kriyā tantras, it not only describes the ritual procedures, but also explains them in terms of general Buddhist philosophy, Mahāyāna ethics, and the esoteric principles of the early Mantrayāna (later called Vajrayāna), with an emphasis on their soteriological aims.


ac.

Acknowledgements

ac.­1

This translation was produced by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. Paul Thomas, Ryan Damron, Anna Zilman, Bruno Galasek, and Adam Krug then compared the translation draft against the Tibetan text found in the Degé and other editions of the Tibetan Kangyur. Wiesiek Mical then completed the translation by incorporating all the significant variations from the Tibetan translation either into the English translation itself or the annotations.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.


ac.­2

The generous sponsorship of 中國宗薩寺堪布彭措郎加, which helped make the work on this translation possible, is most gratefully acknowledged.


i.

Introduction

i.­1

The Mañjuśrīmūlakalpa (henceforth MMK) is a scripture devoted to Mañjuśrī, the bodhisattva of wisdom. It is a vaipulya sūtra‍—only a few large sūtras can claim this title‍—that was later classified as a tantra of the Kriyā class. Reflecting its status as a sūtra, the chapter colophons found in the MMK variously identify the work as a Mahāyāna sūtra, a bodhisattvapiṭaka (bodhisattva basket),1 and bodhisattvapaṭalavisara (full bodhisattva collection). The phrase “bodhisattva basket” is significant as it implies that the MMK is part of the Bodhisattva Basket, in contradistinction to the Śrāvaka Basket in the binary classification made by Asaṅga in the Abhidharmasamuccaya. While the Tibetan translations of the MMK refer to it as a “tantra,” the Sanskrit text refers to itself as a kalpa (“manual of rites”), a kalparāja (“king of rites”), and a mantratantra (“mantra treatise”). The term mantratantra, used throughout the MMK to refer to its own content and to tantric teachings in general, could also be understood as “mantra systems/methods,” or the “art of mantras.”


Text Body

The Translation
The Root Manual of the Rites of Mañjuśrī

1.

Chapter 1

[F.88.a] [F.105.a]8


1.­1

Oṁ, homage to all the buddhas and bodhisattvas!


Thus did I hear at one time. Lord Śākyamuni dwelt above the Pure Abode, in an inconceivable, wondrous pavilion, circular in shape, with a congregation of bodhisattvas9 distributed all around, located in the canopy of the sky. There the Lord addressed the gods of the Pure Abode: {1.1}

1.­2

“Honored gods! Listen as I tell of the inconceivable, wondrous miracles of Mañjuśrī, the divine youth, bodhisattva, and great being‍—listen as I tell of his conduct, different types of samādhi, and magical power; his liberation, maṇḍala, and his miraculous bodhisattva manifestations; and how he is the sustenance for all beings and brings them life, health, and sovereignty! I will explain, for the benefit of all beings, the mantra subjects that completely fulfill one’s wishes. Listen well and duly reflect upon it‍—I will now tell you about him.” {1.2}


2.

Chapter 2

2.­1

Now Mañjuśrī, the divine youth, gazing at this entire assembly, [F.109.a] [F.126.a] entered the samādhi called the gaze that causes all sentient beings to take up the samaya pledge. As soon as Mañjuśrī, the divine youth, entered this samādhi, a ray of light issued from his navel. Along with many hundreds of thousands of millions of other rays, it entirely illuminated all the realms of sentient beings and, reflecting back onto the realm of the Pure Abode, suffused it with light. {2.1}


3.

Chapter 3

3.­1

Mañjuśrī, the divine youth, again looked at the realm of the Pure Abode and, bowing to all the buddhas and bodhisattvas gathered together in that great assembly, pronounced the most secret single-syllable mantra, which removes all poisons and can be employed in all rites the mantra that is effective in the practices of his maṇḍala and which can also be used in all minor ritual activities. What is that mantra? {3.1}

3.­2

“Homage to all the buddhas! This mantra is:


4.

Chapter 4

4.­1

Homage to the Buddha and all buddhas and bodhisattvas!528

Mañjuśrī then looked at the entire realm of the Pure Abode and again directed his gaze at the great assembly gathered there. Prostrating at the feet of Śākyamuni, he smiled and said this to the Blessed One: {4.1}

4.­2

“It is good fortune, O Blessed One, that there is a painting procedure, intended for the benefit of all beings, from the extensive chapters that produce a rain of desired results falling down from the Cloud of Dharma that arises from the accomplishment of sādhana methods of mantra practice. This procedure generates a vast amount of merit and creates the seed of perfect awakening; it also brings complete omniscience.529 {4.2}


5.

Chapter 5

5.­1

Now, Lord Śākyamuni, looking at the entire assembly, spoke to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, yet another procedure from your ritual of cloth painting‍—the medium one. I will teach it now, so listen well and duly reflect upon it. {5.1}

5.­2

“First, to produce the medium painting, thread should be used as previously described, following the same procedure as before. The work should be done by craftsmen who have been trained beforehand, applying the same measurements as the previous cloth. Just as before, the cloth should be of excellent quality, white, tightly woven, and thoroughly clean604 and have fringe tassels.605 The painting should then be executed using uncontaminated paints free of hairs, dust, or other debris, with everything done just as before, except for the sizes and forms of the painted figures. {5.2}


6.

Chapter 6

6.­1

Now, Lord Śākyamuni again addressed Mañjuśrī, the divine youth:

“There is, Mañjuśrī, yet another secret611 cloth-painting procedure,612 a third type, referred to as ‘smallest,’613 by the means of which all beings can effortlessly win accomplishment. {6.1}

6.­2

“Following the procedures as previously described, skilled craftsmen should prepare a cloth one width of the Buddha’s hand across that is in the same four-sided shape as before. The painting should then be done with the paints as previously described. {6.2}


7.

Chapter 7

7.­1

Now Mañjuśrī, the divine youth, rose from his seat, circumambulated Lord Śākyamuni three times clockwise and, having prostrated at his feet, said this to the Blessed One:

“Good! It is good that you, the blessed one, the tathāgata, the worthy one, the perfectly awakened one, gave this Dharma discourse in such a clear way for the benefit, the welfare, and the happiness of all who observe their vidyā vows and in order to show your compassion for the world. You exemplified the bodhisattvas’ skill in means with this particular method that takes them higher than nirvāṇa623 [F.140.a] [F.157.a] and, with their continuous dedication to the goal of awakening,624 accomplishes their conduct consistent with all the goals of the mantras. This will promote the spread of this625 secret mantra among all people. {7.1}


8.

Chapter 8

8.­1

Now Lord Śākyamuni addressed Mañjuśrī, the divine youth:

“The full topic of the cloth-painting procedure, Mañjuśrī, has now been taught by me for the benefit of those beings you foretold. They will succeed even with little skillful means.664 For their benefit I will now teach a sādhana method classified according to the type of activity, describing at length its different virtues. Listen to it well, [F.143.a] [F.160.a] and reflect upon it thoroughly. I will speak for the benefit of all beings.”665 {8.1}


9.

Chapter 9

9.­1

Now Lord Śākyamuni addressed the hosts of gods who were sitting among the entire assembly:

“Esteemed friends! Please listen to my discourse about the method for accomplishing the conduct, maṇḍala, and mantra of Mañjuśrī, the divine youth. Hear this great vidyārāja‍—the supremely secret and sublime heart mantra that was taught by all the tathāgatas for the sake of protecting the practitioner‍—by the uttering of which all mantras are uttered. {9.1}


10.

Chapter 10

10.­1

At that time Lord Śākyamuni taught yet another supreme ritual practice:

“Having chosen another mantra from this king of manuals, one should go down to [the bank of] the great river Gaṅgā. Staying in a boat in the middle of the river, one should incant rice gruel mixed with milk three million times on the days of one’s choice. Subsequently, at the end of recitation, one will perceive all the nāgas. One should then start the main practice. For that, one should prepare, in the middle of the boat, a fire pit in the shape of a lotus. One should prepare a big offering of ironwood blossoms to the painting. The painting of the superior type should be positioned facing west, with oneself sitting on a bundle of kuśa grass facing east. One should incant each of the ironwood blossoms seven times and offer it into the blazing fire of cutch tree sticks. One should do this until one has offered thirty thousand such blossoms, each smeared with white sandalwood and saffron paste. One should use nothing else. One should wait for the nāgas to appear.717 They will be enticed by the power substances, but will not take them. {10.1}


11.

Chapter 11

11.­1

Now Lord Śākyamuni looked again at the realm of the Pure Abode, and said this to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, in your ritual, a painting procedure of the medium type, a practice procedure serving as the means for accomplishing middling rites. I will teach it in brief, so please listen carefully and reflect upon it well. I will teach it now.” {11.1}

11.­2

Mañjuśrī, the divine youth, for his part, said this to the Blessed One:

“May the Blessed One, the teacher, full of compassion for the world and delighting in benefiting all beings, speak! Please speak, if you think that the time is right, out of compassion for us and regard for future generations.” {11.2}

11.­3

Having been thus addressed by Mañjuśrī, the divine youth, the Blessed One said this:

“Listen, Mañjuśrī. All the rites involved in the practice of the mantra conduct will bear fruit and not be futile for those who, first of all, are firmly established in discipline, ritual observances, purificatory acts, ritual obligations, mantra recitations, homa ritual, and the meditation methods.771 Then, the application of all the mantras will swiftly772 lead to success. Why is this so? I will explain that. Listen, O divine youth! {11.3}

11.­4

“To start, one should assume the disciplined conduct and observances pertaining to the practice of vidyās. First, one should take the samaya pledge according to the instructions773 of the maṇḍala master as clearly taught in your king of manuals. One should acquire a learned master who has received the ‘master empowerment’ (ācāryābhiṣeka) and has the acumen of a spiritual instructor.774 [F.153.a] [F.170.a] Such a master should possess the Dharma that is virtuous and clear and be truthful, diligent, grateful, steadfast,775 good natured, not too old and not too young, free from desire with regard to all gain and favors, and celibate. He should be compassionate, but not merely on account of desire or based on sensual pleasure or emotional attachment. He should not speak untruth out of strong delusion and greed, let alone due to trivial reasons. He should keep his promises and be equanimous toward all beings, have compassion for them, and practice generosity.776 He should have completed the preparatory rites and the preliminary practice that involves the recitation of your secret mantra and have gained [therefrom the requisite] knowledge.777 He should have entered your maṇḍala according to the right order of succession. He must understand the ways of the world and also know the ritual procedure. He should be kind, industrious, and wise. He must practice goodness and be fearless, free from hesitation or vacillation,778 stable, and diligent. He should not be afflicted by any disease that would render him inactive, and he should be disciplined.779 He should come from a great and illustrious family. These are the qualities that the maṇḍala master should be endowed with. {11.4}

11.­5

“The practitioner, for his part, should be either the same as him or lacking in some attributes.780 After worshiping such a maṇḍala master, he should supplicate him as follows:

“ ‘I would like to enter the samaya with you, master, who are identical with the great bodhisattva, the divine youth Mañjuśrī.781 Out of the master’s782 kindness, please instruct me with a benevolent and kind mind.’ {11.5}

11.­6

“The maṇḍala master then, [F.153.b] [F.170.b] following the same procedure as previously explained, should examine the disciples as before and usher them in. He should give the empowerment as before and give them the mantra.783 He should then explain the stages of samaya and the secret tantra, mudrā, and rites. After examining them for a long time and determining their character, he teaches them the rites for all tantras, mantras, and so forth. He should not teach this to anyone else.784 This is the accepted procedure. {11.6}

11.­7

“The disciple, for his part, should gratify the maṇḍala master with anything that may be pleasing to him, and offer himself and the enjoyments. {11.7}

11.­8

“The maṇḍala master should then regard the disciple as his son, and treat him as such. Like a mother, he should offer him comforts and enjoyments. {11.8}

11.­9

“The disciple then, having obtained a particular mantra, should retire to a secluded area, to a place as previously described in more detail, and, in short, employ this mantra for the summoning, dismissing, and offering to the deities a bali consisting of lamps, perfume, and incense, following the elaborate procedure that has been taught as part of the maṇḍala instructions. He should thus summon the deity and present it with a welcome offering and a seat at the three junctions of the day. He should perform ritual ablutions three times a day, wear the three-piece apparel of an ascetic, and recite the mantra every day. Regarding the junctions of the day, the first junction is said to be from the end of the night until the sun is four angular cubits785 above the horizon. The second junction is said to be at midday, for as long as the center of the sun disk traverses in the sky the distance of four cubits. The third junction is said to be at sunset, for as long as it takes the sun to move the full distance of four cubits. {11.9}

11.­10
“One should approach a master who is learned and skilled
And has taken up the vow of disciplined [conduct],
One born in a great and illustrious family,
Steadfast and diligent in every respect. {11.10}
11.­11
“He must be actively engaged in the art of mantras
And be skilled and judicious in all tasks. [F.154.a] [F.171.a]
He should be subtle, have expert knowledge of mantras,786
And always uphold the domain of Dharma. {11.11}
11.­12
“He should have great perseverance and ardor
And be unconcerned about worldly affairs.
He must have faith in the teachings of the Sage
And shun the teachings of worldly masters.787 {11.12}
11.­13
“He must have performed the required mantra recitations,
Have discernment, and have done the preliminary practice.
He should understand the mantra of Mañjughoṣa
And have complete confidence in it. {11.13}
11.­14
“He should also know the worldly magical rites
That employ mantras taught by the Buddha.
He should have performed the protection ritual,
Have unwavering strength, and always delight in pure conduct. {11.14}
11.­15
“He must follow, in all respects,
The path shown by the Buddha.
He should be engaged in the recitation of the mantra taught here,
Described by the Victorious One as perfect. {11.15}
11.­16
“Seeing that the fruits of one’s actions
Come without fail, even in the afterlife,
He would be wary of any evil,
Even as small as a tiny particle.
He should be pure, adroit, not lazy,
Intelligent, and pleasant to behold. {11.16}
11.­17
“Whatever mantras have been taught by those with the ten powers
And by the sons of the same, the victorious ones,
And whatever worldly mantras there are,
And also those in the Vajra and Lotus families,
He should always exert himself in their study,
Absorbing the meaning from the written treatises. {11.17}
11.­18
“He should not be diseased or disabled,
Neither too old nor too young.
He should have accomplished the mantra and be protected by it.788
He should operate efficiently in every respect. {11.18}
11.­19
“He must not procrastinate, be free of haughtiness,
And specifically understand bodily expressions.789
Celibate and with great insight,
He should be solitary and not mingle. {11.19}
11.­20
“He, the hero, must have obtained an initiation
Into this tantra, taught by Mañjuśrī.
He should have reached the end of his recitations790
And have gained the understanding. {11.20}
11.­21
“He should have great dignity, understand the ways of the world,
And reflect upon the reality of the different states of rebirth.
He should apply himself diligently to the practice of virtue,
Be generous, and delight in benefiting beings. {11.21}
11.­22
“A master distinguished in this way
Should always be supplicated,
As the maṇḍala containing mantras written by him
Will lead to accomplishment. {11.22}
11.­23
“An empowerment bestowed by him
Will bear great fruits. [F.154.b] [F.171.b]
Such a master should always be venerated as a sage
By the disciples who desire accomplishment. {11.23}
11.­24
“His instructions must not be disobeyed
But should be followed by the disciples with diligence.
He should be given objects of enjoyment,
Whatever are available, according to one’s means‍— {11.24}
11.­25
“A gift big or small,
Or any gift that will please the master.
Just as the father’s body and mind
Constitute the cause for the existence of one’s own body,791 {11.25}
11.­26
“In the same way will the disciple who knows the Dharma
Obtain renown, accomplishments,
Long life, and good health,
If only he offers his wealth to the master. {11.26}
11.­27
“A disciple who reveres his master
Will make excellent progress.
His mantras will bring accomplishments
Once the path of ritual procedures has been explained. {11.27}
11.­28
“All the buddhas rejoice,
And so do the foremost sons of the victorious ones,
When the teachers are served, adored,
And worshiped respectfully.792 {11.28}
11.­29
“All the gods are pleased
With any kind act done to a teacher.
All this pertains to teachers
Who impart the knowledge of mantras. {11.29}
11.­30
“If he has not done this already,
The practitioner should first enter into the samaya bond,
Regardless of whether he is a person of equal
Or superior position to the teacher. {11.30}
11.­31
“Neither an ignorant nor a brilliant disciple
Should ever disrespect the master.793
He should instead apply himself to the tantra
In which he has been instructed.794
He should engage, for the sake of accomplishment,
In the practice of the mantra that he was instructed in. {11.31}
11.­32
“A previously trained disciple
Should harbor no jealousy toward the master,
But instead should have an eye
That is the embodiment of growing love. {11.32}
11.­33
“The master is himself the cause
For the development of the disciple;
A bond of love should stretch
Between their two minds. {11.33}
11.­34
“While maintaining a loving mind
He should offer the mantra to the disciple;
Whenever the disciple sees the master,
Or the master sees the disciple, {11.34}
11.­35
“They should always be joyful,
Remain practicing together,
And at all times focused
On the path of mantric conduct. {11.35}
11.­36
“Both of them, the father and the son,
Knowing the mantra, will reap the results.
Both the disciple and the teacher
Will find stability and joy. {11.36}
11.­37
“The son‍—the dear Dharma child‍—[F.155.a] [F.172.a]
Should always be diligently protected.
The uninterrupted condition of the buddhas
Is present also in them.795 {11.37}
11.­38
“If the buddhas are absent and beings are without a protector,
The mantras should be given to them just as they are taught.
They should be given in particular to those beings
Who are destitute or powerless.
Mantra practice is excellent
For all beings without exception. {11.38}
11.­39
“This mantra practice can be done at all times
By those of the lowest, highest, and medium capacities,
And can be used to bring benefit
To all beings on any occasion.796 {11.39}
11.­40
“This mantra conduct should be given to those who seek it
After determining their state and origin.
The disciple, for his part,
Should train in whatever mantra he desires.797 {11.40}
11.­41
“One who desires accomplishment should follow
The path taught [here], and no other.
One should travel on this path,
Superior to other paths. {11.41}
11.­42
“One should bow to the master with one’s head
As if to one’s father, and then depart, wherever one pleases.
One should go to a secluded place
And recite the mantra, fully focused. {11.42}
11.­43
“Sustained by food obtained through alms,
Observing silence except for the three recitation sessions a day,
One should follow the path,
Just as it was previously taught. {11.43}
11.­44
“Then, following this conduct,
One should frequent various places of abode,
Such as great forests, mountaintops,
And also clean riverbanks, {11.44}
11.­45
“Secluded cow pens and forts798
That are devoid of people,
Empty temples, trees,
Solitary lingams, mountain peaks, {11.45}
11.­46
“Pleasant shores of the great ocean,
Sandy islands,
Or various other places as previously described,
Pleasing to the mind. {11.46}
11.­47
“One should recite the mantra in these and other places
With a well-focused mind,
In the company of friends endowed with auspicious marks
And trained in philosophy and conduct for the sake of mantra practice. {11.47}
11.­48
“They ought to know the nature of gestures799
And be the same as or similar to
Brave men victorious in battles,
Who are honest and patient, {11.48}
11.­49
“Who have faith in the mantra practice
And the related doctrine taught by the Victorious One,
Who are endowed with the excellent auspicious marks,
And who are patient and forbearing. {11.49}
11.­50
“A practitioner who has such companions [F.155.b] [F.172.b]
Will accomplish all activities800 without toil.
He should rise from his bed early
And wash himself in clean water, {11.50}
11.­51
“The water from a stream or a big pond
That is free of living organisms.
Such a mantra adept should rub his body
With powdered clay or cow dung {11.51}
11.­52
“And then, having purified with the mantra
Some clean water free of any dirt,
Should perform ritual ablutions while reciting the mantra.
He should not miss the right time for these acts. {11.52}
11.­53
“Accordingly, after rising up [in the morning],
He should stand on the bank and cleanse his hands with clay‍—
Seven, seven, and again seven times‍—
Twenty-one times in all. {11.53}
11.­54
“He should then sit down there,
And clean his teeth with a tooth stick.
Having spat out the washed-off matter,
He should praise the Protector. {11.54}
11.­55
“Having praised the protector of the world,
He should make offerings pleasing to the mind,
Praising him, again and again,
With complimentary hymns of praise. {11.55}
11.­56
“Also, while reciting, he should offer to the Teacher801
A welcome offering of fragrant flowers,
Bow with his head to the buddhas
And then to their disciples. {11.56}
11.­57
“He should confess his wrongdoings
In front of these protectors of the world,
And place food and refreshments802
In front of the painting of middling type. {11.57}
11.­58
“He should prepare a seat of kuśa grass
And sit there with a focused mind.
He should recite the mantra with keenness,
Using a rosary of rudrākṣa beads.803 {11.58}
11.­59
“He should only recite the mantra that he was given,
And not any other mantra,
In a voice neither too low,
Nor, indeed, too loud. {11.59}
11.­60
“In the rites of the medium type,
The vow holder804 should always recite the mantra the ‘medium’ way.
He should resolutely avoid speaking loudly,
Nor should the words be too low. {11.60}
11.­61
“In the rites of the medium type, the ‘medium’ speech
Was described by the Victorious One as the best,
So one should recite not too loudly
And not too low, but always in between;
All the buddhas of the past
Employed their voice in the best possible way.805 {11.61}
11.­62
“One should not recite the mantra near to other people,
Or within their range of hearing,
But in a hidden place known only to oneself,
Reciting in a voice of medium volume. {11.62} [F.156.a] [F.173.a]
11.­63
“If one engages in recitation in this way,
The meaning of any mantra will be clearly heard.806
One should keep reciting this mantra
If one desires accomplishment of the medium type. {11.63}
11.­64
“Consequently, the reciter should chant the mantra
In a secluded place where no one gathers,807
A place devoid of people,
But where the essential meaning of the mantra can be clearly heard.808 {11.64}
11.­65
“He should recite during the second half
Of the second half of the fourth division of the night,809
When the copper-red disk of the sun
Is four angular cubits810 above the horizon, {11.65}
11.­66
“For that is how the buddhas, the best of men,
Have designated the ‘first junction.’
The ‘yoke length’ is the length of four cubits,
Proclaimed as the ‘medium’ [length]. {11.66}
11.­67
“One should stop the recitation
After the sun has risen up into the sky.
Having stopped reciting the mantra and dismissed [the deity],
The vow holder should make an offering to send [it] away. {11.67}
11.­68
“For the rest of the time henceforth,
One should devote oneself to this expert instruction of the Sage:
One should venerate the teachings, and so forth, of genuine Dharma,
As found in the Prajñāpāramitā and other literature.811 {11.68}
11.­69
“Also the books, such as the one called Daśabhūmika,
Should always be venerated and read aloud.
When the prescribed time has arrived,
One should bow to the buddhas, the best of men, {11.69}
11.­70
“And to one’s mantra, the lord of mantras,
And then depart for the sake of sustenance.
Observing thus the prescribed regimen,812
Eating at the appointed time, and controlling one’s senses, {11.70}
11.­71
“A Dharma practitioner should always exert himself
In the pure training as taught by the Buddha.
Observing silence, one should go to another village,813
Always delighting in pure conduct. {11.71}
11.­72
“The mantra reciter should seek alms
Only in houses where Dharma is followed,
Where the water is filtered and free of living organisms
And the food is known to be pure.814 {11.72}
11.­73
“A house where the housewife has correct views
And where there is faith in the Buddha’s teachings‍—
It is in such a household that a mendicant
Should always seek and receive alms. {11.73}
11.­74
“Just like a well-equipped warrior
Would enter the heat of a battle
And destroy his opponents without fail,
Without himself being harmed by the enemy, {11.74}
11.­75
“So should a mantra practitioner,
Who lives on alms, always enter a village.
When seeing pleasing forms,
Or hearing pleasant sounds, {11.75} [F.156.b] [F.173.b]
11.­76
“One should, in order to appease the passions,
Contemplate that which is pleasant as unpleasant.
Seeing a female body
Adorned with the gracefulness of youth, {11.76}
11.­77
“One should contemplate it being impure and smelly,
Disgusting with its pus, urine, and so forth,
Deposited in a cemetery and slimed over by worms‍—
A body that is impermanent and a source of suffering. {11.77}
11.­78
“The childish, ignorant of mantra,815
Cycle through the five destinies;816
Strung upon the thread of karma,
They wallow in misery for a long time. {11.78}
11.­79
“Such fools, steeped in ignorance
And blind from birth, create for themselves causes of suffering.
Beings with warped minds sink in dejection
Because of things they are attached to. {11.79}
11.­80
“Dressed in the costumes of different types of karma,817
Excited in many different ways,
For a long time they are mounted upon swings
And pushed back and forth. {11.80}
11.­81
“Engaged in their dance,
They are impelled to follow its steps.
Addicted to what is impure,
Beings remain despondent for long periods of time. {11.81}
11.­82
“Being born in the waters of the ocean of existence,
There is no end to their births,
Which are awash with the water of suffering,
Like a well bucket is awash with the water from the well. {11.82}
11.­83
“For women have been declared by the buddhas
To be nothing but the root of suffering.
So also said the śrāvakas, the bodhisattvas,
The pratyeka­buddhas, and the sages. {11.83}
11.­84
“Their minds led astray by women,
Beings818 drown in the ocean of cyclic existence
That cannot be disturbed
And is impossible to dry up. {11.84}
11.­85
“They then wander through the six realms:
The hells and animal realms,
The realms of hungry ghosts and of the asuras,
And the realms of gods and of men. {11.85}
11.­86
“Men wander throughout all these destinies,
Powerless819 and deluded on account of women,
Sinking in the great mire‍—
This prison of the ocean of saṃsāra. {11.86}
11.­87
“Men fooled by craving for women
Are like jackals fooled by rotten flesh.820
Beings suffer acute pain
Because of things they are addicted to. {11.87}
11.­88
“If they take up the Buddha’s teaching,
Even those who previously corrupted the virtuous Dharma [F.157.a] [F.174.a]
Will stop all suffering
And be no more in the ocean of saṃsāra.821 {11.88}
11.­89
“Those who are keen on and enjoy mantra recitation
Know great renown, are free of craving,822
Are majestic, are a friend to the downtrodden,823
And are free from all suffering. {11.89}
11.­90
“Self-controlled and knowing the great truth,
They worship the master and the deities.
They are devoted to their mother and father
And do not suffer on the account of women.824 {11.90}
11.­91
“Those who apply the teachings on the absolute truth
Perceive that which is impermanent to be empty and fraught with suffering.
Such mantra reciters regard the female body
The same as goiter.825 {11.91}
11.­92
“Naive sensualists, though, who are of little intelligence,
Are unable to escape saṃsāra.826
One who is consistently attached to women
Will not gain accomplishment. {11.92}
11.­93
“Such a person’s conduct will be undistinguished;
It will not even be mediocre.
A reciter without discipline
Will not gain even the smallest accomplishment.827 {11.93}
11.­94
“The lord of sages did not prescribe mantra practice
For the ill disciplined,
As it would not lead to the city,
Land, or even the direction of nirvāṇa. {11.94}
11.­95
“For a debased fool such as this,
How could his mantra succeed?
For a person fickle in his discipline,
What pleasant state could be found? {11.95}
11.­96
“Heaven is not for him,
Nor a happy departure from this world,
Let alone an accomplishment
Of mantras taught by the Victorious One. {11.96}
11.­97
“When the crown of a palmyra tree
Has been cut off,
How will fresh green shoots arise
When the tree has no greenery? {11.97}
11.­98
“So have been described the prospects of
Accomplishing the mantra for those who are foolish in this life‍—
The ill-disciplined evildoers
Who develop attachment to women again and again.
How could the king of mantras bring success
When one is associating with a nonvirtuous teacher? {11.98}
11.­99
“A mantra reciter should therefore always be self-controlled
And never stray into vice.
Those who avoid contact with women
Will gain accomplishment. {11.99}
11.­100
“No accomplishment is described for the others‍—
The childish ones smitten by women.
On the other hand, the wise ones who dislike schisms,
Who are pure and associate with skillful friends,828 {11.100} [F.157.b] [F.174.b]
11.­101
“The steadfast heroes of the noble family,
Who are kind hearted and pleasant to behold,
Who understand the distinction between right and wrong,
Will gain accomplishment without difficulty. {11.101}
11.­102
“A mantra adept, conducting himself as described,
Should enter a village in order to seek alms.
He should go to a place as previously described
That is pleasing to him. {11.102}
11.­103
“Having gone there,
He should eat proper . . .829
Once he has settled in a clean place,
Living on alms and keeping his thoughts pure,830 {11.103}
11.­104
“He should wipe his feet831
And go out of his dwelling once again.832
Using water free of living organisms,
He should place his right hand833 on his right calf {11.104}
11.­105
“And his left hand on his left calf,
And rub them.
To prepare his right hand,
He should cleanse it by wiping it834 {11.105}
11.­106
“Seven times with pure and clean clay
That has been prepared before.835
Then he should place,
In a clean and stainless pot,836 {11.106}
11.­107
“Some fresh cow dung excreted from a brown cow
And purified by the mantra.837
He should add to it water that is free of living organisms
And draw with this mixture the maṇḍala of the Teacher.838 {11.107}
11.­108
“Thus, one should first draw the maṇḍala of the best of sages,
Which should be, preferably, one cubit in diameter;
Then second, the maṇḍala of the lord of one’s own mantra;839
And third, of one’s family deity. {11.108}
11.­109
“The mantra practitioner should always draw the maṇḍala
Of that deity whose mantra he is reciting.
The fourth maṇḍala is said to be
For the enjoyment of all sentient beings.840 {11.109}
11.­110
“On the right, one should always draw
The maṇḍala of the lord of the world,
Which is for all the Three Jewels,
And should be square in shape. {11.110}
11.­111
“Second is the maṇḍala for pratyeka­buddhas,
And the third for the sons of those endowed with the ten powers.841
These seven maṇḍalas
Should all have four corners. {11.111}
11.­112
“One should draw them either one cubit,
Or half a cubit in diameter, every single day,
In a secret place. Then, reciting every day,
One will be able to purify one’s sins. {11.112}
11.­113
“When rising after the ritual,
The mantra practitioner should wash his hands carefully.
He should perform ritual ablutions in clean and pure water,
Free of living organisms. {11.113}
11.­114
“The water should be taken, carefully,
From a spotlessly clean and pure dish, [F.158.a] [F.175.a]
From a big lake, a stream,
A pond, a spring, or a river. {11.114}
11.­115
“The water must come from a clean place
And be drawn by a pure being.842
The mantra practitioner should touch it
Always two or three times. {11.115}
11.­116
“He should then wash his mouth,843
And likewise both his ear lobes,
. . . . . . . . . . . . . . . . . .844
His eyes, the cavities of his nose, and his arms. {11.116}
11.­117
“He should sprinkle the pure water
On his head and his navel
Five or seven times,845
Doing everything according to procedure. {11.117}
11.­118
“Following a ritually pure regimen,
The mantra practitioner, himself purified,
Should take his alms bowl
And go to a natural receptacle of water {11.118}
11.­119
“Where a stream of water is dammed,
Or at the water’s spring.
He should always wash the alms
In the current of a flowing river. {11.119}
11.­120
“After that, he should get up
And go back to his monastery or dwelling.
Whichever dwelling he had stayed at,
There he should go. {11.120}
11.­121
“Having reached that place,
The reciter should put down his alms bowl.
He should then quickly perform the ritual ablutions,
And take hold of his bowl once again‍— {11.121}
11.­122
“A bowl that may be made of clay,
Leaves,846 silver, gold,
Copper, or cassia bark‍—
And offer food to his teacher. {11.122}
11.­123
“Offering the food to one’s teacher,
One should utter either one’s own mantra or the king of mantras.
Welcoming a lone visitor, one should also offer to him
Or to the poor, according to one’s means.847 {11.123}
11.­124
“Whenever one offers food,
One does not need to give an excessive amount.
A mantra adept should not do what is damaging to himself,
But always act sensibly. {11.124}
11.­125
“He should set aside what will fill his stomach;
The rest should always be offered away.
One who is afflicted by hunger and thirst
Will not be able to accomplish his mantra practice. {11.125}
11.­126
“On the other hand, one who does not eat too much
Or too little will be able to attend to his mantra practice.
The lord of the victorious ones therefore said
About all beings that possess a body,848 {11.126}
11.­127
“And who find sustenance in food‍—
Food that gives life to humans,
Gods, asuras, gandharvas,
Nāgas, yakṣas, or kinnaras, {11.127}
11.­128
“Rākṣasas, pretas, piśācas,
Bhūtas, utsārakas,849 [F.158.b] [F.175.b] and grahas‍—
That there is not a single one of them
That would not depend on the content of his food bowl. {11.128}
11.­129
“The Tathāgata has proclaimed
That some beings live on material foods
That are taken by mouth,
While others depend on subtle foods. {11.129}
11.­130
“Deities850 who inhabit the form realm
Live on the food of dhyāna;
Gods in the formless realm
Are nourished by the fruits of samādhi. {11.130}
11.­131
“Beings in the intermediate state851
Are said to depend on food too.852
Beings in the desire realm
Are nourished by a wide variety of foods.
Gods of the desire realm, asuras, and humans
Live on foods that are taken by mouth.853 {11.131}
11.­132
“It has been taught therefore by the victorious lords
That based upon karmic causes,
Sentient beings are sustained by food;
This is well known to all. {11.132}
11.­133
“For someone who always engages in mantra recitation
The act of eating is a matter of necessity.
One who relies on food
Will be able to practice the mantras. {11.133}
11.­134
“If one’s conduct is completely pure,
And one is competent and lives a celibate life,
Such a mantra adept, relying on food,
Will attain accomplishment without difficulty. {11.134}
11.­135
“He is then like a carter of a cart
Who has oiled the axles well,854
Because he can [travel] for a long time
And is able to convey heavy loads. {11.135}
11.­136
“So, too, a mantra adept with knowledge of mantras
Should use food for sustenance.
A mantra reciter should always take nourishment
For the upkeep and sustenance of his body, {11.136}
11.­137
“As this is necessary for the accomplishment of mantras
And also constitutes a cause for the two provisions for awakening.
Consequently, one should recite the mantras,
As this benefits beings in this world of mortals.855 {11.137}
11.­138
“For this reason the supreme sage,
The previous buddha known as Kāśyapa,
One of great splendor, taught
At that time, on that occasion, upon the earth. {11.138}
11.­139
“He taught the following mantra
For the well-being of living beings‍—
All those afflicted by suffering,
Miserable, stricken with poverty, {11.139}
11.­140
“Weary, resigned, and oppressed;
For their sake he spoke this mantra.
He taught it for the welfare of beings
Who keep circling in saṃsāra.
He taught this best of all mantras
So that beings may find nourishment.856 {11.140}
11.­141
“He said, ‘May all the śrāvakas and all the bodhisattvas, [F.159.a] [F.176.a]
Who reside in awakening, listen.
Please receive from me the words of this mantra,
The mantra that removes all ailments. {11.141}
11.­142
“ ‘Those of you who are oppressed by the scourge of hunger,
And those who are thirsty,
Hear [this mantra] to have all your suffering pacified;
Those desiring prosperity, listen well!’857 {11.142}
11.­143
“At these words of the supreme sage,
Kāśyapa of great splendor,
All the śrāvakas, their hearts full of joy,
Supplicated the Sage thus: {11.143}
11.­144
“ ‘Please tell us this mantra, O great sage,
O Dharma king who knows Dharma!
You care for living beings in the utmost.
The time has now arrived.’ {11.144}
11.­145
“Having been thus addressed, the best of sages
Taught the mantra in full.
With the sound of his voice, sweet as a cuckoo bird’s
And as powerful as a drum or a thunderclap,858 {11.145}
11.­146
“This great, valiant man with the voice of Brahmā,
The Victorious One, the foremost of brahmins, said,859
‘Please listen, O hosts of beings
Who have assembled here. {11.146}
11.­147
“ ‘I will now say, for the sake of all beings,
Whether they are legless, many legged,
Two legged, or four legged,
The mantra that brings happiness. {11.147}
11.­148
“ ‘I will say it for the sake of past and future beings,
And also beings of the present time who have assembled here.
I will speak briefly, so please listen
If you desire prosperity. {11.148}
11.­149

“ ‘Homage to all the buddhas, the perfect teachers. The mantra is:

“ ‘Oṁ, bring everyone to your celestial palace in the sky, quick, quick! Remember your samaya pledge! O summoner, do not tarry, do not tarry! Give me good fortune’860

“Having said this, Lord Kāśyapa remained silent. {11.149}

11.­150

“As soon as Lord Kāśyapa, the perfectly awakened one, spoke the words of this mantra in full, the entire sky appeared filled with a cloud consisting of choicest foodstuffs. The entire great trichiliocosm appeared to have its sky canopied with a cloud consisting of food. Whatever food the beings [F.159.b] [F.176.b] desired to satisfy their individual needs, whatever food they wished for, that had manifested for them. Whatever food preparations the beings desired to appease the pains of hunger, whatever drinks the thirsty ones wanted to drink, a stream of water along with the eight articles of offering, [all this] fell down exactly wherever it was wished for. {11.150}

11.­151

“All the beings, for their part, had on that occasion, at that particular time, the suffering of their hunger completely pacified and all their thirst completely removed. The entire assembly became greatly amazed and elated and rejoiced at the Blessed One’s words. Joyfully they bowed their heads to his feet and disappeared at that very moment. Lord Kāśyapa, for his part, said, ‘Lord Śākyamuni and I sojourned on earth as tathāgatas. At that time this mantra was taught in this king of manuals and celebrated.’861 {11.151}

11.­152

“This mantra862 ought to be accomplished for the benefit of all beings, in particular the mantra reciters, to remove their hunger and thirst, just as it was previously accomplished by the reciter [Kāśyapa]. If one does not feel up to wandering around for the sake of alms, one should climb to a mountaintop and recite that mantra six hundred thousand times,863 living on the three pure food products864 or milk dishes. {11.152}

11.­153

“There, on the mountaintop, one should install the medium painting of Noble Mañjuśrī and, as before, offer a big pūjā [followed] by a big bali offering of food. Employing the mantra taught by Kāśyapa and other perfectly awakened buddhas, one should make a fire of cutch tree sticks and offer into it, [while reciting the mantra], one thousand and eight sticks of either the cluster fig or bilva tree, nine inches long, [moist with sap], and smeared with curds,865 honey, and ghee. {11.153}

11.­154

“Then, at the midnight hour, a great whirlwind will arrive in the form of a black cloud. [F.160.a] [F.177.a] One should not be afraid, nor should one get up or approach it.866 Just as before,867 one should effect protection for oneself and the protective binding of the maṇḍala for one’s companions by means of the eight-syllable heart mantra of Noble Mañjuśrī. The black whirlwind will subsequently disappear, and in front of the practitioner will appear women adorned with all types of jewelry. One of them, with a halo of light illuminating the space around her, will say, ‘Rise up, O great being! You have reached accomplishment.’868 {11.154}

11.­155

“The practitioner should then give her a welcome offering of water with floating jasmine flowers. At that very moment she will disappear. On that very day, she will give to the practitioner and twenty-five of his companions, or whomever the practitioner fancies, foodstuffs and any useful objects that they may want. At that point the practitioner should give a farewell offering and circumambulate the painting clockwise three times. He should then take the painting, bow to all the buddhas and bodhisattvas three times,869 and go to a place of his choice that is conducive to sādhana practice as previously described, such as a big forest, a mountaintop, or any uninhabited place. There, he should build a hut and live there alone or with companions. While living there, he should do the rites that involve sky travel, and so forth. {11.155}

11.­156

“As before, the practitioner should sit on a bundle of kuśa grass, place the medium painting before himself, and, as before, light a fire of cutch tree sticks. He should offer one thousand and eight oblations of white flowers870 smeared with curds, honey, and ghee, three times a day for twenty-one days. {11.156}

11.­157

“Then, at the end of the homa ritual, at the midnight hour, one will see Noble Mañjuśrī in person. He will grant a desired boon, such as the ability to fly, [F.160.b] [F.177.b] become invisible, an attainment of a bodhisattva level, the state of a pratyeka­buddha or a śrāvaka, the five superknowledges,871 long life, a great kingdom with its many pleasures, the affection of a king, or the ability to commune with Noble Mañjuśrī himself. In short, he will grant whatever one may wish for. Or whatever one may ask for, that he will give. One may obtain all the power substances or be able to magically summon great beings. In short, he will do anything the way it is described to him. He may also purify one’s former transgressions. This was taught by Lord Śākyamuni. {11.157}

11.­158

“Another practice procedure that constitutes the means of accomplishing medium rites will now be taught. To start, one should select a place in a clean area or a sandy bank of a river,872 distinguished by the necessary qualities, and do everything as before. One should position the painting to face west, with oneself facing east. Sitting on a bundle of kuśa grass, one should repeat in full the same procedure as before. One should recite the mantra at the three junctions of the day six hundred thousand times.873 At the end of the recitation, one should offer into the fire, prepared exactly as before, one hundred thousand blossoms of the bayur tree mixed with white sandalwood or saffron. {11.158}

11.­159

“If the painting trembles violently at the conclusion of the homa ritual, it is a sign that one will become a minister. If the painting becomes luminous with light and rays of light issue forth from it, one will obtain a kingship. If the painting is completely enveloped in a halo of light, one will obtain the kingship over the realm of the four great kings. If the painting speaks,874 one will obtain the position of Śakra‍—dominion over the realm of the Thirty-Three. If the painting delivers Dharma instructions, one will attain lordship of the [first] three bodhisattva levels. If one touches one’s head and arms with the painting, one will obtain the five superknowledges, the seventh bodhisattva level, and the ten powers. One will certainly obtain them one after the other. {11.159} [F.161.a] [F.178.a]

11.­160

“When one has accomplished the mantra taught by Lord Kāśyapa and achieved the goal of removing hunger and thirst, one should practice the teachings on the method for accomplishing the goal of mantra activity, strictly following the procedure and using the specified implements. Otherwise one will not succeed. {11.160}

11.­161

“In brief, one should follow the mantra practice step by step in this way, and one will certainly succeed.875 One will definitely obtain all the power substances, special implements, and medicines, as well as jewels and gems as previously described. {11.161}

11.­162
“A mantra reciter skilled in the art of mantra,
Who is familiar with the ritual procedure,
Staying in a place as described above,
Should eat pure and ‘white’ foods.876 {11.162}
11.­163
“Having eaten, happy at heart,
With his sense organs always well nourished,
He should take his bowl with the remaining food
And go to a river with clean water. {11.163}
11.­164
“The vow holder should throw the food in an isolated place
And leave it for animals.
Having given it to them,
He should wash his bowl thoroughly. {11.164}
11.­165
“The bowl should be made of clay
And carefully fired.
After using it, one should remove from the bowl
All traces of grease or meat877 {11.165}
11.­166
“And ensure there is no residual smell‍—
The supreme sage said this about the bowl when it is not used.
One should never eat from the bowl
That one uses for doing alms rounds. {11.166}
11.­167
“One should never eat solid foods from it,
Nor fruits, or liquids.
One should not eat from a lotus leaf
Or leaves produced by water lilies. {11.167}
11.­168
“One should avoid leaves of fragrant plants‍—
A mantra practitioner should not use them,
Nor the leaves of water lilies
Or those that grow on the waved-leaf fig or cluster fig tree. {11.168}
11.­169
“Nor should one use banyan leaves,
Or those from karṇa, śāka, or gulmin trees,878
And neither the leaves that grow on mango trees
Nor leaves from the dhak tree. {11.169}
11.­170
“Nor should one use leaves from the sal tree, flea tree,
Or those that grow on bodhi trees‍—
This is because the blessed Buddha Śākyamuni
Used to sit on them. {11.170}
11.­171
“One should carefully avoid these trees,
And never fell them for timber. [F.161.b] [F.178.b]
One should not pluck leaves
From ironwood trees. {11.171}
11.­172
“One should never eat from any of them,
As they are all avoided by the wise.
Sages who dwell in huts of leaves
Must never step over [such leaves]. {11.172}
11.­173
“A mantra practitioner would break his samaya
Should he eat from the leaves of these trees.
He should also not eat
From the leaves of other trees.879 {11.173}
11.­174
“One can always take food from dishes
As recommended, made of clay, copper,
Silver, gold-based materials,
And also quartz or stone. {11.174}
11.­175
“One should not eat from the backside of a leaf,
Nor from the surface of the hand.
Those leaves that may serve as an offering
For the sons of the possessors of the ten powers, the enemies of Māra,880 {11.175}
11.­176
“Or those that may be offered to the rhinoceros-like pratyeka­buddhas,
Or, indeed, to the śrāvaka followers
Should be avoided by a mantra reciter,
And never trampled underfoot. {11.176}
11.­177
“As for the different bakery items,881
And food and drink in general,
A mantra practitioner should not appropriate
Anything that has been duly offered. {11.177}
11.­178
“A reciter should always avoid
What has been given to the victorious ones,
To their followers, the śrāvakas,
And to the Three Jewels. {11.178}
11.­179
“For those ordinary beings for whom this is even slightly the case,
The mantras will accomplish nothing;
What need then to speak of high qualities,
Or those who desire every fortune? {11.179}
11.­180
“The mantras of those who eat food offered as bali
Will not be successful,
Whether in the rites of enriching or pacifying,
Or having any hopes fulfilled. {11.180}
11.­181
“The mantras, on the other hand, of pure, skilled, disciplined,
And tenderhearted followers of the Dharma
Will be successful in every respect,
If they take joy in their pure conduct. {11.181}
11.­182
“A reciter should not eat food
Already given by him to anyone else,
Nor should he eat the food
Given by others to someone else.882 {11.182}
11.­183
“One should eat little, and only that
Which has been given to oneself.
A mantra adept who lives in this way
Already has an accomplishment in his hand. {11.183}
11.­184
“The mantrin, [F.152.a] [F.179.a] the keeper of vows,
Should receive food following this procedure
And should practice all the mantras
Commended by the sages. {11.184}
11.­185
“Furthermore, I will now explain in brief
The rules pertaining to rites
For using all types of food,
And I will also teach a mantra that purifies everything.883 {11.185}
11.­186
“When a reciter has done his ritual ablutions,
He should always recite the following mantra.
Having recited it seven times,
This mantra practitioner will have purified his body. {11.186}
11.­187
“Hear it and learn its full meaning,
O assembly of spirits and deities!
Having rubbed his entire body,
A sage should recite the following mantra. {11.187}
11.­188

“Homage to all the buddhas, the perfect teachers! The mantra is as follows:

“Oṁ, you who remove all faults, destroy, destroy all those who engage in evil! Remember your samaya! Hūṁ jaḥ, svāhā!884 {11.188}

11.­189

“Whatever rice dishes one has obtained through alms, or any other food that one is going to eat, one should eat it after incanting it with the above mantra.885 Having eaten and ritually rinsed one’s mouth, one should wash the whole body as before, in the direction toward the head, and then take rest. Having rested for three quarters of an hour, or half of a half of one night-watch,886 one should respectfully salute the painting and recite887 genuine Dharma texts taught by all the buddhas.888 {11.189}

11.­190

“The texts to be recited are the noble Prajñāpāramitā, Candra­pradīpa­samādhi,889 Daśabhūmika,890 Suvarṇa­prabhāsottama,891 Mahā­māyūrī,892 or Ratna­ketu­dhāraṇī.893 One should recite them in turns,894 until the sun has risen one angular cubit above the horizon. Then, when one has finished reading and bowed down to one’s ability, one should put the books aside and cover them with a clean cloth. Having bowed to this work of Dharma, one should descend to a riverbank or a big pond in order to bathe. There, one should take some clay that is free of living organisms, incant it seven times [F.152.b] [F.179.b] with the following mantra, and throw it into the water. What mantra? {11.190}

11.­191

“Homage to all the buddhas, the perfect teachers. The mantra is:

“Oṁ, paralyze all evildoers, hūṁ! You who hold a blue lotus and possess the graceful form of a divine youth, bind them, bind! Remember your samaya! Phaṭ phaṭ, svāhā!895 {11.191}

11.­192

“One should use this mantra to effect protection [for oneself], bind the directions, form a protective circle for one’s companions, bind the fire pit,896 and summon all the wicked and utterly wicked beings. With this mantra one can also arrest semen.897 One should roam everywhere with a cord tied around one’s waist and incanted seven times. One should recite this mantra one hundred thousand times in order to destroy or appease the evil obstacle makers, reciting both during recitation sessions and the time of ritual bathing. In this way one will be able to accomplish all activities. When performing any ritual, one should put on the great fivefold seal [of Mañjuśrī].898 One will be able to accomplish everything; it cannot be otherwise.899 {11.192}

11.­193

“The practitioner should take some powder consisting of dried clay and cow dung and do the ritual ablutions as he pleases. He should bathe in water that is free of living organisms. In all the rites, one should always use only water that is free of living organisms. Having bathed, one should smear oneself with a paste of clay and cow dung, or other fragrant unguents that are especially helpful.900 One must not release into the water any phlegm,901 urine, or feces. One should not splash in the water or engage in play. One should compassionately reflect on oneself and others and on the absence of self, emptiness, and the pain of experiencing pervasive suffering, which is like the pain experienced by someone separated from their mother.902 A mantra adept should thus imagine himself to be a being without a practice to follow, one subject to ruin, fall, decay, and destruction, all of which are attended by suffering. He should think of himself as sinking deep into the ocean of saṃsāra, [F.163.a] [F.180.a] without a place to rest, protection, or refuge, and miserable. He should thus meditate, focusing his mind one-pointedly, while standing right there surrounded by water, submerged up to his neck or his waist. {11.193}

11.­194

“First one should visualize a huge lotus stalk supporting a big lotus flower. It is adorned with big petals and made of beautiful-looking jewels. Its pericarp is of beryl, its petals of emerald, and its stamens of crystal.903 It has one thousand petals and is in full bloom. It is adorned with flowers made of crystal and ruby.904 On this lotus there is a lotus throne made of precious stone, adorned with many gems, and shaded by a pair of cloth canopies. On the throne, one should visualize Lord Buddha expounding the Dharma. He is of pure golden color, surrounded by bright light, and adorned with a halo one fathom wide. He is large in size, appearing as if painted in the sky, and sitting in a cross-legged posture. {11.194}

11.­195

“To his right, on a lotus seat, one should visualize Noble Mañjuśrī, adorned with all the superb ornaments. He is not sitting but standing,905 and holding, in his extended hand, a yak-tail whisk to fan the Blessed One. He is of light red hue or the color of ground saffron. To the left of the Blessed One, there is the noble Avalokiteśvara, the color of a full autumn moon, with a yak-tail whisk in his hand. Similarly, the eight bodhisattvas906‍—the noble Maitreya, Samantabhadra, Kṣitigarbha, Gaganagañja, Sarva­nīvaraṇa­viṣkambhin, Apāyajaha, the noble Vajrapāṇi, and Sudhana‍—should be visualized. These are the ten907 bodhisattvas. {11.195}

11.­196

“To the right,908 one should visualize the eight pratyeka­buddhas‍—Candana, Gandhamādana, Ketu, Suketu, Sitaketu, Riṣṭa, Upāriṣṭa, and Nemi. [F.163.b] [F.180.b] In the same place909 there are also the eight great śrāvakas‍—the noble Mahā­maudgalyāyana, Śāriputra, Gavāmpati, Piṇḍola­bhara­dvāja, Pilindavatsa, the noble Rāhula, Mahākāśyapa, and the noble Ānanda. {11.196}

11.­197

“Next to these eight great śrāvakas, one should visualize an infinite assembly of monks; next to the pratyeka­buddhas, an infinite numbers of other pratyeka­buddhas; and in the eight places of the eight great bodhisattvas, infinite assemblies of other bodhisattvas. In this auspicious way should one visualize the canopy of the sky filled with this great assembly. {11.197}

11.­198

“Still standing in water reaching up to one’s navel, one should perform a big pūjā, offering flowers of many types, earthly and celestial, including māndarava and great māndarava, lotuses and great lotuses, or, according to season, blue lotuses910‍—different flowers of great size, baskets with flowers, and flowers piled as high as a mountain. Also, one should perform a pūjā, pleasing to the mind, for all the śrāvakas, pratyeka­buddhas, and bodhisattvas, offering fragrant powders, parasols, flags, and banners‍—both earthly and celestial, in great numbers‍—including thousands of millions of billions of bright lamps. One should offer, in the same manner, requisites and articles used for a bali offering, such as incense and food. {11.198}

11.­199

“One should then visualize oneself and everything illumined by the light issuing forth from the tuft of hair between Lord Śākyamuni’s eyebrows. Immediately entering samādhi while reciting the mantra, one will obtain fruits of the accumulated great merit and will certainly become destined for awakening. {11.199}

11.­200
“This and similar meditations
Were taught by the best of men [F.164.a] [F.181.a]
For the sake of all beings’ welfare
And for the benefit of mantra practitioners. {11.200}
11.­201
“The supreme seventh sage911
Taught at that time the most important meditation,
For the benefit of all mantra practitioners
And for all sentient beings. {11.201}
11.­202
“He taught the features and appearance
Of the first, the second,
And the third maṇḍalas,
And after that, he taught the mantra.912 {11.202}
11.­203
“The best of men declared that
With the first type of painting, the accomplishment will be supreme;
With the second, it will be inferior to that;
And with the smallest, the accomplishment will be very small. {11.203}
11.­204
“Just as with the form of the painting, so too
Can the meditation913 be supreme, medium, or smallest.
In short, though, this meditation
Will remove all of one’s faults.914 {11.204}
11.­205
“There is nothing else to rely on
Than the mode of meditation the wise one uses;
His mantras will be successful,
And he will be stable in his meditation. {11.205}
11.­206
“When the reciter has finished his chosen meditation
That has been taught according to its procedure,
He should request the mantra deity to depart,
Using whatever offering he finds pleasing. {11.206}
11.­207
“He should then come out of the water stream
And go, as he pleases,
To a place as described before,
Applying self-control according to rules. {11.207}
11.­208
“A mantra practitioner should recite the mantra
As prescribed for the previous rite.
He should then request the mantra deity,
And whatever deities had been summoned, to depart.915 {11.208}
11.­209
“Next, the skilled916 practitioner should perform
The protection rite for himself and his friends,
While knowing the true nature of the ritual917
And taking pleasure in following its procedure. {11.209}
11.­210
“One should praise the best of beings
By offering various eulogies,
And thus supplicating one’s mantra deity, the lord of mantras,
The śrāvakas, the rhinoceros-like pratyeka­buddhas, {11.210}
11.­211
“And the bodhisattvas, these great beings
Who are forbearingly kind toward the three realms.
A mantra reciter should then
Get up from his seat once again {11.211}
11.­212
“And, having gone some distance from his dwelling,
Should expel his breath completely,
Discharge mucous and spittle,
And void his bladder.918 {11.212}
11.­213
“During the daytime one should face north, [F.164.b] [F.181.b]
And at nighttime, south.
A mantra reciter should never
Wish for material benefits. {11.213}
11.­214
“He should not recite, for this purpose, the mantra,
Nor should he talk about his family and its activities.919
A practitioner of impeccable conduct,
Adorned with auspicious marks, should sit on the ground. {11.214}
11.­215
“He should perform ablutions in pure water
That reaches up to the hem of his robe,
And thoroughly wash his feet,
Wiping them seven times with clay.920 {11.215}
11.­216
“After urinating, he should use seven handfuls,921
After passing stool, use thirty handfuls,
And clean his hands afterward.
When clearing phlegm or snot,
He should take two handfuls of clay.922 {11.216}
11.­217
“One should perform one’s toilet carefully,
In a place far from one’s dwelling.923
One should go to where no sound is heard,
And where all paths disappear.924 {11.217}
11.­218
“There, at one’s pleasure,
Outside the southern boundary,925
In a pit submerged in saline water926
And covered over with sand, {11.218}
11.­219
“But not on a riverbank‍—
One should avoid polluting them with feces‍—
In a covered and secret place where one feels at ease,
In a wilderness devoid of people, {11.219}
11.­220
“Can a mantra practitioner go to the toilet
To void his body of impurities.
A mantra reciter should know the right time
And not hold in feces for too long. {11.220}
11.­221
“One should therefore go, whenever one feels like it,
To a clean and deserted spot as prescribed
And build there a toilet-cabin
The way one wants. {11.221}
11.­222
“One should always relieve oneself
In silence, without any company,
In a secret and hidden hut,
Or a place concealed by the terrain. {11.222}
11.­223
“When urine and stool have been evacuated,
A vow holder should always clean himself
Using soft and well-kneaded clay,
Free of living organisms. {11.223}
11.­224
“One should divide the clay into three lumps and always use one
To clean one’s anus and the remaining two to clean each hand.
A mantra practitioner should always collect the clay
From the ground as described before {11.224}
11.­225
“And thoroughly wash his feet,
First the right, then the left.
A mantra reciter should ensure
That the feet do not touch each other.927 {11.225}
11.­226
“The personal hygiene of mantra reciters
Has been taught at length before. [F.165.a] [F.182.a]
The pure beings have formerly taught
The purificatory toilet involving perfume and unguents.
This purification procedure will now be summarized
For the sake of those who follow the rules of mantra. {11.226}
11.­227
“The lord of sages has said
That one should always stay pure
Through a toilet involving perfume and unguents,
As has been indicated in this entire tantra. {11.227}
11.­228
“One should perform ablutions while reciting the mantra,
Delighting, like a devotee, in the rites that are successful,928
Following the method as previously taught,
With one’s mind inwardly pure. {11.228}
11.­229
“In all the tantras the purity
Of mantra practitioners is taught to be fivefold.929
Purity of the body, purity of speech,
And purity of mind are taught as three;
Fourth is the purity of truth,
And fifth is the purity of water.930 {11.229}
11.­230
“One needs to abide by the law of truth, control one’s anger,
Understand the teachings of the tantras, know the śāstras,
Be proficient in understanding the significance of the subtle nature,
Understand the mantras, and know the rituals. {11.230}
11.­231
“For those with both inner and outer931 skills,
Accomplishment will not be difficult to find.
One should not utter false and disrespectful words
That are devoid of the quality of truth; {11.231}
11.­232
“Words that are cruel, cruel in the extreme,
Or devoid of any truth;
Words that sow mutual hatred and anger;
Harsh words that attack someone’s weaknesses; {11.232}
11.­233
“Words devoid of truth or justice
That hurt other beings;
Or slanderous words born out of an afflicted mind
That have no virtue in them at all. {11.233}
11.­234
“So, too, one should always avoid intrinsically harmful words
That spring from wrong morality and do not accord with the Dharma.
A mantra reciter should likewise always avoid
The vulgar pursuits of common people. {11.234}
11.­235
“All the buddhas, bodhisattvas,
And other wise beings condemn
The misguided ire of
Those who fear the next world.932 {11.235}
11.­236
“Certainly, too, the rhinoceros-like pratyeka­buddhas
And the śrāvakas, time and again,
Condemn false speech for those people
Who desire accomplishment in this world. {11.236}
11.­237
“One who speaks false words
Will go to a most terrible hell,
Then to the animal realm,
And after that to Yama’s world of hungry ghosts. {11.237}
11.­238
“One who makes one’s living933 by telling lies
Will have to stay there continually. [F.165.b] [F.182.b]
Such a feeble-minded being will go to the terrible
Kālasūtra or Pratāpana hell, {11.238}
11.­239
“Or Sañjīva, Asipattra,
Or perhaps Śālmalīvana,
Where a person who speaks untruth
Will remain for many eons. {11.239}
11.­240
“How could the mantras of a liar
Ever bring accomplishment?
One who deceives beings with false words
Only brings them distress.
One whose actions are so deluded
Is therefore not going to see mantra accomplishment. {11.240}
11.­241
“There will be no accomplishment for the followers of mantra
Who utter words in the manner just described.
How could they win accomplishment,
Even after many eons‍—tens of millions? {11.241}
11.­242
“One who rejects, on this earth,
The teaching of the buddhas
Will fall into the terrible
And very frightening Avīci hell. {11.242}
11.­243
“In the Sañjīva, Kālasūtra,
Or Pratāpana hell
One will remain for one great eon,
If one shuns these genuine instructions of mine. {11.243}
11.­244
“Foolish people will be cooked
In a frighteningly dark hell,
If, blind and veiled by darkness,934
They disdain the genuine teachings. {11.244}
11.­245
“Because of their ignorance and childish nature,
They are deluded by their false pride.
Slighting the vidyārāja,935
They will fall into a terrible hell. {11.245}
11.­246
“One should therefore refrain from committing evil,
Or any contemptible falsehood.
Genuine Dharma must not be despised,
And wrong views must be rejected. {11.246}
11.­247
“Consequently, one should always have faith
And always follow the mantra procedure.
One who knows the mantra should speak the truth,
Always for the good of sentient beings.
If such a one resorts to the mantra,
He will certainly obtain accomplishment.936 {11.247}
11.­248
“The937 (ritual) performance makes for the (ritual) activity;
Such activity would not happen without the performance.
One thus performs various activities (and creates various karmas)
Of the sublime, medium, and lower types.
One who thus engages in ritual activity
Will always obtain accomplishment.938 {11.248}
11.­249
“In terms of purpose, the only purpose of ritual performance
Is always for the sake of aim-oriented activity.
Ritual performance without a motive is a kriyā (mere performance),
Whereas ritual performance with a motive is a karman (retributive939 activity).
As activity that relies on ritual bears results,
One should always perform rituals.940 {11.249} [F.166.a] [F.183.a]
11.­250
“First the required procedure, then the activity, and then the result‍—
This is always the order in which these three occur.
That which bears no result (that is, the procedure on its own) becomes that which
Produces the result (the activity), thus always ending with the result.941 {11.250}
11.­251
“With results or without them‍—
These are the only possible outcomes.
A mantra is accomplished through union;
This union is what brings the accomplishment of mantra.
The absence of union is separation,
And separation, unlike union, is not effective.942 {11.251}
11.­252
“Accomplishment‍—the accomplishing of what is to be accomplished‍—
Will not be won in that case.
The power substances‍—the causes of accomplishment‍—
Will be blocked in every respect.943 {11.252}
11.­253
“For those, however, who have accomplished their mantra,
Even the mantras they have not previously accomplished bring results.
The activity primarily intended by the performer
Is the result of the procedure enacted for the purpose of this activity. {11.253}
11.­254
“In all activities one should not perform that which is ineffectual.
Since the [effective] activity has its causes,
Which are the mantra, the tantra, and the intention,
One should always944 commence an activity employing [these causes]. {11.254}
11.­255
“One should perform activities that are viable (ārabhya);
One should not undertake activities that are ineffectual.
Mantras that are not part of a ritual performance
Will not bring accomplishment to anyone. {11.255}
11.­256
“The samaya, formerly taught by the supreme sages‍—
The teachers of the true Dharma‍—
Has been explained by the victorious ones
In the teachings of the Mantra Vehicle.945 {11.256}
11.­257
“The practitioner who knows the complete doctrine of the mantra
Has been shown, in this matchless king of manuals,946
The path that results in awakening‍—
The path whose nature (rūpa) is mantra. {11.257}
11.­258
“All mantras for which the lineage connection
Is always present will be successful.
One947 will accomplish[, in such a case,] what one desires
Within a short period of time. {11.258}
11.­259
“For the sake of pacifying every being,
The perfect buddhas taught
The path that consists of mantra,
Which leads to the city of nirvāṇa.948 {11.259}
11.­260
“Thus, the path to awakening
Always fulfills the purpose of all activities.
Buddhahood is its place of origin
And its ultimate and final aim. {11.260}
11.­261
“If effected through mantra recitation,
This path will be accomplished without effort,
And its results will be obtained
Along with the knowledge of various karmic predispositions.949 {11.261}
11.­262
“In brief, this attainment will come [F.166.b] [F.183.b]
To those with discipline, meditation, and [the three] liberations,
And it will fulfill for them all aims‍—
This has been taught by the chief among the victors. {11.262}
11.­263
“One will obtain an increase in riches,
Reside in the ultimate realm,
Or be the leader, in any event, of the yakṣas
And the sovereign of gods and men.950 {11.263}
11.­264
“One who [knows] all mantras
Will obtain supremacy
Over men, gods, and asuras,
And will make his rites bear fruit.951 {11.264}
11.­265
“One should always practice pure conduct
And take joy in discipline and meditation.
A mantra practitioner should recite the mantra
That has been taught in all the tantras. {11.265}
11.­266
“The mantra practitioner may perform the various types of rites,
Such as those of the highest or middling type.
If, however, he desires riches,
He should perform those of the lowest type.952 {11.266}
11.­267
“The lowest rites will bring an increase of pleasures;
The middling will bring a superior body.
The reciter will, however, attain the highest state
Only through the supreme rites. {11.267}
11.­268
“At the end of recitation, the practitioner should rest,
For as long as necessary;
He should do his formal practice
When the time for it has arrived. {11.268}
11.­269
“Even953 though all his rites have succeeded, the mantra practitioner
Should keep reciting in order to exhaust all the evil of human beings.
What is normally done through successive rites,
He can accomplish through a single rite performed according to procedure. {11.269}
11.­270
“His accomplishment will become stable
When he has acquired all that is possible for human beings to acquire.
Such a mantra reciter should nevertheless continue to recite the mantra
In order to exhaust evil, and then, to remove the karma of beings.954 {11.270}
11.­271
“May the mantras revered by the world
That are supreme, middling, or inferior be successful!
When recited they will exhaust all karma
That has been accumulated throughout the succession of births.955 {11.271}
11.­272
“The evil of all the embodied beings will then be destroyed.
One will obtain various body ornaments,
Pleasing to the mind and possessed of all good qualities.
One will obtain a place in the Yakṣa, [F.167.a] [F.184.a] with the permanent position of a king.
Those who recite the mantra of the tathāgatas
Will obtain every accomplishment.” {11.272}
11.­273

This concludes the eleventh chapter of “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings. This chapter constitutes the detailed fourth chapter on places suitable for the performance of the ritual; on mantra recitation, ritual observances, homa, meditation, purificatory rites, and conduct; and the performance of all the rites according to procedure.


12.

Chapter 12

12.­1

Now Lord Śākyamuni again looked at the entire Pure Abode, and said this to Mañjuśrī, the divine youth:

“Listen, Mañjuśrī, to [the instructions] for the followers of your vidyā mantra who strive to benefit all beings‍—what mantras956 they should be made to recite, by whom these mantras are to be recited, and the attendant rosary rites that are methods for accomplishing all the common mantras of all tantras. Listen carefully and reflect on this well. I will teach this [now].” {12.1}


13.

Chapter 13

13.­1

Now Lord Śākyamuni again looked at the realm of the Pure Abode, and said this to Mañjuśrī, the divine youth:

“There is, O Mañjuśrī, a ritual sequence for a special worship of [the god of] fire, which is meant for those practitioners of vidyā who engage in the rite of homa according to the special procedure that has been succinctly explained in the chapter on mantras in your manual. Once established in this routine, beings become actively engage in the conduct of all vidyās. What is this sequence? The mantric words of the secret vidyā spell are as follows: {13.1} [F.169.b] [F.186.b]


14.

Chapter 14

14.­1

Then Lord Śākyamuni again directed his gaze at the realm of the Pure Abode and said this to Mañjuśrī, the divine youth:

“There is, O Mañjuśrī, a secret vidyā mantra of yours that accomplishes all mantras. It was granted by the tathāgatas, arose from the treasury of their teachings, belongs to the ‘Cloud of Dharma,’ and is of the essence of the sky. This vidyā is the supreme lord of all mundane and supramundane mantras, just like the divine youth is the lord of all beings. This lord is described as a tathāgata, the supreme and the most excellent. Just as Lord Buddha, O divine youth, is the most eminent person among gods and men, so he‍—this supreme vidyārāja‍—is among all the mantras. He has been formerly taught by the blessed buddhas who are equal in number to the grains of sand in the river Gaṅgā and whose merits are ineffable. He has been regarded by them as the supremely secret heart mantra [F.172.b] [F.189.b] of the tathāgata Ratnaketu, auspicious in every respect. He is praised and extolled by all the buddhas, is the relief of all beings, and is the destroyer of every evil. He grants every wish and fulfills every hope. So what is this mantra?”1021 {14.1}


15.

Chapter 15

15.­1

At that time, the bodhisattva Vajrapāṇi, the great being, was present in the midst of the same gathering. Seated, he rose from his seat, circumambulated the Blessed One clockwise three times, and, prostrating at the Blessed One’s feet, said this to him: {15.1}

15.­2

“Good, O Blessed One! For the sake of those who follow the conduct entailing the ritual divisions of vidyā and homa rites performed at the junctions of the day, you have clearly explained and elucidated with supreme eloquence the path that consists of rites involving vidyā mantras; the path that manifested from the great Cloud of Dharma; the path that comprises the detailed ritual instructions pertaining to the cakravartin, the great vidyārāja who is the heart essence of all the tathāgatas; the path that brings results and fulfills all aims completely; the unsurpassable path that leads to awakening; the path marked with the cause that generates the conditions, actions, and their certain results; the path that is the root of virtue that causes the attainment of the ten miraculous powers, and whose ultimate goal is to ascend to the seat of awakening. That, Blessed One, is excellent! May the teacher please instruct us on the signs that accord with the accomplishment of mantra that appear in dreams, signs indicating the time1123 when the beings who engage in the practice of all vidyā mantras should commence the activities that cause accomplishment, so that all vidyā mantras‍—the causes that fulfill the rites‍—bear results.” {15.2}


16.

Chapter 16

16.­1

The blessed Śākyamuni looked again at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

“Mañjuśrī! Requested by the wise king of yakṣas who holds a vajra in his hand, I already taught in detail, in the middle of this assembly, your complete chapter1295 on the ritual activities intended for all purposes.1296 {16.1}

16.­2
“I taught about the good and bad aspects of dreams
And how they relate to all the mantra purposes.
I taught all of it at length
For the mantra reciters.”1297 {16.2}

17.

Chapter 17

17.­1

Now Lord Śākyamuni entered the samādhi called the magical display of all the tathāgatas. As soon as he entered this samādhi, rays of blue, yellow, dazzling white, red, and crystal-colored light issued from the tuft of hair between his eyebrows. They brightened the entire buddhafield and illuminated the interior of every realm of the universe, while darkening all the planets and constellations and summoning them in an instant. After summoning them, the light assigned them to their respective places and drew them, by the power of the Buddha’s blessing, into the circle of the assembly. It then disappeared into the same tuft of hair between Lord Śākyamuni’s eyebrows. All the planets, constellations, and stars, their light blocked, approached Lord Śākyamuni, pained and frightened. They stood with folded hands, trembling and prostrating themselves on the ground again and again. {17.1}


24.

Chapter 24

24.­1

1359The blessed Śākyamuni now addressed all the most important grahas among the constellations, planets, stars, and celestial bodies that exist in all the world spheres‍—the grahas dwelling in all the directions and endowed with great magical powers: {24.1} [F.194.a] [F.211.a]

24.­2

“Listen, venerable friends, to my presentation on the respective powers of all the planets and constellations. Show your power, sirs, and accomplish the purpose of all the rituals involving the mantra. Keep your samayas and eagerly pursue an accomplishment in the doctrine contained in this sovereign manual of Mañjughoṣa and later expounded in other manuals as well.” {24.2}


25.

Chapter 25

25.­1

Lord Śākyamuni once again addressed the planets, the nakṣatras, the stars, and other celestial bodies: {25.1}

25.­2

“Please listen, all of you, venerable sirs, the planets and the nakṣatras!1487 This sovereign manual of the divine youth Mañjuśrī, which contains ritual instructions on the empowerment and the maṇḍala according to the mantra system,1488 should not be transgressed against. You honored celestial bodies should not obstruct the knowledge holders trained in this supreme manual who engage in the practice of recitation, homa,1489 the observance of rules, and magic. [F.203.b] [F.220.b] Nor should you hinder the insights gained by the calculations of the behavior (carita) of the asterisms and nakṣatras.1490 Instead, you and the hosts of gods should all protect those who engage in the instructions thereof. All the wicked beings should be warded off, restrained,1491 and properly instructed. None of them should be hurt in any way. [Instead,] they should be established in the stages of this doctrine that confers the ten powers.” {25.2}


26.

Chapter 26

26.­1

At that time Blessed Śākyamuni, looking again1521 at the realm of the Pure Abode, addressed Mañjuśrī, the divine youth:

“Listen, Mañjuśrī, to my short teaching on the painting procedure of One Syllable‍—the cakravartin of great power. This procedure was previously taught at length, but now only briefly.1522 {26.1}

26.­2

“During this lowest eon beings have little diligence or wisdom, and are rather dull. They would be unable to successfully execute the painting in its extensive version.1523 {26.2}


27.

Chapter 27

27.­1

At that time, the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and the hosts of gods dwelling there, as well as all the buddhas, bodhisattvas, pratyeka­buddhas, and the noble śrāvakas, and once again addressed Mañjuśrī the divine youth: {27.1}

27.­2

“This complete basket of teachings of all the tathāgatas, O Mañjuśrī, is as illustrious as a wish-fulfilling gem. It is taught in order to make beings into receptacles wherein results will be born.1616 During the lowest eon, at the time when the buddhafield is empty, [F.215.a] [F.232.a] the tathāgatas are in the state of nirvāṇa and the genuine Dharma tools have disappeared. At such a time, in order to preserve the mantra basket of all the tathāgatas’ teachings, this One Syllable, O Mañjuśrī, taught in this king of manuals of your mantra methods, the manual of the divine youth, will become a shared treasure, which, when recited according to procedure, will fulfill the wishes of all beings.1617 This cakravartin, One Syllable, taught in your king of manuals, constitutes the essential core of the mantra systems of all the tathāgatas and is the most prominent [part of] them. When one recites him, all the tathāgata-vidyārājas1618 are being recited. {27.2}


28.

Chapter 28

28.­1

Now the blessed Śākyamuni looked again at the realm of the Pure Abode and said this to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, in your ritual a painting procedure‍—a sādhana aid that accomplishes all activities. The ritual performed in front of this painting1685 should employ the aforementioned one-syllable heart mantra, or the six-syllable mantra that ends with ma, or your six-syllable root mantra that starts with oṁ, or the one-syllable mantra.1686 This king of rites will become the means of protection in the future time, when I, the Tathāgata, am in parinirvāṇa and the buddhafield is empty‍—at the time when the lowest eon has arrived, and the world is without protection or refuge, and with nothing to resort to. This king of rites will then become the refuge, the succor, the place of rest, and the final resort. What is this rite? {28.1}


29.

Chapter 29

29.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {29.1}

29.­2

“There is, Mañjuśrī, in this division of your ritual prescriptions, a seventh [set of] rites involving a painting that will be effective at the end of the [dark] eon and will without fail lead to accomplishment. This accomplishment will include the arising and maturing of happiness, the knowledge of the physical world, and the forestalling of all painful destinies, and it will certainly lead to awakening.” {29.2}


30.

Chapter 30

30.­1

At that time, the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {30.1} [F.231.a] [F.248.a]

30.­2

“There is, Mañjuśrī, in your mantra treatise, a list of places for accomplishing any vidyārāja mantra, starting with the mantra of Cakravartin‍—the foremost among all tathāgata-uṣṇīṣas.1804 In brief, everywhere in the northern regions, the mantras of tathāgata-1805vidyārājas will become accomplished. {30.2}


31.

Chapter 31

31.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and said to Mañjuśrī, the divine youth:

“Listen Mañjuśrī, divine youth, as I teach about the ways of spirits who possess other beings, and the accompanying auspicious and inauspicious signs.” {31.1}

31.­2

Mañjuśrī, the divine youth, rose from his seat, prostrated at the feet of the Blessed One, folded his hands, and said to the Blessed One:


32.

Chapter 32

32.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth: {32.1}

32.­2

“Your mantras, Mañjuśrī, hold the key to the complete understanding of all the tantras; they possess the secrets of all the vidyās,1877 and, in consequence, they can also cause the ripening of all the results of good qualities accumulated over a long period of time. I will now authoritatively teach the factors of accomplishment, which are as follows: {32.2}


33.

Chapter 33

33.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {33.1}

33.­2

“Your king of manuals, Mañjuśrī, styled as a nirdeśa,1899 is a treasury of the sphere of phenomena, as it proceeds from the sphere of phenomena, which is the essence of the tathāgatas. This great sūtra, precious as a jewel, is divided into detailed sections. It is sanctioned [to teach] the greatest secrets of the tathāgatas and brings accomplishment of the supreme mantras. It contains auxiliary practices pertaining to the knowledge of signs and the rules for ascertaining the right time.1900 [It also explains] the voices of all the [different] beings, differentiating the sounds made by sentient and insentient entities. {33.2}


34.

Chapter 34

34.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to the divine youth Mañjuśrī as follows: {34.1}

34.­2

“Listen, Mañjuśrī, to your most esoteric and secret teaching on your mudrās and mantras. No followers of your mantra path should ever disclose this teaching to people who have no trust and no faith in the doctrine of the Tathāgata; to people who do not have the authorizing samaya or do not maintain the continuity of the lineage of the Three Jewels; to people who are in bad company; to people who do not desire religious merit; to people who interact and mix with evil companions or are surrounded by bad friends; to people who distance themselves from the Buddha’s teaching; to people who have not been instructed by their master and so this manual would bring no results for them; to people, divine youth, who have not been initiated into your supreme and most secret maṇḍala; or to people who do not observe their samaya or who have no connection to the family of the Tathāgata. {34.2}


35.

Chapter 35

35.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode [F.245.a] [F.262.a] and entered the samādhi called that which animates the great receptacle of mudrās of the tathāgatas. As soon as he entered this samādhi, a great light issued from the tuft of hair between his eyebrows. This mass of light, surrounded by innumerable billions of light rays, illuminated many buddhafields, arousing all the buddhas [dwelling there], and entered back into Lord Śākyamuni’s tuft of hair. {35.1}


36.

Chapter 36

36.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, a most secret mudrā presentation that includes your root2238 mudrā and its assorted mudrās. [These mudrās] may be employed in all rites. In short, they bring every kind of good fortune and produce results; they supplement every mantra and accomplish the aim of every activity. {36.1}


37.

Chapter 37

37.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth, as follows: {37.1}

37.­2

“There is, Mañjuśrī, in your root manual, another most secret mudrā. Its ritual procedure [represents] the entire mudrā system. [F.259.b] [F.276.b] It is recommended for all the mantras and can be employed with any of them. It accomplishes all rites and purifies the path to perfect awakening.2254 It destroys all the paths that lead to saṃsāric existence. It sustains all beings and grants long life, freedom from disease, and powerful sense faculties. It fulfills all wishes and gives rise to all the factors of awakening. It gives joy to all beings and produces the results they all wish and hope for. It fulfills all activities and makes all mantras efficacious. It comprises all the other mudrās and mantras. Listen, Mañjuśrī, divine youth! {37.2}


38.

Chapter 38

38.­1

At that time the blessed Śākyamuni again directed his gaze at the realm of the Pure Abode and spoke to Mañjuśrī, the divine youth:

“Listen, Mañjuśrī!

“Briefly, there are detailed [teachings on] the characteristics of the mudrās and the mantras, the procedures of the maṇḍalas and the association-based2456 distribution of mudrās therein, and the secret maṇḍala of all the mantra [deities] in all the tantras.2457 {38.1}

38.­2
“All of them were taught before
By every buddha of great majesty.
The exalted function of the mantras
Was explained for each of the families2458
By the former buddhas from the earliest time
To bring benefit to sentient beings. {38.2}

50.

Chapter 50

50.­1

2485At that time Blessed Vajrapāṇi, the general of the yakṣas who was in the assembly, got up from his seat, draped his upper robe over the left shoulder, placed his right knee on the ground, bowed2486 to the Blessed One with his palms pressed together, and made the following request: {50.1}

50.­2

“O Blessed One! You have not fully explained2487 the ritual of the lord of wrath called Yamāntaka that was taught by Mañjuśrī, the divine youth. Nor has Mañjuśrī, the divine youth, explained it. I request you, Blessed One, to teach this ritual, out of regard for human beings during the final age, so that, at the time when you are in the state of complete nirvāṇa, when the teachings have disappeared, during the dreadful time of the worst age when the buddhafield is completely devoid of śrāvakas and pratyeka­buddhas, the teachings of the tathāgatas may be preserved, the domain of the Dharma may remain for a long time, all wicked kings may be subdued, those who harm the Three Jewels may be suppressed, the inconceivable bodhisattva conduct may bring the virtues of beings who require guidance to completion, and innumerable sentient beings may be brought to complete maturity. {50.2}


51.

Chapter 51

51.­1

At that time Vajrapāṇi, the lord of guhyakas, looked at the entire great assembly and addressed all the hosts of beings seated [in the space] above the realm of the Pure Abode: {51.1}

51.­2

“Listen, honorable friends! For a start I will teach the painting procedure of Lord of Wrath Yamāntaka‍—one of infinite power and courage, the tamer of those difficult to tame, one who terminates the life of Vaivasvata,2540 a great bodhisattva devoted to restraining wicked beings‍—the procedure that was taught by Mañjuśrī.2541 {51.2}


52.

Chapter 52

52.­1

At that time the great being, Bodhisattva Śāntamati, who was sitting in the midst of that great gathering, got up from his seat, bowed to each of the buddhas, and stood in the middle of the assembly. Having circumambulated the blessed Śākyamuni three times clockwise, he bowed at his feet and, looking in the direction of Vajrapāṇi, the great general of the yakṣa army, said: {52.1}

52.­2

“You are exceedingly cruel,2605 Vajrapāṇi, in that you teach mantra methods that are harmful to all sentient beings, or serve to obtain sensual pleasures. It is not proper, O son of the victorious ones, for the bodhisattvas, the great beings, to act like this because bodhisattvas, great beings, are endowed with great compassion and practice bodhisattva conduct. Practicing benevolence for the sake of all beings, they do not cast off the fetters of existence.2606 {52.2}


53.

Chapter 53

53.­1

Blessed Śākyamuni, having now emerged from his samādhi,2758 continued to teach the Dharma to the assembly that resembled a great ocean. There, sitting in front of all the [assembled] beings and hosts of spirits, were uncountable thousands of bodhisattvas, headed by Vajrapāṇi; uncountable thousands of arhats, headed by Śāriputra; innumerable gods devoted to the four great kings, headed by Vaiśravaṇa; innumerable gods from the realm of the Thirty-Three, headed by Śakra; as well as innumerable gods from the realms of Suyāma, Tuṣita, Nirmāṇarati, Paranirmita, Vaśavartin, Brahmakāyika, Brahmapurohita, Mahābrahmā, Parīttābha, Apramāṇa, Ābhāsvara, and so forth, until Puṇyaprasava, Bṛhatphala, Avṛha, Atapas, and Akaniṣṭha. The Blessed One addressed them as follows: {53.1}


54.

Chapter 54

54.­1

Directing his gaze again at the realm of the Pure Abode, the blessed Śākyamuni said this to Mañjuśrī, the divine youth: {54.1}

54.­2

“Wherever, Mañjuśrī, this Dharma discourse is disseminated, you should know that I am present there myself, surrounded by the hosts of all the bodhisattvas, taking the place of honor among the congregation of śrāvakas, and attended upon by a retinue of all the gods, nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, siddhas, vidyādharas, and other nonhuman and human beings. The Tathāgata resides there for the sake of protecting, sheltering, and defending. {54.2}


c.

Colophon

c.­1

By order of the glorious ruler and renunciant king Jangchub O, this text was translated, edited, and finalized by the great Indian preceptor and spiritual teacher Kumārakalaśa and the translator Lotsawa and monk Śākya Lodrö.3397


ap.
Appendix

Sanskrit Text

app.

Introduction to the Sanskrit text of the Mañjuśrī­mūla­kalpa

app.­1

The Sanskrit text presented here is meant to accompany the English translation. It is based on five manuscripts as detailed in the list of abbreviations for this appendix. The default source for the text presented here was Śāstrī’s (Śāstrī 1920–25)3398 published transcript of manuscript T. Variant readings are reported only when they replace Śāstrī’s readings or when deemed relevant. The notes in the critical apparatus list the variants in the order of relevance, departing from the usual practice of listing them in the alphabetical order of the sigla. It is incomplete; it leaves out three blocks of chapters not included in the Tibetan canonical translation.

ap1.

Chapter A1

ap1.­1

{S1} {V1} {B1v} oṁ3399 namaḥ sarva­buddha­bodhi­sattvebhyaḥ ||


evaṃ mayā śrutam ekasmin samaye | bhaga­vāñ śuddhāvāsopari gagana­tala­pratiṣṭhite 'cintyāś­caryādbhuta­pravibhakta­bodhi­sattva­sannipāta­maṇḍala­māḍe3400 viharati sma | tatra bhaga­vāñ śuddhāvāsa­kāyikān deva­putrān āmantrayate sma || 1.1 ||

ap1.­2

śṛṇvantu bhavanto3401 deva­putrāḥ mañjuśriyaḥ3402 kumāra­bhūtasya bodhi­sattvasya mahā­sattvasyācintyādbhuta­prātihārya­caryā­samādhi­rddhi3403viśeṣa­vimokṣa­maṇḍala­bodhi­sattva­vikurvaṇaṃ sarva­sattvopajīvyam āyur ārogyaiśvaryam3404 | manoratha­paripūrakāṇi3405 mantra­padāni sarva­sattvānāṃ hitāya bhāṣiṣye | taṃ śṛṇu sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye 'haṃ te3406 || 1.2 ||

ap2.

Chapter A2

ap2.­1

atha khalu mañjuśrīḥ kumara­bhūtaḥ sarvāvantaṃ parṣanmaṇḍalam avalokya sarvasattvasamayānupraveśāvalokinīṃ nāma samādhiṃ samāpadyate sma | samanantarasamāpannasya ca mañjuśriyaḥ kumara­bhūtasya nābhimaṇḍalapradeśād raśmir niścaranti sma | {B25r} anekaraśmi­koṭī­niyuta­śatasahasra­parivāritā samantāt sarvasattvadhātum avabhāsya punar eva taṃ śuddhāvāsabhavanaṃ avabhāsya sthitābhūt || 2.1 ||

ap2.­2

atha khalu vajrapāṇir bodhisattvo mahā­sattvo mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

ap3.

Chapter A3

ap3.­1

atha tṛtīyaḥ parivartaḥ ||

atha khalu mañjuśrīḥ kumara­bhūtaḥ punar api taṃ śuddhāvāsabhavanam avalokya tān mahā­parṣanmaṇḍalasannipatitān sarvabuddhabodhisattvān praṇamya • ekākṣaraṃ paramaguhyaṃ sarvaviṣaghātasarvakarmikaṃ ca mantraṃ svamaṇḍalasādhanaupayikaṃ sarvakṣudrakarmeṣu copayojyaṃ bhāṣate sma | katamaṃ ca tat || 3.1 ||

ap3.­2

namaḥ samanta­buddhānām | tadyathā jaḥ | eṣa sa mārṣāḥ sārvabhūtagaṇāś ca asyaiva mantram ekākṣarasya dvitīyaṃ maṇḍalavidhānaṃ saṃkṣepato yojyam || 3.2 ||

ap4.

Chapter A4

ap4.­1

namo buddhāya sarvabuddhabodhisattvebhyaḥ ||

atha khalu mañjuśrīḥ sarvāvantaṃ śuddhāvāsabhavanam avalokya punar api tan mahā­parṣanmaṇḍalasannipātam avalokya śākyamuneś caraṇayor nipatya prahasitavadano bhūtvā bhagavantam etad avocat || 4.1 ||

ap4.­2

tat sādhu bhagavān sarvasattvānāṃ hitāya mantra­caryā­sādhana­vidhānanirhāraniṣyanda­dharma­megha­pravarṣaṇa­yathepsita­phalaniṣpādana­paṭala­visarāt4349 paṭavidhānam anuttarapuṇyaprasavaḥ samyaksambodhibīja4350•abhinirvartakaṃ sarvajñajñānāśeṣa•abhinirvartakam || 4.2 ||

ap5.

Chapter A5

ap5.­1

atha khalu bhaga­vāñ śākya­muniḥ sarvaṃ tatparṣanmaṇḍalam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate4427 sma |

asti mañjuśrīr aparam api tvadīyaṃ madhyamaṃ paṭavidhānam | tad bhāṣiṣye 'ham | śṛṇu sādhu ca suṣṭhu ca manasi kuru || 5.1 ||

ap5.­2

ādau tāvat pūrvanirdiṣṭenaiva sūtrakeṇa pūrvoktenaiva vidhinā pūrvaparikalpitaiḥ śilpibhiḥ pūrvapramāṇaiva madhyamapaṭaḥ suśobhanena śuklena suvratena sadaśena • aśleṣakai raṅgair apagatakeśasaṃkārādibhir yathaiva prathamaṃ tathaiva tat kuryād varjayitvā tu pramāṇarūpakāt tat paṭaṃ paścād abhilikhāpayitavyam || 5.2 ||

ap6.

Chapter A6

ap6.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api mañjuśriyaṃ kumara­bhūtam āmantrayate sma | asti mañjuśrīr aparam api paṭavidhānarahasyaṃ tṛtīyaṃ kanyasaṃ nāma yaḥ sarvasattvānām ayatnenaiva siddhiṃ gaccheyuḥ || 6.1 ||

ap6.­2

pūrvanirdiṣṭenaiva vidhinā śilpibhiḥ sugatavitastipramāṇaṃ tiryak tathaiva samaṃ caturasraṃ pūrvavat paṭaś citrāpayitavyaḥ pūrvanirdiṣṭai raṅgaiḥ || 6.2 ||

ap6.­3

ādau tāvad ārya­mañjuśrīḥ siṃhāsanopaniṣaṇṇo bāladārakarūpī pūrvavad dharmaṃ deśayamānaḥ samanta­prabhā•arciṣo nirgacchamānaś cārurūpī citrāpayitavyaḥ | vāmapārśve ārya­samanta­bhadro ratnopalasthitaś camaravyagrahastaś cintāmaṇivāmavinyastakaraḥ priyaṅguśyāmavarṇaḥ pūrvavac citrāpayitavyaḥ | dakṣiṇapārśve • ārya­mañjuśriyasya ratnopalasthita āryāvalokiteśvaraḥ | pūrvavac camaravyagrahasto vāmahastāravindavinyastaḥ samanta­dyotitamūrtir abhilekhyaḥ || 6.3 ||

ap7.

Chapter A7

ap7.­1

atha khalu mañjuśrīḥ kumara­bhūta utthāyāsanād bhagavantaṃ śākya­muniṃ triḥ pradakṣiṇīkṛtya bhagavataś caraṇayor nipatya bhagavantam evam āha ||

sādhu sādhu bhagavatā yas tathāgatenārhatā samyaksambuddhena subhāṣito 'yaṃ dharma­paryāyaḥ sarvavidyāvratacāriṇām arthāya hitāya sukhāya lokānukampāyai | bodhisattvānām upāyakauśalyatā darśitā nirvāṇoparigāminī vartmopaviśeṣā niyataṃ bodhiparāyaṇā saṃtatir bodhisattvānāṃ sarvamantrārthacaryā sādhanīyam | etanmantrarahasyasarvajanavistāraṇakarī bhaviṣyati || 7.1 ||

ap8.

Chapter A8

ap8.­1

atha khalu bhaga­vāñ śākya­munir mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

ye te mañjuśrīs tvayā nirdiṣṭā sattvā teṣām arthāya • idaṃ paṭavidhānaṃ visaram ākhyātam | te svalpenaivopāyena sādhayiṣyante | teṣām arthāya sādhanopayikaṃ4498 guṇa­vistāra­prabhedavibhāgaśaḥ karma­vibhāgaṃ samanubhāṣiṣyāmi | taṃ śṛṇu sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye sarva­sattvānām arthāya || 8.1 ||

ap8.­2

atha khalu mañjuśrīḥ kumara­bhūto bhaga­vantam etad avocat |

ap9.

Chapter A9

ap9.­1

atha khalu bhaga­vāñ śākya­muniḥ sarvāvatīparṣanmaṇḍalopaniṣaṇṇān deva­saṅghān āmantrayate sma |

śṛṇvantu bhavanto mārṣā mañjuśriyasya kumara­bhūtasya caryāmaṇḍalamantrasādhanopāyikaṃ4509 rakṣārthaṃ sādhakasya paramaguhyatamaṃ paramaguhyahṛdayaṃ sarvatathāgatabhāṣitaṃ mahā­vidyārājaṃ yena japtena sarvamantrā japtā bhavanti || 9.1 ||

ap9.­2

anatikramaṇīyo 'yaṃ bho deva­saṅghā ayaṃ vidyārājā | mañjuśriyo 'pi kumara­bhūto 'nena vidyārājñā • ākṛṣṭo vaśam ānīto sammatībhūtaḥ | kaḥ punarvādaḥ | tadanye bodhisattvā laukikalokottarāś ca mantrāḥ | sarvavighnāṃś ca nāśayaty eṣa mahā­vīryaḥ prabhāva ekavīrya eka • eva sarvamantrāṇām agram ākhyāyate | eka • eva • ekākṣarāṇām akṣaram ākhyāyate | katamaṃ ca tat || 9.2 ||

ap10.

Chapter A10

ap10.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api karmasādhanottamaṃ bhāṣate sma |

iha kalparāje anyatamaṃ mantraṃ gṛhītvā gaṅgāmahā­nadīm avatīrya nauyānasaṃsthitaḥ gaṅgāyā madhye kṣīrodanāhāras triṃśallakṣāṇi japet yatheṣṭadivasaiḥ | tato japānte sarvān nāgān paśyati | tataḥ sādhanam ārabhet4521 | tatraiva naumadhye agnikuṇḍaṃ kārayet padmākāram | tato nāgakesarapuṣpaiḥ paṭasya mahatīṃ pūjāṃ kṛtvā jyeṣṭhaṃ paṭaṃ paścānmukhaṃ pratiṣṭhāpya ātmanaś ca pūrvābhimukhaṃ kuśaviṇḍakopaviṣṭo nāgakesarapuṣpam ekaikaṃ saptābhimantritaṃ kṛtvā khadirakāṣṭhendhanāgniprajvālite juhuyād yāvat triṃśasahasrāṇi śvetacandanakuṅkumapūtānāṃ nāgakesarapuṣpānāṃ4522 nānyeṣām | nāgānāṃ darśanam avekṣyam | siddhadravyaiś ca pralobhayanti | na grahītavyāni || 10.1 ||

ap11.

Chapter A11

ap11.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

asti mañjuśrīs tvadīyaṃ madhyamaṃ paṭavidhānaṃ madhyamakarmopayikasādhanavidhiḥ | samāsatas tāṃ bhāṣiṣye | taṃ śṛṇu sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye || 11.1 ||

ap11.­2

atha khalu mañjuśrīḥ kumara­bhūto bhagavantam evam āhuḥ |

tad vadatu bhagavān lokānukampakaḥ śāstā sarvasattvahite rato yasyedānīṃ kālaṃ manyase | asmākam anukampārtham anāgatānāṃ ca janatām avekṣya || 11.2 ||

ap12.

Chapter A12

ap12.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api sarvāvantaṃ śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma ||

śṛṇu tvaṃ mañjuśrīs tvadīyaṃ vidyāmantrānusāriṇāṃ sakalasattvārthasamprayuktānāṃ sattvānāṃ yena jāpyante mantrā yena vā jāpyante • akṣasūtravidhiṃ sarvatantreṣu sāmānyasādhanopayikasarvamantrāṇām | taṃ śṛṇu sādhu ca suṣṭhu ca manasi kuru | bhāṣiṣye || 12.1 ||

ap12.­2

evam ukte mañjuśrīḥ kumara­bhūto bhagavantam etad avocat |

ap13.

Chapter A13

ap13.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api4723 śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma | asti mañjuśrīḥ tvadīya4724mantra­paṭala­samasta­vinyasta­viśeṣavidhinā homakarmaṇi prayuktasya vidyāsādhakasya • agnyupacaryā4725viśeṣavidhānato yatra pratiṣṭhitā sarvavidyācaryāniyuktāḥ sattvāḥ prayujyante | katamaṃ ca tat | rahasyavidyāmantrapadāni | tadyathā ||4726 13.1 ||

ap13.­2

{A27v3}4727 oṁ uttiṣṭha4728 haripiṅgala lohitākṣa dehi dadāpaya hūṃ phaṭ phaṭ sarvavighnān vināśaya svāhā ||

ap14.

Chapter A14

ap14.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

asti mañjuśrīs tvadīyavidyā­rahasya­sādhanopayika­sarva­mantrāṇāṃ samanujñas tathāgatadharmakośavisṛta dharmameghānupraviṣṭa gagana­svabhāva sarva­mantrāṇāṃ laukika­lokottarāṇāṃ prabhur jyeṣṭhatamo yathā kumāraḥ sarvasattvānām | tathāgato 'tra •ākhyāyate jyeṣṭhatamaḥ śreṣṭhaḥ | devamanuṣyāṇāṃ puruṣaṛṣabho buddho bhagavān evaṃ hi kumāra sarvamantrāṇām ayaṃ vidyārājā • agram ākhyāyate śreṣṭhatamaḥ | pūrvanirdiṣṭaṃ tathāgatair anabhilāpyair gaṅgānadīsikatapuṇyair buddhair bhagavadbhī ratnaketos tathāgatasya paramahṛdayaṃ paramaguhyaṃ sarva­maṅgalasammata­sarva­buddha­saṃstuta­praśastaṃ sarvabuddha sattvasamāśvāsakaṃ sarvapāpapraṇāśakaṃ sarvakāmadaṃ sarvāśāparipūrakam | katamaṃ ca tat || 14.1 ||

ap15.

Chapter A15

ap15.­1

atha khalu vajrapāṇir bodhisattvo mahā­sattvas tatraiva parṣanmadhye saṃnipatito 'bhūt | saṃniṣaṇṇaḥ sa utthāyāsanād bhagavantaṃ triḥ pradakṣiṇīkṛtya bhagavataś caraṇayor nipatya bhagavantam etad avocat || 15.1 ||

ap15.­2

sādhu sādhu bhagavan | sudeśitaṃ suprakāśitaṃ paramasubhāṣitaṃ vidyāmantraprayogamahā­dharmameghavinisṛtaṃ sarvatathāgatahṛdayaṃ mahā­vidyārājacakravartinamahā­kalpavistarasarvārtha4832pāripūrakaṃ saphalaṃ sampādakabodhimārganiruttaraṃ kriyābheda­saṃdhya­japa­homa­vidya­caryānuvartināṃ mārgaṃ dṛṣṭa­phala­karma­pratyayajanitahetunimitta­mahādbhuta­daśa­balākramaṇa­kuśala­bodhi­maṇḍa-m-ākramaṇaniyataparāyaṇam | tat sādhu bhagavān vadatu śāstā mantrasādhanānukūlāni svapnasaṃdarśanakālanimittam yena vidyāsādhakānuvartinaḥ sattvāḥ siddhinimittaṃ karma • ārabheyuḥ saphalāś ca sarvavidyāḥ karmanimittāni bhavanti-r-iti || 15.2 ||

ap16.

Chapter A16

ap16.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya4907 mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

śṛṇu mañjuśrīḥ | tvadīye sarvārthakriyākarmapaṭalavisaraṃ pūrvanirdiṣṭaṃ parṣanmaṇḍalamadhye savistaraṃ vakṣye 'ham | pṛṣṭo 'yaṃ yakṣarājena vajrahastena dhīmatā || 16.1 ||

ap16.­2
sarvamantrārthayuktānāṃ svapnānāṃ ca śubhāśubham |
ata prasaṅgena sarvedaṃ kathitaṃ mantrajāpinām || 16.2 ||
ap16.­3
yakṣarāṭ tuṣṭamanaso mūrdhni kṛtvā tu • añjalim |
praṇamya śirasā śāstur abhyuvāca girāṃ tadā4908 || 16.3 ||
ap17.

Chapter A17

ap17.­1

atha khalu bhaga­vāñ śākya­muniḥ sarvatathāgatavikurvitaṃ nāma samādhiṃ samāpadyate sma | samanantarasamāpannasya bhagavataḥ śākyamuner ūrṇākośād raśmayo niścarati sma | nīlapītāvadātamāñjiṣṭhasphaṭikavarṇaḥ | sarvaṃ cedaṃ budhakṣetram avabhāsya sarvalokadhātvantarāṇi cālokayitvā sarvagrahanakṣatrāṃś ca muhūrtamātreṇa jihmīkṛtyākṛṣṭavān4928 | ākṛṣṭā ca svakasvakā sthānāni saṃniyojya tat parṣanmaṇḍalaṃ buddhādhiṣṭhānenākṛṣya ca tatraiva bhagavataḥ śākyamuner ūrṇākośāntardhīyate sma | sarvaṃ ca grahanakṣatratārakāḥ • jyotiṣo-r-uparudhyamānā ārtā bhītā bhagavantaṃ śākya­muniṃ prajagmuḥ | kṛtāñjalayaś ca tasthure prakampayamānā muhur muhuś ca dharaṇitale prapatanamānāḥ || 17.1 ||

ap24.

Chapter A24

ap24.­1

4945atha bhaga­vāñ śākya­muniḥ sarvanakṣatragrahatārakajyotiṣāṃ sarvaloka­dhātuparyāpannānāṃ sarvadigvyavasthitān sarvamaharddhikotkṛṣṭatarāṅ grahān4946 āmantrayate sma || 24.1 ||

ap24.­2

śṛṇvantu bhavanto mārṣāḥ sarva­graha­nakṣatra­prabhāva­svavākyaṃ4947 | prabhāvaṃ nirdeśayituṃ4948 bhavantaḥ | sarvamantrakriyārthāṃ sādhayantu4949 bhavantaḥ | samaye ca tiṣṭhantu bhavantaḥ4950 | iha kalparāje mañjughoṣasya śāsane siddhiṃ parataś cānyāṃ kalparājāṃsi • autsukyamānā bhavantu bhavanta iti || 24.2 ||

ap25.

Chapter A25

ap25.­1

atha bhaga­vāñ śākya­muniḥ punar api grahanakṣatratārakajyotiṣagaṇān āmantrayate sma || 25.1 ||

ap25.­2

+ + + + śṛṇvantu bhavantaḥ sarve | anatikramaṇīyo 'yaṃ kalparājā mañjuśriyaḥ kumara­bhūtasya mantratantrābhiṣekamaṇḍalavidhānaṃ | na ca5305 japahomaniyamavidyāsādhanapravṛttānām asmiṃ kalpavare vidyādharāṇāṃ tithinakṣatracaritagaṇitām abhijñānāṃ nakṣatrabhavadbhiḥ vighnaṃ kartavyam | pravṛttānāṃ śāsane 'smin sarvaiś ca devasaṅghais tatra rakṣā kāryā | sarve ca duṣṭasattvāni niṣeddhavyāni roddhavyāni śāsayitavyāni | sarve sarvaṃ na ghātayitavyāni | vyavasthāsu ca sthāpayitavyāni śāsane 'smin daśabalānām || 25.2 ||

ap26.

Chapter A26

ap26.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma | śṛṇu mañjuśrīr ekākṣaracakravartinasya mahānubhāvasya saṃkṣepeṇa paṭavidhānaṃ bhavati | vistaraśaḥ pūrvam udīritam adhunā saṃkṣepeṇa || 26.1 ||

ap26.­2

yugādhame sattvā alpavīryā bhavanti • alpaprajñā mandacetasaḥ | na śakyante vistaraśaḥ paṭapramāṇaprayogaṃ sādhayitum || 26.2 ||

ap26.­3
saṃkṣepeṇa vakṣye 'haṃ sattvānāṃ hitakāmyayā |
uttamārthaṃ tu yathā siddhiṃ5321 prāpnuvanti sa jāpinaḥ || 26.3 ||
ap27.

Chapter A27

ap27.­1

atha bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya tatrasthāṃś ca devasaṅghān sarvāṃś ca buddhabodhisattvā pratyeka­buddhāryaśrāvakān punar api mañjuśriyaṃ kumara­bhūtam āmantrayate sma || 27.1 ||

ap27.­2

nirdiṣṭo 'yaṃ mañjuśrīḥ sarvatathāgatānāṃ sarvasvabhūtaṃ dharmakośaṃ cintāmaṇipratiprakhyaṃ lokānām āśayasaphalīkaraṇārthaṃ tasmin kāle yugādhame śūnye buddhakṣetre parinirvṛtānāṃ tathāgatānāṃ saddharmanetrī•antardhānakālasamaye tasmin kāle tasmin samaye sarvatathāgatānāṃ mantrakośasaṃrakṣanārthaṃ tvadīyakumāramantratantrāṇāṃ kalparāje 'smin nidhānabhūto bhaviṣyati japyamāno vidhinā sārabhūto 'yaṃ mañjuśrīḥ | sarvatathāgatamantratantrāṇāṃ tvadīye ca kumārakalparāje 'grabhūto bhaviṣyaty ayam ekākṣaracakravartī | anena japyamānena sarve tāthāgatā vidyārājānaḥ japtā bhavanti || 27.2 ||

ap28.

Chapter A28

ap28.­1

atha bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

asti mañjuśrīr aparam api tvadīyapaṭavidhānaṃ sādhanaupayikaṃ sarvakarmārthasādhakam | etenaiva tu • ekākṣareṇa hṛdayamantreṇa ṣaḍakṣareṇa5366 vā makarāntena tvadīyena mūlamantreṇa vā ṣaḍakṣarahṛdayena • oṁkārādyena • ekākṣareṇa vā paṭasyāgrataḥ • asyaiva kalpaṃ bhavati | paścime kāle paścime samaye mayi tathāgate parinirvṛte śūnye buddhakṣetre yugādhame prāpte • atrāṇe loke • aśaraṇe • aparāyaṇe idam eva kalparājā trāṇabhūtaṃ bhaviṣyati | śaraṇabhūtaṃ layanabhūtaṃ parāyaṇabhūtam | katamaṃ ca tat || 28.1 ||

ap29.

Chapter A29

ap29.­1

atha bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma || 29.1 ||

ap29.­2

asti mañjuśrīs tvadīye kalpavidhānaparivarte saptamaṃ5397 paṭakarmavidhānaṃ yo5398 tasmin kāle tasmin samaye yugānte sādhayiṣyati5399 • amoghā tasya siddhir bhaviṣyati | saphalā sukhodayā sukhavipākā5400 dṛṣṭadharmavedanīyā sarvadurgatinivāraṇīyā5401 niyataṃ tasya bodhiparāyaṇīyā5402 siddhir bhaviṣyati || 29.2 ||

ap30.

Chapter A30

ap30.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma || 30.1 ||

ap30.­2

asti mañjuśrīs tvadīyamantratantre vidyārājñāṃ cakravartiprabhṛtīnāṃ sarvatathāgatoṣṇīṣapramukhānāṃ sarvamantrāṇāṃ siddhisthānāni bhavanti | tatrottarāpathe sarvatra tāthāgatīvidyārājñaḥ siddhiṃ gacchanti saṃkṣepataḥ || 30.2 ||

ap30.­3
cīne caiva mahācīne mañjughoṣaḥ sedhiṣyate5436 |
ye ca tasya mantrā vai siddhiṃ yāsyanti tatra vai || 30.3 ||
ap31.

Chapter A31

ap31.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

śṛṇu mañjuśrīḥ kumāra pūrvanirdiṣṭaṃ padaṃ sattvāviṣṭānāṃ caritaṃ śubhāśubhaṃ nimittaṃ ca vakṣye || 31.1 ||

ap31.­2

atha khalu mañjuśrīḥ kumara­bhūtaḥ • utthāyāsanād bhagavataś caraṇayor nipatya murdhnim añjaliṃ kṛtvā bhagavantam etad avocat ||

tat sādhu bhagavān vadatu sattvānāṃ parasattvadehasaṅkrāntānām ārya­divya †eti† siddha­gandharva­yakṣa­rākṣasa­piśāca­mahoraga­prabhṛtīnāṃ vicitrakarmakṛtaśarīrāṇāṃ vicitragatiniśritānāṃ vividhākārānekacihnānāṃ manuṣyāmanuṣyabhūtānāṃ cittacaritāni | samayo bhagavān samayaḥ sugataḥ | yasyedānīṃ5450 kālaṃ manyase || 31.2 ||

ap32.

Chapter A32

ap32.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma || 32.1 ||

ap32.­2

asti mañjuśrīs tvadīyamantrāṇāṃ sarvatantreṣu samanupraveśaṃ5477 sarvavidyārahasyam anekakālaguṇasakalaphalodayam apy anubandhanimittam | pramāṇato vakṣye siddhikāraṇāni | tadyathā || 32.2 ||

ap32.­3
janmāntaritā siddhir na siddhiḥ kālahetutaḥ |
tatpramāṇaprayogas tu pūrvasambaddham udbhavā || 32.3 ||
ap32.­4
ahitāvahito siddhir bhaved yuktivicāraṇam |
tvatkumārāśrayayuktir dṛśyate sarvadehinām || 32.4 ||
ap33.

Chapter A33

ap33.­1

atha khalu bhaga­vāñ śākya­muniḥ sarvāvantaṃ śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma || 33.1 ||

ap33.­2

tvadīye mañjuśrī kalparāje nirdeśa5487samākhyāte dharma­dhātu­kośa­tathāgata­garbha­dharma­dhātu­niṣpandānucarite mahāsūtravararatnapaṭalavisare tathāgataguhyavara-m-anujñāte mantravara5488sādhyamāne nimitta­jñāna­cihnakāla­pramāṇāntarita­sādhanaupayikāni sarvabhūtarutavitāni • asattvasattvasaṃjñānirghoṣāni bhavanti || 33.2 ||

ap34.

Chapter A34

ap34.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api taṃ śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma || 34.1 ||

ap34.­2

śṛṇu mañjuśrīḥ tvadīyamudrāmantraṃ5527 sarahasyaṃ paramaguhyatamam | aprakāśya-m-aśrāddhasattvatathāgataśāsane 'nabhiprasannam asamayānujñātatri­ratnavaṃśānucchedanakare • akalyāṇamitraparigṛhīte puṇyākāme5528 duṣṭajanasamparkavyatimiśrite pāpamitraparigṛhīte dūrībhūte buddhadharmāṇāṃ niṣphalībhūte kalpe 'smin nācāryānupadeśe • anabhiṣikte5529 tava kumāra paramaguhyatame maṇḍale • adṛṣṭasamaye tathāgatakule • asamante jane • aprakāśya sarvabhūtānāṃ tvanmantrānuvartināṃ || 34.2 ||

ap35.

Chapter A35

ap35.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya tathāgatamahāmudrākośasañcodanī nāma samādhiṃ samāpadyate sma | samanantarasamāpannasya bhagavataḥ śākyamune • ūrṇākośān mahāraśmir niścacāra | anekaraśmi­koṭī­nayuta­śata­sahasra­saṅkhyeya­parivārāḥ sā raśmijālā anekān buddhakṣetrān avabhāsayitvā sarvabuddhān sañcodya punar api bhagavataḥ śākyamuner ūrṇākośe 'ntarhitā || 35.1 ||

ap35.­2

samanantarasañcoditāś ca sarve buddhā bhagavanto gaganasvabhāvāṃ samādhiṃ samāpadya śuddhāvāsopari gaganatale pratyaṣṭhāt | atha bhaga­vāñ śākya­muniḥ sarvabuddhān abhyarcya mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

ap36.

Chapter A36

ap36.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma |

asti mañjuśrīḥ paramaguhyatamaṃ tvadīyaṃ mūlamudrāsameta saparivāraṃ mudrālakṣaṇaṃ sarvakarmeṣu copayojyaṃ sarvasampattidāyakaṃ saphalaṃ sarvamantrānuvartanaṃ sarvakarmārthasādhakaṃ saṃkṣepataḥ | śṛṇu mañjuśrīḥ || 36.1 ||

ap36.­2

ādau tāvat prasṛtāñjalis tarjanyānāmikāmadhyaparvatānupraviṣṭā pṛthak pṛthak | sā eṣā mañjuśrīs tvadīyā mūlamudrā vikhyātā sarvakarmikā bhavati || 36.2 ||

ap37.

Chapter A37

ap37.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma || 37.1 ||

ap37.­2

asti mañjuśrīs tvadīye mūlakalpe • aparam api mudrā paramaguhyatamam | sarveṣāṃ mudrātantravidhānaṃ sarvamantrāṇāṃ sammataṃ sarvamantraiś ca saha saṃyojyaṃ5619 sarvakarmaprasādhakaṃ samyaksambodhimārgaviśodhakaṃ sarvabhavamārgavināśakaṃ sarvasattvopajīvyam āyurārogyaiśvaryasarvāśāpāripūrakaṃ sarvabodhipakṣadharmaparipūrakaṃ sarvasattvasantoṣaṇakaraṃ sarva­sattva­manāśābhirucita­saphalābhikaraṇaṃ sarvakarmakaraṃ sarvamantrānuprasādhakaṃ sarvamudrāmantrasametam | śṛṇu kumāra mañjuśrīḥ || 37.2 ||

ap38.

Chapter A38

ap38.­1

atha khalu bhaga­vāñ śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma | śṛṇu mañjuśrīḥ |

saṃkṣepato mudrāṇāṃ lakṣaṇaṃ mantrāṇāṃ ca savistaram | saṃkṣepataś ca maṇḍalānāṃ vidhiḥ samayānuvartanaṃ5670 mudrāsthānaṃ ca teṣu vai | sarahasyaṃ sarvamantrāṇāṃ sarvatantreṣu5671 maṇḍalam || 38.1 ||

ap38.­2
etat sarvaṃ purā proktaṃ sarvabuddhair maharddhikaiḥ |
mantrāṇāṃ gatimāhātmyaṃ kathitaṃ sarvakuleṣv api |
ādimadbhiḥ purābuddhaiḥ sattvānāṃ hitakāraṇāt || 38.2 ||
ap50.

Chapter A50

ap50.­1

5679atha khalu bhagavān vajrapāṇir yakṣasenāpatis tasyāṃ parṣadi sannipatito 'bhūt | sanniṣaṇṇaḥ • utthāyāsanād ekāṃśam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya sa yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat || 50.1 ||

ap50.­2

yo hi bhagavan mañjuśriyā kumara­bhūtena krodharājā yamāntako nāma bhāṣitaḥ tasya kalpaṃ vistaraśo bhagavatā na prakāśitam | nāpi mañjuśriyā kumara­bhūtena | ahaṃ bhagavan paścimatā janatām avekṣya bhagavatā parinirvṛte śāsanāntardhānakālasamaye vartamāne mahābhairavakāle yugādhame sarvaśrāvakapratyeka­buddhavinirmukte buddhakṣetre tathāgataśāsanasaṃrakṣaṇārthaṃ dharmadhātucirasthityarthaṃ sarvaduṣṭarājñāṃ nivāraṇārthaṃ ratnatrayāpakāriṇāṃ nigrahārthaṃ vaineyasattvakauśalācintyabodhi­sattvacaryāparipūraṇārtham acintyasattvapāka-m-abhinirharaṇārthaṃ ca || 50.2 ||

ap51.

Chapter A51

ap51.­1

atha khalu vajrapāṇir guhyakādhipatiḥ sarvāvantaṃ mahāparṣanmaṇḍalam avalokya sarvāṃs tān śuddhāvāsopariniṣaṇṇān bhūtasaṅghān āmantrayate sma || 51.1 ||

ap51.­2

śṛṇvantu bhavanto mārṣā yamāntakasya krodharājasyāparimitabalaparākramasya durdāntadamakasya vaivasvatajīvitāntakarasya duṣṭasattvanigrahatatparasya mahābodhi­sattvasya mañjuśriyabhāṣitasya • ādau5691 tāvat paṭavidhānaṃ bhavati || 51.2 ||

ap51.­3
na tithir na ca nakṣatraṃ nopavāso vidhīyate |
arīṇāṃ bhaya5692 utpanne paṭam etaṃ likhāpayet || 51.3 ||
ap52.

Chapter A52

ap52.­1

atha khalu śāntamatir bodhisattvo mahā­sattvas tasminn eva parṣatsannipāte sannipatitaḥ sanniṣaṇṇo 'bhūt | utthāyāsanāt sarvabuddhaṃ praṇamya parṣanmaṇḍalamadhye sthitvā bhagavantaṃ śākya­muniṃ triḥ pradakṣiṇīkṛtya caraṇayor nipatya sa yena vajrapāṇir mahāyakṣasenāpatis tena vyavalokya vācam udīrayati sma || 52.1 ||

ap52.­2

atikrūras tvaṃ vajrapāṇe5790 yas tvaṃ sarvasattvānāṃ sattvopaghātikaṃ kāmopasaṃhitaṃ ca mantratantrāṃ bhāṣayase | na khalu bho jinaputra bodhisattvānāṃ mahā­sattvānām eṣa dharmaḥ | mahākaruṇāprabhāvitā hi mahābodhisattvā bodhi­sattvacārikāṃ carante | sarvasattvānām arthāya hitādhyāśayena pratipannā bhavabandhanān na mucyante || 52.2 ||

ap53.

Chapter A53

ap53.­1

atha khalu bhaga­vāñ śākya­munis tasmāt samādher vyutthāya mahāsāgaropamāyāṃ parṣanmaṇḍalaṃ dharmaṃ deśayamānaḥ sarvasattvānāṃ sarvabhūtagaṇānām agrataḥ sanniṣaṇṇās tatra vajrapāṇipramukhānām anekabodhisattvā6072sṅkhyeyasahasrāṃ śāriputrapramukhām anekāsaṅkheyārhatsahasrāṃ vaiśravaṇapramukhām asaṅkhyeyārcacāturmahārājikadeva­putrāṃ śakrapramukhāṃ trāyastriṃśām asaṅkhyeyadeva­putrāṃ suyāmasantuṣita­nirmāṇarati­paranirmita­vaśavarti­brahmakāyika­brahmapurohita­mahābrahma­parīttābhāpramāṇābhāsvarair yāvat puṇyaprasavā bṛhatphalāvṛhā6073tapākaniṣṭhā devān āmantrayate sma || 53.1 ||

ap54.

Chapter A54

ap54.­1

atha bhagavān śākya­muniḥ punar api śuddhāvāsabhavanam avalokya mañjuśriyaṃ kumara­bhūtam āmantrayate sma || 54.1 ||

ap54.­2

ayaṃ mañjuśrīḥ • dharma­paryāyaḥ • asmin sthāne pracariṣyati tatrāhaṃ6782 svayam evaṃ veditavyaḥ | sarvabodhi­sattvagaṇaparivṛtaḥ śrāvakasaṅghapuraskṛtaḥ sarvadeva­nāgayakṣagaruḍagandharvakinnaramahoragasiddhavidyādhara6783mānuṣāmānuṣaiḥ parivṛto vihare 'haṃ veditavyaḥ | tathāgato 'tra rakṣāvaraṇaguptaye tiṣṭhatīti || 54.2 ||

ap54.­3

daśānuśaṃsā mañjuśrīḥ kumāra veditavyāḥ6784 • yatra sthāne6785 'yaṃ dharmakośas tathāgatānāṃ pustakagato vā lekhayiṣyati6786 vācayiṣyati dhārayiṣyati satkṛtya manasikṛtya vividhaiś cāmaracūrṇa6787cchatradhvaja­patākāghaṇṭābhir vādyamālyavilepanair dhūpagandhaiś ca sugandhibhiḥ pūjayiṣyati mānayiṣyati satkariṣyaty ekāgramanaso vā cittaṃ dhatse | katame daśa || 54.3 ||


ab.

Abbreviations

Abbreviations Used in the Introduction and Translation

C Choné Kangyur
D Degé Kangyur
H Lhasa Kangyur
J Lithang Kangyur
K Kangxi Kangyur
L Shelkar Kangyur
MMK Mañjuśrī­mūla­kalpa
N Narthang Kangyur
Skt. Sanskrit text of the Mañjuśrī­mūla­kalpa as it is represented in the appendix
TMK Tārāmūlakalpa
Tib. Tibetan text of the Mañjuśrī­mūla­kalpa as witnessed in the Pedurma Kangyur
Y Yongle Kangyur

Abbreviations Used in the Appendix‍—Sources for the Sanskrit text of the Mañjuśrī­mūla­kalpa (MMK)

Published editions
M Martin Delhey 2008
S Śāstrī 1920–25
V Vaidya 1964
Y Jayaswal 1934 (the section containing chapter 53 from Śāstrī’s edition of the MMK corrected by Rāhula Saṅkṛtyāyana)
Manuscripts
A NAK (National Archives, Kathmandu) accession no. 5/814
B NAK accession no. 3/303
MSS all manuscripts (as used for any given section of text)
R NAK accession no. 3/645
T manuscript accession no. C-2388 (Thiruvanantha­puram)
Tibetan sources
C Choné (co ne) Kangyur
D Degé (sde dge) Kangyur
H Lhasa (lha sa/zhol) Kangyur
J Lithang (li thang) Kangyur
K Kangxi (khang shi) Kangyur
N Narthang (snar thang) Kangyur
TMK Tibetan translation of the Tārāmūlakalpa (Toh 724)
Tib. Tibetan translation (supported by all recensions in the Pedurma Kangyur)
U Urga (phyi sog khu re) Kangyur
Y Yongle (g.yung lo) Kangyur
Critical apparatus
* text illegible (in a manuscript)
+ text reported as illegible in S, or in Delhey’s transcript of manuscript A
? text illegible (in a printed edition)
[] (square brackets) text hard to decipher (in a manuscript)
] right square bracket marks the lemma quoted from the root text
a.c. ante correctionem
conj. conjectured
em. emended
lac. lacunae in the text (physical damage to the manuscript)
m.c. metri causa
om. omitted
p.c. post correctionem
r recto
v verso
† (dagger) text unintelligible
• (middle dot) lack of sandhi or partial sandhi

n.

Notes

n.­1
Not to be confused with the division of the Buddhist canon of the same name.
n.­2
Cf. Wallis 2002, pp. 9–10. The canonical Chinese translation, done in at least two stages, dates to the 11th century (ib., p. 10).
n.­3
Jean Przyluski (Przyluski 1923, p. 301) wrote, “C’est une sorte d’encyclopédie qui traite, sous forme de sermons, des sujets les plus variés: iconographie, rituel, astrologie, etc…”
n.­4
In the MMK as a whole, there are more than 1,600 proper names, excluding place names.
n.­5
The accumulations are mentioned, e.g., in the passage: “There is, in the extensive manual of rites of Bodhisattva Mañjuśrī, the divine youth, an ocean-like chapter on useful practices whereby beings who have undertaken the complete practice of the mantra system [can perfect] the accumulations [required for the attainment of] awakening” (asti mañjuśriyaḥ kumārabhūtasya bodhisattvasya mahāsattvasya kalpavisare samudrā­paṭala­sādhanopayikaṃ sarvamantra­tantra­caryānupraviṣṭānāṃ sattvānāṃ bodhisambhārakāraṇam). The chapter that this quotation is taken from is not included in our translation, but is appended to chapter 36 in Śāstrī’s edition (Śāstrī 1920-25, vol. 2, p. 384, lines 8–10).
n.­6
Comment left by Harunaga Isaacson at http://tibetica.blogspot.com/2008/11/in-window-of-sweet-shop.html.
n.­7
The number 55 is arbitrary inasmuch as this count includes only one of the two chapters, each specified in its colophon in the Trivendrum manuscript as “the thirty-fourth.” These two chapters are placed together in Śāstrī’s edition where they form chapter 36. Only the first of them is included in our translation. Also, another couple of chapters seem to have been created artificially, such as, e.g., “chapter” 55, appended in Śāstrī’s edition after the final chapter 54, where it clearly does not belong.
n.­8
Two sets of folio references have been included in this translation due to a discrepancy in volume 88 (rgyud ’bum, na) of the Degé Kangyur between the 1737 par phud printings and the late (post par phud) printings. In the latter case, an extra work, Bodhi­maṇḍasyālaṃkāra­lakṣa­dhāraṇī (Toh 508, byang chub snying po’i rgyan ’bum gyi gzungs), was added as the second text in the volume, thereby displacing the pagination of all the following texts in the same volume by 17 folios. Since the eKangyur follows the later printing, both references have been provided, with the highlighted one linking to the eKangyur viewer.
n.­9
byang chub sems dpa’ ’dus pa’i ’khor gyi tshogs Tib. The word “pavilion” is missing from the Tibetan. The Sanskrit word maṇḍala, taken here to describe “pavilion” (cf. Edgerton 1970, maṇḍalamāḍa, p. 416), is translated in the Tibetan as tshogs (“assembly”) and refers to the “congregation of bodhisattvas.”
n.­528
Om. Tib.
n.­529
“It also brings complete omniscience” om. Tib.
n.­604
shin tu bkrus pa D. The phrase “Tightly woven, thoroughly clean” has been supplied from the Tibetan. The Skt. has in this position “keeping the vow well.”
n.­605
kha tshar dang bcas pa dang / Tib. The phrase “fringe tassels” in the Tibetan or “fringe” (sadaśa) in the Skt. probably refers to the threads extending beyond the rectangle of the woven cloth on each of the four sides.
n.­611
rab tu gsang ba Y, K, N, H; rab tu gsungs pa D. Y, K, N, and H agree with the Sanskrit ºrahasya.
n.­612
khyod kyi N, H; khyod kyis D; N and H indicate that the “cloth-painting procedure” pertains specifically to Mañjuśrī.
n.­613
“Smallest” om. Tib.
n.­623
phung po lhag ma dang bcas pa’i mya ngan las ’das pa’i grong khyer du ’gro bar byed pa/ Tib. The Tibetan translates as, “that takes [them] to the citadel of nirvāṇa in which the aggregates remain.”
n.­624
byang chub sems dpa’ rnams kyi rgyud nges par byang chub sgrub par byed pa/ Tib. The Tibetan translates as, “that continuously causes them to always accomplish the awakening of all bodhisattvas.”
n.­625
bdag gi gsang sngags ’di Tib. The Tibetan translates as, “This secret mantra of mine.”
n.­664
’jam dpal gzhon nu gang khyod kyis bstan pa’i sems can de dag gi phyir/ le’u’i cho ga rab ’byam ’di thabs sla bas ’grub par ’gyur ba ngas kyang bstan te/ D. The Tibetan translates as, “Mañjuśrī, I have taught the extensive chapter on the rite, a method that is easy to master, for the sake of those beings whom you foretold.”
n.­665
“I will speak for the benefit of all beings” om. Tib.
n.­717
klu rnams mthong ba yang don yod pa yin te/ Tib. The Tibetan translates as, “this is effective in making the nāgas appear.”
n.­771
At this point, the Skt. inserts a sentence nearly identical to the preceding one, possibly due to a scribal error.
n.­772
“Swiftly” om. Tib.
n.­773
sngar bshad pa la rjes su ’jug par bya’o/ Tib. The Tibetan translates as, “according to the instructions previously explained.”
n.­774
khyod kyis bstan pa’i cho ga shes pa/ Tib. The Tibetan translates as, “knows the rites you have taught.”
n.­775
yid gzhungs pa dang ldan pa/ Tib. Here the Tibetan adds “intelligent.”
n.­776
sems can thams cad la sems mnyam pa dang / snying rje dang ldan pa dang tshul khrims dang ldan pa dang / Tib. The Tibetan translates as, “be equanimous toward all beings, compassionate, and disciplined.”
n.­777
snga ma nyid du rig pa goms par byas pa dang / Tib. The Skt. of the last clause is rather obscure. In place of “[he should have completed] the preliminary practice and be knowledgeable,” the Tibetan translates as, “he should cultivate the vidyā[-mantra] as before.”
n.­778
gzugs mdzes pa dang ’dod pa med pa dang / chags med pa dang dpa’ ba dang brtson ’grus brtan pa dang nad med pa ste/ Tib. The Tibetan translates as, “[He should be] handsome, free of desire, and lacking attachment, heroic, persistent, and free from illness.” The phrase “free from hesitation or vacillation” is omitted.
n.­779
“Should be disciplined” om. Tib.
n.­780
sgrub pa po yang de dang mnyam pa ste/ yan lag lhag pa’am ma tshang ba cung zad kyang med pa’o/ Tib. The Tibetan translates as, “The practitioner should be the same as him, having neither additional attributes nor even the slightest lacking.”
n.­781
slob dpon dang lhan cig byang chub sems dpa’ sems dpa’ chen po ’phags pa ’jam dpal gzhon nur gyur pa’i dam tshig la rjes su ’jug par ’tshal na/ Tib. The Tibetan translates as, “I wish to enter into the samaya of the bodhisattva great being, the divine youth Noble Mañjuśrī, with you, master.”
n.­782
The respectful third person is used.
n.­783
“Mantra” om. Tib.
n.­784
go rims ci lta ba bzhin du dam tshig bstan te/ gsang ba’i phyag rgya dang rgyud dang sngags dang las kyang dus ring po nyid nas nges par brtags te/ bsam pa shes nas bstan par bya ste/ sngags la sogs pa’i las rnams kyang thams cad du gzhan du ma yin no zhes cho ga ’di ltar bstan yin no/ Tib. The Tibetan translates as, “Following the proper order, he should teach the samayas. After he has examined him for a long time and knows his intentions, he should teach the secret mudrās, tantras, mantas, and rituals. Then he should say, ‘These are the ritual actions of mantra and the like in their entirety. They are not for others.’ This is how he should teach the ritual procedure.”
n.­785
Four angular cubits (or one angular yoke), as an astronomical angular distance between celestial objects, is the distance of eight degrees (if the Indian angular measures of cubit and yoke corresponded to those used in ancient Babylon).
n.­786
zhib cing mkhas la chog shes dang / Tib. The Tibetan translates as, “He should be refined and have expert knowledge of ritual procedure.”
n.­787
’jig rten na ni yongs su bsngags/ Tib. The Tibetan translates as, “And be widely praised in the world.”
n.­788
sngags grub de bzhin shes nyen can/ Tib. In place of “be protected by it,” the Tibetan translates as, “be skilled in it,” reflecting the Sanskrit *tathādakṣa instead of the extant Skt. tathārakṣa.
n.­789
It is not clear if the Skt. iṅgitajña (Tib. zur tsam gyis go ba) implies ordinary bodily gestures or a secret sign language.
n.­790
The Skt. could also be interpreted as, “He should have performed the recitation [of the mantra] employed at death.”
n.­791
nyung ba’ang yang na mang ba’ang rung / /gang gis dga’ ba thob ’gyur ba/ /lus dang srog gi don phyir na/ /nor ni ci ltar sbyin pa bzhin/ D. The Tibetan translates as, “One should give whatever amount of riches, / To support his body and life, / Be it a small amount, large amount, / Or whatever he pleases.”
n.­792
de la bsten dang bsnyen bkur byas/ /ri mo byas dang mchod pas ni/ /sangs rgyas rnams dang de bzhin du/ rgyal ba’i sras rnams mnyes par ’gyur/ D. The Tibetan translates as, “The buddhas and likewise / The sons of the victor are all pleased / When one serves him, venerates him, / Produces the painting, and makes offerings.”
n.­793
rmongs pa’am lhag pa yin yang rung / /rtag tu bla ma brnyas mi bya/ Tib. The translation of this half-stanza is partly based on the Tibetan as the Skt. is unclear.
n.­794
Skt. 11.31.cd om. Tib.
n.­795
bu ni chos dang rjes mthun la/ /’bad pas rtag tu bsrung bar bya/ /de dag la ni sangs rgyas chos/ /rtag tu rgyun mi chad par ’gyur/ D. The Tibetan translates as, “He will always diligently protect / The son who follows the Dharma. / The teachings of the Buddha they possess / Will continue on forever.” The meaning of Skt. 11.37d is not clear.
n.­796
rtag tu sems can kun la ni/ Tib. The translation of this half-stanza is partly based on the Tibetan, which reflects the Sanskrit *sattveṣu in place of the extant Skt. dharmeṣu.
n.­797
’gro ba’am skye gnas rnam brtags nas/ /’dod pa dag la sbyin par bya/ /de ni ci ltar ’dod pa’i sngags/ /slob mas de la blang bar bya/ D. The Tibetan translates as, “After determining their state and origin, / He should give them what they want. / The disciple should take up / Whatever mantra they wish.” The translation of Skt. 11.40d is partly based on the Tibetan.
n.­798
ba lang gnas dang mtsho chen dang / Tib. In place of “forts,” the Tibetan translates as, “large lakes” or “oceans.”
n.­799
zur gyi rnam pa de nyid shes/ Tib. Just as above in Skt. 11.19b, it is not clear what kind of gestures or signs the term iṅgitākāra (zur gyi rnam pa) signifies.
n.­800
sngags kyi las rnams Tib. The Tibetan translates as, “mantra activities.”
n.­801
“The Teacher” seems to refer here to the main figure in the painting.
n.­802
ras ris bar ma’i mdun du ni/ / bdag nyid dag kyang dbul bar bya/ D. The Tibetan translates as, “And offer themselves / Before the painting of the middling type.” The Skt. of this pāda is not completely clear.
n.­803
des ni phreng ba thogs nas su/ Tib. The Tibetan translates as, “Then, with a rosary in hand.”
n.­804
sdom chen Tib. The Tibetan translates as, “great vow [holder].”
n.­805
sangs rgyas snga ma kun gyis ni/ /tshig ni legs ldan yin zhes gsungs/ Tib. The Tibetan reads yuktaḥ in Skt. 11.61e as *uktaḥ (zhes gsungs) and translates as, “All previous buddhas have said, / ‘This is the best pronunciation.’ ” Skt. 11.61f is not completely clear.
n.­806
de ltar sngags bzlas rab sbyar na/ /sngags ni gang yang myur du ’grub/ Tib. The Tibetan translates as, “If one recites the mantra in this way / One will swiftly accomplish any mantra,” possibly reflecting the Sanskrit *°sudrutaḥ (“very swift”) in place of the extant Skt. °suśrutaḥ (“well learned”).
n.­807
dben zhing gdung ba med par ni/ Tib. The Tibetan translates as, “In a secluded place free of difficulties.”
n.­808
de bas bzlas pa rnam bral dang / /sngags kyi de nyid don legs thos/ Tib. The Tib. translates as, “[A place] completely free of recitation, / [But] where the essential meaning of mantra is clearly heard,” reflecting the Sanskrit *japavigate in place of the extant Skt. jantuvigate.
n.­809
The period described here as the “second half of the second half of the fourth division (bhāga) of the night” must be the last three quarters of an hour before sunrise, when the dawn is already breaking. This seems to be what in the next verse is called the “first junction (sandhyā),” the “junction” implying the meeting of the night and day. It seems the recitation should continue until the risen sun is one angular yoke above the horizon.
n.­810
Four angular cubits (or one angular yoke), as an astronomical distance between celestial objects, is the angular distance of eight degrees (if the Indian astronomical angular measures of cubit and yoke corresponded to those used in ancient Babylon).
n.­811
de tshe btang ba’i lhag dus la/ /thub pa’i bstan la dge ba bya/ /dam chos bklag la sogs pa ni/ /shes rab pha rol phyin la sogs/ D. The Tibetan translates as, “For the rest of the time after [their] dismissal, / One should practice virtue according to the Sage’s teachings / such as reciting sacred Dharma texts / Like the Prajñāpāramitā and the rest.”
n.­812
dus dang spyod dang de bzhin ldan/ N, H; dus gsum spyod dang de bzhin ldan D. The Tibetan translation in N and H matches the available Skt. witnesses.
n.­813
mi smra grong gi nang du ’dug Tib. The Tibetan translates as “One should sit in the village in silence.” The Tibetan translators and editors have read the Skt. term grāmāntaraṃ (“another village”) as if it reads antaragrāmam (“the interior of a village”).
n.­814
zas ni gtsang bar grags pa dang / Tib. In place of “food” (supplied from the Tibetan), the Skt. has vāke which translates as “speech.”
n.­815
byis pa sngags rmongs pa yis/ Tib. The reading “ignorant of mantra” has been supplied from the Tibetan.
n.­816
In the older system there are only five destinies, rather than six. Further on, however, in verse 11.85, six destinies are enumerated.
n.­817
rnam pa sna tshogs las gar gyi/ Tib. The Tibetan translates as, “Dancing the various modes of karma.”
n.­818
Because of the frequent reversal in the BHS of the neuter and masculine endings, the “beings” (sattvāni) here should perhaps be understood as referring to male beings, rather than excluding women from the status of a being.
n.­819
bud med chags pas Tib. In place of “powerless,” the Tibetan translates as, “attached to women,” reflecting the Sanskrit *āsaktāḥ rather than the extant Skt. aśaktāḥ.
n.­820
rul ba’i ro Tib. “Rotten flesh” seems to be the Tibetan translation of the Skt. kuṇama, which couldn’t be found in any dictionary.
n.­821
dkar po’i chos ni des nyams byed/ /sangs rgyas bstan la zhugs pas ni/ /sdug bsngal ’khor ba’i rgya mtsho nyid/ /thams cad yongs su zlog byed cing / D. The Tibetan translates as, “They corrupt the virtuous doctrine, / But by taking up the Buddha’s teachings, / The ocean of saṃsāra’s suffering / Is entirely undone.”
n.­822
grags pa che zhing chags dang bral/ Tib. This pāda has been translated from the Tibetan as the Skt., which translates as, “Have the eyes of a great lord (maheśa) and are intelligent,” could be partially corrupt.
n.­823
gzi brjid ldan zhing kun dang mdza’/ Tib. The Tibetan translates as, “majestic and a friend to all.”
n.­824
de dag la ni sdug bsngal med/ Tib. The Tibetan translates as “And they have no suffering.”
n.­825
de bzhin sbyig dug zug rngu bzhin/ /zlos pas bud med lus bsam bya/ D. David Gray notes in his study on the Cakrasaṃvara (2007: 41, note 128) that the term gaṇḍaśalya can refer to a goiter.
n.­826
blo ngan phung po’i lcags kyus zin/ /’khor ba las ni ’byung mi nus/ D. The Tibetan translates as, “Those of little intelligence, caught by the hook of the aggregates, / Are unable to escape saṃsāra.”
n.­827
zlos pa ’di la tshul khrims nyams/ /de la grub pa mchog med cing / /grub pa ’bring yang yod med de/ /grub pa tha ma’ang yod ma yin/ Tib. The Tibetan translates as, “A mantra reciter whose discipline is corrupted / Will not gain the supreme attainment, / Nor will he gain a middling attainment, / Nor even the lowest attainment.”
n.­828
gtsang zhing ma chags shes nyen can/ D. The Tibetan translates as, “Who are pure, free of craving, and have a spiritual friend.”
n.­829
In the Skt. manuscript, this pāda ends with lacunae. Skt. 11.103ab om. Tib.
n.­830
blo ldan dag pas bslang ba’i snod/ /gtsang ba’i phyogs su yang dag gzhag D. The lines that correspond to Skt. 11.103cd in the Tibetan translate as, “The wise one [should take] his bowl of alms, / And remain in a clean place.”
n.­831
It is not clear whether he washes his feet or smears them with something.
n.­832
phyi rol song nas rkang gnyis bkru/ /de nas yang ni yan lag ste/ D. The Tibetan translates as, “He should wash his feet after having gone out. / Then he should also wash his limbs in the following manner.”
n.­833
lag pa g.yas pas byin pa g.yas/ Tib. “His right hand” has been supplied from the Tibetan.
n.­834
lag pa g.yon pas byin pa g.yon/ /yang na gnyi ga dus gcig bkru/ /sa ni lag g.yon yang bzhag nas/ D. Skt. 11.105c om. Tib. The Tibetan only preserves three of the four lines in the extant Skt. These three lines translate as, “Then his left calf with his left hand, / And again wash both at the same time. / Then he should place some clay in his left hand and.”
n.­835
sngar ni yang dag bzhag pa yi/ /bdug pa gtsang ma’i sa dag gis/ /lag pa gnyis ni rab tu bkru/ D. The third verse in the Tibetan is not in the Skt. and appears between Skt. 11.106b and 11.106c. The Tibetan translates as, “Thoroughly wash his two hands / With the purified and incensed clay / That he previously placed in his left hand.” The phrase “Thoroughly wash his two hands” does not appear in the Skt.
n.­836
de nas sngags kyi dag byas pa’i/ /dri med gtsang sbra dag snod la/ D. The Tibetan translates as, “Then, in a clean, pure vessel / That has been purified using the mantra.”
n.­837
In the Tib., it is the pot that has been purified by the mantra.
n.­838
ba ni ser skyas bor ba yi/ /lci ba sar pa blang bar bya/ /srog chags med pa’i chur sbyar bas/ /ston pa la ni dkyil ’khor bya/ D. “He should take some fresh dung / That has been eliminated by a tawny cow, / Mix it with water that is free of living organisms, / And prepare the maṇḍala for the Teacher.” “The Teacher” (śāstur, ston pa) refers here to Śākyamuni Buddha, who is described as the central figure of this maṇḍala in Chapter 2.
n.­839
rang sngags Tib. This translation reflects the Tibetan, which reflects the Sanskrit *svamantra instead of the extant Skt. sumantra.
n.­840
yang ni sems can thams cad kyi/ /longs spyod phyir ni bstan pa yin/ Tib. The Tibetan translates as, “This has been taught, moreover, / For the enjoyment of all sentient beings.” The Tibetan omits any mention of a “fourth maṇḍala,” but it is necessary to count a fourth maṇḍala here in order to arrive at the total of seven maṇḍalas mentioned in Skt. 11.111c and the corresponding Tibetan translation.
n.­841
“The sons of those endowed with the ten powers” is an epithet for the bodhisattvas.
n.­842
The Skt. karoddhṛte (lag blangs) translates literally as “hand drawn,” referring to water that is drawn from a well by hand.
n.­843
de nas chus reg gdong dang ni/ Tib. The Tibetan translates as, “Then he should wash his face with the water.”
n.­844
One pāda of text appears to be missing in both the Skt. and the Tib.
n.­845
dge ba spyod pas lan snga’am bdun/ /cho ga ji bzhin thams cad bya/ D. The Tibetan translates as, “The pious one should do everything / Five or seven times following the proper procedure.” The phrase “the pious one” (dge ba spyod pas) in the Tibetan corresponds to a variant reading of the extant Skt. śubhavāriṇā in Skt. 11.117b as the Sanskrit *śubhacāriṇā.
n.­846
lhung bzed sa ’am lo ma ’am/ Tib. Parṇa can mean “leave(s)” or “dhak wood.” The Tibetan translators opted for the former.
n.­847
’gron gcig sdug bsngal gyur ’ongs nas/ /ci nus par ni sbyin pa bya/ D. The Tibetan lines corresponding to Skt. 11.123cd translate as, “After a lone traveler in dire straits arrives, / One should give them as much as one can.”
n.­848
de nyid phyir na thub dbang gis/ /sems can zas kyis gnas pa’i zhes/ D. The Tibetan lines that correspond to Skt. 11.126cd translate as “Thus the Lord of Sages said, / ‘Beings rely upon food.’ ” This is the end of the quoted material in the Tibetan translation.
n.­849
skar ma Tib.
n.­850
“Deities” om. Tib.
n.­851
The intermediate state between death and subsequent rebirth.
n.­852
srid pa bar ma’i sems can rnams/ /dri yi zas su rab tu bsgrags/ Tib. The Tibetan translates as, “Beings in the intermediate state / Are known to be scent eaters.”
n.­853
Skt. 11.131ef om. Tib.
n.­854
mig ni yongs su bskus pa ni/ Tib. The Tibetan translators seem to have mistranslated the Skt. term akṣa as “eye” (mig).
n.­855
de bzhin du ni sngags bzla ba/ /mi yi ’jog rten bsrung bya ba’o/ D. The Tibetan corresponding to Skt. 11.137cd translates as, “In this way, the mantra reciter / Should protect the beings of this world.”
n.­856
/’byung po rnams la legs don dang / /de bzhin gnas par ’dod pa yang / /’byung po rnams la zas don du/ /sngags mchog ’di ni gsungs pa yin/ Tib. The Tibetan verses corresponding to Skt. 11.140cdef translate as, “He taught this supreme mantra / For the prosperity of beings and / For feeding those beings / Who desire a dwelling place.” The specific meaning of the Tibetan gnas par ’dod pa is obscure.
n.­857
’byor ba ’dod rnamsd rab nyon cig Tib. The reading “prosperity” is taken from the Tibetan. The extant Skt. reading (bhūmi) suggests either bodhisattva levels, or landed property.
n.­858
“Thunderclap” om. Tib.
n.­859
tshangs shes rgyal ba sngon ’dren pas/ Tib. The Tibetan translates as, “This previous guide, a victor with the knowledge of Brahmā.”
n.­860
Skt.: oṁ gagane gagana­gañje • ānaya sarvaṃ lahu lahu | samayam anusmara | ākarṣaṇi mā vilamba mā vilamba | yathepsitaṃ me sampādaya svāhā ||.
n.­861
bcom ldan ’das de bzhin gshegs pa ’od srung yang de bzhin gshegs pa’i gnas su rnam par bzhugs so/ /bcom ldan ’das shAkya thub pa ngas kyang de’i tshe de ltar bshad cing rjes su yi rang bar byas so/ D. The two lines in the Tibetan that correspond to the last two lines in Skt. 11.151 translates as, “The blessed tathāgata Kāsyapa remained in the Tathāgata’s abode and said, / ‘Blessed Śākyamuni, I spoke just then and delighted all beings.’ ” The phrase “all beings” is infered as the object of the verb rjes su yi rang bar byas pa.
n.­862
sngags kyi rgyal po’i mchog ’di D. The Tibetan translates as, “This supreme king of mantras.”
n.­863
’bum phrag bdun Tib. The Tibetan translates as, “seven hundred thousand times.”
n.­864
It is not clear what these three are.
n.­865
“Curds” om. Tib.
n.­866
’jigs par mi bya/ langs te gzhan du ’gro bar mi bya zhing / Tib. The Tibetan translates as, “one should not be afraid. One should rise and not flee.”
n.­867
“Just as before” om. Tib.
n.­868
kye sems can chen po longs shig /khyod ni grub pa yin no zhes so/ D. The translation “You have reached accomplishment” has been supplied from the Tibetan. The extant Skt. siddāsmi translates as, “I am an accomplished person.”
n.­869
“Three times” om. Tib.
n.­870
me tog pad+ma dkar po Tib. The Tibetan translates as, “white lotuses.”
n.­871
“The five superknowledges” om. Tib.
n.­872
chu bo’am chu gling gi sngogs su Tib. The Tibetan translates as, “on an island or riverbank.”
n.­873
dus gsum du yi ge drug pa bzla bat bya ste/ D. The Tibetan translates as, “The six-syllable mantra should be recited at the three junctions of the day,” reflecting the Sanskrit *akṣarāṇi in place of the extant Skt. lakṣāṇi.
n.­874
ras ris las me stag byung na/ Tib. The Tibetan translates as, “If the painting emits sparks,” reflecting the Sanskrit *vākni° in place of the extant Skt. vāgni°.
n.­875
“And one will certainly succeed” om. Tib.
n.­876
de tshe gtsang ba’i pha zas bza’/ Tib. The Skt. of this pāda is unclear; the Tibetan translates as, “At that point one should eat pure foods.”
n.­877
snum med zas ni med pa dang / Tib. The Tibetan translates as “without any grease or food.”
n.­878
Each of the three names listed here can be the name of more than one plant.
n.­879
sngags pa dam tshig nyams ’gyur bas/ /lo ma de dag la mi bza’/ /lo ma gzhan la bza’ bya ste/ /sngags pas der ni bza’ bar bya/ D. The Tibetan translates as, “Since it ruins the mantrin’s samaya, / These leaves should not be eaten. / Other leaves that can be eaten / Should be eaten by the mantrin.”
n.­880
stobs bcu ldan dang de yi sras/ Tib. The Tibetan translates as “The possessors of the ten powers and their sons.”
n.­881
zas snod rnam pa sna tshogs dang / Tib. The Tibetan translates as, “The various kinds of food vessels, and.”
n.­882
sems can gzhan la sbyin pa’i zas/ /zlos pas de ni bza’ mi bya/ /gzhan gyis rab tu ma bstabs pa’i/ /zas gzhan bza’ bar mi bya’o/ Tib. The Tibetan corresponding to Skt. 11.182 translates as, “A mantra reciter should not eat / Food that has been offered to other beings, / Nor should he eat other food / That has not been offered by others.” The Skt. of the second half-stanza is not completely clear.
n.­883
sngags kyis ma lus dbang du byed/ Tib. The Tibetan translates as, “a mantra that governs all things.”
n.­884
Skt.: oṁ sarva­kilbiṣa­nāśani nāśaya nāśaya sarva­duṣṭa­prayuktān samaya­manusmara hūṁ jaḥ svāhā.
n.­885
kha zas la lan bdun du bsngags te yongs su spyad par bya’o/ D. The Tibetan translates as, “incant the food with the mantra seven times and then consume it.”
n.­886
ngal sos nas yud tsam gyi phyed dam thun gcig ste/ Tib. The Tibetan translates as, “After resting for twenty-four minutes or a single watch of the night.” The Tibetan yud tsam is the translation of the Skt. muhūrta, which equals 1/30th of a day or a 48-minute period. The Tibetan yud tsam kyi phyed or “half of a muhūrta” thus equals 24 minutes. The Tibetan thun translates the Skt. yāma, which is the term for a single three-hour watch of the night.
n.­887
Or perhaps have them recited (vācayet can have a simplex as well as a causative meaning).
n.­888
de nas ras ris dang sangs rgyas thams cad la phyag tshal nas dam pa’i chos glegs bam bklag par bya’o/ D. The Tibetan translates as, “One should salute the painting and all the buddhas and then have the texts of the sublime doctrine recited.”
n.­889
Also known as the Samādhi­rāja­sūtra. See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Toh 127), 2018.
n.­890
See Peter Alan Roberts, trans., The Ten Bhūmis (Toh 44-31), 2021b.
n.­891
See Peter Alan Roberts, trans., The Sūtra of the Sublime Golden Light (Toh 555), 2023.
n.­892
Dharmachakra Translation Committee, trans., The Queen of Incantations: The Great Peahen, Toh 559 (84000: Translating the Words of the
 Buddha, 2023).
n.­893
See Dharmachakra Translation Committee, trans., The Ratnaketu Dhāraṇī (Toh 138), 2020.
n.­894
’di dag las gang yang rung ba bklag par bya’o/ D. The Tibetan translates as, “One can have any of these recited.”
n.­895
Skt.: oṁ sarva­duṣṭān stambhaya hūṁ indīvara­dhāriṇe kumāra­krīḍa­rūpa­dhāriṇe bandha bandha samayam anusmara sphaṭ sphaṭ svāhā.
n.­896
thab khung Tib. The Tibetan reflects the Sanskrit *kuṇḍa instead of the extant Skt. tuṇḍa.
n.­897
Om. Tib.
n.­898
The “great fivefold seal” is here a headband with five strips of cloth of five different colors, representing Mañjuśrī’s five locks of hair, his distinguishing sign.
n.­899
“When performing any ritual” to “it can’t be otherwise” om. Tib.
n.­900
de nas sa dang lci ba’am gzhan yang dri zhim po dang ldan pa’i yo byad kyi khyad par gyis byugs te de’i ’og tu khrus bya’o/ Tib. The Tibetan translates as, “Then one should smear oneself with clay mixed with cow dung or with specific requisite perfumed substances and then bathe afterward.”
n.­901
“Phlegm” om. Tib.
n.­902
sdug bsngal gyis khyab pa/ tshog bas mngon par gnod pa dang / sdug bsngal thob pa bzhin du ’gro ba dang ’ong ba’i sbyor bas sdug bsngal ba/ D. The Tibetan translates as, “being pervaded by suffering, the pain that results from feeling, suffering that is incurred, and likewise suffering due to the practice of coming and going.” The last part of this sentence is not clear in the Skt.
n.­903
sdong po rin po che bai DUr+ya’i rang bzhin las byung ba/ pad+ma’i ge sar rin po che margada las grub pa/ ’dab ma stong zhel las byas pa/ D. The Tibetan translates as, “Its stalk is made of beryl, its pericarp of emerald, and its thousand leaves of crystal.”
n.­904
The phrase tadā na jāta°, which is part of this sentence, has not been translated as it doesn’t seem to make sense in the context; it also seems to be omitted in the Tib.
n.­905
“Not sitting but standing” is missing from the Tibetan translation, where he is described as sitting. If he is fanning the Blessed One, though, he is more likely to be standing, in line with iconographic conventions.
n.­906
The spatial arrangement of these eight is not clear; “similarly” (evam) could indicate that they are also to the left, i.e., to the left of Avalokiteśvara.
n.­907
I.e., the eight just listed plus Mañjuśrī and Avalokiteśvara.
n.­908
de dag gi g.yas logs su Tib. It is not clear whether it is “to the right” of the Blessed One or to the right of the bodhisattvas just listed. The Tibetan reflects the second option and translates as, “to their right.”
n.­909
Again, it is not clear what kind of spatial arrangement the phrase “in the same place” indicates.
n.­910
d+ha nu ska ri dang bar shi ka dang ut+pa la sngon po dang / D. The Tibetan adds dhanuṣkari and varṣika to this list.
n.­911
The MMK seems to be following the system of the Pali nikāyas, where seven buddhas are enumerated, Śākyamuni being the seventh.
n.­912
dkyil ’khor rnam pa de nyid ni/ /gang yin dang po thub pas gsungs/ /gnyis pa yi ni dkyil ’khor yang / /gsum par yang ni de las gzhan/ D. In the Tibetan translation, this verse translates as, “The features of the maṇḍala / Are what the Sage taught first, / Second was the maṇḍala, / And third something else.” The final verse of the Tibetan translation is problematic because it omits the Skt. mantraṃ and translates the Skt. antaḥ param as de las gzhan instead of de las mchog.
n.­913
In this text, dhyāna can mean “meditation” as well as “visualization.”
n.­914
mchog dang ber ma tha ma ni/ /de bzhin ras ris bar ma bsgom/ /mdor na rnam gsum sgom pa ni/ /sdig pa’i rnyog pa ma lus ’jig/ D. The Tibetan translates as, “Supreme, middling, and inferior / Are the ways to meditate on the middling painting. / These three meditations, in brief, / Will remove the stains of every fault.”
n.­915
sngags pas sngags ni de tshe bzla/ /ci bzhin las ni sngar bstan pa’o/ /rang gi lha ni spyan drang pa/ /der ni sngags kyis gshegs su gsol/ Tib. The Tibetan translates as, “Then the mantra adept should recite the mantra / Just as in the aforementioned rite. / He should invoke and dismiss / His own deity using the mantra.”
n.­916
“Skilled practitioner” om. Tib.
n.­917
dge ba’i las kyi de nyid Tib. In the Tibetan karmatattva° is translated not as “the true nature of the ritual,” but as “the ways of virtuous action,” which is also a possible translation.
n.­918
bshang dang gci ba’ang de bzhin te/ D. In the Tibetan this pāda translates as, “And his feces and urine.”
n.­919
las bcas tigs kyang bshad ma yin/ Tib. The translation of this pāda is based on the Tibetan. It requires a rather loose grammatical interpretation of the Skt. phrase svakarma­kula­bhāṣitam.
n.­920
gtsang phyir god mtha’ chur gzhug bya/ /chu gtsang gis ni nye reg bya/ /’bad pas rkang gnyis bkru bya ste/ /sa ni khyor ba bdun blangs nas/ Tib. The Tibetan translates as, “To purify himself, he should wade in the water up to the hem of his robe / And splash himself with the purified water. / He should thoroughly wash his feet. / Then he should take seven handfuls of clay, and.”
n.­921
There is another line in the Skt. after this pāda, which is not accounted for in the Tib.
n.­922
lan bdun sa de nyid kyis so/ /bzhang ba la ni sum cus bya/ /mchil ma dor dang de bzhin du/ /snabs dor ba la re re’o/. The Tibertan translates as, “Incant the clay with it seven times. / Use it thirty times for passing stool / And for urinating, / As well as each time one eliminates mucus.” The Tibetan omits 11.216c and preserves Skt. 11.216 as a four-line verse. The obscure instrumental pronoun “with it” (de nyid kyis) in the first line of the Tibetan is translated into English here as a reference to using the mantra to incant the clay seven times (lan bdun sa). The equally obscure phrase “with thirty times” (sum bcus bya) is thus also translated into English as a reference to the number of times that one uses the mantra to incant the clay that one uses to wipe oneself (one’s private parts, hands, etc.) after passing stool, urinating, or eliminating mucus.
n.­923
This line om. Tib.
n.­924
sgra med de bzhin song nas ni/ /lam la sogs pa spangs pa’o/ Tib. The translation of this half-stanza is partly based on the Tibetan.
n.­925
Perhaps the southern boundary of the residence area.
n.­926
g.yang sa zhing dang tshwa sgo dang / D. The Tibetan translates as, “In a chasm or a salt deposit.”
n.­927
’bad pas rkang g.yon bkru bya ste/ /de nas g.yas pa bkru bar bya/ /phan tshun nyid du bshigs nas ni/ /zlos pas rkang pa bkru bar bya/ D. The Tibetan translates as, “Carefully wash the left foot, / Then the right. / Then the mantra reciter should place them / Together and wash their feet.”
n.­928
de nas zlos pas nye reg bya /sdom can gyis grub las kyang bya/ Tib. The Tibetan that corresponds to Skt. 11.228ab translates as, “Thus the mantra reciter should wipe himself / And then the vow holder should perform the rite for accomplishment.” The Skt. for 11.228b is not very clear.
n.­929
lnga yi cho ga Tib.
n.­930
lus kyi dag dang ngag dag dang / /yid kyi dag pa yin par bstan/ /bzhi pa bden pa’i dag pa ste/ /chu yi dag pa lnga par bshad/ D. The translation of Skt. 11.229c–f is based on the Tibetan, because of the lacunae (where the word for “speech” should be) in the Skt. The extant Skt. reading seems to differ in some details; e.g., it says “meditation” in place of “mind.”
n.­931
phyi dang nang la mkhas pa dang / Tib. “Outer” has been supplied from the Tibetan as the corresponding Skt. reading seems corrupt.
n.­932
khro ba log par ’byung ba yi/ /’jig rten pha rol ’jigs rnams la/ /sangs rgyas byang chub sems dpa’ dang/ /blo ldan rnams kyis yongs su smad/ Tib. The translation of the verse is based on the Tibetan.
n.­933
“Makes one’s living” om. Tib.
n.­934
zhes sdang mun pas bsgribs pa’o/ Tib. The Tibetan translates as, “blinded by the darkness of anger.”
n.­935
It is not clear what “vidyārāja,” or perhaps “king of the vidyā [goddesses],” refers to; it could be an epithet of Vajrapāṇi, or a particular form of Mañjuśrī, or perhaps refers to a particular vidyā mantra, such as, e.g., the syllable kḷlhīṁ described in chapter 9.
n.­936
chos shes bden par smra ba dang / /sems can rnams la phan par dga’/ /sngags dang sngags shes bsten gyur pa/ /nges par de la grub pa yin/ Tib. The Tibetan translates as, “One versed in the Dharma should speak the truth / And take joy in benefiting beings. / They should rely on the mantra and knowledge of the mantra, / And they will undoubtedly accomplish it.”
n.­937
This and the next seven verses lay down the kriyā doctrine by defining the technical distinction and the mutual relationship between kriyā (mere action or performance, whether ritual or not) and karman (aim-oriented activity); this doctrine seems to apply to the MMK and the kriyā tantras in general. Because of the double meaning of the Skt. word karman (“activity” and “karma = karmic accumulation”), what is a single statement in the Skt. needs to be translated into English twice‍—in two different ways. The second translation, in this and some verses below, has been added in parentheses.
n.­938
mchog dang bar ma tha ma las/ /rnam pa sna tshogs las byed de/ /las ni bya bas byed pa ste/ /bya ba mi byed rtag tu ni/ /bya ba las ni ldan pa las/ /rtag tu de las grub par ’gyur/ D. The Tibetan translates as, “The ritual (bya ba) makes the [intended] activity happen, / As [such] activities do not happen without [their] rituals. / One thus performs various activities / Of the sublime, medium, and lower [types]. / One who [thus] engages in ritual activity (bya ba las) / Will always obtain accomplishment.”
n.­939
“Retributive” in the sense that it entails karmic retribution.
n.­940
bya phyir las rnams thams cad phyir/ /las phyir rtag tu bya ba yin/ /bya ba’i don du bya ba min/ /bya ba las la sbyar ba yin/ /don bcas nyid kyi bya ba la/ /bya ba nyid kyis rtag tu bya/ D. The Tibetan translates as, “Because all actions serve the purpose of ritual, / Ritual is always directed toward actions. / Rituals are not for the sake of rituals; / Ritual is applied to action. / Rituals that bear fruit / Are the rituals to always be performed.”
n.­941
bya ba las dang ’bras bu nyid/ /bya ba las ’bras rtag tu bya/ /’bras med pa las ’bras ’byung zhing / /’bras bu nyid kyang rtag ’bras ’gyur/ D. The Tibetan translates as, “There is ritual, activity, and the result; / Always enact ritual, activity, and its result. / A result is born where there was no result; / That very result will always result.”
n.­942
ldan pas rnam par bral ba ni/ /mi ldan ldan pa grub pa min/ D. The Tibetan corresponding to Skt. 11.251ef translates as, “When union is absent, / There is no union, and union is not accomplished.”
n.­943
bsgrub bya bsgrub pa med pa ni/ /de la grub pa mi ’grub bo/ /grub pa’i rdzas ni thams cad kyang / /grub pa’i rgyu dang ’gal ba yin/ D. The precise meaning of this verse is elusive. The Tibetan translates as, “Without a target and a practice, / One will not accomplish attainment / And the cause and material result of attainment / Will always be incompatible.” Note here that the Tibetan translation reads the Skt. sādhya­sādhana­bhāvaḥ as *sādhya­sādhanā­bhāvaḥ.
n.­944
’bras bcas Tib. The Tibetan translation reflects the Sanskrit *saphalam instead of the extant Skt. sakalam.
n.­945
sems can kun la thugs brtse bas/ /thub pa mchog gis sngon gsungs pa/ /sngags ni rgyu yi sgo dag nas/ /rgyal ba’i sras la dam tshig bshad/ D. The Tibetan translates as, “The samaya that the supreme Sage taught / Long ago out of love for all beings / Has now been taught to the Victor’s sons / According to the causal methods of mantra.” The final phrase in the Tibetan sngags ni rgyu yi sgo dag nas is obscure.
n.­946
sngags kyi rgyal po Tib.
n.­947
mkhas pas D. In place of “one,” the Tibetan has “the wise,” reflecting the Sanskrit *manīṣī tām instead of the extant Skt. manīṣitām.
n.­948
’byung po rnams la zhi don du/ /rdzogs sangs rgyas kyis rab tu bstan/ /lam yang sngags kyi tshul gyis ni/ /mya ngan ’das grong ’gro ba yin/ Tib. The translation of this verse is based in part on the Tibetan because of two lacunae in the Skt.
n.­949
’di las ’bras bcas thob pa yin/ /sna tshogs las dang las shes yin/ Tib. The Tibetan that correlates to Skt. 11.261cd translates as, “This is obtaining the action with its result. / It is knowledge of the action and various types of action.” The translation “various karmic predispositions” (vicitra­karma­dharma°) from the Skt. is uncertain.
n.­950
lha mi’i rgyal srid byed par ’gyur/ D. The line “The sovereign of gods and men” has been translated from the Tibetan. The Skt. seems to be saying “The lowest attainment would be that of a kingdom.”
n.­951
mi lha lha min ’jig rten gyi/ /de bzhin bdag po thob ’gyur te/ /bdag po ma lus de dag gi/ /sngags pas thams cad ’thob pa dang / /’bras bcas bya ba byed par ’gyur/ D. The Tibetan renders this verse in five lines instead of four and translates as, “One will likewise become lord / Of all of the reals of men, gods, and demigods. / The mantra adepts of all / Of those lords will obtain everything / And perform rites that bear fruit.” The grammar of the Skt. for this verse is not completely clear.
n.­952
sngags pa ’byor pa ’dod pa yis/ /las rnams sna tshogs bya ba ste/ /de bzhin mchog dang bar ma dang / /tha ma nyid kyang bya ba yin/ D. The Tibetan translates as, “A mantra practitioner who desires riches / Should perform the various types of rites. / He can thus perform those that are highest / Or those that are middling and the lowest.”
n.­953
This passage and the remainder of the chapter are in prose in the Tibetan.
n.­954
las rnam pa sna tshogs skye ba brgyud pa dag du gang du gang byas pa de dag la grub pa gnas par nam zhig ’gyur zhe na/ skyes bus ji srid tshogs pa rnyed pa na/ sngags pa’i ngo bos sngags bzlas pa na sdig pa zad pa’i don dang las bsrabs pas sngags ’grub par ’gyur te/ D. In a prose passage that corresponds to Skt. 11.269c–270, the Tibetan translates as, “One may wonder if he accomplishes all at once what normally is gained through a variety of successive acts. When he acquires all that is possible for beings to gather, and once he recites mantra using the essence mantra, with the aim of exhausting evil and through diminishing his karma, the mantra will be accomplished.”
n.­955
de bzhin du mchog dang bar ma dang tha ma dang ’jig rten gyis mchod pa dang / bzlas pas sdig pa mtha’ dag zad par byed cing / lus can thams cad kyi skye ba brgyud pa dag tu gang byas pa’i sdig pa de dag thams cad ’jig par byed de/ Tib. This passage, composed in prose in the Tibetan, translates as, “Thus the mantras that are supreme, middling, inferior, and revered by the world bring about the final exhaustion of evil and effect the destruction of all evil that has been successively produced by all beings.”
n.­956
“Mantras” om. Tib.
n.­1021
The translation of this paragraph is partially based on the Tibetan and partially based on the Skt.
n.­1123
“Time” om. Tib.
n.­1295
The reference is made here to the immediately preceding chapter.
n.­1296
blo dang ldan pa gnod sbyin gyi bdag po lag na rdo rjes nga la dris nas/ ’jam dpal khyod kyi don thams cad bya ba’i las kyi le’u rab ’byam ’khor gyi dkyil ’khor gyi nang du rgya cher sngar bstan pa yin no/ D. This paragraph has been translated mainly from the Tibetan. In the Skt. it begins with “Listen, Mañjuśrī!” The clause “Requested by … in his hand” comes at the end of the paragraph and possibly serves to introduce the verse that follows. The Skt. also includes the phrase “I will [now] teach…” (future tense) which seems to clash with the past tense (“I taught”) of the immediately following section that sums up the previous chapter.
n.­1297
sngags kyi zlos pa bstan pa yin/ D. The Tibetan corresponding to the Skt. kathitaṃ mantra­jāpinām (“[all this] was taught for/with reference to the mantra reciters”) translates as, “the recitation of mantras has been taught.”
n.­1359
From this chapter onward, the chapter numbers are out of step with those in the Tibetan translation. Chapters 18 to 23 in the Sanskrit text are not included in the Tibetan translation of the text and are not translated here.
n.­1487
kye kye gza’ dang rgyu skar kyi tshogs rnams khyed cag thams cad nyon cig Tib. “The planets and the nakṣatras” has been supplied from the Tibetan (Skt.: lacunae).
n.­1488
sngags dang / rgyud dang / dbang bskur ba dang / dkyil ’khor dang / D. The Tibetan reads the compound mantra­tantrābhiṣeka­maṇḍala as a dvandva that translates as, “the mantra, the tantra, the empowerment, and the maṇḍala.”
n.­1489
“Homa” om. Tib.
n.­1490
The grammar of this part, starting from “This sovereign,” is not very clear.
n.­1491
sems can ma rungs pa thams cad kyang dgag par gyis shig /bstan par gyis shig D. “Restrained/stopped” (roddhavyāni) is omitted in the Tibetan.
n.­1521
“Again” om. Tib.
n.­1522
“But now only briefly” om. Tib.
n.­1523
ras ris kyi tshad rgya che ba’i sbyor ba sgrub pa nyams par ’gyur bas/ D. The Tibetan translates as, “The practice of executing the painting in its extended version has degenerated.”
n.­1616
’jam dpal bstan pa ’di ni de bzhin gshegs pa thams cad kyi nor du gyur pa/ chos kyi mdzod ’jig rten pa rnams kyi bsam pa ’bras bu dang bcas pa byed pa’i phyir nor bu rin po che lta bur gyur pa’o/ D. The Tibetan translates as, “This teaching, Mañjuśrī, is the jewel of all the tathāgatas. This treasure chest of Dharma is like a wish fulfilling jewel because it brings the wishes of worldly beings to fruition.”
n.­1617
sems can thams cad kyi bsams pa yongs su rdzogs par bya ba’i phyir cho ga bzhin du bzas pa byas na thob pa yin no/ D. The phrase, “will fulfill the wishes of all beings” is based on the Tibetan, which translates as, “Since it can fulfill the wishes of all beings, if one has recited the mantra following the proper procedure, one will attain the result.” Sections of this line are not found in the Skt.
n.­1618
“Tathāgata-vidyārājas” must refer to other uṣṇīṣa kings‍—Sitātapatra, Tejorāśi, and so forth.
n.­1685
ras ris dang po Tib. In place of “in front of this painting,” the Tibetan has “this first painting.”
n.­1686
’di nyid kyi yi ge gcig pa’i snying po’i sngags sam yi ge drug po ma’i mtha’ can khyod kyi sngar bstan pa’i yi ge drug pa’i snying po’am dang po na oM yod pa’i yi ge gcig pa’i ras ris dang po ’di nyid kyi cho gar ’gyur ba ni phyi ma’i dus phyi ma’i tshe na D. It is not clear in the Skt. why the “one-syllable mantra” is mentioned twice and whether it is the same one-syllable mantra or not. The Tibetan translates as, “It will be the ritual of this first painting‍—whether it be this one’s single-syllable heart mantra, the six-syllable mantra ending with ma, your aforementioned six-syllable heart mantra, or the single-syllable mantra with oṃ first‍—that, at a later time in the future … /”
n.­1804
’jam dpal khyod kyi sngags dang rgyud dang rig pa’i rgyal po dang ’khor los sgyur ba la sogs pa dang de bzhin gshegs pa thams cad kyi gtsug tor la sogs pa dang sngags thams cad kyi grub pa’i gnas yod de/ Tib. “Tathāgata-uṣṇīṣas,” here and elsewhere in the MMK, refers to the deities called uṣṇīṣa kings. The Tibetan translates as, “Mañjuśrī, there are places where one can accomplish your mantra system, the vidyādhara and cakravartin and the like, all of the tathāgata-uṣṇīṣas and the like, and all mantras.”
n.­1805
The word tathāgata has a feminine ending in the Skt. This could be either a corruption or could reflect the gender of vidyā (feminine).
n.­1877
rig pa thams cad la ’os pa/ Tib. The Tibetan translates as, “they are applicable to all vidyās.”
n.­1899
A nirdeśa is a type of an explanatory text, usually on religious or philosophical matters.
n.­1900
’jam dpal khyod kyi cho ga’i rgyal po chos kyi dbyings kyi mdzod/ de bzhin gshegs pa’i snying po/ chos kyi dbyings kyi rgyu mthun pa’i rjes su spyod pa/ mdo chen po’i mchog /rin po che’i le’u de bzhin gshegs pa’i gsang ba’i mchog rjes su gnang ba/ sngags kyi mchog sgrub pa la rgyu mtshan shes pa dang rtags dang dus gzhan shes pa’i sgrub pa’i thabs rnams nges par bstan cing yang dag par bstan no/ D. The Tibetan translates as, “Mañjuśrī, your king of manuals is a treasury of the sphere of phenomena, the essence of the tathāgatas that proceeds in harmony with the sphere of phenomena and is supreme among the great sūtras. This precious chapter definitively and accurately teaches the authorization that is the supreme secret of the tathāgatas, understanding the reason for accomplishing the supreme mantra, and other methods for accomplishing knowledge of signs and times.”
n.­2238
khyod kyi phyag rgya D. “Root” is omitted in the Tibetan.
n.­2254
sems can thams cad kyi lam du gyur pa yin no/ D. The Tibetan includes an additional line here that translates as, “It has become the path of all beings.” The Tibetan and Skt. diverge at this point (Skt. 37.2.2, D. 276.b.1). The following is a list of the correspondences in material between the Tibetan and Skt. texts following the folio enumeration in the Rockwell Degé Kangyur:

D. 276.b.1–277.a.2 = Skt. 37.10–37.16.
D. 277.a.2–277.a.7 = Skt. 37.2.2–37.4.3 (Skt. 37.4.4–37.5.2 om. Tib.).
D. 277.a.7–277.b.2 = Skt. 37.5.3.4–37.9 (Skt. 37.8 om. Tib.).

The Tibetan text then begins to align again with the Skt. at D. 277.b.2, which corresponds to the material in Skt. 37.17.
n.­2456
As becomes clear later in this chapter, the association of the mudrā with whatever deity determines its position in the maṇḍala.
n.­2457
’jam dpal mdor na nyon cig phyag rgya’i mtshan nyid dang sngags rnams kyi rgya che ba dang dkyil ’khor gyi cho ga’i mdor bsdus pa dang dam tshig la rjes su ’jug cing phyag rgya’i gnas dang sngags thams cad dang rgyud de dag thams cad la gsang ba dang bcas pa’i dkyil ’khor ni/. The syntax and clause divisions in this paragraph are difficult to ascertain in the Skt., which makes the translation proposed here unreliable. The Tibetan translates as, “Mañjuśrī, listen to this brief explanation. The following is a summary of the features of the mudrās, the extensive mantras, and the maṇḍala procedure, acting in accord with the samaya and the arrangement of the mudrās, all of the mantras, and the maṇḍala that contains what is concealed in all of the tantras.”
n.­2458
sngags shes bdag nyid chen po dang / /yon tan kun kyang bstan pa yin/ Tib. The Tibetan syntax is obscure. One possible translation might be, “They also taught about great beings / Who are versed in mantra and all the good qualities.”
n.­2485
The chapter number jumps from 38 to 50 here because the chapters from 39 to 49 have been left out as they are missing from the Tibetan translation.
n.­2486
“Bowed” om. Tib.
n.­2487
de’i cho ga rgya che ba bcom ldan ’das kyi bka’ ma stsal la/ J, K; de’i cho ga rgya che ba bcom ldan ’das kyi bka’ stsal pa/ D. Following J and K, the Tibetan translates as, “the Blessed One has not explained the extensive ritual.”
n.­2540
gshin rje’i ’tsho ba mthar byed pa/ Tib. Here the Tibetan translates Vaivasvata following the standard Tibetan translation for Yama.
n.­2541
gtsor byed pa byang chub sems dpa’ ’jam dpal gyis smras pa/ Tib. The Tibetan translates as, “That was taught by the preeminent bodhisattva Mañjuśrī.”
n.­2605
“You are exceedingly cruel” om. Tib.
n.­2606
’khor ba’i ’ching ba las grol bar ’gyur ro/ Tib. The Tibetan translates as, “they liberate them from the bonds of cyclic existence.”
n.­2758
“From his samādhi” (literally, “from that samādhi”) is probably a reference to the samādhi called the buddha’s blessing through miraculous transformation that the Buddha had entered in 50.­4 above, i.e., at the beginning of the Yamāntaka section. This section ended at the conclusion of the previous chapter.
n.­3397
dpal lha btsan po lha btsun pa byang chub ’od kyi bkas/ rgya gar gyi mkhan po dge bsnyen chen po ku mA ra ka la sha dang / sgra sgyur gyi lo ts+tsha ba dge slong shAkya blo gros kyis bsgyur cing zhus te gtan la phab pa’o// //.
n.­3398
Cf. bibliography.
n.­3399
oṁ] B; om. S
n.­3400
māḍe] S; māṇḍe B
n.­3401
bhavanto] B; om. S
n.­3402
mañjuśriyaḥ] B; mañjuśriyasya S
n.­3403
°rddhi°] em.; °riddhi° B; °śuddhi° S
n.­3404
ārogyaiśvaryaṃ] B; ārogyaiś carya° S
n.­3405
°paripūrakāṇi] B; °pāpāripūrakāṇi S
n.­3406
te] S; śṛṇu ca sādhu bhagavān iti B
n.­4349
paṭalavisarāt] em. (on the authority of the Tib.); paṭalavisaraḥ S
n.­4350
°bīja°] em.; °bījam S
n.­4427
āmantrayate] em.; āmantrayeta S
n.­4498
The MMK text seems to favor the spelling sādhanopayika rather than sādhanopāyika.
n.­4509
sādhanopāyikaṃ] em.; sādhakamopayikaṃ S
n.­4521
ārabhet] em.; ārabhe S
n.­4522
°puṣpānāṃ] conj.; °puṣpāṃ S
n.­4723
punar api] em. (supported by D); punar api punar api S
n.­4724
tvadīya°] conj. M; tvadīyaṃ S
n.­4725
°upacaryā°] em. (M); °opacaryā° S
n.­4726
This entire paragraph is missing from A.
n.­4727
Here resumes the correspondence with manuscript A.
n.­4728
uttiṣṭha] S; tiṣṭha tiṣṭha A
n.­4832
°sarvārtha] em. (on the authority of the Tib.); °sarvathā S
n.­4907
avalokya] em.; alokya S
n.­4908
tadā] em. (on the authority of the Tib.); mudā S
n.­4928
°ākṛṣṭavān] em.; °ākṛṣṭavā S
n.­4945
From this chapter onward, the chapter numbers here are out of step with those in the Tibetan version. Chapters 18 to 23 are missing from the Tibetan text and have been left out of the Sanskrit edition here.
n.­4946
grahān] em.; grahāṇ R; grahaṇ° S
n.­4947
°svavākyaṃ] S; °svākṣaṃ R
n.­4948
nirdeśayituṃ] S; vavidarśayituṃ R
n.­4949
sādhayantu] S; sādhitu R
n.­4950
samaye ca tiṣṭhantu bhavantaḥ] R; om. S
n.­5305
°vidhānaṃ | na ca] em.; °vidhāna nica S
n.­5321
siddhiṃ] em.; siddhiḥ S
n.­5366
°akṣareṇa] em.; °ākṣareṇa S
n.­5397
saptamaṃ] A; saptamaḥ S
n.­5398
yo] S; ye A
n.­5399
sādhayiṣyati] A; sādhayiṣyanti S
n.­5400
saphalā sukhodayā sukhavipākā] A; saphalāḥ sukhodayāḥ sukhavipākāḥ S
n.­5401
°nivāraṇīyā] S; °nivāraṇi A
n.­5402
tasya bodhiparāyaṇīyā] S; tasyā vādhiparāyaṇi A
n.­5436
sedhiṣyate] conj. (on the authority of the Tib.); 'sya trasyati (unmetrical) S
n.­5450
yasyedānīṃ] em.; yasyedānī S
n.­5477
samanupraveśaṃ] em.; samanupraveśa° S
n.­5487
nirdeśa°] em.; nirdiśa° S
n.­5488
°vara°] em. (on the authority of the Tib.); °vadha° S
n.­5527
°mantraṃ] em. (on the authority of the Tib.); °tantraṃ S
n.­5528
puṇyākāme] em. (on the authority of the Tib.); puṇyakāme S
n.­5529
anabhiṣikte] em. (on the authority of the Tib.); avabhiṣikta S
n.­5619
saṃyojyaṃ] em.; saṃyojya S
n.­5670
Śāstrī, who rendered this paragraph in verse, indicates a missing pāda at this point. The passage, however, seems to be in prose, as corroborated by the Tibetan, with no text missing.
n.­5671
sarvatantreṣu] conj. (based on the Tib.); sarvamantreṣu S
n.­5679
The number here jumps from 38 to 50 because chapters from 39 to 49 have been left out as they are missing from the Tibetan translation.
n.­5691
ādau] A; mahābodhi­sattvasyādau S
n.­5692
bhaya] A; bhayam S
n.­5790
vajrapāṇe] em.; vajrapāṇeḥ S
n.­6072
°bodhisattvā°] Y; °bodhi­sattva° S
n.­6073
°āvṛhā°] em.; °ātṛhā° S
n.­6782
tatrāhaṃ] em.; tatrāha S
n.­6783
°vidyādhara°] em.; °vidyādharaḥ S
n.­6784
veditavyāḥ] em.; veditavyaḥ S
n.­6785
sthāne] em.; sthāno S
n.­6786
lekhayiṣyati] em.; likhyati S
n.­6787
°cūrṇa°] em. (on the authority of the Tib.); °pūrṇa°

b.

Bibliography

Source Texts (Sanskrit)

Mañjuśrī­mūla­kalpa. Manuscript in the National Archives, Kathmandu (Bir 157), accession no. 3/303. Microfilmed by NGMPP, reel A 136/11. Bears the title Mañjuśrī­jñāna­tantra.

Mañjuśrī­mūla­kalpa. Manuscript in the National Archives, Kathmandu, accession no. 5/814. Microfilmed by NGMPP, reel A 39/04.

Mañjuśrī­mūla­kalpa. Manuscript in the National Archives, Kathmandu (Bir 45), accession no. 3/645. Microfilmed by NGMPP, reel A 124/14.

Mañjuśrī­mūla­kalpa. Manuscript in the Oriental Research Institute and Manuscripts Library, Thiruvanantha­puram, accession no. C-2388.

Mañjuśrī­mūla­kalpa. Manuscript in Tokyo University Library, no. 275 in Matsunami’s catalog (Matsunami 1965).

Śāstrī, T. Gaṇapati, ed. The Āryamañjuśrī­mūla­kalpa. Vols 1–3. Trivandrum Sanskrit Series 70, 76, and 84. Trivandrum: Superintendent Government Press, 1920–25.

Vaidya, P. L., ed. Mañjuśrī­mūla­kalpa. Mahāyāna­sūtra­saṃgraha, Part II. Buddhist Sanskrit Texts 18. Darbhanga: The Mithila Institute of Postgraduate Studies and Research in Sanskrit Learning, 1964.

Source Texts (Tibetan)

’jam dpal gyi rtsa ba’i rgyud (Mañjuśrī­mūla­tantra). Toh. 543, Degé Kangyur vol. 88 (rgyud ’bum, na), folios 105.a–351.a.

’jam dpal gyi rtsa ba’i rgyud (Mañjuśrī­mūla­tantra). 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), 2006–2009. vol. 88, pp. 354–1051.

ral pa gyen brdzes kyi rtog pa chen po (Tārāmūlakalpa). Toh. 724, Degé Kangyur vol. 93 (rgyud ’bum, tsa), folios 205.b–311.a, continued in vol. 94 (rgyud ’bum, tsha), folios 1.b–200.a.

Secondary Sources

Agrawala, V. S. “The meaning of Kumārī Dvīpa.” Sārdha-Śatābdī: Special Volume of Journal of the Asiatic Society of Bombay (June 1959): 1–5.

Bunce, Fredrick W. Mudrās in Buddhist and Hindu Practices: An Iconographic Consideration. New Delhi: D. K. Printworld, 2005.

Delhey, Martin. (forthcoming). Early Buddhist Tantra: New Light on the Mañjuśrī­mūla­kalpa from Manuscript Evidence. (forthcoming).

Delhey, Martin. (2008). Three unpublished handouts made for the First International Workshop on Early Tantra, Kathmandu, 2008, containing editions of chapters 12, 13, and 51 of the MMK, based on the NAK manuscript accession no. 5/814, reel A 39/04.

Delhey, Martin. (2012). “The Textual Sources of the Mañjuśriya­mūla­kalpa (Mañjuśrī­mūla­kalpa), With Special Reference to Its Early Nepalese Witness NGMPP A39/4.” Journal of the Nepal Research Centre Vol. XIV (2012): 55–75.

Dharmachakra Translation Committee, trans. The Ratnaketu Dhāraṇī (Ratna­ketu­dhāraṇī, Toh 138). 84000: Translating the Words of the Buddha, 2020.

Dharmachakra Translation Committee, trans. (2023). The Queen of Incantations: The Great Peahen (Toh 559). 84000: Translating the Words of the Buddha, 2023.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. Delhi: Motilal Banarsidass, 1970.

Gray, David B. The Cakrasaṃvara Tantra (The Discourse of Śrī Heruka). A Study and Annotated Translation. New York: American Institute of Buddhist Studies, Columbia University, 2007.

Hartzell, James F. “The Buddhist Sanskrit Tantras: ‘The Samādhi of the Plowed Row.’ ” Pacific World: Journal of the Institute of Buddhist Studies 14 (Fall 2012): 63–178.

Jayaswal, K. P. An Imperial History of India in a Sanskrit Text (c. 700 B.C.–c. 770 A.D.) with a Special Commentary on Later Gupta Period. Lahore: Motilal Banarsidass, 1934.

Matsunaga, Yūkei. “On the date of the Mañjuśrī­mūla­kalpa.” In Tantric and Taoist Studies in Honour of R. A. Stein, edited by M. Strickmann. Vol. 3: Mélanges chinois et bouddhiques 22, 882–894. Brussels: Institut belge des hautes études chinoises, 1985.

Matsunami, Seiren. A Catalogue of the Sanskrit Manuscripts in the Tokyo University Library. Tokyo: Suzuki Research Foundation, 1965.

Mical, Wiesiek, and Paul Thomas. “Do Kriyā Tantras Have a Doctrine? ‍— The Case of the Mañjuśrī­mūla­kalpa.” Unpublished manuscipt, 2017. https://ku-np.academia.edu/wiesiekmical.

Przyluski, Jean. “Les Vidyārāja, contribution à l’histoire de la magie dans les sectes Mahāyānistes.” Bulletin de l’École Française d’Extrême-Orient 23 (1923): 301–18.

Roberts, Peter Alan (2018), trans. The King of Samādhis Sūtra (Samādhi­rāja­sūtra, Toh 127). 84000: Translating the Words of the Buddha.

Roberts, Peter Alan (2021a), trans. The Stem Array (Gaṇḍavyūha, chapter 45 of the Avataṃsakasūtra, Toh 44). 84000: Translating the Words of the Buddha.

Roberts, Peter Alan (2021b), trans. The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha.

Roberts, Peter Alan (2023), trans. The Sūtra of the Sublime Golden Light (1) (Suvarṇa­prabhāsottama­sūtra, Toh 555). 84000: Translating the Words of the Buddha, 2023.

Saṅkṛtyāyana, Rāhula. “The text of the Mañjuśrī­mūla­kalpa, corrected with the help of the Tibetan text.” In An Imperial History of India in a Sanskrit Text (c. 700 B.C.–c. 770 A.D.) with a Special Commentary on Later Gupta Period by K. P. Jayasawal, addendum 1–75. Lahore: Motilal Banarsidass, 1934.

Wallis, G. Mediating the Power of Buddhas: Ritual in the Mañjuśrī­mūla­kalpa. Albany: State University of New York Press, 2002.


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

Ābha

Wylie:
  • kun nas ’od
Tibetan:
  • ཀུན་ནས་འོད།
Sanskrit:
  • ābha

One of the tathāgatas attending the delivery of the MMK.

Located in 1 passage in the translation:

  • 1.­39
g.­2

Ābhāsvara

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ābhāsvara

A class of gods.

Located in 1 passage in the translation:

  • 2.­167
g.­3

Ābhāsvara

Wylie:
  • ’od gsal
Tibetan:
  • འོད་གསལ།
Sanskrit:
  • ābhāsvara

One of the gods’ realms; also used as the name of the gods living there.

Located in 4 passages in the translation:

  • 1.­91
  • 2.­155
  • 5.­8
  • 53.­1
g.­20

ācārya

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

See “master.”

Located in 6 passages in the translation:

  • 2.­202-203
  • 28.­18
  • n.­492
  • n.­3315
  • g.­1023
g.­22

accomplishment

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

Accomplishment or success in general, as well as any particular magical power or ability. In the latter sense, eight are traditionally enumerated, namely the siddhi of the magical sword, of an eye ointment that renders invisible, etc. The content of the list may vary from source to source.

Located in 267 passages in the translation:

  • 1.­31
  • 1.­33
  • 1.­49
  • 1.­51
  • 1.­66
  • 1.­118
  • 2.­2
  • 2.­45
  • 2.­108
  • 2.­110
  • 2.­113
  • 2.­117
  • 2.­131
  • 2.­180
  • 2.­192
  • 2.­196
  • 4.­2-3
  • 4.­10
  • 4.­12
  • 4.­24
  • 4.­29
  • 4.­33-34
  • 4.­36
  • 4.­41-43
  • 4.­45
  • 4.­60
  • 4.­62
  • 5.­12
  • 5.­16
  • 6.­1
  • 7.­5
  • 7.­7-8
  • 7.­29
  • 9.­15
  • 10.­15
  • 10.­17
  • 10.­19-20
  • 10.­23-24
  • 10.­27
  • 10.­51
  • 10.­59
  • 11.­22-23
  • 11.­26-27
  • 11.­31
  • 11.­41
  • 11.­63
  • 11.­92-93
  • 11.­96
  • 11.­99-101
  • 11.­134
  • 11.­137
  • 11.­154
  • 11.­183
  • 11.­203
  • 11.­231
  • 11.­236
  • 11.­240-241
  • 11.­247-248
  • 11.­251-252
  • 11.­255
  • 11.­270
  • 11.­272
  • 12.­12
  • 12.­17
  • 12.­50
  • 13.­16
  • 13.­18
  • 13.­40-41
  • 13.­57-58
  • 13.­65
  • 13.­67-68
  • 13.­70
  • 14.­8
  • 14.­77
  • 14.­84
  • 14.­92-93
  • 14.­99
  • 14.­119
  • 14.­136-140
  • 14.­151
  • 14.­155
  • 15.­2
  • 15.­60
  • 15.­94-95
  • 15.­97
  • 15.­114
  • 15.­116
  • 15.­119-120
  • 15.­122-124
  • 15.­129
  • 15.­134
  • 15.­137
  • 15.­150-151
  • 15.­153-154
  • 15.­182
  • 15.­211-212
  • 15.­216
  • 15.­226
  • 15.­239-240
  • 16.­16
  • 16.­20
  • 16.­26
  • 16.­30
  • 17.­5
  • 24.­2
  • 24.­5
  • 24.­9-10
  • 24.­34
  • 24.­40
  • 24.­200
  • 25.­14
  • 25.­25
  • 25.­38
  • 26.­15-16
  • 26.­33
  • 26.­37
  • 26.­50
  • 26.­56
  • 27.­4
  • 27.­20
  • 27.­45
  • 27.­52
  • 27.­71
  • 27.­78
  • 27.­80-82
  • 27.­85-86
  • 28.­47
  • 28.­52-53
  • 29.­2
  • 30.­8-9
  • 30.­19
  • 30.­40
  • 30.­42-43
  • 30.­49
  • 30.­51
  • 31.­25
  • 32.­2-6
  • 32.­8
  • 32.­10-12
  • 32.­16
  • 32.­18
  • 32.­20-21
  • 32.­25
  • 32.­27
  • 32.­29
  • 32.­32-34
  • 32.­42
  • 33.­2
  • 33.­18
  • 33.­22
  • 33.­28-29
  • 33.­44
  • 33.­50
  • 33.­84
  • 33.­113-114
  • 33.­125
  • 34.­5
  • 34.­19
  • 34.­28
  • 35.­210
  • 35.­297
  • 37.­9
  • 37.­70
  • 37.­76
  • 38.­33-34
  • 50.­3
  • 51.­50-51
  • 52.­20
  • 52.­86
  • 52.­99
  • 52.­104
  • 53.­249-250
  • 53.­382
  • 53.­384
  • 53.­418
  • 53.­518
  • 53.­526
  • 53.­811
  • 53.­821
  • 53.­845
  • 53.­848
  • 53.­850
  • 54.­80
  • n.­272
  • n.­319
  • n.­470
  • n.­565
  • n.­602
  • n.­607
  • n.­666
  • n.­868
  • n.­928
  • n.­938
  • n.­1019
  • n.­1161
  • n.­1198
  • n.­1227
  • n.­1230
  • n.­1237
  • n.­1255
  • n.­1307
  • n.­1654
  • n.­1661
  • n.­1781-1782
  • n.­1833
  • n.­1879
  • n.­1881
  • n.­1916
  • n.­2007
  • n.­2200
  • n.­3192
  • g.­888
  • g.­1508
g.­25

activity

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karman

A ritual activity (such as pacifying, nourishing, etc.). This term is also translated in other instances as “rite,” “karma,” “karman,” or “karmic accumulation.” In the latter three cases the term refers to karmic accumulation, positive or negative, that will produce results in the future, unless it is purified.

Located in 265 passages in the translation:

  • i.­9
  • 1.­4
  • 1.­30
  • 1.­54
  • 2.­4
  • 2.­17
  • 2.­23
  • 2.­45
  • 2.­47
  • 2.­52
  • 2.­108
  • 2.­116-117
  • 2.­123
  • 2.­195
  • 2.­198
  • 3.­1
  • 4.­35
  • 4.­70
  • 4.­72
  • 7.­7
  • 7.­30
  • 8.­1
  • 9.­15
  • 10.­2
  • 11.­50
  • 11.­160
  • 11.­192
  • 11.­214
  • 11.­248-250
  • 11.­253-255
  • 11.­260
  • 13.­2-4
  • 13.­17
  • 13.­24
  • 13.­38-39
  • 13.­47-48
  • 13.­55-57
  • 13.­59
  • 13.­63
  • 13.­65-67
  • 14.­7-8
  • 14.­47
  • 14.­68-69
  • 14.­113
  • 14.­134
  • 14.­136
  • 14.­155-156
  • 14.­172
  • 14.­175
  • 14.­180
  • 15.­2
  • 15.­4
  • 15.­53
  • 15.­57
  • 15.­61
  • 15.­67
  • 15.­70
  • 15.­75
  • 15.­79
  • 15.­82
  • 15.­87-88
  • 15.­90-93
  • 15.­95-96
  • 15.­116
  • 15.­124
  • 15.­151
  • 15.­155
  • 15.­174
  • 15.­182
  • 15.­187
  • 15.­198
  • 15.­210-211
  • 15.­216
  • 15.­233
  • 15.­236-241
  • 15.­243
  • 16.­1
  • 16.­9
  • 16.­14
  • 17.­7-8
  • 24.­33-34
  • 24.­85
  • 24.­177
  • 25.­13
  • 25.­22
  • 25.­24
  • 26.­49
  • 27.­6
  • 27.­16-17
  • 27.­45
  • 27.­75-76
  • 28.­1
  • 28.­45
  • 30.­7
  • 32.­5-6
  • 32.­39
  • 33.­36
  • 33.­42
  • 33.­46
  • 33.­96-97
  • 33.­126
  • 34.­14-16
  • 34.­20-21
  • 35.­56
  • 35.­64
  • 35.­70
  • 35.­72-73
  • 35.­82
  • 35.­87
  • 35.­93
  • 35.­106
  • 35.­117
  • 35.­134
  • 35.­137
  • 35.­144
  • 35.­160
  • 35.­167
  • 35.­176
  • 35.­181-182
  • 35.­184
  • 35.­186
  • 35.­192
  • 35.­198
  • 35.­206
  • 35.­210
  • 35.­217-218
  • 35.­245
  • 35.­283
  • 35.­285
  • 36.­1
  • 36.­12-14
  • 36.­17
  • 37.­2
  • 37.­17
  • 37.­24
  • 37.­37
  • 37.­58
  • 37.­64
  • 37.­68-69
  • 37.­71-72
  • 37.­77
  • 37.­79
  • 37.­81-85
  • 37.­89-91
  • 37.­93
  • 37.­95-96
  • 37.­98-99
  • 37.­101-103
  • 37.­105
  • 37.­117
  • 37.­122
  • 38.­34
  • 51.­50-51
  • 52.­20
  • 52.­129
  • 52.­148
  • 53.­62
  • 53.­174
  • 53.­176
  • 53.­573
  • 53.­585
  • 53.­889
  • 53.­922
  • n.­297
  • n.­636
  • n.­662
  • n.­800
  • n.­937-938
  • n.­941
  • n.­960
  • n.­1008
  • n.­1028
  • n.­1034
  • n.­1075
  • n.­1147
  • n.­1155
  • n.­1160
  • n.­1166
  • n.­1173-1174
  • n.­1181
  • n.­1227
  • n.­1288
  • n.­1291
  • n.­1330
  • n.­1335
  • n.­1339
  • n.­1377
  • n.­1417
  • n.­1424
  • n.­1654
  • n.­1676
  • n.­1881
  • n.­1888
  • n.­1946
  • n.­2000
  • n.­2004
  • n.­2192
  • n.­2320
  • n.­2344
  • n.­2394
  • n.­2432
  • n.­2451
  • n.­2483
  • n.­2536
  • n.­2648
  • n.­2841
  • n.­3311
  • g.­695
  • g.­1341
g.­30

adept of vidyās

Wylie:
  • rig ’dzin
Tibetan:
  • རིག་འཛིན།
Sanskrit:
  • vidyādhara

See “vidyādhara.”

Located in 2 passages in the translation:

  • 10.­7
  • g.­2039
g.­37

affliction

Wylie:
  • nyon mongs
Tibetan:
  • ཉོན་མོངས།
Sanskrit:
  • kleśa

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

Located in 14 passages in the translation:

  • 10.­58
  • 24.­221
  • 33.­120
  • 35.­67
  • 37.­5
  • 51.­74
  • 53.­197
  • 53.­332
  • 53.­674
  • 54.­29
  • n.­31
  • n.­3364
  • g.­491
  • g.­1127
g.­57

Akaniṣṭha

Wylie:
  • ’og min
Tibetan:
  • འོག་མིན།
Sanskrit:
  • akaniṣṭha

The highest heaven in the realm of form; also the name of the gods living there.

Located in 17 passages in the translation:

  • 1.­35
  • 2.­156
  • 2.­167
  • 5.­8
  • 10.­7
  • 14.­98
  • 15.­192
  • 26.­13
  • 31.­30
  • 37.­46
  • 53.­1
  • 53.­18
  • 53.­49
  • 53.­116
  • n.­2328
  • n.­2366
  • n.­2809
g.­95

Ānanda

Wylie:
  • kun dga’ bo
Tibetan:
  • ཀུན་དགའ་བོ།
Sanskrit:
  • ānanda

Definition from the 84000 Glossary of Terms:

A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).

Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.

In this text:

One of the śrāvakas attending the delivery of the MMK.

Located in 4 passages in the translation:

  • 1.­62
  • 11.­196
  • 53.­194
  • n.­2849
g.­131

angular cubit

Wylie:
  • khru gang
Tibetan:
  • ཁྲུ་གང་།
Sanskrit:
  • hasta

See “cubit.”

Located in 7 passages in the translation:

  • 11.­9
  • 11.­65
  • 11.­190
  • 24.­61
  • n.­785
  • n.­810
  • g.­360
g.­132

angular yoke

Wylie:
  • gnya’ shing
Tibetan:
  • གཉའ་ཤིང་།
Sanskrit:
  • yuga

See “yoke.”

Located in 5 passages in the translation:

  • 15.­163
  • n.­785
  • n.­809-810
  • g.­2157
g.­145

Apāyajaha

Wylie:
  • ngan song rnam par sbyong ba
Tibetan:
  • ངན་སོང་རྣམ་པར་སྦྱོང་བ།
Sanskrit:
  • apāyajaha

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 6 passages in the translation:

  • 1.­41
  • 2.­141
  • 4.­74
  • 11.­195
  • 37.­105
  • n.­4160
g.­146

Apramāṇa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • apramāṇa

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­153

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat

“Worthy one” is an epithet applied to the original (usually sixteen) disciples of the Buddha; also a term for any being who attained nirvāṇa by following the Hīnayāna vehicle.

Located in 29 passages in the translation:

  • 1.­8
  • 1.­10
  • 1.­30
  • 1.­37
  • 27.­3-4
  • 27.­6
  • 27.­27-28
  • 27.­42
  • 35.­41
  • 37.­38
  • 50.­49
  • 51.­54
  • 53.­1
  • 53.­7-8
  • 53.­14
  • 53.­81
  • 53.­103
  • 53.­188
  • 53.­220-221
  • n.­1619
  • n.­2799
  • n.­2805
  • g.­490
  • g.­610
  • g.­1294
g.­169

Asaṅga

Wylie:
  • thogs med
Tibetan:
  • ཐོགས་མེད།
Sanskrit:
  • asaṅga

Famous Yogācāra scholar.

Located in 3 passages in the translation:

  • i.­1
  • 53.­452
  • n.­26
g.­172

Asipattra

Wylie:
  • ral gri’i lo ma
Tibetan:
  • རལ་གྲིའི་ལོ་མ།
Sanskrit:
  • asipattra

“Razor Leaves,” one of the hells.

Located in 3 passages in the translation:

  • 11.­239
  • 53.­672
  • 54.­74
g.­180

asura

Wylie:
  • lha min
Tibetan:
  • ལྷ་མིན།
Sanskrit:
  • asura

A class of divine beings ranking below gods (deva), known for their jealous and warlike disposition.

Located in 75 passages in the translation:

  • 1.­93
  • 4.­34
  • 10.­6-7
  • 11.­85
  • 11.­127
  • 11.­131
  • 11.­264
  • 12.­15
  • 12.­23
  • 13.­52
  • 15.­85
  • 15.­190
  • 17.­3
  • 24.­14
  • 24.­18
  • 24.­125
  • 24.­205
  • 25.­13
  • 26.­41
  • 28.­42
  • 30.­21
  • 32.­13
  • 33.­83
  • 34.­16
  • 36.­13
  • 37.­7
  • 37.­28
  • 37.­60
  • 37.­73
  • 38.­28
  • 52.­95
  • 52.­115
  • 53.­51
  • 53.­63
  • 53.­74
  • 53.­79
  • 53.­97
  • 53.­118
  • 53.­233
  • 53.­238
  • 53.­422
  • 53.­909
  • 53.­916
  • 54.­4
  • 54.­54
  • 54.­56
  • 54.­66-69
  • 54.­104
  • n.­725
  • n.­1263-1264
  • n.­1570
  • n.­1768
  • n.­1770
  • n.­2004
  • n.­2350-2351
  • n.­2370
  • n.­3338
  • n.­3348
  • g.­182
  • g.­209
  • g.­223
  • g.­368
  • g.­383
  • g.­776
  • g.­1181
  • g.­1235
  • g.­1293
  • g.­1592
  • g.­2027
g.­187

Atapas

Wylie:
  • mi gdung ba
Tibetan:
  • མི་གདུང་བ།
Sanskrit:
  • atapas

One of the gods’ realms; also used as the name of the gods living there.

Located in 4 passages in the translation:

  • 1.­91
  • 2.­157
  • 5.­8
  • 53.­1
g.­201

Avalokiteśvara

Wylie:
  • spyan ras gzigs dbang phyug
Tibetan:
  • སྤྱན་རས་གཟིགས་དབང་ཕྱུག
Sanskrit:
  • avalokiteśvara

Definition from the 84000 Glossary of Terms:

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

In this text:

One of the bodhisattvas attending the delivery of the MMK.

Located in 43 passages in the translation:

  • 1.­41
  • 2.­140
  • 2.­151
  • 2.­166
  • 2.­190
  • 4.­72-73
  • 4.­88-89
  • 5.­5
  • 5.­10
  • 6.­3
  • 7.­17-18
  • 7.­22-23
  • 11.­195
  • 26.­32
  • 28.­2-3
  • 28.­5
  • 28.­24
  • 29.­7
  • 32.­36
  • 37.­32
  • 37.­71
  • 37.­98
  • 50.­14
  • 50.­18-19
  • 54.­104
  • n.­467
  • n.­591
  • n.­656
  • n.­658
  • n.­906-907
  • n.­2500
  • n.­2505-2506
  • n.­2930
  • g.­868
  • g.­876
g.­203

Avīci

Wylie:
  • mnar med
Tibetan:
  • མནར་མེད།
Sanskrit:
  • avīci

The worst of the hell realms.

Located in 19 passages in the translation:

  • 1.­35
  • 1.­106
  • 7.­3
  • 11.­242
  • 34.­23
  • 37.­66
  • 53.­146
  • 53.­264
  • 53.­489
  • 53.­670-671
  • 53.­906
  • 54.­76-77
  • 54.­79
  • 54.­90
  • n.­630
  • n.­2957
  • n.­3360
g.­207

Avṛha

Wylie:
  • mi che ba
Tibetan:
  • མི་ཆེ་བ།
Sanskrit:
  • avṛha

One of the gods’ realms; also used as the name of the gods living there.

Located in 3 passages in the translation:

  • 1.­91
  • 2.­157
  • 53.­1
g.­208

awakening

Wylie:
  • byang chub
Tibetan:
  • བྱང་ཆུབ།
Sanskrit:
  • bodhi

This may be awakening in the literal sense, as from sleep, but in the Buddhist context it is the awakening from ignorance, i.e., the direct realization of truth.

Located in 137 passages in the translation:

  • i.­5-6
  • i.­9
  • 1.­14
  • 1.­118
  • 2.­112
  • 2.­130-131
  • 2.­179
  • 2.­192
  • 2.­195
  • 2.­203
  • 4.­2
  • 4.­39
  • 4.­41-42
  • 7.­1
  • 7.­5
  • 7.­7
  • 7.­13
  • 7.­27
  • 7.­29
  • 8.­6
  • 8.­12
  • 9.­19
  • 9.­21
  • 10.­57
  • 11.­137
  • 11.­141
  • 11.­199
  • 11.­257
  • 11.­260
  • 14.­6-7
  • 14.­101
  • 14.­110
  • 14.­113
  • 14.­133
  • 15.­2
  • 15.­217
  • 15.­219
  • 15.­242
  • 16.­29
  • 16.­31
  • 17.­21-22
  • 17.­25
  • 24.­24
  • 24.­28
  • 24.­30
  • 24.­32
  • 27.­3
  • 27.­5
  • 27.­43
  • 28.­49
  • 29.­2
  • 30.­44
  • 31.­23
  • 33.­103
  • 34.­8
  • 35.­305
  • 37.­2
  • 37.­66
  • 37.­70
  • 37.­76
  • 37.­104
  • 37.­111
  • 37.­113
  • 50.­20
  • 50.­22
  • 52.­6
  • 53.­7-8
  • 53.­92
  • 53.­95
  • 53.­104
  • 53.­329
  • 53.­352
  • 53.­367
  • 53.­375
  • 53.­390
  • 53.­400
  • 53.­404
  • 53.­448
  • 53.­455
  • 53.­483
  • 53.­496
  • 53.­500
  • 53.­516
  • 53.­524
  • 53.­529
  • 53.­546
  • 53.­594
  • 53.­611
  • 53.­630
  • 53.­768
  • 53.­778
  • 53.­780
  • 53.­786
  • 53.­808
  • 53.­818-819
  • 53.­876
  • 53.­896
  • 53.­921
  • 53.­923
  • 54.­11
  • 54.­21
  • 54.­85
  • 54.­99
  • n.­5
  • n.­392
  • n.­471
  • n.­624
  • n.­1279
  • n.­1319-1321
  • n.­1344
  • n.­2441
  • n.­2508
  • n.­2611
  • n.­2761
  • n.­2772
  • n.­2799
  • n.­2806
  • n.­2908
  • n.­2946
  • n.­2948
  • n.­2962
  • n.­2964
  • n.­3192
  • n.­3230
  • g.­293
  • g.­610
  • g.­1251
  • g.­1763
g.­221

bali

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

An offering made to a deity or spirits; bali may be elaborate with food, incense, lamps, etc., but this term may also denote, in the MMK at least, a sacrificial cake similar to the Tibetan torma.

Located in 32 passages in the translation:

  • 2.­30-32
  • 2.­136
  • 2.­191-192
  • 2.­210
  • 3.­5
  • 11.­9
  • 11.­153
  • 11.­180
  • 11.­198
  • 14.­64
  • 26.­19
  • 26.­28
  • 26.­33
  • 26.­35
  • 28.­5
  • 28.­23
  • 28.­30
  • 35.­70
  • 35.­144
  • 35.­252-253
  • 51.­20
  • 51.­45
  • 52.­41
  • n.­498
  • n.­509-510
  • n.­1696
  • n.­2045
g.­227

barbarian

Wylie:
  • kla klo
Tibetan:
  • ཀླ་ཀློ།
Sanskrit:
  • mleccha

See “mleccha.”

Located in 5 passages in the translation:

  • 10.­32
  • 24.­132
  • 24.­138
  • 24.­211
  • g.­1046
g.­278

bhūta

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

Definition from the 84000 Glossary of Terms:

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

Located in 11 passages in the translation:

  • 1.­33
  • 2.­209
  • 11.­128
  • 26.­16
  • 32.­38
  • 32.­40
  • 52.­14
  • 53.­891
  • 53.­908
  • n.­3723
  • n.­6523
g.­287

bilva

Wylie:
  • bil ba
Tibetan:
  • བིལ་བ།
Sanskrit:
  • bilva

Aegle marmelos, or wood-apple tree.

Located in 8 passages in the translation:

  • 2.­135
  • 10.­3
  • 10.­8
  • 11.­153
  • 13.­19
  • 14.­67
  • 26.­42
  • n.­1575
g.­293

bodhisattva

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

A person/being (sattva) who has vowed to attain awakening (bodhi) in order to free all beings from cyclic existence.

Located in 499 passages in the translation:

  • s.­1
  • i.­1
  • i.­5-6
  • 1.­1-4
  • 1.­6
  • 1.­10
  • 1.­14-15
  • 1.­19-21
  • 1.­30
  • 1.­32-35
  • 1.­37-38
  • 1.­40
  • 1.­42
  • 1.­51-52
  • 1.­59
  • 1.­66
  • 1.­68
  • 1.­70
  • 1.­74
  • 1.­76
  • 1.­80
  • 1.­84
  • 1.­93
  • 1.­106-109
  • 1.­111-120
  • 1.­123
  • 2.­2
  • 2.­6
  • 2.­8
  • 2.­17
  • 2.­20-21
  • 2.­23-24
  • 2.­31
  • 2.­33
  • 2.­36-37
  • 2.­40-41
  • 2.­70
  • 2.­72-73
  • 2.­76
  • 2.­79
  • 2.­87
  • 2.­89
  • 2.­92
  • 2.­95
  • 2.­98
  • 2.­100
  • 2.­107-109
  • 2.­118
  • 2.­126
  • 2.­136
  • 2.­141
  • 2.­146-147
  • 2.­149
  • 2.­166
  • 2.­169
  • 2.­178-179
  • 2.­183-184
  • 2.­186-187
  • 2.­192
  • 2.­195
  • 2.­197-199
  • 2.­202-204
  • 2.­207-209
  • 2.­211
  • 3.­1
  • 3.­11
  • 4.­1
  • 4.­3
  • 4.­6
  • 4.­9-10
  • 4.­12
  • 4.­64
  • 4.­67
  • 4.­70
  • 4.­74
  • 4.­80-81
  • 4.­83
  • 4.­115-116
  • 5.­21
  • 6.­13
  • 7.­1-2
  • 7.­12
  • 7.­31
  • 8.­4-5
  • 8.­8
  • 8.­10-13
  • 9.­2
  • 9.­19-22
  • 10.­7
  • 10.­48
  • 10.­53
  • 10.­57-58
  • 10.­60
  • 11.­5
  • 11.­83
  • 11.­141
  • 11.­155
  • 11.­195
  • 11.­197-198
  • 11.­211
  • 11.­235
  • 11.­273
  • 12.­53
  • 13.­49
  • 13.­53
  • 13.­60
  • 13.­72
  • 14.­3
  • 14.­6
  • 14.­109
  • 14.­114
  • 14.­121
  • 14.­181
  • 15.­1
  • 15.­3
  • 15.­6
  • 15.­124
  • 15.­128
  • 15.­194
  • 15.­216
  • 15.­243
  • 17.­38
  • 24.­23-24
  • 24.­243
  • 25.­12
  • 25.­24
  • 25.­33
  • 25.­39
  • 26.­7
  • 26.­13
  • 26.­23
  • 26.­30
  • 26.­63
  • 27.­1
  • 27.­5
  • 27.­10
  • 27.­28-29
  • 27.­32
  • 27.­36-37
  • 27.­46
  • 27.­54
  • 27.­87
  • 28.­3
  • 28.­31-32
  • 28.­55
  • 29.­15
  • 29.­20
  • 30.­28
  • 30.­43
  • 30.­52
  • 31.­23
  • 31.­62
  • 32.­45
  • 33.­16
  • 33.­79
  • 33.­92-93
  • 33.­126
  • 34.­25
  • 34.­33
  • 34.­36
  • 34.­52
  • 35.­5
  • 35.­42
  • 35.­48
  • 35.­60
  • 35.­112
  • 35.­116
  • 35.­142
  • 35.­162
  • 35.­293
  • 35.­306
  • 35.­308
  • 36.­18
  • 37.­32
  • 37.­38
  • 37.­45
  • 37.­49
  • 37.­67
  • 37.­72
  • 37.­75
  • 37.­98
  • 37.­103
  • 37.­105
  • 37.­108
  • 37.­113
  • 37.­126
  • 38.­51
  • 50.­2
  • 50.­10
  • 50.­20
  • 50.­22
  • 50.­26
  • 50.­33
  • 50.­51
  • 50.­53
  • 51.­2
  • 51.­52
  • 51.­54
  • 51.­74
  • 51.­80
  • 52.­1-2
  • 52.­4
  • 52.­6-7
  • 52.­9-10
  • 52.­13
  • 52.­61
  • 52.­132
  • 52.­143-145
  • 52.­147
  • 52.­149
  • 53.­1-2
  • 53.­7
  • 53.­13
  • 53.­17
  • 53.­66
  • 53.­118
  • 53.­139
  • 53.­142
  • 53.­145
  • 53.­436
  • 53.­438
  • 53.­469
  • 53.­495
  • 53.­518
  • 53.­528
  • 53.­576
  • 53.­814
  • 53.­816
  • 53.­921
  • 53.­924
  • 54.­2
  • 54.­7-9
  • 54.­27
  • 54.­63-64
  • 54.­70-71
  • 54.­97
  • 54.­103-104
  • n.­5
  • n.­9
  • n.­26
  • n.­31
  • n.­138
  • n.­269
  • n.­271
  • n.­287
  • n.­344
  • n.­491
  • n.­493
  • n.­624
  • n.­626
  • n.­681
  • n.­724-725
  • n.­732
  • n.­770
  • n.­781
  • n.­841
  • n.­908
  • n.­1013
  • n.­1330
  • n.­1530
  • n.­1643
  • n.­1692
  • n.­2007
  • n.­2089
  • n.­2252
  • n.­2326
  • n.­2432
  • n.­2441
  • n.­2500
  • n.­2508
  • n.­2536
  • n.­2541
  • n.­2598
  • n.­2608
  • n.­2748
  • n.­2755
  • n.­2775
  • n.­2825
  • n.­2999
  • n.­3134
  • n.­3229
  • n.­3320-3321
  • n.­3345-3346
  • g.­7
  • g.­34
  • g.­55
  • g.­61
  • g.­62
  • g.­72
  • g.­76
  • g.­93
  • g.­98
  • g.­101
  • g.­105
  • g.­108
  • g.­113
  • g.­117
  • g.­120
  • g.­135
  • g.­136
  • g.­145
  • g.­193
  • g.­198
  • g.­201
  • g.­206
  • g.­232
  • g.­233
  • g.­243
  • g.­272
  • g.­292
  • g.­294
  • g.­329
  • g.­333
  • g.­339
  • g.­356
  • g.­406
  • g.­460
  • g.­501
  • g.­502
  • g.­503
  • g.­505
  • g.­506
  • g.­511
  • g.­521
  • g.­525
  • g.­557
  • g.­750
  • g.­781
  • g.­782
  • g.­783
  • g.­784
  • g.­838
  • g.­846
  • g.­850
  • g.­858
  • g.­861
  • g.­868
  • g.­876
  • g.­909
  • g.­928
  • g.­930
  • g.­946
  • g.­963
  • g.­964
  • g.­992
  • g.­997
  • g.­998
  • g.­1084
  • g.­1103
  • g.­1104
  • g.­1131
  • g.­1144
  • g.­1184
  • g.­1188
  • g.­1226
  • g.­1227
  • g.­1268
  • g.­1313
  • g.­1318
  • g.­1319
  • g.­1361
  • g.­1398
  • g.­1400
  • g.­1405
  • g.­1406
  • g.­1411
  • g.­1413
  • g.­1415
  • g.­1427
  • g.­1452
  • g.­1456
  • g.­1467
  • g.­1468
  • g.­1471
  • g.­1473
  • g.­1478
  • g.­1479
  • g.­1483
  • g.­1495
  • g.­1504
  • g.­1535
  • g.­1538
  • g.­1579
  • g.­1595
  • g.­1606
  • g.­1618
  • g.­1639
  • g.­1641
  • g.­1645
  • g.­1649
  • g.­1653
  • g.­1655
  • g.­1656
  • g.­1660
  • g.­1665
  • g.­1666
  • g.­1676
  • g.­1679
  • g.­1680
  • g.­1685
  • g.­1694
  • g.­1709
  • g.­1717
  • g.­1724
  • g.­1756
  • g.­1758
  • g.­1764
  • g.­1781
  • g.­1783
  • g.­1797
  • g.­1802
  • g.­1804
  • g.­1808
  • g.­1913
  • g.­1961
  • g.­1986
  • g.­2032
  • g.­2062
  • g.­2065
  • g.­2067
  • g.­2068
  • g.­2069
  • g.­2103
  • g.­2110
  • g.­2147
g.­294

bodhisattva level

Wylie:
  • byang chub sems dpa’i sa
Tibetan:
  • བྱང་ཆུབ་སེམས་དཔའི་ས།
Sanskrit:
  • bodhisattvabhūmi

One of the ten (or thirteen) levels of bodhisattva realization.

Located in 18 passages in the translation:

  • 1.­3
  • 1.­15
  • 1.­59
  • 2.­41
  • 4.­9
  • 8.­5
  • 10.­9
  • 10.­57-58
  • 11.­157
  • 11.­159
  • 28.­38
  • 30.­28
  • 37.­105
  • n.­766
  • n.­857
  • n.­1790
  • n.­2974
g.­296

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahmā

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

Located in 50 passages in the translation:

  • 1.­32
  • 1.­75
  • 2.­40
  • 2.­77
  • 2.­86
  • 2.­114
  • 6.­10
  • 8.­11
  • 9.­19
  • 10.­9
  • 10.­53
  • 11.­146
  • 14.­75
  • 14.­98
  • 14.­128
  • 16.­19
  • 24.­21
  • 24.­111
  • 26.­5
  • 26.­26
  • 26.­32
  • 26.­58
  • 31.­13
  • 32.­40
  • 33.­99
  • 34.­36
  • 35.­107
  • 35.­135
  • 51.­43
  • 52.­136
  • 53.­18
  • 53.­43
  • 53.­49
  • 53.­79
  • 53.­210
  • 53.­462
  • 53.­465-466
  • 53.­515
  • 53.­678
  • n.­859
  • n.­2368
  • n.­2461
  • n.­2779-2780
  • n.­2786
  • n.­2984
  • n.­6487
  • g.­297
  • g.­552
g.­299

Brahmakāyika

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • brahmakāyika

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­301

Brahmapurohita

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • brahmapurohita

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­305

brahmin

Wylie:
  • bram ze
Tibetan:
  • བྲམ་ཟེ།
Sanskrit:
  • brāhmaṇa

A member of the priestly caste.

Located in 95 passages in the translation:

  • 2.­178
  • 3.­7
  • 4.­7
  • 11.­146
  • 15.­120
  • 15.­126
  • 24.­153
  • 24.­155
  • 25.­31
  • 26.­53
  • 27.­51
  • 27.­55
  • 28.­22
  • 28.­26
  • 28.­34
  • 32.­11
  • 37.­119
  • 51.­4
  • 53.­84
  • 53.­114
  • 53.­156
  • 53.­162
  • 53.­170
  • 53.­229
  • 53.­251
  • 53.­394
  • 53.­397
  • 53.­401
  • 53.­405-406
  • 53.­419
  • 53.­421
  • 53.­428
  • 53.­509
  • 53.­640
  • 53.­645-646
  • 53.­665-666
  • 53.­684
  • 53.­709
  • 53.­735
  • 53.­783
  • 53.­794
  • 53.­796
  • 53.­833
  • 53.­862
  • 53.­877-878
  • 53.­884
  • 53.­887-888
  • 53.­890
  • 53.­893
  • 53.­895-896
  • 53.­898-899
  • 54.­58
  • n.­518
  • n.­523
  • n.­1604
  • n.­1660
  • n.­2447
  • n.­2543
  • n.­2814
  • n.­2836
  • n.­2897
  • n.­2943
  • n.­3012-3013
  • n.­3054
  • n.­3105
  • n.­3116
  • n.­3123
  • n.­3141-3142
  • n.­3206
  • n.­3282
  • n.­3285
  • n.­3288
  • g.­575
  • g.­628
  • g.­880
  • g.­882
  • g.­1083
  • g.­1275
  • g.­1292
  • g.­1431
  • g.­1503
  • g.­1575
  • g.­1627
  • g.­1654
  • g.­1727
  • g.­2077
g.­309

Bṛhatphala

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • bṛhatphala

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­311

buddha

Wylie:
  • sangs rgyas
Tibetan:
  • སངས་རྒྱས།
Sanskrit:
  • buddha

A fully realized (“awakened”) being; when referring to a particular buddha or tathāgata, this term is capitalized.

Located in 612 passages in the translation:

  • i.­3
  • i.­6
  • i.­9
  • 1.­1
  • 1.­4
  • 1.­10
  • 1.­14
  • 1.­16-17
  • 1.­30-31
  • 1.­33-35
  • 1.­37-38
  • 1.­40
  • 1.­54
  • 1.­59
  • 1.­70
  • 1.­72-74
  • 1.­95
  • 1.­97
  • 1.­105-107
  • 1.­109
  • 1.­118
  • 1.­120-121
  • 2.­6
  • 2.­8-9
  • 2.­16-17
  • 2.­21-22
  • 2.­24-25
  • 2.­27
  • 2.­29-31
  • 2.­33
  • 2.­35
  • 2.­38
  • 2.­40
  • 2.­44
  • 2.­46
  • 2.­50-59
  • 2.­61
  • 2.­63
  • 2.­65
  • 2.­67
  • 2.­69
  • 2.­72
  • 2.­82
  • 2.­86
  • 2.­89
  • 2.­92
  • 2.­95
  • 2.­108
  • 2.­126
  • 2.­136
  • 2.­141
  • 2.­166
  • 2.­183-184
  • 2.­187
  • 2.­192
  • 2.­196-198
  • 2.­202-204
  • 2.­207-209
  • 3.­1-2
  • 4.­1
  • 4.­6
  • 4.­9-10
  • 4.­12
  • 4.­29
  • 4.­32
  • 4.­64
  • 4.­76
  • 4.­80
  • 4.­82-83
  • 4.­112
  • 5.­6
  • 6.­2
  • 6.­8-9
  • 7.­2
  • 7.­5
  • 7.­7
  • 8.­4
  • 8.­6
  • 8.­8
  • 8.­10
  • 8.­12
  • 9.­4
  • 9.­18-19
  • 9.­21
  • 10.­7
  • 10.­9
  • 10.­53
  • 10.­58
  • 11.­14-15
  • 11.­28
  • 11.­37-38
  • 11.­56
  • 11.­61
  • 11.­66
  • 11.­69
  • 11.­71
  • 11.­73
  • 11.­83
  • 11.­88
  • 11.­138
  • 11.­149
  • 11.­153
  • 11.­155
  • 11.­170
  • 11.­188-189
  • 11.­191
  • 11.­194
  • 11.­235
  • 11.­242
  • 11.­259
  • 12.­3
  • 12.­51
  • 13.­31
  • 13.­60
  • 14.­1-3
  • 14.­6
  • 14.­8
  • 14.­10
  • 14.­29
  • 14.­103-104
  • 14.­114
  • 14.­121-122
  • 14.­124-125
  • 15.­5-6
  • 15.­104
  • 15.­109
  • 15.­111
  • 15.­194-195
  • 15.­210-211
  • 15.­216
  • 15.­218
  • 15.­220
  • 15.­225
  • 15.­229
  • 15.­231
  • 15.­233
  • 15.­235-236
  • 15.­239
  • 16.­8
  • 16.­10-11
  • 16.­14
  • 16.­19
  • 16.­24
  • 16.­27-28
  • 16.­34
  • 17.­1
  • 17.­3
  • 17.­9
  • 17.­30
  • 17.­32-33
  • 17.­37
  • 25.­3
  • 25.­5-6
  • 25.­10-15
  • 25.­17
  • 25.­21
  • 25.­24
  • 25.­33
  • 25.­36-37
  • 26.­7
  • 26.­13
  • 26.­15
  • 26.­23
  • 27.­1
  • 27.­3-4
  • 27.­6
  • 27.­8
  • 27.­12
  • 27.­15
  • 27.­19
  • 27.­21
  • 27.­23-25
  • 27.­27-30
  • 27.­34
  • 27.­40
  • 27.­42
  • 27.­44
  • 27.­47
  • 27.­54
  • 27.­64
  • 27.­70-71
  • 28.­7
  • 29.­5
  • 30.­6
  • 30.­40
  • 30.­46-48
  • 30.­51
  • 31.­23-24
  • 31.­49
  • 32.­24
  • 33.­76-77
  • 33.­79
  • 33.­81
  • 33.­102
  • 33.­117
  • 34.­2-3
  • 34.­12
  • 34.­14
  • 34.­30
  • 34.­34-35
  • 34.­38
  • 34.­45
  • 34.­50
  • 35.­1-3
  • 35.­5
  • 35.­7
  • 35.­10
  • 35.­20
  • 35.­27
  • 35.­45
  • 35.­55
  • 35.­66
  • 35.­82
  • 35.­87
  • 35.­94
  • 35.­99
  • 35.­101
  • 35.­111-112
  • 35.­115
  • 35.­117-118
  • 35.­124
  • 35.­144
  • 35.­176
  • 35.­184
  • 35.­192
  • 35.­195
  • 35.­206
  • 35.­234-235
  • 35.­239-240
  • 35.­267-268
  • 35.­282
  • 35.­286
  • 35.­288-289
  • 35.­292
  • 35.­294
  • 35.­299-300
  • 35.­302
  • 35.­306-307
  • 37.­43
  • 37.­56
  • 37.­65
  • 37.­67
  • 37.­76
  • 37.­78
  • 37.­83-84
  • 37.­91-92
  • 37.­102
  • 37.­108-109
  • 37.­111
  • 37.­113
  • 37.­123
  • 38.­2-3
  • 38.­5-6
  • 38.­9
  • 38.­12
  • 38.­18
  • 38.­26
  • 38.­46
  • 38.­49
  • 50.­4
  • 50.­12
  • 50.­18
  • 50.­28
  • 50.­51
  • 51.­72
  • 52.­1
  • 52.­3-4
  • 52.­6
  • 52.­11
  • 52.­13
  • 52.­96
  • 52.­141
  • 52.­145
  • 52.­149
  • 53.­6-7
  • 53.­11
  • 53.­39
  • 53.­41
  • 53.­56
  • 53.­62
  • 53.­71
  • 53.­73
  • 53.­75
  • 53.­80
  • 53.­88
  • 53.­94
  • 53.­102-103
  • 53.­107
  • 53.­109
  • 53.­113
  • 53.­120
  • 53.­129
  • 53.­132
  • 53.­148
  • 53.­151-153
  • 53.­155-156
  • 53.­165
  • 53.­199
  • 53.­202
  • 53.­214
  • 53.­241
  • 53.­246
  • 53.­268
  • 53.­291
  • 53.­298
  • 53.­315
  • 53.­326
  • 53.­351
  • 53.­436
  • 53.­438
  • 53.­441
  • 53.­463
  • 53.­492
  • 53.­523
  • 53.­534
  • 53.­537
  • 53.­595
  • 53.­597
  • 53.­606
  • 53.­675
  • 53.­678-679
  • 53.­717
  • 53.­900
  • 53.­913
  • 54.­8
  • 54.­23-24
  • 54.­64-65
  • 54.­67
  • 54.­70-71
  • 54.­98
  • 54.­100-102
  • 54.­104
  • n.­22
  • n.­32
  • n.­122
  • n.­271
  • n.­291
  • n.­355
  • n.­491
  • n.­493
  • n.­564
  • n.­568
  • n.­603
  • n.­622
  • n.­626
  • n.­662
  • n.­685
  • n.­725
  • n.­727
  • n.­733
  • n.­770
  • n.­792
  • n.­795
  • n.­805
  • n.­821
  • n.­838
  • n.­888
  • n.­911
  • n.­966
  • n.­986
  • n.­1083
  • n.­1087
  • n.­1267
  • n.­1282
  • n.­1284
  • n.­1287
  • n.­1308
  • n.­1310
  • n.­1530
  • n.­1619
  • n.­1630
  • n.­1633-1634
  • n.­1833-1834
  • n.­1836
  • n.­1892
  • n.­1972-1973
  • n.­1994
  • n.­2023-2024
  • n.­2089
  • n.­2134
  • n.­2140
  • n.­2160
  • n.­2183
  • n.­2188
  • n.­2236
  • n.­2335
  • n.­2337
  • n.­2441
  • n.­2461
  • n.­2465
  • n.­2481
  • n.­2492
  • n.­2497
  • n.­2505
  • n.­2514
  • n.­2536
  • n.­2611-2612
  • n.­2758
  • n.­2766
  • n.­2768
  • n.­2772
  • n.­2775
  • n.­2783-2785
  • n.­2795
  • n.­2797
  • n.­2802
  • n.­2805
  • n.­2811
  • n.­2827-2828
  • n.­2867
  • n.­2894
  • n.­2905
  • n.­2914
  • n.­2919
  • n.­2921
  • n.­2933
  • n.­3026
  • n.­3060
  • n.­3064
  • n.­3119
  • n.­3189
  • n.­3248
  • n.­3294
  • n.­3308-3309
  • n.­3327
  • n.­3368
  • n.­3380
  • n.­3390
  • n.­6264
  • n.­6549
  • g.­41
  • g.­50
  • g.­153
  • g.­155
  • g.­185
  • g.­225
  • g.­250
  • g.­288
  • g.­298
  • g.­312
  • g.­315
  • g.­326
  • g.­334
  • g.­350
  • g.­377
  • g.­378
  • g.­424
  • g.­433
  • g.­597
  • g.­682
  • g.­704
  • g.­705
  • g.­712
  • g.­828
  • g.­830
  • g.­885
  • g.­926
  • g.­941
  • g.­985
  • g.­996
  • g.­1013
  • g.­1060
  • g.­1072
  • g.­1163
  • g.­1229
  • g.­1236
  • g.­1246
  • g.­1251
  • g.­1296
  • g.­1348
  • g.­1365
  • g.­1386
  • g.­1388
  • g.­1443
  • g.­1453
  • g.­1514
  • g.­1543
  • g.­1548
  • g.­1574
  • g.­1591
  • g.­1603
  • g.­1605
  • g.­1616
  • g.­1642
  • g.­1743
  • g.­1763
  • g.­1764
  • g.­1781
  • g.­1782
  • g.­1818
  • g.­1819
  • g.­1889
  • g.­1895
  • g.­1911
  • g.­1912
  • g.­1915
  • g.­1928
  • g.­1999
  • g.­2001
  • g.­2044
  • g.­2049
  • g.­2118
  • g.­2151
g.­319

cakravartin

Wylie:
  • ’khor los sgyur ba
  • ’khor los sgyur ba’ rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
  • འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

Apart from the standard meaning of a universal emperor or wheel-turning monarch, this term, often along with “tathāgata,” is used as an epithet describing a class of mantra deities also referred to as “uṣṇīṣa kings.”

Located in 51 passages in the translation:

  • i.­8-10
  • 2.­145
  • 9.­18
  • 10.­2
  • 10.­55
  • 14.­2-5
  • 14.­8
  • 14.­181
  • 15.­2
  • 25.­8
  • 25.­13-14
  • 25.­24
  • 25.­39
  • 26.­1
  • 26.­56
  • 26.­60-61
  • 26.­63
  • 27.­2
  • 27.­42
  • 27.­44
  • 27.­56
  • 37.­17
  • 37.­31
  • 37.­53
  • 37.­68-69
  • 50.­16
  • 53.­357
  • 53.­359
  • 53.­766-767
  • n.­423
  • n.­1075
  • n.­1580
  • n.­1804
  • n.­1836
  • n.­2211
  • n.­2504
  • n.­2919
  • n.­3189-3190
  • n.­3192
  • g.­1835
  • g.­2125
g.­320

Cakravartin

Wylie:
  • ’khor los sgyur ba
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
Sanskrit:
  • cakravartin

One of the eight uṣṇīṣa kings.

Located in 20 passages in the translation:

  • 2.­151
  • 14.­71
  • 26.­11
  • 26.­50
  • 27.­43
  • 30.­2
  • 30.­49
  • 35.­39
  • 35.­273
  • 37.­14-15
  • 38.­17
  • 50.­13
  • 53.­357
  • n.­2212
  • n.­2283-2284
  • n.­2446
  • n.­2463
  • n.­2498
g.­328

Candana

Wylie:
  • dga’ bo
  • tsan+dan
  • dman pa
Tibetan:
  • དགའ་བོ།
  • ཙནྡན།
  • དམན་པ།
Sanskrit:
  • candana

One of the pratyeka­buddhas attending the delivery of the MMK; one of the eight chief pratyeka­buddhas; one of the pratyeka­buddhas in the maṇḍala of Mañjuśrī.

Located in 5 passages in the translation:

  • 1.­60
  • 2.­143
  • 4.­82
  • 11.­196
  • n.­123
g.­356

Cloud of Dharma

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • dharmamegha

The tenth level of the bodhisattva’s realization.

Located in 8 passages in the translation:

  • 1.­47
  • 1.­49
  • 4.­2
  • 8.­5
  • 10.­58
  • 14.­1
  • 15.­2
  • n.­768
g.­358

consecration

Wylie:
  • dbang
Tibetan:
  • དབང་།
Sanskrit:
  • abhiṣeka

See “empowerment.”

Located in 3 passages in the translation:

  • 35.­34
  • n.­3331
  • g.­487
g.­360

cubit

Wylie:
  • khru gang
Tibetan:
  • ཁྲུ་གང་།
Sanskrit:
  • hasta

A measure of length; also, an angular cubit is the measure of angular distance equal to about 2 degrees.

Located in 34 passages in the translation:

  • 2.­122-124
  • 2.­134
  • 2.­154
  • 3.­3
  • 4.­32
  • 7.­10
  • 7.­23
  • 11.­9
  • 11.­66
  • 11.­108
  • 11.­112
  • 13.­4
  • 13.­9
  • 13.­12
  • 13.­16
  • 14.­12
  • 14.­42
  • 15.­4
  • 24.­110
  • 26.­8
  • 26.­19
  • 26.­22
  • 26.­57
  • 27.­34
  • 28.­2
  • n.­562
  • n.­643
  • n.­785
  • n.­810
  • n.­1235
  • g.­131
  • g.­2157
g.­381

destiny

Wylie:
  • ’gro ba
Tibetan:
  • འགྲོ་བ།
Sanskrit:
  • gati

Any of the five or six types of rebirth.

Located in 37 passages in the translation:

  • 1.­24
  • 5.­14
  • 11.­78
  • 11.­86
  • 14.­6
  • 14.­111
  • 14.­133
  • 15.­191
  • 15.­195
  • 16.­5
  • 16.­30
  • 24.­35
  • 29.­2-3
  • 30.­48
  • 31.­22
  • 32.­9
  • 32.­24
  • 35.­65
  • 35.­298
  • 35.­305
  • 37.­74
  • 38.­37
  • 51.­78
  • 53.­10
  • 53.­235
  • 53.­288
  • 53.­358
  • 53.­410
  • 53.­765
  • n.­816
  • n.­1265
  • n.­1835
  • n.­1884-1885
  • n.­2777
  • n.­3323
g.­390

dhak tree

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

Butea frondosa.

Located in 7 passages in the translation:

  • 2.­135
  • 11.­169
  • 14.­90
  • 27.­50
  • 27.­55
  • 51.­60
  • n.­2583
g.­404

dharmadhātu

Wylie:
  • chos kyi dbying
Tibetan:
  • ཆོས་ཀྱི་དབྱིང་།
Sanskrit:
  • dharmadhātu

See “sphere of phenomena.”

Located in 6 passages in the translation:

  • i.­7
  • 54.­99
  • n.­1500
  • n.­3380-3381
  • g.­1540
g.­428

dhyāna

Wylie:
  • bsam gtan
Tibetan:
  • བསམ་གཏན།
Sanskrit:
  • dhyāna

Translated here as “comtemplation” and “meditation.” It can also mean “visualization.”

Located in 3 passages in the translation:

  • 11.­130
  • n.­913
  • n.­3797
g.­443

divine youth

Wylie:
  • gzhon nu
Tibetan:
  • གཞོན་ནུ།
Sanskrit:
  • kumāra

See “kumāra.”

Located in 223 passages in the translation:

  • 1.­2
  • 1.­6-7
  • 1.­9-12
  • 1.­14
  • 1.­16
  • 1.­18-19
  • 1.­21-22
  • 1.­32
  • 1.­35
  • 1.­37
  • 1.­54
  • 1.­67
  • 1.­69
  • 1.­72-73
  • 1.­106-109
  • 1.­118
  • 1.­121
  • 1.­123
  • 2.­1-4
  • 2.­6
  • 2.­8-9
  • 2.­19
  • 2.­37
  • 2.­49
  • 2.­72
  • 2.­78
  • 2.­85
  • 2.­104
  • 2.­106-111
  • 2.­117
  • 2.­119
  • 2.­136
  • 2.­147
  • 2.­163
  • 2.­166
  • 2.­169
  • 2.­184
  • 2.­194
  • 2.­208
  • 2.­211
  • 3.­1
  • 3.­11
  • 4.­4
  • 4.­6
  • 4.­42
  • 4.­68-69
  • 4.­93
  • 5.­1
  • 5.­4
  • 6.­1
  • 7.­1
  • 7.­4
  • 7.­12
  • 8.­1-2
  • 9.­1-2
  • 11.­1-3
  • 11.­5
  • 11.­191
  • 12.­1-3
  • 12.­52
  • 13.­1
  • 14.­1
  • 14.­5
  • 14.­7
  • 14.­52
  • 15.­5
  • 15.­105
  • 15.­108
  • 15.­225
  • 15.­233
  • 16.­1
  • 16.­20
  • 16.­33-34
  • 24.­40
  • 25.­2
  • 26.­1
  • 27.­1-2
  • 27.­29
  • 27.­31
  • 27.­38
  • 27.­44
  • 28.­1-2
  • 28.­5
  • 28.­8
  • 28.­11-12
  • 28.­24
  • 28.­27-29
  • 28.­33
  • 29.­1
  • 29.­3
  • 29.­6
  • 29.­11
  • 30.­1
  • 30.­48
  • 31.­1-3
  • 31.­60
  • 32.­1
  • 32.­4
  • 33.­1
  • 33.­82
  • 34.­1-2
  • 34.­31
  • 34.­33
  • 34.­44
  • 34.­47
  • 35.­2-3
  • 35.­5-6
  • 35.­298-299
  • 35.­302
  • 36.­1
  • 37.­1-2
  • 37.­76
  • 37.­107-108
  • 37.­111
  • 37.­113
  • 37.­115
  • 37.­124
  • 38.­1
  • 38.­5
  • 38.­10
  • 50.­2
  • 50.­4
  • 50.­37
  • 53.­138
  • 53.­141
  • 53.­144
  • 53.­149
  • 53.­154
  • 53.­300
  • 53.­321
  • 53.­329
  • 53.­377
  • 53.­416-417
  • 53.­511
  • 53.­517
  • 53.­560
  • 53.­811
  • 53.­856
  • 53.­880
  • 53.­883
  • 53.­921
  • 54.­1
  • 54.­3
  • 54.­7
  • 54.­43
  • 54.­48
  • 54.­59
  • 54.­62
  • 54.­65-66
  • 54.­68
  • 54.­97
  • 54.­99-100
  • 54.­104
  • n.­5
  • n.­99
  • n.­287
  • n.­292
  • n.­357
  • n.­457
  • n.­595
  • n.­781
  • n.­1028
  • n.­1309
  • n.­1702
  • n.­1707
  • n.­1776
  • n.­1875
  • n.­1879
  • n.­2020-2021
  • n.­2023
  • n.­2441
  • n.­2820
  • n.­3014
  • n.­3260
  • n.­3277
  • n.­3332
  • n.­3334
  • n.­3381
  • g.­791
g.­486

emblem

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

See “mudrā.”

Located in 6 passages in the translation:

  • 2.­92
  • 2.­144
  • 2.­159
  • 2.­172
  • 4.­87
  • g.­1052
g.­487

empowerment

Wylie:
  • dbang
Tibetan:
  • དབང་།
Sanskrit:
  • abhiṣeka

Literally “sprinkling,” abhiṣeka is a ritual consecration that often functions as a deity empowerment. The term is also translated in this text as “initiation.”

Located in 22 passages in the translation:

  • 1.­8
  • 1.­10
  • 1.­33
  • 2.­179
  • 2.­196-197
  • 2.­199-204
  • 2.­206
  • 11.­4
  • 11.­6
  • 11.­23
  • 25.­2
  • 37.­21
  • n.­492
  • n.­1488
  • g.­358
  • g.­607
g.­488

eon

Wylie:
  • bskal pa
Tibetan:
  • བསྐལ་པ།
Sanskrit:
  • kalpa

Definition from the 84000 Glossary of Terms:

A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.

Located in 98 passages in the translation:

  • 1.­31
  • 1.­44
  • 2.­18
  • 4.­106
  • 4.­111
  • 5.­20
  • 6.­7
  • 9.­21
  • 10.­53
  • 11.­239
  • 11.­241
  • 12.­23
  • 14.­100
  • 16.­10
  • 16.­33
  • 24.­14
  • 24.­18
  • 24.­24
  • 24.­39
  • 24.­120
  • 24.­207
  • 25.­23
  • 25.­37
  • 26.­18
  • 26.­23
  • 26.­52
  • 27.­3
  • 27.­20
  • 27.­22
  • 28.­41-42
  • 28.­46
  • 28.­53
  • 29.­2
  • 32.­33
  • 32.­35
  • 33.­79
  • 34.­37-38
  • 34.­44-45
  • 34.­49
  • 37.­30
  • 37.­111
  • 37.­125
  • 50.­3
  • 52.­95
  • 53.­58-59
  • 53.­96
  • 53.­152
  • 53.­217-219
  • 53.­221
  • 53.­226
  • 53.­255
  • 53.­309
  • 53.­317
  • 53.­366
  • 53.­376
  • 53.­380
  • 53.­424
  • 53.­447
  • 53.­484
  • 53.­492
  • 53.­520
  • 53.­564
  • 53.­587
  • 53.­769
  • 53.­779
  • 53.­823
  • 53.­834-836
  • 53.­854
  • 53.­857
  • 53.­866
  • 54.­31
  • 54.­85
  • n.­603
  • n.­621
  • n.­753
  • n.­1240
  • n.­1432
  • n.­1977
  • n.­2020
  • n.­2710
  • n.­2870
  • n.­2928
  • n.­2934
  • n.­3207
  • g.­374
  • g.­475
  • g.­491
  • g.­540
  • g.­608
  • g.­877
g.­489

farewell offering

Wylie:
  • mchod yon
Tibetan:
  • མཆོད་ཡོན།
Sanskrit:
  • argha

See “welcome offering.”

Located in 3 passages in the translation:

  • 11.­155
  • 28.­29
  • g.­2124
g.­493

five superknowledges

Wylie:
  • mngon par shes pa lnga
Tibetan:
  • མངོན་པར་ཤེས་པ་ལྔ།
Sanskrit:
  • pañcābhijñā

The five are: divine eye, divine ear, knowing the thoughts of others, memory of former lifetimes, and magical powers.

Located in 14 passages in the translation:

  • 9.­21
  • 10.­2
  • 10.­7
  • 10.­9
  • 10.­58
  • 11.­157
  • 11.­159
  • 13.­49
  • 14.­103
  • 14.­111
  • 14.­137
  • 26.­55
  • 31.­36
  • n.­871
g.­494

flea tree

Wylie:
  • shri sha
Tibetan:
  • ཤྲི་ཤ།
Sanskrit:
  • śirīṣa

Acacia sirissa.

Located in 2 passages in the translation:

  • 11.­170
  • 28.­20
g.­497

four great kings

Wylie:
  • rgyal po chen po bzhi
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞི།
Sanskrit:
  • caturmahārāja

Definition from the 84000 Glossary of Terms:

Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahā­rājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).

Located in 10 passages in the translation:

  • 2.­158
  • 2.­172
  • 53.­1
  • 53.­50
  • 53.­901
  • n.­3258
  • g.­414
  • g.­786
  • g.­2089
  • g.­2092
g.­503

Gaganagañja

Wylie:
  • nam mkha’i mdzod
Tibetan:
  • ནམ་མཁའི་མཛོད།
Sanskrit:
  • gaganagañja

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 7 passages in the translation:

  • 1.­41
  • 2.­141
  • 4.­69
  • 5.­5
  • 11.­195
  • 37.­105
  • n.­2432
g.­513

Gandhamādana

Wylie:
  • spos kyi ngad ldang
Tibetan:
  • སྤོས་ཀྱི་ངད་ལྡང་།
Sanskrit:
  • gandhamādana

One of the pratyeka­buddhas attending the delivery of the MMK; one of the eight chief pratyeka­buddhas.

Located in 3 passages in the translation:

  • 1.­60
  • 4.­82
  • 11.­196
g.­515

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 35 passages in the translation:

  • 1.­75
  • 1.­108
  • 2.­20
  • 2.­161
  • 2.­171
  • 2.­209
  • 11.­127
  • 12.­15
  • 15.­86
  • 24.­22
  • 25.­13
  • 25.­30
  • 26.­30
  • 26.­44
  • 30.­9
  • 31.­2
  • 31.­53
  • 37.­39-40
  • 37.­73
  • 52.­115
  • 53.­233
  • 54.­2
  • 54.­4
  • 54.­104
  • n.­1372
  • n.­1873
  • n.­2323
  • n.­2370
  • n.­2859
  • n.­3312
  • g.­414
  • g.­497
  • g.­517
  • g.­1160
g.­518

Gaṅgā

Wylie:
  • sI ta
  • gang gA
Tibetan:
  • སཱི་ཏ།
  • གང་གཱ།
Sanskrit:
  • gaṅgā

Definition from the 84000 Glossary of Terms:

The Gaṅgā, or Ganges in English, is considered to be the most sacred river of India, particularly within the Hindu tradition. It starts in the Himalayas, flows through the northern plains of India, bathing the holy city of Vārāṇasī, and meets the sea at the Bay of Bengal, in Bangladesh. In the sūtras, however, this river is mostly mentioned not for its sacredness but for its abundant sands‍—noticeable still today on its many sandy banks and at its delta‍—which serve as a common metaphor for infinitely large numbers.

According to Buddhist cosmology, as explained in the Abhidharmakośa, it is one of the four rivers that flow from Lake Anavatapta and cross the southern continent of Jambudvīpa‍—the known human world or more specifically the Indian subcontinent.

Located in 39 passages in the translation:

  • 1.­4
  • 1.­10
  • 1.­30
  • 1.­35
  • 4.­112
  • 9.­15
  • 10.­1
  • 10.­3
  • 10.­8
  • 10.­41
  • 10.­52
  • 14.­1
  • 24.­143
  • 24.­230
  • 24.­232
  • 27.­3
  • 31.­53-54
  • 33.­77
  • 52.­107
  • 53.­19
  • 53.­620
  • 53.­627
  • 53.­650
  • 53.­681
  • 53.­696
  • 53.­699
  • 53.­712-713
  • 53.­813
  • 53.­837
  • 54.­22
  • n.­718
  • n.­729
  • n.­731
  • n.­743
  • n.­1873
  • g.­240
  • g.­950
g.­522

garuḍa

Wylie:
  • nam mkha’ lding
Tibetan:
  • ནམ་མཁའ་ལྡིང་།
Sanskrit:
  • garuḍa

Definition from the 84000 Glossary of Terms:

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

Located in 39 passages in the translation:

  • 1.­86
  • 2.­20
  • 2.­89
  • 2.­98-100
  • 2.­161
  • 2.­164
  • 2.­209
  • 14.­76
  • 24.­22
  • 25.­13
  • 31.­33
  • 32.­38
  • 52.­123
  • 53.­97
  • 53.­234
  • 53.­379
  • 53.­907
  • 54.­2
  • 54.­104
  • n.­351
  • g.­49
  • g.­247
  • g.­411
  • g.­523
  • g.­922
  • g.­1002
  • g.­1154
  • g.­1167
  • g.­1168
  • g.­1175
  • g.­1382
  • g.­1626
  • g.­1686
  • g.­1725
  • g.­1749
  • g.­1908
  • g.­1909
g.­527

Gautama

Wylie:
  • gau ta ma
Tibetan:
  • གཽ་ཏ་མ།
Sanskrit:
  • gautama

One of the sages (ṛṣi).

Located in 4 passages in the translation:

  • 1.­83
  • 31.­3
  • 53.­180
  • g.­1386
g.­528

Gavāmpati

Wylie:
  • ba lang bdag
Tibetan:
  • བ་ལང་བདག
Sanskrit:
  • gavāmpati

One of the śrāvakas attending the delivery of the MMK.

Located in 2 passages in the translation:

  • 1.­62
  • 11.­196
g.­548

graha

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

A class of nonhuman beings able to enter and possess the human body; a class of beings, such as Rāhu, that cause solar and lunar eclipses; a planet (this category includes the sun and the moon but excludes the earth); a planet or planetary influence personified.

Located in 108 passages in the translation:

  • 1.­75
  • 1.­93
  • 1.­95
  • 2.­82-83
  • 2.­164
  • 9.­13
  • 11.­128
  • 14.­166
  • 24.­1
  • 24.­3
  • 24.­35
  • 24.­222
  • 24.­224
  • 25.­7
  • 25.­25
  • 25.­31
  • 26.­40
  • 30.­18
  • 31.­45
  • 31.­55
  • 32.­38
  • 33.­99
  • 35.­81
  • 35.­102
  • 35.­134
  • 35.­143
  • 35.­171
  • 35.­201
  • 36.­11
  • 36.­13
  • 37.­63
  • 37.­74
  • 37.­79
  • 37.­83
  • 37.­122
  • 50.­6
  • 51.­52
  • 53.­98
  • 53.­830
  • 53.­891
  • 54.­16
  • 54.­39
  • n.­435
  • n.­1231
  • n.­1362
  • n.­1479
  • n.­2086
  • n.­2250
  • n.­2490-2491
  • n.­2620
  • n.­2860
  • n.­2935
  • n.­3152
  • n.­3156
  • g.­11
  • g.­13
  • g.­144
  • g.­164
  • g.­219
  • g.­417
  • g.­420
  • g.­423
  • g.­425
  • g.­469
  • g.­534
  • g.­587
  • g.­588
  • g.­736
  • g.­761
  • g.­774
  • g.­792
  • g.­852
  • g.­878
  • g.­961
  • g.­1019
  • g.­1022
  • g.­1024
  • g.­1099
  • g.­1100
  • g.­1101
  • g.­1102
  • g.­1126
  • g.­1208
  • g.­1214
  • g.­1232
  • g.­1329
  • g.­1342
  • g.­1350
  • g.­1437
  • g.­1446
  • g.­1529
  • g.­1532
  • g.­1743
  • g.­1757
  • g.­1762
  • g.­1803
  • g.­1850
  • g.­1878
  • g.­1882
  • g.­1924
  • g.­2047
  • g.­2082
  • g.­2090
  • g.­2116
  • g.­2149
  • g.­2158
g.­554

great eon

Wylie:
  • bskal pa chen po
Tibetan:
  • བསྐལ་པ་ཆེན་པོ།
Sanskrit:
  • mahākalpa

Definitions regarding the duration of one “great eon” vary, but are normally given in billions of (human) years. One great eon is divided into eighty intermediate eons, or, according to a different system, into four. Both systems of division are reconciled by grouping the eighty intermediate eons into four units of twenty.

Located in 22 passages in the translation:

  • 8.­11
  • 9.­18
  • 10.­9
  • 10.­55
  • 11.­243
  • 14.­103
  • 26.­8
  • 26.­10
  • 26.­13
  • 26.­19
  • 26.­31
  • 26.­33
  • 26.­36
  • 26.­54
  • 29.­11-12
  • 53.­489
  • 53.­671
  • 54.­90
  • n.­753
  • n.­3371
  • g.­608
g.­563

guhyaka

Wylie:
  • gsang ba pa
Tibetan:
  • གསང་བ་པ།
Sanskrit:
  • guhyaka

A subclass of yakṣas, but much of the time used as an alternative name for yakṣas.

Located in 15 passages in the translation:

  • 2.­3
  • 2.­37
  • 2.­41
  • 2.­110-111
  • 2.­118-119
  • 2.­188
  • 50.­8
  • 51.­1
  • 52.­14
  • 52.­80
  • 53.­347
  • n.­2696
  • g.­566
g.­598

homa

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

A fire sacrifice where the practitioner offers an oblation a specified number of times; when this term refers to an individual oblation, it has been translated as “oblation.”

Located in 85 passages in the translation:

  • i.­8
  • 1.­10
  • 1.­117
  • 9.­21
  • 10.­2
  • 10.­7
  • 10.­9
  • 10.­29
  • 10.­50
  • 11.­3
  • 11.­157
  • 11.­159
  • 11.­273
  • 13.­1
  • 13.­12
  • 13.­15-16
  • 13.­29
  • 13.­44-45
  • 13.­50
  • 13.­53
  • 13.­55
  • 13.­58-59
  • 13.­68
  • 14.­66
  • 14.­70
  • 14.­94
  • 14.­97
  • 14.­108
  • 14.­171
  • 14.­176
  • 14.­178-180
  • 15.­2
  • 15.­4
  • 15.­6
  • 15.­227
  • 24.­186
  • 24.­200
  • 25.­2
  • 25.­27
  • 25.­30-31
  • 26.­21
  • 26.­24-25
  • 26.­28
  • 27.­48
  • 27.­50
  • 27.­52
  • 27.­55-56
  • 27.­82
  • 27.­85
  • 28.­9
  • 28.­12
  • 28.­17
  • 28.­21
  • 28.­34
  • 34.­28
  • 35.­70
  • 35.­142
  • 35.­173
  • 35.­261
  • 36.­16
  • 37.­22
  • 37.­25
  • 51.­33
  • 51.­61-62
  • 51.­66
  • 54.­98
  • n.­996
  • n.­1014
  • n.­1128
  • n.­1489
  • n.­1570
  • n.­1572
  • n.­1682
  • n.­2562
  • n.­2629
  • g.­1134
g.­602

Indra

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

The god Indra; Indra is often referred to by the epithet Śakra; when used in the plural it refers to a class of gods; The name of an ancient Buddhist king; one of the Buddhist mleccha kings.

Located in 26 passages in the translation:

  • 6.­10
  • 26.­60
  • 30.­25
  • 33.­34
  • 53.­551
  • 53.­580
  • 53.­707
  • 54.­54
  • 54.­62
  • n.­1940
  • n.­2786
  • n.­3335
  • n.­3337-3338
  • n.­3341-3342
  • n.­3344
  • n.­5224
  • g.­717
  • g.­887
  • g.­1273
  • g.­1380
  • g.­1424
  • g.­1596
  • g.­2011
  • g.­2130
g.­607

initiation

Wylie:
  • dbang
Tibetan:
  • དབང་།
Sanskrit:
  • abhiṣeka

See “empowerment.”

Located in 4 passages in the translation:

  • 11.­20
  • 14.­36
  • 35.­34
  • g.­487
g.­608

intermediate eon

Wylie:
  • bar gyi bskal pa
Tibetan:
  • བར་གྱི་བསྐལ་པ།
Sanskrit:
  • antarakalpa

When used to describe a measure of time, the term refers to period defined in relation to the “great eon”: eighty intermediate eons make one great eon.

Located in 7 passages in the translation:

  • 10.­2
  • 14.­131
  • 26.­14
  • 26.­21
  • 26.­33
  • n.­753
  • g.­554
g.­623

Jangchub O

Wylie:
  • byang chub ’od
Tibetan:
  • བྱང་ཆུབ་འོད།
Sanskrit:
  • (not in the skt. source of the mmk)

The nephew of Lha Lama Yeshe O, a king of the Yarlung imperial Tibetan line who ruled in the Western Tibetan kingdom of Gugé. Jangchub O is famously remembered for inviting the Indian teacher Atiśa to come to Tibet on his uncle’s orders. He was likely born in the early 11th century.

Located in 1 passage in the translation:

  • c.­1
g.­662

Kālasūtra

Wylie:
  • thig nag
Tibetan:
  • ཐིག་ནག
Sanskrit:
  • kālasūtra

“Black Thread,” one of the hot hells.

Located in 4 passages in the translation:

  • 11.­238
  • 11.­243
  • 53.­671
  • 54.­73
g.­695

karma

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karman

Karmic accumulation, positive or negative, that will produce results in the future, unless it is purified. This term is also translated in other instances as “activity” or “rite.” In these latter cases the term refers to a ritual activity (such as pacifying, nourishing, etc.) or a rite meant to accomplish such activity.

Located in 118 passages in the translation:

  • i.­5
  • 4.­17
  • 4.­106
  • 5.­13
  • 6.­7-8
  • 7.­7
  • 11.­78
  • 11.­80
  • 11.­248-249
  • 11.­270-271
  • 15.­87-88
  • 15.­180
  • 17.­3-5
  • 17.­10
  • 17.­12-16
  • 17.­18
  • 17.­20
  • 17.­38
  • 24.­15
  • 24.­17
  • 24.­34
  • 24.­38
  • 24.­46
  • 24.­235
  • 27.­72-79
  • 27.­83-84
  • 27.­86
  • 28.­17
  • 28.­51
  • 29.­19
  • 31.­2
  • 33.­47
  • 33.­95
  • 53.­283
  • 53.­287-289
  • 53.­354
  • 53.­389
  • 53.­402-403
  • 53.­408
  • 53.­413
  • 53.­423
  • 53.­426
  • 53.­435
  • 53.­447
  • 53.­496
  • 53.­536
  • 53.­630
  • 53.­639
  • 53.­664
  • 53.­670
  • 53.­705
  • 53.­707
  • 53.­740
  • 53.­743
  • 53.­747
  • 53.­749
  • 53.­762
  • n.­621
  • n.­817
  • n.­937
  • n.­954
  • n.­1175-1179
  • n.­1233
  • n.­1253
  • n.­1335-1337
  • n.­1343
  • n.­1381
  • n.­1384
  • n.­1424
  • n.­1485
  • n.­1676
  • n.­1679
  • n.­1880
  • n.­1888
  • n.­1986
  • n.­3130
  • n.­3159
  • n.­3170
  • n.­3175
  • n.­3354
  • n.­4756
  • n.­4993
  • n.­5150
  • n.­5178
  • n.­5389
  • n.­5809
  • n.­6777
  • g.­25
  • g.­700
  • g.­762
  • g.­1341
g.­712

Kāśyapa

Wylie:
  • ’od srung
Tibetan:
  • འོད་སྲུང་།
Sanskrit:
  • kāśyapa

One of the tathāgatas attending the delivery of the MMK; one of the eight tathāgatas; one of the previous buddhas; one of the śrāvakas attending the delivery of the MMK; also a short name of Mahākāśyapa.

Located in 26 passages in the translation:

  • 1.­39
  • 1.­62
  • 5.­6
  • 11.­138
  • 11.­143
  • 11.­149-153
  • 11.­160
  • 37.­110
  • 53.­127-128
  • 53.­131-132
  • 53.­251
  • 54.­55
  • 54.­58
  • 54.­62-63
  • n.­1651
  • n.­2813
  • n.­3335
  • n.­3345
  • n.­3645
g.­728

Ketu

Wylie:
  • tog
Tibetan:
  • ཏོག
Sanskrit:
  • ketu

One of the tathāgatas attending the delivery of the MMK; one of the eight pratyeka­buddhas; also, the name of an ancient king.

Located in 8 passages in the translation:

  • 1.­60
  • 4.­82
  • 11.­196
  • 53.­551
  • n.­585
  • n.­1238
  • n.­3480
  • n.­3632
g.­747

kinnara

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

A class of semidivine beings, half human and half horse, or half human and half bird.

Located in 41 passages in the translation:

  • 1.­75
  • 1.­88
  • 1.­90
  • 2.­20
  • 2.­161
  • 2.­171
  • 2.­209
  • 11.­127
  • 12.­15
  • 14.­76
  • 25.­13
  • 26.­30
  • 26.­44
  • 31.­34
  • 53.­124
  • 53.­233
  • 53.­379
  • 53.­908
  • 54.­2
  • 54.­104
  • g.­100
  • g.­163
  • g.­354
  • g.­450
  • g.­531
  • g.­707
  • g.­748
  • g.­825
  • g.­836
  • g.­920
  • g.­953
  • g.­955
  • g.­960
  • g.­1004
  • g.­1614
  • g.­1719
  • g.­1836
  • g.­1839
  • g.­1846
  • g.­1884
  • g.­2094
g.­752

knowledge holder

Wylie:
  • rig ’dzin
Tibetan:
  • རིག་འཛིན།
Sanskrit:
  • vidyādhara

See “vidyādhara.”

Located in 4 passages in the translation:

  • 4.­12
  • 4.­30
  • 25.­2
  • g.­2039
g.­762

kriyā

Wylie:
  • mdzad pa
Tibetan:
  • མཛད་པ།
Sanskrit:
  • kriyā

A mere ritual performance (in contradistinction to karman, which is the same performance aiming at a particular outcome). The term is also used to denote a class of tantras, the Kriyā tantras.

Located in 9 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­5
  • i.­8
  • 11.­249
  • n.­937
  • n.­2435
  • g.­1764
g.­765

krodharāja

Wylie:
  • khro rgyal
  • khro rgyal chen po
Tibetan:
  • ཁྲོ་རྒྱལ།
  • ཁྲོ་རྒྱལ་ཆེན་པོ།
Sanskrit:
  • krodharāja

“Lord of wrath.” In the MMK this term seems to refer in some cases to a whole class of divine beings, which can perhaps be regarded as the wrathful vidyārājas. “Lord of Wrath” elsewhere is an epithet of Yamāntaka.

Located in 8 passages in the translation:

  • 1.­52
  • 35.­161
  • n.­88-89
  • n.­98
  • n.­3925
  • g.­763
  • g.­874
g.­783

Kṣitigarbha

Wylie:
  • sa’i snying po
Tibetan:
  • སའི་སྙིང་པོ།
Sanskrit:
  • kṣitigarbha

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 5 passages in the translation:

  • 1.­41
  • 2.­141
  • 4.­69
  • 11.­195
  • 37.­105
g.­786

Kubera

Wylie:
  • lus ngan po
Tibetan:
  • ལུས་ངན་པོ།
Sanskrit:
  • kubera

The god of wealth and the king of the yakṣas; one of the four great kings of the directions.

Located in 17 passages in the translation:

  • 1.­75
  • 6.­10
  • 15.­160
  • 26.­28
  • 37.­74
  • n.­1824
  • n.­1895
  • n.­2467
  • n.­2658
  • n.­2726
  • n.­2980
  • n.­3295
  • g.­69
  • g.­391
  • g.­990
  • g.­1919
  • g.­2128
g.­791

kumāra

Wylie:
  • gzhon nu
Tibetan:
  • གཞོན་ནུ།
Sanskrit:
  • kumāra

Apart from the usual meaning and usages (such as being a title of Mañjuśrī, etc.), this also seems to be the name of a class of nonhuman beings. The term is rendered elsewhere in this translation as “divine youth.”

Located in 10 passages in the translation:

  • 53.­381
  • n.­292-293
  • n.­338
  • n.­2935
  • n.­3261
  • n.­3332
  • n.­3772
  • g.­443
  • g.­795
g.­793

Kumārakalaśa

Wylie:
  • ku mA ra ka la sha
Tibetan:
  • ཀུ་མཱ་ར་ཀ་ལ་ཤ།
Sanskrit:
  • kumārakalaśa

The name of an Indian preceptor and teacher who lived during the early Sarma (gsar ma) period (c. 11th century) and worked on the Tibetan translation of the Mañjuśrī­mūla­tantra.

Located in 2 passages in the translation:

  • i.­12
  • c.­1
g.­805

kuśa grass

Wylie:
  • ku sha
Tibetan:
  • ཀུ་ཤ།
Sanskrit:
  • kuśa

Poa cynosuroides, a species of grass commonly used in religious ceremonies.

Located in 31 passages in the translation:

  • 2.­126
  • 2.­137
  • 2.­139
  • 2.­179
  • 2.­182
  • 2.­199-200
  • 4.­15
  • 4.­64
  • 7.­11
  • 8.­8
  • 10.­1
  • 10.­52
  • 11.­58
  • 11.­156
  • 11.­158
  • 12.­49
  • 13.­15
  • 13.­22
  • 15.­6
  • 25.­26
  • 26.­22
  • 26.­36
  • 26.­47
  • 28.­7
  • 28.­28
  • 52.­72
  • 52.­87
  • n.­380-381
  • n.­1506
g.­874

lord of wrath

Wylie:
  • khro rgyal
  • khro rgyal chen po
Tibetan:
  • ཁྲོ་རྒྱལ།
  • ཁྲོ་རྒྱལ་ཆེན་པོ།
Sanskrit:
  • krodharāja

See “krodharāja.”

Located in 8 passages in the translation:

  • 2.­125
  • 4.­86
  • 50.­2-3
  • 52.­41
  • 52.­148
  • n.­2535
  • g.­765
g.­875

Lord of Wrath

Wylie:
  • khro bo’i rgyal po
Tibetan:
  • ཁྲོ་བོའི་རྒྱལ་པོ།
Sanskrit:
  • krodharāja

Epithet of Yamāntaka; also the namesake mantra.

Located in 70 passages in the translation:

  • 1.­73
  • 1.­80
  • 1.­109-110
  • 2.­4
  • 2.­6-8
  • 2.­41
  • 2.­45
  • 2.­122
  • 2.­125
  • 2.­138-139
  • 2.­148-149
  • 4.­88
  • 4.­94
  • 5.­9
  • 6.­4
  • 15.­105-107
  • 15.­109
  • 35.­81
  • 50.­35-36
  • 50.­38
  • 50.­41
  • 50.­48
  • 50.­50
  • 50.­53
  • 51.­2
  • 51.­34
  • 51.­51
  • 51.­56
  • 51.­80
  • 52.­8
  • 52.­14-15
  • 52.­20
  • 52.­23
  • 52.­42
  • 52.­115-116
  • 52.­124-125
  • 52.­128-129
  • 52.­135
  • 52.­138
  • 52.­148-149
  • 53.­885
  • n.­278
  • n.­377
  • n.­1189
  • n.­2502
  • n.­2509
  • n.­2520
  • n.­2524
  • n.­2538
  • n.­2610
  • n.­2630
  • n.­2729-2730
  • n.­2738
  • n.­2741
  • n.­2842
  • g.­765
g.­877

lowest eon

Wylie:
  • dus kyi tha mar
Tibetan:
  • དུས་ཀྱི་ཐ་མར།
Sanskrit:
  • yugādhama

The least auspicious in the cycle of four eons.

Located in 18 passages in the translation:

  • 16.­11
  • 24.­10
  • 24.­12
  • 24.­40
  • 24.­43
  • 25.­5
  • 25.­13
  • 26.­2
  • 27.­2
  • 27.­28
  • 27.­30
  • 28.­1
  • 32.­25
  • 32.­41
  • 34.­40
  • 53.­230
  • 53.­574
  • 53.­585
g.­893

Mahābrahmā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mahābrahmā

One of the gods’ realms; also the name of the gods living there.

Located in 3 passages in the translation:

  • 38.­21
  • 52.­115
  • 53.­1
g.­901

Mahākāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa

One of the eight great śrāvakas.

Located in 37 passages in the translation:

  • 1.­62
  • 2.­143
  • 4.­81
  • 11.­196
  • 53.­84
  • 53.­88
  • 53.­112
  • 53.­114
  • 53.­136
  • 53.­142
  • 53.­156-158
  • 53.­160
  • 53.­164
  • 53.­169
  • 53.­177-178
  • 53.­181
  • 53.­195
  • 53.­201
  • 53.­203-204
  • 53.­211-212
  • 53.­241
  • 53.­245
  • 53.­256
  • 53.­263
  • 53.­266
  • 53.­297
  • n.­2831
  • n.­2844
  • n.­2854
  • n.­2862-2863
  • g.­712
g.­910

Mahā­maudgalyāyana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahā­maudgalyāyana

One of the śrāvakas attending the delivery of the MMK; one of the eight great śrāvakas.

Located in 5 passages in the translation:

  • 1.­62
  • 4.­81
  • 5.­7
  • 11.­196
  • n.­3648
g.­958

mahoraga

Wylie:
  • brang ’gro chen po
Tibetan:
  • བྲང་འགྲོ་ཆེན་པོ།
Sanskrit:
  • mahoraga

Definition from the 84000 Glossary of Terms:

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

Located in 22 passages in the translation:

  • 1.­75
  • 1.­84
  • 2.­20
  • 2.­161
  • 2.­209
  • 6.­11
  • 10.­6
  • 14.­76
  • 25.­13
  • 31.­2
  • 31.­33
  • 37.­74
  • 53.­207
  • 54.­2
  • 54.­104
  • g.­261
  • g.­262
  • g.­439
  • g.­1014
  • g.­1015
  • g.­1020
  • g.­1611
g.­964

Maitreya

Wylie:
  • byams pa
Tibetan:
  • བྱམས་པ།
Sanskrit:
  • maitreya

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 13 passages in the translation:

  • 2.­141
  • 4.­70
  • 5.­5
  • 11.­195
  • 26.­13
  • 28.­5
  • 28.­42
  • 37.­105
  • 52.­96
  • 53.­545-546
  • 54.­104
  • n.­1770
g.­984

maṇḍala

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

Literally a “disk” or “circle,” in the ritual context maṇḍala is a sacred space on the ground or a raised platform, arranged according to a pattern that varies from rite to rite.

Located in 220 passages in the translation:

  • i.­8
  • 1.­2
  • 1.­8
  • 1.­10
  • 1.­33
  • 1.­71
  • 1.­109
  • 2.­2-3
  • 2.­5
  • 2.­19
  • 2.­25
  • 2.­40
  • 2.­45
  • 2.­48
  • 2.­107-109
  • 2.­112-113
  • 2.­117-119
  • 2.­121
  • 2.­123-127
  • 2.­129
  • 2.­131-134
  • 2.­136
  • 2.­139
  • 2.­143
  • 2.­148
  • 2.­150
  • 2.­153-154
  • 2.­159
  • 2.­163
  • 2.­165-169
  • 2.­172-179
  • 2.­181
  • 2.­183-184
  • 2.­191-194
  • 2.­196-200
  • 2.­202-203
  • 2.­206-207
  • 2.­209-211
  • 3.­1-4
  • 3.­6-8
  • 3.­10-11
  • 4.­5
  • 4.­7
  • 4.­40
  • 4.­76
  • 9.­1
  • 11.­4-9
  • 11.­22
  • 11.­107-111
  • 11.­154
  • 11.­202
  • 12.­40
  • 14.­7-8
  • 14.­34
  • 14.­36-37
  • 14.­41-42
  • 14.­44
  • 14.­62-63
  • 14.­72
  • 14.­181
  • 15.­224
  • 24.­182-183
  • 24.­185
  • 25.­2
  • 26.­13
  • 26.­22
  • 26.­40
  • 33.­118
  • 34.­2
  • 35.­130
  • 35.­142
  • 35.­269
  • 36.­16
  • 37.­21
  • 37.­24
  • 37.­29
  • 37.­58
  • 38.­1
  • 38.­8
  • 38.­14
  • 38.­16-19
  • 38.­24-26
  • 38.­30-32
  • 38.­35
  • 38.­37-38
  • 38.­41
  • 38.­51
  • 52.­44
  • 52.­71
  • 52.­146
  • n.­9
  • n.­319
  • n.­357
  • n.­362
  • n.­370
  • n.­376
  • n.­378
  • n.­380
  • n.­391
  • n.­401
  • n.­420
  • n.­430
  • n.­436-437
  • n.­445-449
  • n.­453
  • n.­473
  • n.­486-487
  • n.­491
  • n.­493
  • n.­504-505
  • n.­507
  • n.­537
  • n.­583
  • n.­838
  • n.­840
  • n.­912
  • n.­1044
  • n.­1047
  • n.­1049
  • n.­1051
  • n.­1053
  • n.­1076
  • n.­1454
  • n.­1488
  • n.­1718
  • n.­1995
  • n.­2101
  • n.­2108
  • n.­2344
  • n.­2456-2457
  • n.­2474
  • n.­2613
  • n.­2662
  • n.­3231
  • g.­55
  • g.­328
  • g.­512
  • g.­861
  • g.­902
  • g.­1314
  • g.­1504
  • g.­1534
  • g.­1572
  • g.­1765
  • g.­1876
  • g.­1899
  • g.­1974
g.­997

Mañjughoṣa

Wylie:
  • ’jam pa’i dbyangs
Tibetan:
  • འཇམ་པའི་དབྱངས།
Sanskrit:
  • mañjughoṣa
  • mañjusvara

“One with a sweet voice,” an epithet of the bodhisattva Mañjuśrī. The name is also written as “Mañjusvara.”

Located in 84 passages in the translation:

  • 2.­5
  • 2.­54
  • 2.­73
  • 2.­90-91
  • 2.­105
  • 2.­117
  • 2.­132
  • 2.­177
  • 4.­93
  • 5.­14
  • 11.­13
  • 14.­41
  • 15.­107
  • 15.­225
  • 15.­233
  • 24.­2
  • 24.­41-42
  • 25.­33
  • 25.­36
  • 27.­6
  • 27.­11
  • 27.­19
  • 27.­25-26
  • 28.­54
  • 30.­3
  • 30.­47
  • 31.­18
  • 32.­43
  • 33.­84-85
  • 35.­40
  • 35.­53
  • 35.­73
  • 35.­116-117
  • 35.­142
  • 35.­179
  • 35.­218
  • 35.­278
  • 35.­293
  • 35.­302
  • 38.­5
  • 50.­8
  • 50.­37
  • 52.­115
  • 52.­131
  • 52.­140
  • 52.­143-144
  • 53.­55
  • 53.­57
  • 53.­138
  • 53.­143-144
  • 53.­151
  • 53.­441
  • 53.­499
  • 53.­518
  • 53.­576-577
  • 53.­826
  • 53.­851
  • 53.­885
  • 54.­32
  • 54.­49
  • 54.­82
  • n.­595
  • n.­1046
  • n.­1286
  • n.­1312
  • n.­1314
  • n.­1623
  • n.­1627
  • n.­1640
  • n.­2493-2494
  • n.­2747
  • n.­2969
  • n.­3070
  • n.­6163
  • g.­999
g.­998

Mañjuśrī

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

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 423 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­9
  • 1.­2
  • 1.­4
  • 1.­6-7
  • 1.­9-10
  • 1.­12
  • 1.­14
  • 1.­16-19
  • 1.­21-22
  • 1.­30
  • 1.­32-33
  • 1.­35
  • 1.­37
  • 1.­54
  • 1.­67-69
  • 1.­72-73
  • 1.­106-109
  • 1.­111
  • 1.­118
  • 1.­121
  • 1.­123
  • 2.­1-4
  • 2.­6
  • 2.­8
  • 2.­10
  • 2.­17
  • 2.­20-21
  • 2.­37
  • 2.­41
  • 2.­49-50
  • 2.­72
  • 2.­78
  • 2.­85
  • 2.­87
  • 2.­89
  • 2.­92
  • 2.­95
  • 2.­98
  • 2.­106-111
  • 2.­118-119
  • 2.­136
  • 2.­147
  • 2.­149
  • 2.­153
  • 2.­166
  • 2.­168
  • 2.­179
  • 2.­183-184
  • 2.­194
  • 2.­199
  • 2.­207-208
  • 2.­211
  • 3.­1
  • 3.­3
  • 3.­11
  • 4.­1
  • 4.­4
  • 4.­42
  • 4.­55
  • 4.­68
  • 4.­76
  • 4.­78
  • 4.­85-87
  • 4.­116
  • 5.­1
  • 5.­4
  • 5.­7-9
  • 5.­21
  • 6.­1
  • 6.­3-5
  • 6.­13
  • 7.­1
  • 7.­4
  • 7.­7
  • 7.­15
  • 7.­17-23
  • 7.­31
  • 8.­1-2
  • 8.­5
  • 8.­11-12
  • 9.­1-2
  • 9.­19-22
  • 10.­2
  • 10.­7
  • 10.­9
  • 10.­53
  • 10.­57-58
  • 10.­60
  • 11.­1-3
  • 11.­5
  • 11.­20
  • 11.­153-154
  • 11.­157
  • 11.­192
  • 11.­195
  • 11.­273
  • 12.­1-3
  • 12.­53
  • 13.­1-2
  • 13.­72
  • 14.­1
  • 14.­5
  • 14.­7
  • 14.­181
  • 15.­99
  • 15.­105
  • 15.­243
  • 16.­1
  • 16.­13
  • 16.­24
  • 16.­32
  • 16.­34
  • 16.­36
  • 17.­38
  • 24.­243
  • 25.­2
  • 25.­39
  • 26.­1
  • 26.­63
  • 27.­1-3
  • 27.­18
  • 27.­29
  • 27.­38
  • 27.­44
  • 27.­87
  • 28.­1-2
  • 28.­4
  • 28.­8-9
  • 28.­11-12
  • 28.­24
  • 28.­27-28
  • 28.­32
  • 28.­36-39
  • 28.­43-44
  • 28.­55
  • 29.­1-3
  • 29.­5-10
  • 29.­15
  • 29.­19-20
  • 30.­1-2
  • 30.­15
  • 30.­52
  • 31.­1-3
  • 31.­62
  • 32.­1-2
  • 32.­36
  • 32.­45
  • 33.­1-2
  • 33.­87
  • 33.­126
  • 34.­1-2
  • 34.­13
  • 34.­31
  • 34.­36
  • 34.­52
  • 35.­2-3
  • 35.­5-6
  • 35.­49
  • 35.­54
  • 35.­56
  • 35.­60
  • 35.­294
  • 35.­299
  • 35.­302
  • 35.­306
  • 35.­308
  • 36.­1-10
  • 36.­14
  • 36.­18
  • 37.­1-2
  • 37.­30
  • 37.­32
  • 37.­75-76
  • 37.­107-109
  • 37.­111
  • 37.­113
  • 37.­115
  • 37.­124
  • 37.­126
  • 38.­1
  • 38.­4
  • 38.­7
  • 38.­10
  • 38.­51
  • 50.­2
  • 50.­4
  • 50.­50
  • 50.­53
  • 51.­2
  • 51.­80
  • 52.­32
  • 52.­149
  • 53.­56
  • 53.­141
  • 53.­145
  • 53.­149
  • 53.­574
  • 53.­920-921
  • 53.­924
  • 54.­1-3
  • 54.­7-8
  • 54.­60
  • 54.­63
  • 54.­65-66
  • 54.­82
  • 54.­97
  • 54.­99-105
  • n.­5
  • n.­99
  • n.­287
  • n.­305
  • n.­337
  • n.­339
  • n.­357
  • n.­383
  • n.­425-426
  • n.­440
  • n.­478
  • n.­568
  • n.­597
  • n.­612
  • n.­656
  • n.­658
  • n.­664
  • n.­781
  • n.­898
  • n.­907
  • n.­935
  • n.­1046
  • n.­1296
  • n.­1312
  • n.­1314
  • n.­1317
  • n.­1320
  • n.­1616
  • n.­1702
  • n.­1707
  • n.­1736-1737
  • n.­1747
  • n.­1757
  • n.­1804
  • n.­1900
  • n.­1980
  • n.­1983
  • n.­2023
  • n.­2062
  • n.­2245
  • n.­2441
  • n.­2457
  • n.­2459-2460
  • n.­2536
  • n.­2541
  • n.­2820
  • n.­2823-2825
  • n.­2828
  • n.­3014-3015
  • n.­3276
  • n.­3305
  • n.­3307-3309
  • n.­3311
  • n.­3332
  • n.­3334
  • n.­3346
  • n.­3381
  • n.­3383
  • g.­53
  • g.­55
  • g.­328
  • g.­412
  • g.­512
  • g.­595
  • g.­659
  • g.­688
  • g.­726
  • g.­791
  • g.­816
  • g.­861
  • g.­864
  • g.­902
  • g.­905
  • g.­906
  • g.­913
  • g.­933
  • g.­938
  • g.­939
  • g.­997
  • g.­1000
  • g.­1082
  • g.­1136
  • g.­1176
  • g.­1314
  • g.­1316
  • g.­1413
  • g.­1427
  • g.­1504
  • g.­1572
  • g.­1595
  • g.­1680
  • g.­1717
  • g.­1756
  • g.­1760
  • g.­1764
  • g.­1765
  • g.­1857
  • g.­1876
  • g.­1898
  • g.­1899
  • g.­1974
  • g.­1996
  • g.­2136
g.­999

Mañjusvara

Wylie:
  • ’jam pa’i dbyangs
Tibetan:
  • འཇམ་པའི་དབྱངས།
Sanskrit:
  • mañjughoṣa
  • mañjusvara

See “Mañjughoṣa.”

Located in 3 passages in the translation:

  • 27.­31
  • n.­1640
  • g.­997
g.­1010

Mantra Vehicle

Wylie:
  • sngags kyi lam
Tibetan:
  • སྔགས་ཀྱི་ལམ།
Sanskrit:
  • mantrayāna

Another name for the Vajrayāna.

Located in 2 passages in the translation:

  • 4.­39
  • 11.­256
g.­1012

māra

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

This term, usually occuring in the plural, is applied to the followers of Māra, or the personified negative forces in general.

Located in 13 passages in the translation:

  • 1.­38
  • 4.­3
  • 8.­3
  • 11.­175
  • 16.­22
  • 17.­22
  • 53.­34
  • 54.­102
  • n.­1031
  • n.­2774
  • n.­4919
  • g.­498
  • g.­1013
g.­1023

master

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

Teacher or master, especially a spiritual master. The term is rendered elsewhere in this translation as “ācārya.”

Located in 74 passages in the translation:

  • i.­15
  • 1.­118
  • 2.­121
  • 2.­126-127
  • 2.­129-130
  • 2.­134
  • 2.­136
  • 2.­139
  • 2.­178
  • 2.­181
  • 2.­184
  • 2.­188
  • 2.­191-194
  • 2.­196-198
  • 2.­200-204
  • 2.­206-210
  • 4.­5
  • 4.­7-8
  • 4.­10
  • 11.­4-8
  • 11.­10
  • 11.­12
  • 11.­22-23
  • 11.­25-27
  • 11.­31-34
  • 11.­42
  • 11.­90
  • 14.­38
  • 28.­45
  • 34.­2
  • 35.­125
  • 37.­59
  • 54.­5
  • n.­370
  • n.­401
  • n.­436
  • n.­482-483
  • n.­492
  • n.­531
  • n.­537
  • n.­540
  • n.­781
  • n.­1048
  • n.­3315
  • g.­20
  • g.­1146
  • g.­1418
g.­1046

mleccha

Wylie:
  • kla klo
Tibetan:
  • ཀླ་ཀློ།
Sanskrit:
  • mleccha

This somewhat vague term is applied to people and societies outside the brahmanical fold, i.e., foreigners, indigenous tribal groups, etc. The term is rendered elsewhere in this translation as “barbarian.”

Located in 17 passages in the translation:

  • 53.­506-508
  • 53.­511
  • 53.­578
  • 53.­580
  • 53.­661
  • 53.­751
  • 53.­824
  • 54.­91
  • n.­3005
  • n.­3011
  • n.­3073
  • n.­3127
  • g.­227
  • g.­602
  • g.­1583
g.­1052

mudrā

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

A particular position of hands of magical or esoteric significance; also an emblem or insignia.

Located in 631 passages in the translation:

  • i.­2
  • i.­4
  • i.­8
  • 1.­8
  • 1.­10
  • 1.­33
  • 1.­71
  • 2.­10
  • 2.­12
  • 2.­14
  • 2.­16
  • 2.­18
  • 2.­23
  • 2.­26
  • 2.­28
  • 2.­32
  • 2.­34
  • 2.­36
  • 2.­41
  • 2.­43-45
  • 2.­47
  • 2.­50-53
  • 2.­55-58
  • 2.­60
  • 2.­62
  • 2.­64
  • 2.­66
  • 2.­68
  • 2.­71
  • 2.­77
  • 2.­80
  • 2.­83-84
  • 2.­88
  • 2.­91
  • 2.­93
  • 2.­97
  • 2.­122
  • 2.­126
  • 2.­134-135
  • 2.­145
  • 2.­151-153
  • 2.­159
  • 2.­164
  • 2.­166-173
  • 2.­175-176
  • 2.­181
  • 2.­184
  • 2.­194
  • 2.­199
  • 2.­202-203
  • 3.­3
  • 4.­7
  • 4.­31
  • 9.­10
  • 11.­6
  • 13.­58
  • 13.­64
  • 14.­50
  • 15.­4
  • 26.­41
  • 27.­56
  • 28.­30
  • 31.­14
  • 31.­19
  • 31.­27-28
  • 31.­61
  • 33.­19
  • 34.­2-3
  • 34.­5-6
  • 34.­9-15
  • 34.­17-20
  • 34.­22
  • 34.­26-28
  • 34.­30-32
  • 34.­52
  • 35.­1-2
  • 35.­4-6
  • 35.­13
  • 35.­22
  • 35.­26
  • 35.­29
  • 35.­31-32
  • 35.­35-36
  • 35.­38-45
  • 35.­47-48
  • 35.­53
  • 35.­55-56
  • 35.­59-61
  • 35.­63-66
  • 35.­68
  • 35.­70-71
  • 35.­74
  • 35.­76
  • 35.­78
  • 35.­80
  • 35.­82-84
  • 35.­87-88
  • 35.­91-94
  • 35.­96-103
  • 35.­106-107
  • 35.­110
  • 35.­113
  • 35.­115
  • 35.­117-119
  • 35.­121
  • 35.­124-125
  • 35.­127-133
  • 35.­136
  • 35.­138-142
  • 35.­144-157
  • 35.­159-162
  • 35.­164
  • 35.­166
  • 35.­169-171
  • 35.­173-176
  • 35.­178-182
  • 35.­184-186
  • 35.­188-189
  • 35.­191-206
  • 35.­208-209
  • 35.­213-222
  • 35.­225-227
  • 35.­229-231
  • 35.­234-236
  • 35.­238-247
  • 35.­249
  • 35.­251-261
  • 35.­263
  • 35.­265-266
  • 35.­268
  • 35.­270-271
  • 35.­273-276
  • 35.­278
  • 35.­280
  • 35.­282-283
  • 35.­285-286
  • 35.­288-290
  • 35.­292
  • 35.­294-295
  • 35.­308
  • 36.­1-18
  • 37.­2-33
  • 37.­36-69
  • 37.­71-85
  • 37.­88-91
  • 37.­93
  • 37.­95
  • 37.­97-103
  • 37.­105-108
  • 37.­112-113
  • 37.­115-116
  • 37.­119
  • 37.­121-123
  • 37.­126
  • 38.­1
  • 38.­8
  • 38.­10
  • 38.­12
  • 38.­14
  • 38.­16-17
  • 38.­38
  • 38.­41
  • 38.­51
  • 51.­34
  • 52.­20
  • 52.­40
  • 52.­146
  • n.­284
  • n.­297
  • n.­305
  • n.­336
  • n.­350
  • n.­395
  • n.­429
  • n.­435
  • n.­443
  • n.­447
  • n.­480
  • n.­491
  • n.­493
  • n.­506
  • n.­536
  • n.­784
  • n.­1667
  • n.­1743-1745
  • n.­1875
  • n.­1913
  • n.­2003
  • n.­2005-2007
  • n.­2010
  • n.­2012-2013
  • n.­2024
  • n.­2026-2027
  • n.­2029
  • n.­2034
  • n.­2036
  • n.­2038
  • n.­2040
  • n.­2043
  • n.­2045-2046
  • n.­2048
  • n.­2050
  • n.­2058-2059
  • n.­2063
  • n.­2068
  • n.­2082
  • n.­2084
  • n.­2090
  • n.­2094-2096
  • n.­2104-2105
  • n.­2107-2108
  • n.­2124
  • n.­2126
  • n.­2128
  • n.­2131-2132
  • n.­2134
  • n.­2147
  • n.­2151
  • n.­2154-2156
  • n.­2159
  • n.­2163-2165
  • n.­2168
  • n.­2175
  • n.­2182
  • n.­2185
  • n.­2187-2190
  • n.­2192
  • n.­2195
  • n.­2198-2199
  • n.­2201
  • n.­2205-2206
  • n.­2209
  • n.­2211
  • n.­2213
  • n.­2216
  • n.­2220
  • n.­2223
  • n.­2225-2228
  • n.­2230
  • n.­2236
  • n.­2240
  • n.­2242
  • n.­2245
  • n.­2250
  • n.­2252
  • n.­2261-2262
  • n.­2265
  • n.­2267-2268
  • n.­2270-2271
  • n.­2274-2275
  • n.­2277
  • n.­2279
  • n.­2283-2284
  • n.­2286-2287
  • n.­2292
  • n.­2294
  • n.­2299
  • n.­2310
  • n.­2313
  • n.­2323-2324
  • n.­2326-2329
  • n.­2331-2333
  • n.­2335-2348
  • n.­2351
  • n.­2353
  • n.­2358
  • n.­2368
  • n.­2370
  • n.­2372
  • n.­2375
  • n.­2377
  • n.­2385
  • n.­2398
  • n.­2401
  • n.­2413
  • n.­2416
  • n.­2419-2421
  • n.­2432-2433
  • n.­2436
  • n.­2439
  • n.­2441-2442
  • n.­2456-2457
  • n.­3950
  • n.­4002
  • n.­4187
  • n.­5535
  • n.­5551
  • n.­5553
  • n.­5570
  • n.­5649
  • g.­486
  • g.­2054
g.­1053

muhūrta

Wylie:
  • yud tsam
Tibetan:
  • ཡུད་ཙམ།
Sanskrit:
  • muhūrta

A division of time, one thirtieth of a day.

Located in 20 passages in the translation:

  • 24.­43
  • 24.­189
  • 24.­192
  • 24.­199
  • n.­886
  • n.­1458
  • n.­1460
  • g.­12
  • g.­14
  • g.­267
  • g.­268
  • g.­771
  • g.­940
  • g.­962
  • g.­1061
  • g.­1327
  • g.­1496
  • g.­1598
  • g.­1743
  • g.­1995
g.­1056

Muni

Wylie:
  • thub pa
Tibetan:
  • ཐུབ་པ།
Sanskrit:
  • muni

One of the sages (ṛṣi).

Located in 2 passages in the translation:

  • 1.­83
  • g.­1386
g.­1063

nāga

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

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 100 passages in the translation:

  • 1.­75
  • 1.­80
  • 1.­82
  • 2.­20
  • 2.­160
  • 2.­170
  • 2.­209
  • 3.­6
  • 4.­66
  • 4.­85
  • 4.­88
  • 4.­100
  • 4.­103
  • 7.­18-19
  • 8.­8
  • 10.­1-2
  • 10.­6-7
  • 11.­127
  • 25.­13
  • 25.­30-31
  • 26.­13
  • 26.­16
  • 26.­23
  • 26.­30
  • 26.­44
  • 26.­49
  • 28.­36
  • 37.­34
  • 50.­5
  • 52.­25
  • 52.­115
  • 53.­17
  • 53.­100
  • 53.­172
  • 53.­183
  • 53.­234
  • 53.­338
  • 53.­425
  • 53.­530
  • 53.­762-763
  • 53.­799
  • 54.­2
  • 54.­4
  • 54.­104
  • n.­717
  • n.­725
  • n.­1516
  • n.­1557
  • n.­1592
  • n.­1757
  • n.­1775
  • n.­2859
  • n.­2934
  • n.­3026
  • n.­3104
  • n.­3186
  • n.­3312
  • g.­68
  • g.­96
  • g.­140
  • g.­266
  • g.­322
  • g.­357
  • g.­457
  • g.­497
  • g.­661
  • g.­673
  • g.­694
  • g.­780
  • g.­788
  • g.­790
  • g.­823
  • g.­907
  • g.­915
  • g.­976
  • g.­977
  • g.­993
  • g.­1070
  • g.­1087
  • g.­1114
  • g.­1118
  • g.­1142
  • g.­1181
  • g.­1366
  • g.­1444
  • g.­1445
  • g.­1743
  • g.­1745
  • g.­1752
  • g.­1847
  • g.­1854
  • g.­1864
  • g.­1877
  • g.­2019
  • g.­2092
g.­1078

nakṣatra

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

An asterism or constellation; also a class of deities.

Located in 121 passages in the translation:

  • 1.­95
  • 1.­97
  • 14.­70
  • 24.­4
  • 24.­6
  • 24.­8
  • 24.­10
  • 24.­12
  • 24.­14
  • 24.­35
  • 24.­43-44
  • 24.­47-48
  • 24.­52
  • 24.­54
  • 24.­64-65
  • 24.­69
  • 24.­74
  • 24.­77
  • 24.­81
  • 24.­86
  • 24.­91
  • 24.­97-98
  • 24.­103
  • 24.­105
  • 24.­107-108
  • 24.­112
  • 24.­115
  • 24.­117
  • 24.­129
  • 24.­131
  • 24.­134
  • 24.­137
  • 24.­140
  • 24.­144
  • 24.­180-182
  • 24.­207
  • 24.­212
  • 24.­214-215
  • 24.­218
  • 24.­220
  • 24.­223
  • 24.­225
  • 24.­233
  • 25.­1-2
  • 25.­7
  • 27.­33
  • 28.­27
  • 31.­10
  • 51.­68
  • 52.­19
  • 53.­910
  • n.­1363-1364
  • n.­1386
  • n.­1388-1389
  • n.­1398
  • n.­1403
  • n.­1406-1408
  • n.­1412
  • n.­1416
  • n.­1421
  • n.­1430
  • n.­1487
  • n.­2624
  • n.­3542
  • g.­12
  • g.­130
  • g.­139
  • g.­151
  • g.­161
  • g.­166
  • g.­174
  • g.­186
  • g.­231
  • g.­249
  • g.­351
  • g.­387
  • g.­396
  • g.­591
  • g.­609
  • g.­647
  • g.­648
  • g.­770
  • g.­848
  • g.­856
  • g.­886
  • g.­1051
  • g.­1055
  • g.­1081
  • g.­1190
  • g.­1191
  • g.­1192
  • g.­1253
  • g.­1265
  • g.­1266
  • g.­1278
  • g.­1287
  • g.­1338
  • g.­1345
  • g.­1485
  • g.­1546
  • g.­1552
  • g.­1697
  • g.­1740
  • g.­1792
  • g.­1827
  • g.­1905
  • g.­1907
  • g.­2095
g.­1109

Nemi

Wylie:
  • mu khyud
Tibetan:
  • མུ་ཁྱུད།
Sanskrit:
  • nemi

One of the tathāgatas attending the delivery of the MMK; one of the eight chief pratyeka­buddhas.

Located in 3 passages in the translation:

  • 1.­60
  • 4.­82
  • 11.­196
g.­1124

Nirmāṇarati

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • nirmāṇarati

One of the gods’ realms; also the name of the gods living there.

Located in 1 passage in the translation:

  • 53.­1
g.­1127

nirvāṇa

Wylie:
  • mya ngan las ’das pa
Tibetan:
  • མྱ་ངན་ལས་འདས་པ།
Sanskrit:
  • nirvāṇa

The state of “extinction,” said to be blissful and inviolable, where the afflictions are extinguished and one is not subject to ever be born again.

Located in 77 passages in the translation:

  • 1.­29
  • 1.­31
  • 1.­63-64
  • 1.­74
  • 2.­17
  • 2.­112
  • 2.­131
  • 7.­1-2
  • 9.­21
  • 11.­94
  • 11.­259
  • 14.­7
  • 14.­122
  • 15.­217
  • 17.­9
  • 24.­29
  • 24.­33
  • 27.­2
  • 27.­20
  • 32.­30
  • 33.­104
  • 34.­39-40
  • 34.­45
  • 34.­50-51
  • 35.­5
  • 35.­235
  • 35.­294
  • 35.­302
  • 37.­124
  • 38.­3
  • 38.­37
  • 50.­2
  • 51.­77
  • 53.­11
  • 53.­14-16
  • 53.­24
  • 53.­40
  • 53.­52
  • 53.­56-57
  • 53.­61
  • 53.­76
  • 53.­93
  • 53.­95
  • 53.­108-109
  • 53.­117
  • 53.­129
  • 53.­132
  • 53.­153
  • 53.­191
  • 53.­196
  • 53.­198
  • 53.­225
  • 53.­230
  • 53.­237
  • 53.­327
  • 53.­376
  • 53.­736
  • 54.­20
  • n.­623
  • n.­2794-2795
  • n.­2800
  • n.­2846
  • n.­2908
  • n.­2933
  • n.­6142
  • g.­153
  • g.­597
  • g.­1388
g.­1134

oblation

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

See “homa.”

Located in 89 passages in the translation:

  • 2.­135
  • 2.­137-138
  • 2.­182
  • 2.­192
  • 2.­209
  • 3.­5
  • 10.­5-6
  • 10.­8
  • 11.­156
  • 13.­3
  • 13.­30
  • 13.­34
  • 13.­36
  • 13.­61
  • 14.­67
  • 14.­69
  • 14.­88-89
  • 14.­102
  • 15.­4
  • 15.­6
  • 26.­24
  • 26.­27
  • 26.­30
  • 26.­38-39
  • 26.­42-46
  • 26.­53
  • 27.­48-53
  • 27.­56
  • 28.­11-14
  • 28.­18-27
  • 28.­32-34
  • 28.­44
  • 29.­9
  • 29.­11
  • 29.­16-17
  • 29.­19
  • 51.­35
  • 52.­18
  • 52.­21-22
  • 52.­38
  • 52.­62
  • 52.­87
  • n.­262
  • n.­401
  • n.­406-407
  • n.­1008
  • n.­1567
  • n.­1573
  • n.­1577
  • n.­1662
  • n.­1682
  • n.­1716
  • n.­1723-1724
  • n.­1748
  • n.­1799
  • n.­2628
  • n.­2766
  • g.­598
g.­1136

One Syllable

Wylie:
  • yig gcig pa
Tibetan:
  • ཡིག་གཅིག་པ།
Sanskrit:
  • ekākṣara

An epithet of deities, such as Mañjuśrī or Yamāntaka, whose mantras consists of a single syllable (ekākṣara).

Located in 56 passages in the translation:

  • i.­8-9
  • 1.­16
  • 3.­2
  • 9.­4
  • 14.­2
  • 14.­4-6
  • 14.­71
  • 14.­77
  • 14.­79-80
  • 14.­92
  • 14.­123
  • 14.­138
  • 14.­140
  • 25.­13
  • 25.­24
  • 25.­39
  • 26.­1
  • 26.­3
  • 26.­5
  • 26.­10
  • 26.­56-57
  • 26.­61
  • 26.­63
  • 27.­2
  • 27.­43-45
  • 35.­87
  • 37.­68-69
  • 38.­39
  • 50.­16
  • 53.­174
  • 53.­360
  • n.­20
  • n.­685
  • n.­1028
  • n.­1099
  • n.­1261
  • n.­1501
  • n.­1518
  • n.­1580
  • n.­1596-1598
  • n.­2342
  • n.­2360
  • n.­2502
  • n.­2504
  • n.­2841
  • n.­2924
g.­1139

pāda

Wylie:
  • tshig rkang
Tibetan:
  • ཚིག་རྐང་།
Sanskrit:
  • pāda

The fourth part of a regular stanza.

Located in 155 passages in the translation:

  • 33.­12
  • 33.­26
  • n.­556
  • n.­610
  • n.­802
  • n.­822
  • n.­829
  • n.­844
  • n.­876
  • n.­918-919
  • n.­921
  • n.­963
  • n.­974
  • n.­1036
  • n.­1051
  • n.­1072
  • n.­1081
  • n.­1090
  • n.­1104
  • n.­1110
  • n.­1159
  • n.­1194
  • n.­1204
  • n.­1215
  • n.­1240
  • n.­1251-1252
  • n.­1266
  • n.­1273-1274
  • n.­1301
  • n.­1314
  • n.­1337
  • n.­1341-1343
  • n.­1348
  • n.­1351
  • n.­1358
  • n.­1366-1367
  • n.­1392
  • n.­1402
  • n.­1413
  • n.­1419
  • n.­1433
  • n.­1438
  • n.­1445
  • n.­1457
  • n.­1459
  • n.­1466-1467
  • n.­1485
  • n.­1496-1497
  • n.­1499
  • n.­1676
  • n.­1679
  • n.­1777
  • n.­1826
  • n.­1848
  • n.­1875
  • n.­1910
  • n.­1917
  • n.­1920-1921
  • n.­1928-1929
  • n.­1955
  • n.­1962
  • n.­1969
  • n.­1972
  • n.­1976
  • n.­1985
  • n.­1992
  • n.­1998
  • n.­2008-2009
  • n.­2011-2012
  • n.­2048-2049
  • n.­2065
  • n.­2067
  • n.­2085
  • n.­2102-2103
  • n.­2111
  • n.­2120
  • n.­2161
  • n.­2168-2169
  • n.­2193
  • n.­2197
  • n.­2209
  • n.­2226
  • n.­2324
  • n.­2446
  • n.­2459
  • n.­2496
  • n.­2520
  • n.­2535
  • n.­2567
  • n.­2569
  • n.­2586
  • n.­2603
  • n.­2712
  • n.­2740
  • n.­2755
  • n.­2832
  • n.­2838
  • n.­2882
  • n.­2895
  • n.­2902-2903
  • n.­2939
  • n.­2955
  • n.­2969
  • n.­3039
  • n.­3069
  • n.­3071
  • n.­3083
  • n.­3090
  • n.­3126
  • n.­3128
  • n.­3132
  • n.­3134
  • n.­3140-3142
  • n.­3167
  • n.­3171
  • n.­3174
  • n.­3179-3180
  • n.­3193
  • n.­3216
  • n.­3221
  • n.­3230
  • n.­3275
  • n.­3287-3288
  • n.­3304
  • n.­3323
  • n.­3325
  • n.­3334
  • n.­3356
  • n.­3359-3360
  • n.­3362
  • n.­3371
  • n.­4493
  • n.­5573
  • n.­5670
g.­1169

Paranirmita

Wylie:
  • yongs su sprul pa
Tibetan:
  • ཡོངས་སུ་སྤྲུལ་པ།
Sanskrit:
  • paranirmita

One of the gods’ realms; also used as the name of the gods living there.

Located in 4 passages in the translation:

  • 1.­91
  • 2.­156
  • 2.­167
  • 53.­1
g.­1173

Parīttābha

Wylie:
  • ’od chung
  • dge chung
Tibetan:
  • འོད་ཆུང་།
  • དགེ་ཆུང་།
Sanskrit:
  • parīttābha

One of the gods’ realms; also the name of the gods living there.

Located in 3 passages in the translation:

  • 2.­157
  • 2.­167
  • 53.­1
g.­1193

Pilindavatsa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • pilindavatsa

One of the śrāvakas attending the delivery of the MMK.

Located in 3 passages in the translation:

  • 1.­62
  • 11.­196
  • n.­3660
g.­1197

Piṇḍola­bhara­dvāja

Wylie:
  • ba ra dwa dza bsod snyoms len
Tibetan:
  • བ་ར་དྭ་ཛ་བསོད་སྙོམས་ལེན།
Sanskrit:
  • piṇḍola­bhara­dvāja

One of the eight great śrāvakas. See n.­143.

Located in 2 passages in the translation:

  • 11.­196
  • n.­143
g.­1203

piśāca

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

Definition from the 84000 Glossary of Terms:

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

Located in 44 passages in the translation:

  • 1.­33
  • 1.­51
  • 1.­75
  • 1.­78
  • 1.­108
  • 2.­20
  • 2.­161
  • 2.­169
  • 2.­209
  • 3.­6
  • 11.­128
  • 24.­23
  • 26.­16
  • 28.­40
  • 31.­2
  • 31.­38
  • 32.­38
  • 35.­84
  • 37.­34
  • 37.­63
  • 37.­74
  • 51.­71
  • 52.­123
  • 53.­98
  • 53.­380
  • 53.­392
  • 54.­16
  • n.­1259
  • n.­2314
  • n.­2934
  • n.­3290
  • g.­78
  • g.­111
  • g.­534
  • g.­535
  • g.­551
  • g.­1006
  • g.­1194
  • g.­1205
  • g.­1684
  • g.­1688
  • g.­1721
  • g.­1871
  • g.­2052
g.­1214

planet

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

See “graha.”

Located in 86 passages in the translation:

  • 2.­75
  • 2.­120
  • 4.­7
  • 4.­30
  • 15.­73
  • 15.­153-154
  • 15.­156-157
  • 15.­164-165
  • 15.­168
  • 15.­171-173
  • 15.­176-177
  • 15.­180
  • 17.­1-2
  • 17.­27-28
  • 17.­35
  • 24.­1-2
  • 24.­4-5
  • 24.­20
  • 24.­36
  • 24.­44
  • 24.­50
  • 24.­59
  • 24.­64
  • 24.­76
  • 24.­79-80
  • 24.­89
  • 24.­98
  • 24.­104
  • 24.­111
  • 24.­116
  • 24.­118
  • 24.­182
  • 24.­186-187
  • 24.­218
  • 25.­1-2
  • 31.­11
  • 52.­122
  • 53.­234
  • 53.­702
  • 53.­710
  • 53.­910
  • n.­1172
  • n.­1229
  • n.­1231-1232
  • n.­1234
  • n.­1238
  • n.­1243
  • n.­1253
  • n.­1361-1362
  • n.­1391
  • n.­1396
  • n.­1399
  • n.­1407
  • n.­1409-1410
  • n.­1419
  • n.­1426
  • n.­1431
  • n.­1487
  • n.­1664
  • n.­2860
  • n.­3152
  • n.­3156
  • g.­128
  • g.­177
  • g.­308
  • g.­315
  • g.­548
  • g.­872
  • g.­1436
  • g.­1643
g.­1215

pledge

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

See “samaya.”

Located in 17 passages in the translation:

  • 1.­71
  • 1.­73
  • 2.­1
  • 2.­6
  • 2.­8
  • 2.­19
  • 2.­25
  • 2.­40
  • 2.­46
  • 2.­59
  • 11.­4
  • 11.­149
  • 15.­104
  • 31.­6
  • 52.­146
  • n.­1872
  • g.­1418
g.­1247

Pratāpana

Wylie:
  • rab tu tsha ba
Tibetan:
  • རབ་ཏུ་ཚ་བ།
Sanskrit:
  • pratāpana

“Very Hot,” one of the hot hells.

Located in 2 passages in the translation:

  • 11.­238
  • 11.­243
g.­1251

pratyeka­buddha

Wylie:
  • rang sangs rgyas
Tibetan:
  • རང་སངས་རྒྱས།
Sanskrit:
  • pratyeka­buddha

Definition from the 84000 Glossary of Terms:

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

Located in 198 passages in the translation:

  • 1.­3
  • 1.­10
  • 1.­15
  • 1.­35
  • 1.­59
  • 1.­61
  • 1.­70
  • 1.­120
  • 2.­20
  • 2.­107-108
  • 2.­139
  • 2.­143
  • 2.­146
  • 2.­183-184
  • 2.­186-187
  • 2.­203
  • 2.­209
  • 4.­75
  • 4.­80-83
  • 4.­112-113
  • 4.­115
  • 5.­7
  • 7.­2
  • 8.­8
  • 8.­10
  • 10.­7
  • 10.­48
  • 10.­58
  • 11.­83
  • 11.­111
  • 11.­157
  • 11.­176
  • 11.­196-198
  • 11.­210
  • 11.­236
  • 12.­51
  • 14.­6
  • 15.­132
  • 15.­194
  • 17.­4
  • 25.­12-13
  • 27.­1
  • 27.­9
  • 30.­34
  • 34.­10
  • 35.­5
  • 35.­41
  • 37.­38
  • 37.­47
  • 37.­108
  • 38.­36
  • 38.­47
  • 38.­49
  • 50.­2
  • 50.­28
  • 50.­49
  • 51.­54
  • 52.­145
  • 53.­95
  • 53.­103
  • 53.­142
  • 53.­246
  • 53.­268-270
  • 53.­281
  • 53.­289
  • 53.­291-292
  • 53.­307
  • 53.­315
  • 53.­411
  • 53.­429
  • 53.­432-435
  • 53.­597
  • 53.­604-605
  • 53.­663
  • 53.­678
  • 53.­705-706
  • 53.­773
  • 54.­21
  • 54.­27
  • 54.­104
  • n.­122
  • n.­138
  • n.­584-585
  • n.­626
  • n.­725
  • n.­770
  • n.­1829
  • n.­2003
  • n.­2611
  • n.­2761
  • n.­2775
  • n.­2799
  • n.­2805
  • n.­2867
  • n.­2962
  • n.­2964
  • n.­3088
  • n.­3134
  • g.­28
  • g.­92
  • g.­107
  • g.­152
  • g.­258
  • g.­328
  • g.­347
  • g.­348
  • g.­402
  • g.­437
  • g.­456
  • g.­458
  • g.­512
  • g.­513
  • g.­613
  • g.­631
  • g.­657
  • g.­678
  • g.­728
  • g.­759
  • g.­797
  • g.­810
  • g.­818
  • g.­843
  • g.­844
  • g.­855
  • g.­944
  • g.­979
  • g.­1004
  • g.­1109
  • g.­1146
  • g.­1150
  • g.­1177
  • g.­1219
  • g.­1224
  • g.­1337
  • g.­1340
  • g.­1408
  • g.­1414
  • g.­1429
  • g.­1440
  • g.­1450
  • g.­1451
  • g.­1504
  • g.­1520
  • g.­1522
  • g.­1535
  • g.­1550
  • g.­1589
  • g.­1590
  • g.­1594
  • g.­1607
  • g.­1631
  • g.­1632
  • g.­1642
  • g.­1673
  • g.­1677
  • g.­1687
  • g.­1711
  • g.­1715
  • g.­1716
  • g.­1735
  • g.­1742
  • g.­1743
  • g.­1783
  • g.­1793
  • g.­1842
  • g.­1848
  • g.­1853
  • g.­1855
  • g.­1858
  • g.­1863
  • g.­1868
  • g.­1874
  • g.­1875
  • g.­1876
  • g.­1885
  • g.­1912
  • g.­2015
  • g.­2066
  • g.­2105
g.­1256

preta

Wylie:
  • yi dags
  • yi dwags
Tibetan:
  • ཡི་དགས།
  • ཡི་དྭགས།
Sanskrit:
  • preta

Definition from the 84000 Glossary of Terms:

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

They are sometimes said to reside in the realm of Yama, but are also frequently described as roaming charnel grounds and other inhospitable or frightening places along with piśācas and other such beings. They are particularly known to suffer from great hunger and thirst and the inability to acquire sustenance. Detailed descriptions of their realm and experience, including a list of the thirty-six classes of pretas, can be found in The Application of Mindfulness of the Sacred Dharma, Toh 287, 2.­1281– 2.1482.

Located in 35 passages in the translation:

  • 2.­161
  • 2.­169
  • 11.­128
  • 26.­44
  • 30.­19
  • 30.­22
  • 31.­40
  • 31.­55
  • 37.­62
  • 51.­41
  • 51.­71
  • 52.­21
  • 52.­115
  • 53.­98
  • 53.­379
  • 53.­410
  • 53.­427
  • 53.­474-475
  • 53.­477
  • 53.­481
  • 53.­634-636
  • 53.­672
  • 53.­907
  • 54.­71
  • 54.­92
  • 54.­101
  • n.­1817-1818
  • n.­2353
  • n.­2992
  • n.­6836
  • g.­2133
g.­1261

provision

Wylie:
  • tshogs
Tibetan:
  • ཚོགས།
Sanskrit:
  • sambhāra

Usually mentioned as a pair, as “two provisions/accumulations” of wisdom (acquired through meditation) and merit (acquired through moral conduct).

Located in 1 passage in the translation:

  • 11.­137
g.­1270

Puṇyaprasava

Wylie:
  • bsod nams skyes
Tibetan:
  • བསོད་ནམས་སྐྱེས།
Sanskrit:
  • puṇyaprasava

One of the gods’ realms; also the name of the gods living there.

Located in 2 passages in the translation:

  • 2.­157
  • 53.­1
g.­1274

Pure Abode

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

The generic name of the five pure realms inhabited by the higher orders of gods.

Located in 21 passages in the translation:

  • i.­3
  • 1.­1
  • 1.­3
  • 1.­18
  • 1.­20-21
  • 1.­38
  • 2.­49
  • 4.­83
  • 12.­1
  • 16.­35
  • 17.­34
  • 35.­2
  • 53.­594
  • 54.­97
  • 54.­104
  • n.­10
  • n.­1324
  • n.­2828
  • n.­3393
  • g.­816
g.­1293

Rāhu

Wylie:
  • sgra gcan
Tibetan:
  • སྒྲ་གཅན།
Sanskrit:
  • rāhu

One of the kings of asuras; the demon who is thought to cause an eclipse.

Located in 22 passages in the translation:

  • 1.­92
  • 1.­94
  • 15.­157
  • 15.­163
  • 15.­169
  • 24.­203
  • 24.­205
  • 24.­216
  • 24.­218
  • 24.­222
  • 24.­224-226
  • n.­221
  • n.­1238
  • n.­1241
  • n.­1246
  • n.­1410
  • n.­1435
  • n.­1468
  • n.­3755
  • g.­548
g.­1294

Rāhula

Wylie:
  • sgra gcan ’dzin
Tibetan:
  • སྒྲ་གཅན་འཛིན།
Sanskrit:
  • rāhula

One of the śrāvakas attending the delivery of the MMK; one of the eight great śrāvakas or arhats.

Located in 5 passages in the translation:

  • 1.­62
  • 4.­81
  • 11.­196
  • 53.­221
  • app.­6
g.­1299

rākṣasa

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

Definition from the 84000 Glossary of Terms:

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

Located in 75 passages in the translation:

  • 1.­42
  • 1.­51
  • 1.­75-76
  • 1.­108
  • 2.­20
  • 2.­161
  • 2.­169
  • 2.­209
  • 3.­6-7
  • 6.­11
  • 10.­6-7
  • 11.­128
  • 12.­15
  • 14.­75
  • 24.­22
  • 28.­40
  • 31.­2
  • 31.­42
  • 31.­55
  • 32.­38
  • 35.­81
  • 35.­102
  • 35.­202
  • 37.­63
  • 37.­74
  • 38.­28
  • 50.­10
  • 51.­41
  • 51.­63
  • 51.­70
  • 52.­16
  • 52.­115
  • 52.­122
  • 53.­98
  • 53.­118
  • 53.­234
  • 53.­379
  • 53.­891
  • 54.­16
  • 54.­47
  • n.­441
  • n.­515
  • n.­521
  • n.­725
  • n.­1817-1818
  • n.­2086
  • g.­67
  • g.­112
  • g.­263
  • g.­446
  • g.­534
  • g.­603
  • g.­796
  • g.­798
  • g.­841
  • g.­1074
  • g.­1075
  • g.­1301
  • g.­1333
  • g.­1402
  • g.­1420
  • g.­1447
  • g.­1619
  • g.­1648
  • g.­1734
  • g.­1805
  • g.­1806
  • g.­2030
  • g.­2036
  • g.­2133
  • g.­2153
g.­1316

Ratnaketu

Wylie:
  • rin po che’i tog
  • rin chen tog
Tibetan:
  • རིན་པོ་ཆེའི་ཏོག
  • རིན་ཆེན་ཏོག
Sanskrit:
  • ratnaketu

One of the tathāgatas attending the delivery of the MMK; the tathāgata who seems to be an emanation of Mañjuśrī, identified with the mantra bhrūṁ.

Located in 20 passages in the translation:

  • 1.­39
  • 14.­1
  • 14.­4
  • 14.­29
  • 14.­48
  • 14.­102
  • 14.­105
  • 14.­111
  • 26.­5
  • 27.­4
  • 27.­27
  • 35.­122
  • 37.­110
  • n.­1024
  • n.­1054
  • n.­1087
  • n.­1527
  • n.­1551
  • n.­1651
  • g.­1325
g.­1322

Ratnaśikhin

Wylie:
  • rin chen gtsug tor can
Tibetan:
  • རིན་ཆེན་གཙུག་ཏོར་ཅན།
Sanskrit:
  • ratnaśikhin

One of the eight tathāgatas.

Located in 3 passages in the translation:

  • 4.­77
  • 5.­6
  • g.­1763
g.­1334

realm of the four great kings

Wylie:
  • rgyal po chen po bzhi’i ris
Tibetan:
  • རྒྱལ་པོ་ཆེན་པོ་བཞིའི་རིས།
Sanskrit:
  • cātur­mahā­rājika

One of the gods’ realms; also used as the name of the gods living there.

Located in 3 passages in the translation:

  • 1.­91
  • 2.­156
  • 11.­159
g.­1335

Realm of the Pure Abode

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

The highest division of the realm of form, comprising its five highest heavens; also used as the name of the gods living there. The name is rendered elsewhere in this translation as “Śuddhāvāsa.”

Located in 181 passages in the translation:

  • 1.­4
  • 1.­18
  • 1.­37
  • 1.­40
  • 1.­42
  • 1.­44
  • 1.­47
  • 1.­51
  • 1.­76
  • 1.­95
  • 1.­97
  • 1.­99
  • 1.­108
  • 2.­1
  • 2.­3
  • 2.­7
  • 2.­106-107
  • 2.­136
  • 2.­149
  • 3.­1
  • 4.­1
  • 4.­80
  • 5.­3
  • 5.­8
  • 6.­5
  • 11.­1
  • 13.­1
  • 14.­1
  • 14.­3
  • 14.­6
  • 15.­106
  • 16.­1
  • 25.­3
  • 25.­12
  • 25.­36
  • 26.­1
  • 27.­1
  • 28.­1
  • 28.­54
  • 29.­1
  • 30.­1
  • 31.­1
  • 32.­1
  • 33.­1
  • 34.­1
  • 35.­1
  • 35.­307
  • 36.­1
  • 37.­1
  • 38.­1
  • 38.­9
  • 51.­1
  • 53.­54
  • 53.­151
  • 53.­919
  • 54.­1
  • n.­2236
  • n.­2768
  • n.­2785
  • g.­18
  • g.­29
  • g.­60
  • g.­74
  • g.­77
  • g.­82
  • g.­89
  • g.­102
  • g.­114
  • g.­116
  • g.­150
  • g.­167
  • g.­184
  • g.­199
  • g.­200
  • g.­237
  • g.­239
  • g.­264
  • g.­265
  • g.­272
  • g.­277
  • g.­282
  • g.­285
  • g.­306
  • g.­307
  • g.­313
  • g.­330
  • g.­335
  • g.­340
  • g.­366
  • g.­367
  • g.­375
  • g.­388
  • g.­392
  • g.­394
  • g.­454
  • g.­474
  • g.­481
  • g.­574
  • g.­614
  • g.­624
  • g.­655
  • g.­667
  • g.­668
  • g.­720
  • g.­740
  • g.­777
  • g.­779
  • g.­821
  • g.­822
  • g.­842
  • g.­847
  • g.­859
  • g.­860
  • g.­863
  • g.­864
  • g.­892
  • g.­911
  • g.­927
  • g.­933
  • g.­978
  • g.­980
  • g.­981
  • g.­988
  • g.­989
  • g.­1007
  • g.­1034
  • g.­1066
  • g.­1079
  • g.­1080
  • g.­1105
  • g.­1116
  • g.­1117
  • g.­1162
  • g.­1176
  • g.­1233
  • g.­1243
  • g.­1307
  • g.­1309
  • g.­1344
  • g.­1362
  • g.­1372
  • g.­1404
  • g.­1407
  • g.­1409
  • g.­1482
  • g.­1495
  • g.­1519
  • g.­1536
  • g.­1537
  • g.­1560
  • g.­1571
  • g.­1585
  • g.­1598
  • g.­1602
  • g.­1617
  • g.­1621
  • g.­1622
  • g.­1633
  • g.­1634
  • g.­1669
  • g.­1698
  • g.­1704
  • g.­1706
  • g.­1722
  • g.­1744
  • g.­1747
  • g.­1758
  • g.­1777
  • g.­1831
  • g.­2009
  • g.­2016
  • g.­2057
  • g.­2059
  • g.­2061
  • g.­2070
  • g.­2071
  • g.­2072
  • g.­2106
  • g.­2126
  • g.­2148
g.­1336

realm of the Thirty-Three

Wylie:
  • sum cu rtsa gsum
Tibetan:
  • སུམ་ཅུ་རྩ་གསུམ།
Sanskrit:
  • tṛdaśa

One of the gods’ realms; also used as the name of the gods living there.

Located in 6 passages in the translation:

  • 1.­91
  • 11.­159
  • 53.­1
  • 53.­49
  • 54.­67
  • g.­1443
g.­1340

Riṣṭa

Wylie:
  • ’dod pa
Tibetan:
  • འདོད་པ།
Sanskrit:
  • riṣṭa

One of the pratyeka­buddhas attending the delivery of the MMK.

Located in 3 passages in the translation:

  • 1.­60
  • 11.­196
  • n.­3628
g.­1341

rite

Wylie:
  • las
Tibetan:
  • ལས།
Sanskrit:
  • karman

A rite that is meant to accomplish an activity (such as pacifying, nourishing, etc.). This term is also translated in other instances as “activity,” “karma,” “karman,” or “karmic accumulation.” In the latter three cases the term refers to karmic accumulation, positive or negative, that will produce results in the future, unless it is purified.

Located in 398 passages in the translation:

  • s.­1
  • i.­6
  • 1.­10
  • 1.­33
  • 2.­50-51
  • 2.­57
  • 2.­62
  • 2.­80
  • 2.­85
  • 2.­88
  • 2.­91
  • 2.­94
  • 2.­99
  • 2.­101
  • 2.­113
  • 2.­127
  • 2.­131
  • 2.­137
  • 2.­192
  • 3.­1
  • 4.­10
  • 4.­16
  • 4.­20
  • 4.­26
  • 4.­29
  • 4.­49
  • 4.­53-54
  • 4.­114
  • 6.­6
  • 6.­12
  • 7.­9
  • 7.­11
  • 7.­13
  • 7.­23
  • 8.­7
  • 9.­4
  • 9.­20-21
  • 10.­8
  • 10.­30
  • 10.­35
  • 10.­40
  • 10.­51
  • 10.­57
  • 10.­59
  • 11.­1
  • 11.­3-4
  • 11.­6
  • 11.­14
  • 11.­60-61
  • 11.­155
  • 11.­158
  • 11.­180
  • 11.­185
  • 11.­193
  • 11.­208-209
  • 11.­228
  • 11.­264
  • 11.­266-267
  • 11.­269
  • 11.­273
  • 12.­1
  • 12.­4-5
  • 12.­11-12
  • 12.­15-16
  • 12.­24
  • 13.­1
  • 13.­15-16
  • 13.­19-21
  • 13.­23-24
  • 13.­34
  • 13.­37-38
  • 13.­40
  • 13.­43-46
  • 13.­50
  • 13.­53
  • 13.­55
  • 13.­58-59
  • 13.­64
  • 13.­68
  • 14.­5
  • 14.­7
  • 14.­37
  • 14.­41
  • 14.­66
  • 14.­71-73
  • 14.­77-80
  • 14.­88
  • 14.­92-94
  • 14.­100-101
  • 14.­106
  • 14.­115
  • 14.­124
  • 14.­154
  • 14.­157
  • 14.­167
  • 14.­171
  • 14.­173-174
  • 14.­176
  • 14.­179-180
  • 15.­2
  • 15.­6
  • 15.­68
  • 15.­92
  • 15.­202
  • 17.­31-32
  • 24.­8
  • 24.­106
  • 24.­180
  • 24.­186
  • 25.­27
  • 25.­35
  • 26.­5
  • 26.­11
  • 26.­13
  • 26.­23-24
  • 26.­26
  • 26.­32
  • 26.­38-40
  • 26.­43
  • 26.­52
  • 26.­58
  • 26.­63
  • 27.­16-17
  • 27.­20
  • 27.­32
  • 27.­43
  • 27.­45
  • 27.­49-50
  • 27.­52
  • 27.­54-55
  • 27.­57-59
  • 27.­61
  • 27.­63-64
  • 27.­66-75
  • 27.­77-84
  • 27.­86-87
  • 28.­1
  • 28.­8-10
  • 28.­12
  • 28.­23
  • 28.­28
  • 28.­30-32
  • 28.­34-35
  • 28.­42
  • 28.­45
  • 28.­52
  • 29.­2
  • 29.­8
  • 29.­19-20
  • 30.­23-24
  • 30.­45
  • 31.­26
  • 31.­28
  • 32.­13
  • 32.­22-23
  • 32.­41
  • 33.­23
  • 33.­40-42
  • 33.­46-47
  • 33.­49
  • 33.­81-82
  • 33.­87
  • 33.­105
  • 33.­116
  • 34.­18
  • 34.­25
  • 34.­28
  • 35.­38
  • 35.­48
  • 35.­50
  • 35.­54
  • 35.­57
  • 35.­60-61
  • 35.­64
  • 35.­70
  • 35.­77
  • 35.­135
  • 35.­137
  • 35.­142
  • 35.­144
  • 35.­173
  • 35.­175
  • 35.­179
  • 35.­206
  • 35.­208
  • 35.­218-219
  • 35.­253
  • 35.­258
  • 35.­260-261
  • 35.­268
  • 35.­270
  • 35.­289
  • 35.­291
  • 36.­1-2
  • 36.­15-16
  • 37.­2
  • 37.­6
  • 37.­20-22
  • 37.­25-26
  • 37.­42
  • 37.­97
  • 37.­106
  • 37.­111
  • 38.­49
  • 50.­3
  • 51.­25
  • 51.­29
  • 51.­34
  • 51.­36
  • 51.­46
  • 51.­49
  • 51.­74
  • 51.­80
  • 52.­10
  • 52.­17-19
  • 52.­21-22
  • 52.­24
  • 52.­33
  • 52.­38
  • 52.­44
  • 52.­53
  • 52.­61
  • 52.­67
  • 52.­69
  • 52.­75
  • 52.­85-86
  • 52.­116
  • 52.­124
  • 52.­136-137
  • 52.­140
  • 53.­436-438
  • 53.­922
  • 54.­12
  • 54.­34
  • 54.­38
  • 54.­52
  • 54.­80-82
  • n.­5
  • n.­320
  • n.­437
  • n.­457
  • n.­468
  • n.­512
  • n.­545
  • n.­549
  • n.­664
  • n.­685
  • n.­758
  • n.­767
  • n.­769
  • n.­774
  • n.­915
  • n.­928
  • n.­951-952
  • n.­974
  • n.­1014
  • n.­1030
  • n.­1034
  • n.­1053
  • n.­1078
  • n.­1174
  • n.­1301
  • n.­1424
  • n.­1519
  • n.­1591
  • n.­1607
  • n.­1654
  • n.­1660
  • n.­1663
  • n.­1668
  • n.­1675-1676
  • n.­1679-1680
  • n.­1729
  • n.­1776
  • n.­1821
  • n.­1887-1888
  • n.­1893
  • n.­1979
  • n.­1990
  • n.­2156
  • n.­2228
  • n.­2344
  • n.­2420
  • n.­2433
  • n.­2445
  • n.­2483
  • n.­2596-2597
  • n.­2602
  • n.­2631
  • n.­2643
  • n.­2694
  • n.­2709
  • n.­2739
  • n.­2755
  • n.­2985
  • n.­2991
  • n.­3254
  • n.­4689
  • g.­25
  • g.­71
  • g.­256
  • g.­695
  • g.­984
  • g.­1036
  • g.­1106
  • g.­1107
  • g.­1338
  • g.­1755
g.­1349

ṛṣi

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

Sage; also a class of semidivine beings.

Located in 53 passages in the translation:

  • 1.­75
  • 2.­161
  • 2.­164
  • 2.­170
  • 2.­209
  • 31.­53
  • 32.­38
  • 37.­39
  • 37.­73
  • 37.­120
  • 52.­115
  • 52.­122
  • 53.­97
  • 53.­124
  • 53.­142
  • 53.­184
  • 53.­234
  • 53.­311
  • 53.­554
  • 53.­909
  • 54.­104
  • n.­222
  • n.­1429
  • n.­1873
  • n.­2801
  • n.­3045
  • g.­38
  • g.­40
  • g.­42
  • g.­80
  • g.­129
  • g.­179
  • g.­193
  • g.­238
  • g.­527
  • g.­615
  • g.­619
  • g.­767
  • g.­768
  • g.­1017
  • g.­1056
  • g.­1057
  • g.­1171
  • g.­1172
  • g.­1201
  • g.­1202
  • g.­1263
  • g.­1367
  • g.­1916
  • g.­1990
  • g.­2014
  • g.­2122
  • g.­2155
g.­1352

rudrākṣa

Wylie:
  • ru drAk+Sha
  • ru drA k+Sha
Tibetan:
  • རུ་དྲཱཀྵ།
  • རུ་དྲཱ་ཀྵ།
Sanskrit:
  • rudrākṣa

Seeds of Elaeocarpus ganitrus with rough surface. The larger ones are used for counting the mantras of wrathful deities.

Located in 5 passages in the translation:

  • 10.­54
  • 11.­58
  • 12.­8
  • 12.­30
  • n.­755
g.­1363

sādhana

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

A formal practice usually organized into sessions, which involves mantra and visualization.

Located in 53 passages in the translation:

  • 1.­8
  • 1.­33
  • 2.­201
  • 4.­2
  • 4.­63
  • 8.­1
  • 8.­13
  • 9.­15
  • 9.­20
  • 9.­22
  • 10.­51
  • 10.­58
  • 11.­155
  • 26.­4
  • 26.­6-10
  • 26.­12
  • 26.­14-15
  • 26.­19-22
  • 26.­24-25
  • 26.­27-28
  • 26.­30
  • 26.­32-36
  • 26.­48-49
  • 26.­51
  • 26.­56
  • 26.­58
  • 28.­1
  • 33.­19
  • 33.­32
  • 53.­358
  • 53.­382
  • 53.­435
  • n.­758
  • n.­1462
  • n.­1541
  • n.­1557
  • n.­1680
  • n.­2679
g.­1367

sage

Wylie:
  • drang srong
Tibetan:
  • དྲང་སྲོང་།
Sanskrit:
  • ṛṣi

See “ṛṣi.”

Located in 143 passages in the translation:

  • 1.­82
  • 1.­84
  • 2.­36
  • 2.­168
  • 2.­170
  • 4.­33
  • 4.­85
  • 4.­109
  • 6.­10
  • 10.­23
  • 11.­23
  • 11.­83
  • 11.­94
  • 11.­108
  • 11.­138
  • 11.­143-145
  • 11.­166
  • 11.­172
  • 11.­184
  • 11.­187
  • 11.­201
  • 11.­227
  • 11.­256
  • 12.­45
  • 12.­48
  • 13.­20-21
  • 14.­4
  • 14.­9
  • 14.­17
  • 14.­28-29
  • 14.­69
  • 14.­74
  • 14.­76
  • 14.­105
  • 15.­84
  • 15.­107
  • 15.­216
  • 15.­221-222
  • 16.­10
  • 16.­12-14
  • 16.­18-19
  • 16.­31
  • 17.­33
  • 24.­21
  • 24.­28
  • 25.­19
  • 25.­23
  • 25.­32-33
  • 30.­47
  • 31.­36
  • 32.­28
  • 33.­39
  • 33.­118
  • 34.­13
  • 34.­29
  • 34.­34-35
  • 34.­37
  • 35.­113
  • 35.­116
  • 35.­167
  • 35.­171
  • 35.­195
  • 35.­214
  • 35.­290
  • 35.­293
  • 53.­37
  • 53.­71
  • 53.­75
  • 53.­84
  • 53.­113-115
  • 53.­120
  • 53.­127
  • 53.­164
  • 53.­180
  • 53.­187
  • 53.­190
  • 53.­197
  • 53.­251
  • 53.­294
  • 53.­599
  • 53.­606
  • 53.­848
  • 53.­856
  • 53.­919
  • 53.­921
  • 54.­55
  • 54.­57-58
  • 54.­63
  • 54.­72
  • 54.­88
  • n.­848
  • n.­1038
  • n.­1429
  • n.­1517
  • n.­1891
  • n.­1995
  • n.­2131
  • n.­2160
  • n.­2181
  • n.­3368
  • g.­38
  • g.­40
  • g.­42
  • g.­80
  • g.­129
  • g.­179
  • g.­193
  • g.­238
  • g.­527
  • g.­615
  • g.­619
  • g.­767
  • g.­768
  • g.­1017
  • g.­1056
  • g.­1057
  • g.­1171
  • g.­1172
  • g.­1201
  • g.­1202
  • g.­1263
  • g.­1349
  • g.­1386
  • g.­1501
  • g.­1689
  • g.­1916
  • g.­1990
  • g.­2014
  • g.­2122
  • g.­2155
g.­1380

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra

See “Indra.”

Located in 47 passages in the translation:

  • 1.­75
  • 2.­115
  • 2.­138
  • 2.­156
  • 2.­167
  • 4.­11
  • 4.­36
  • 5.­8
  • 9.­19
  • 11.­159
  • 14.­75
  • 14.­135
  • 24.­39
  • 32.­10
  • 32.­40
  • 33.­99
  • 35.­103
  • 35.­107
  • 38.­21
  • 51.­43
  • 52.­139
  • 53.­1
  • 53.­18
  • 53.­49
  • 53.­210
  • 53.­373
  • 53.­462
  • 53.­466
  • 53.­678
  • 53.­901
  • 53.­903
  • 54.­4
  • 54.­66-68
  • n.­2066
  • n.­2069
  • n.­2088
  • n.­2114
  • n.­2786
  • n.­2984
  • n.­3337
  • n.­3349
  • n.­3643
  • n.­6103
  • g.­602
  • g.­1357
g.­1385

Śākya Lodrö

Wylie:
  • shAkya blo gros
Tibetan:
  • ཤཱཀྱ་བློ་གྲོས།
Sanskrit:
  • (not in the skt. source of the mmk)

The name of an important translator who was active during the early Sarma (gsar ma) period (c. 11th century).

Located in 2 passages in the translation:

  • i.­12
  • c.­1
g.­1386

Śākyamuni

Wylie:
  • shAkya thub pa
Tibetan:
  • ཤཱཀྱ་ཐུབ་པ།
Sanskrit:
  • śākyamuni

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni (“sage”) from the Śākya clan. He is counted as the fourth of the first four buddhas of the present Good Eon, the other three being Krakucchanda, Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next buddha in this eon.

Located in 275 passages in the translation:

  • i.­3
  • 1.­1
  • 1.­4
  • 1.­8-10
  • 1.­12
  • 1.­19-22
  • 1.­30-32
  • 1.­37
  • 1.­39
  • 1.­42
  • 1.­44
  • 1.­47
  • 1.­51-52
  • 1.­54
  • 1.­61
  • 1.­63
  • 1.­67
  • 1.­84
  • 1.­101
  • 1.­107-108
  • 2.­136
  • 2.­139-140
  • 2.­143
  • 2.­145
  • 2.­150
  • 2.­166
  • 2.­183
  • 4.­1
  • 4.­4
  • 4.­65
  • 4.­76
  • 4.­82
  • 4.­84-85
  • 4.­88
  • 4.­102
  • 5.­1
  • 5.­3-5
  • 5.­7
  • 6.­1
  • 7.­1
  • 7.­4
  • 7.­6
  • 8.­1
  • 8.­3
  • 8.­8
  • 8.­10
  • 9.­1
  • 9.­21
  • 10.­1
  • 11.­1
  • 11.­151
  • 11.­157
  • 11.­170
  • 11.­199
  • 12.­1
  • 12.­47
  • 13.­1
  • 14.­1-4
  • 14.­6-7
  • 15.­3
  • 15.­105-106
  • 16.­1
  • 17.­1-2
  • 24.­1
  • 24.­3
  • 25.­1
  • 25.­3
  • 25.­12
  • 26.­1
  • 26.­62
  • 27.­1
  • 28.­1-2
  • 29.­1
  • 29.­3
  • 30.­1
  • 31.­1
  • 31.­3
  • 32.­1
  • 33.­1
  • 34.­1
  • 35.­1-3
  • 35.­5
  • 36.­1
  • 37.­1
  • 37.­110
  • 37.­123
  • 38.­1
  • 52.­1
  • 53.­1
  • 53.­190
  • 53.­855
  • 54.­1
  • 54.­97
  • 54.­99
  • 54.­101
  • n.­99
  • n.­418
  • n.­583
  • n.­597
  • n.­838
  • n.­861
  • n.­911
  • n.­986
  • n.­1308
  • n.­1310
  • n.­1635
  • n.­1834
  • n.­1836
  • n.­2014
  • n.­2160
  • n.­2460
  • n.­2492
  • n.­2768
  • n.­2788
  • n.­2894
  • n.­2905
  • n.­2910
  • n.­2914
  • n.­2929
  • n.­3060
  • n.­3248
  • n.­3294
  • n.­3305
  • n.­3368
  • n.­3390
  • g.­18
  • g.­29
  • g.­60
  • g.­74
  • g.­77
  • g.­82
  • g.­89
  • g.­102
  • g.­114
  • g.­116
  • g.­150
  • g.­167
  • g.­184
  • g.­199
  • g.­200
  • g.­232
  • g.­237
  • g.­239
  • g.­264
  • g.­265
  • g.­272
  • g.­277
  • g.­282
  • g.­285
  • g.­306
  • g.­307
  • g.­313
  • g.­330
  • g.­335
  • g.­340
  • g.­366
  • g.­367
  • g.­375
  • g.­388
  • g.­392
  • g.­394
  • g.­454
  • g.­474
  • g.­481
  • g.­574
  • g.­614
  • g.­624
  • g.­655
  • g.­667
  • g.­668
  • g.­691
  • g.­720
  • g.­740
  • g.­777
  • g.­779
  • g.­821
  • g.­822
  • g.­830
  • g.­842
  • g.­847
  • g.­859
  • g.­860
  • g.­863
  • g.­864
  • g.­879
  • g.­892
  • g.­911
  • g.­927
  • g.­933
  • g.­978
  • g.­980
  • g.­981
  • g.­988
  • g.­989
  • g.­1007
  • g.­1034
  • g.­1066
  • g.­1079
  • g.­1080
  • g.­1105
  • g.­1116
  • g.­1117
  • g.­1162
  • g.­1176
  • g.­1233
  • g.­1243
  • g.­1307
  • g.­1309
  • g.­1344
  • g.­1362
  • g.­1369
  • g.­1372
  • g.­1404
  • g.­1407
  • g.­1409
  • g.­1424
  • g.­1427
  • g.­1482
  • g.­1495
  • g.­1519
  • g.­1536
  • g.­1537
  • g.­1560
  • g.­1571
  • g.­1579
  • g.­1585
  • g.­1603
  • g.­1617
  • g.­1621
  • g.­1622
  • g.­1633
  • g.­1634
  • g.­1669
  • g.­1698
  • g.­1704
  • g.­1706
  • g.­1722
  • g.­1744
  • g.­1747
  • g.­1758
  • g.­1777
  • g.­1831
  • g.­2009
  • g.­2016
  • g.­2017
  • g.­2057
  • g.­2059
  • g.­2061
  • g.­2070
  • g.­2071
  • g.­2072
  • g.­2126
  • g.­2148
g.­1392

Śālmalīvana

Wylie:
  • shal ma li nags
Tibetan:
  • ཤལ་མ་ལི་ནགས།
Sanskrit:
  • śālmalīvana

“Forest of Silk Cotton Trees,” one of the hot hells (the thorns of a silk cotton tree are supposed to be used in torture).

Located in 1 passage in the translation:

  • 11.­239
g.­1393

Samādhi

Wylie:
  • ting ’dzin
  • ting nge ’dzin
Tibetan:
  • ཏིང་འཛིན།
  • 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 42 passages in the translation:

  • 1.­2-4
  • 1.­14-15
  • 1.­18-19
  • 1.­35
  • 1.­38
  • 1.­47
  • 1.­49
  • 1.­57
  • 1.­59
  • 1.­68-69
  • 1.­107-108
  • 2.­1
  • 2.­106-108
  • 11.­130
  • 11.­199
  • 15.­242
  • 17.­1
  • 25.­3
  • 35.­1-2
  • 50.­4
  • 50.­19
  • 53.­1
  • 53.­33
  • 53.­43
  • 53.­76
  • n.­12
  • n.­32
  • n.­1344
  • n.­2320
  • n.­2506
  • n.­2758
  • n.­3318
  • g.­829
g.­1398

Samantabhadra

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

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 28 passages in the translation:

  • 1.­41
  • 2.­141
  • 2.­166
  • 4.­71
  • 4.­73
  • 6.­3
  • 7.­16-18
  • 7.­22-23
  • 11.­195
  • 27.­24
  • 27.­29
  • 27.­37-39
  • 28.­2
  • 28.­5
  • 28.­24
  • 29.­7
  • 37.­75
  • 37.­104
  • 50.­27
  • 52.­132
  • n.­652
  • n.­656
  • n.­658
g.­1418

samaya

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

A commitment that binds a mantra practitioner with their deity and their master. The term is rendered elsewhere in this translation as “pledge.”

Located in 106 passages in the translation:

  • i.­5
  • i.­15
  • 1.­42
  • 1.­51
  • 1.­71
  • 1.­73
  • 2.­1-2
  • 2.­8
  • 2.­19
  • 2.­22
  • 2.­25
  • 2.­40
  • 2.­48
  • 2.­72
  • 2.­89
  • 2.­95
  • 2.­106
  • 2.­108-110
  • 2.­113-116
  • 2.­123
  • 2.­196
  • 2.­202
  • 2.­208
  • 4.­5-6
  • 7.­7
  • 7.­12
  • 8.­7
  • 10.­45
  • 11.­4-6
  • 11.­30
  • 11.­149
  • 11.­173
  • 11.­188
  • 11.­191
  • 11.­256
  • 12.­2
  • 15.­105
  • 17.­35
  • 24.­2
  • 34.­2
  • 34.­6
  • 34.­9
  • 36.­5
  • 37.­25
  • 37.­27-29
  • 37.­58
  • 37.­66
  • 37.­104
  • 37.­106
  • 37.­108
  • 50.­8
  • 50.­11
  • 50.­31-33
  • 50.­41
  • 50.­46
  • 50.­48
  • 51.­53-54
  • 52.­12
  • 52.­50
  • 52.­62
  • 52.­92
  • 52.­115
  • 52.­146
  • 54.­5-6
  • n.­319
  • n.­357
  • n.­367
  • n.­491
  • n.­636
  • n.­746
  • n.­781
  • n.­784
  • n.­879
  • n.­945
  • n.­2106
  • n.­2310
  • n.­2344-2346
  • n.­2433
  • n.­2457
  • n.­2493
  • n.­2519-2520
  • n.­2528
  • n.­2535
  • n.­2613
  • n.­2708
  • n.­2729
  • n.­3318
  • g.­1215
g.­1433

saṃsāra

Wylie:
  • ’khor ba
Tibetan:
  • འཁོར་བ།
Sanskrit:
  • saṃsāra

The beginningless cycle of birth and death within the six realms of conditioned existence.

Located in 42 passages in the translation:

  • 1.­59
  • 1.­63
  • 1.­106
  • 4.­59
  • 4.­108
  • 5.­13
  • 11.­86
  • 11.­88
  • 11.­92
  • 11.­140
  • 11.­193
  • 14.­86
  • 14.­122
  • 15.­195
  • 16.­29
  • 17.­3
  • 24.­29
  • 24.­32
  • 32.­20
  • 33.­93-94
  • 33.­101
  • 34.­32
  • 34.­37
  • 35.­191
  • 35.­229
  • 51.­78
  • 53.­42
  • 53.­53
  • 53.­75
  • 53.­247
  • 53.­455
  • 53.­673
  • 54.­20
  • n.­821
  • n.­826
  • n.­1319
  • n.­1989
  • n.­2175
  • n.­3579
  • g.­37
  • g.­296
g.­1438

saṅgha

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • saṅgha

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as to identify the different groups of practitioners, like the community of bodhisattvas or the community of śrāvakas. It is also the third of the Three Jewels (triratna) of Buddhism: the Buddha, the Teaching, and the Community.

Located in 12 passages in the translation:

  • i.­4
  • 2.­196
  • 26.­15
  • 26.­30
  • 35.­41
  • 35.­282-283
  • 50.­44
  • 53.­629
  • 53.­675
  • g.­490
  • g.­1782
g.­1439

Sañjīva

Wylie:
  • yang sos
Tibetan:
  • ཡང་སོས།
Sanskrit:
  • sañjīva

“Reviving,” one of the hells.

Located in 4 passages in the translation:

  • 11.­239
  • 11.­243
  • 53.­671
  • 54.­73
g.­1452

Śāntamati

Wylie:
  • blo gros zhi ba
Tibetan:
  • བློ་གྲོས་ཞི་བ།
Sanskrit:
  • śāntamati

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 7 passages in the translation:

  • 4.­74
  • 5.­5
  • 52.­1
  • 52.­4
  • 52.­9-10
  • 52.­13
g.­1459

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

One of the śrāvakas attending the delivery of the MMK; one of the eight great śrāvakas.

Located in 5 passages in the translation:

  • 1.­62
  • 4.­81
  • 5.­7
  • 11.­196
  • 53.­1
g.­1471

Sarva­nīvaraṇa­viṣkambhin

Wylie:
  • sgrib pa thams cad rnam par sel ba
Tibetan:
  • སྒྲིབ་པ་ཐམས་ཅད་རྣམ་པར་སེལ་བ།
Sanskrit:
  • sarva­nīvaraṇa­viṣkambhin

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 6 passages in the translation:

  • 1.­41
  • 2.­141
  • 4.­69
  • 5.­5
  • 11.­195
  • 28.­5
g.­1502

siddha

Wylie:
  • grub pa
Tibetan:
  • གྲུབ་པ།
Sanskrit:
  • siddha

Accomplished being; also a class of semidivine beings similar to vidyādharas.

Located in 25 passages in the translation:

  • 1.­75
  • 2.­161
  • 2.­209
  • 4.­85
  • 9.­19
  • 10.­6
  • 14.­129
  • 14.­132
  • 15.­86
  • 26.­7
  • 31.­2
  • 31.­35
  • 37.­35
  • 53.­124
  • 53.­126
  • 53.­234
  • 53.­909
  • 54.­2
  • 54.­47
  • 54.­104
  • n.­764
  • n.­1103
  • n.­1530
  • g.­919
g.­1508

siddhi

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

See “accomplishment.”

Located in 6 passages in the translation:

  • n.­764
  • n.­3364
  • n.­4867
  • n.­4916
  • n.­5004
  • g.­22
g.­1522

Sitaketu

Wylie:
  • tog dkar po
Tibetan:
  • ཏོག་དཀར་པོ།
Sanskrit:
  • sitaketu
  • sita

One of the pratyeka­buddhas attending the delivery of the MMK; one of the eight chief pratyeka­buddhas.

Located in 3 passages in the translation:

  • 1.­60
  • 11.­196
  • n.­585
g.­1525

Sitātapatra

Wylie:
  • gtsug tor gdugs dkar po
Tibetan:
  • གཙུག་ཏོར་གདུགས་དཀར་པོ།
Sanskrit:
  • sitātapatra

One of the eight uṣṇīṣa kings.

Located in 17 passages in the translation:

  • 1.­43
  • 2.­145
  • 26.­11
  • 26.­13
  • 26.­22
  • 26.­56
  • 30.­50
  • 35.­39
  • 35.­275
  • 37.­11
  • 38.­17
  • 53.­360
  • n.­1538
  • n.­1548
  • n.­1618
  • n.­2464
  • n.­6284
g.­1540

sphere of phenomena

Wylie:
  • chos kyi dbyings
Tibetan:
  • ཆོས་ཀྱི་དབྱིངས།
Sanskrit:
  • dharmadhātu

Things as they truly are, with nothing imputed to them through dualistic thinking. The term is rendered elsewhere in this translation as “dharmadhātu.”

Located in 22 passages in the translation:

  • 1.­44
  • 1.­51
  • 1.­55
  • 1.­61
  • 1.­63
  • 1.­116-117
  • 25.­16
  • 25.­20
  • 33.­2
  • 35.­217
  • 37.­111
  • 52.­11
  • 54.­52-53
  • 54.­81
  • 54.­104
  • n.­1498
  • n.­1500
  • n.­1900
  • n.­3380
  • g.­404
g.­1543

śrāvaka

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

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 338 passages in the translation:

  • i.­1
  • i.­6
  • 1.­3
  • 1.­10
  • 1.­15
  • 1.­35
  • 1.­38
  • 1.­61
  • 1.­63-64
  • 1.­66
  • 1.­70
  • 1.­120
  • 2.­20
  • 2.­107-108
  • 2.­139
  • 2.­143
  • 2.­183-184
  • 2.­186-187
  • 2.­203-204
  • 2.­209
  • 4.­80-83
  • 4.­113
  • 4.­115
  • 5.­7
  • 7.­2
  • 8.­8
  • 8.­10
  • 10.­7
  • 10.­48
  • 10.­58
  • 11.­83
  • 11.­141
  • 11.­143
  • 11.­157
  • 11.­176
  • 11.­178
  • 11.­196-198
  • 11.­210
  • 11.­236
  • 12.­51
  • 14.­6
  • 15.­132
  • 15.­193
  • 17.­4
  • 25.­12-13
  • 27.­1
  • 27.­9
  • 30.­33
  • 34.­10
  • 35.­5
  • 35.­302
  • 37.­47
  • 37.­108
  • 38.­36-37
  • 38.­48-49
  • 50.­2
  • 50.­28
  • 50.­49
  • 52.­145
  • 53.­2
  • 53.­8
  • 53.­14
  • 53.­17
  • 53.­66
  • 53.­73
  • 53.­84
  • 53.­87
  • 53.­95
  • 53.­105
  • 53.­112
  • 53.­117
  • 53.­119
  • 53.­128
  • 53.­136-137
  • 53.­142
  • 53.­146
  • 53.­159
  • 53.­174
  • 53.­178
  • 53.­204
  • 53.­210
  • 53.­216
  • 53.­239
  • 53.­241
  • 53.­245-246
  • 53.­251
  • 53.­253
  • 53.­266
  • 53.­315
  • 53.­404-405
  • 53.­678
  • 53.­718-719
  • 54.­2
  • 54.­21
  • 54.­27
  • 54.­104
  • n.­26
  • n.­138
  • n.­626
  • n.­770
  • n.­1327
  • n.­2003
  • n.­2366
  • n.­2475
  • n.­2611
  • n.­2775
  • n.­2818
  • n.­2866-2867
  • n.­2885
  • n.­2901
  • n.­2948
  • n.­2964
  • g.­43
  • g.­95
  • g.­97
  • g.­99
  • g.­110
  • g.­121
  • g.­134
  • g.­138
  • g.­158
  • g.­165
  • g.­178
  • g.­213
  • g.­229
  • g.­230
  • g.­234
  • g.­248
  • g.­259
  • g.­260
  • g.­384
  • g.­386
  • g.­393
  • g.­395
  • g.­403
  • g.­413
  • g.­415
  • g.­430
  • g.­431
  • g.­432
  • g.­434
  • g.­447
  • g.­452
  • g.­453
  • g.­455
  • g.­478
  • g.­479
  • g.­519
  • g.­524
  • g.­528
  • g.­529
  • g.­537
  • g.­570
  • g.­571
  • g.­581
  • g.­625
  • g.­633
  • g.­635
  • g.­636
  • g.­638
  • g.­657
  • g.­689
  • g.­696
  • g.­697
  • g.­712
  • g.­715
  • g.­722
  • g.­737
  • g.­746
  • g.­751
  • g.­755
  • g.­792
  • g.­794
  • g.­803
  • g.­804
  • g.­835
  • g.­837
  • g.­840
  • g.­891
  • g.­901
  • g.­902
  • g.­910
  • g.­918
  • g.­925
  • g.­931
  • g.­934
  • g.­936
  • g.­949
  • g.­952
  • g.­954
  • g.­956
  • g.­974
  • g.­1003
  • g.­1008
  • g.­1009
  • g.­1032
  • g.­1062
  • g.­1085
  • g.­1087
  • g.­1088
  • g.­1090
  • g.­1091
  • g.­1097
  • g.­1128
  • g.­1132
  • g.­1145
  • g.­1147
  • g.­1148
  • g.­1151
  • g.­1152
  • g.­1157
  • g.­1161
  • g.­1193
  • g.­1196
  • g.­1197
  • g.­1200
  • g.­1212
  • g.­1234
  • g.­1237
  • g.­1244
  • g.­1252
  • g.­1254
  • g.­1258
  • g.­1266
  • g.­1275
  • g.­1282
  • g.­1283
  • g.­1285
  • g.­1291
  • g.­1294
  • g.­1305
  • g.­1328
  • g.­1331
  • g.­1346
  • g.­1394
  • g.­1397
  • g.­1401
  • g.­1410
  • g.­1416
  • g.­1430
  • g.­1432
  • g.­1455
  • g.­1457
  • g.­1459
  • g.­1533
  • g.­1542
  • g.­1545
  • g.­1551
  • g.­1552
  • g.­1555
  • g.­1561
  • g.­1565
  • g.­1566
  • g.­1569
  • g.­1580
  • g.­1582
  • g.­1604
  • g.­1625
  • g.­1628
  • g.­1629
  • g.­1652
  • g.­1657
  • g.­1667
  • g.­1668
  • g.­1670
  • g.­1671
  • g.­1672
  • g.­1690
  • g.­1713
  • g.­1714
  • g.­1723
  • g.­1738
  • g.­1739
  • g.­1783
  • g.­1793
  • g.­1798
  • g.­1799
  • g.­1801
  • g.­1807
  • g.­1820
  • g.­1837
  • g.­1841
  • g.­1843
  • g.­1845
  • g.­1849
  • g.­1851
  • g.­1852
  • g.­1856
  • g.­1861
  • g.­1862
  • g.­1864
  • g.­1865
  • g.­1866
  • g.­1869
  • g.­1870
  • g.­1872
  • g.­1879
  • g.­1880
  • g.­1881
  • g.­1883
  • g.­1886
  • g.­1887
  • g.­1893
  • g.­1901
  • g.­1994
  • g.­2004
  • g.­2005
  • g.­2012
  • g.­2016
  • g.­2024
  • g.­2050
  • g.­2073
  • g.­2085
  • g.­2096
  • g.­2100
  • g.­2101
  • g.­2143
  • g.­2144
  • g.­2145
  • g.­2146
g.­1602

Śuddhāvāsa

Wylie:
  • gnas gtsang ma
Tibetan:
  • གནས་གཙང་མ།
Sanskrit:
  • śuddhāvāsa

See “Realm of the Pure Abode.”

Located in 2 passages in the translation:

  • 1.­91
  • g.­1335
g.­1606

Sudhana

Wylie:
  • nor bzang
Tibetan:
  • ནོར་བཟང་།
Sanskrit:
  • sudhana

One of the sixteen great bodhisattvas. The content of the list varies from text to text.

Located in 7 passages in the translation:

  • 1.­41
  • 2.­141
  • 4.­69
  • 11.­195
  • 28.­2-3
  • n.­415
g.­1616

Sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

“Bliss-gone one”; an epithet of the Buddha or a tathāgata.

Located in 14 passages in the translation:

  • 4.­32
  • 27.­3
  • 31.­2
  • 37.­41
  • 50.­3
  • 51.­75
  • 53.­765
  • 54.­51
  • n.­562
  • n.­747
  • n.­2324
  • n.­2599
  • n.­3189
  • n.­3192
g.­1637

Suketu

Wylie:
  • tog bzang
Tibetan:
  • ཏོག་བཟང་།
Sanskrit:
  • suketu

One of the tathāgatas attending the delivery of the MMK.

Located in 4 passages in the translation:

  • 1.­39
  • 11.­196
  • 14.­4
  • n.­48
g.­1733

Suyāma

Wylie:
  • rab ’thab bral
Tibetan:
  • རབ་འཐབ་བྲལ།
Sanskrit:
  • suyāma

One of the gods’ realms; also used as the name of the gods living there.

Located in 4 passages in the translation:

  • 2.­167
  • 53.­1
  • 53.­18
  • 53.­902
g.­1763

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

A buddha manifesting through the twelve great deeds; the principal deity of a buddha family; one of the group of eight buddhas, starting with Ratnaśikhin; the title used for some deities that emanate from the level of the supreme awakening, such as the eight uṣṇīṣa kings. The term is rendered elsewhere in this translation as “thus-gone.”

Located in 380 passages in the translation:

  • s.­1
  • i.­9
  • i.­15
  • 1.­3-4
  • 1.­8
  • 1.­10-12
  • 1.­14
  • 1.­16-17
  • 1.­21
  • 1.­28
  • 1.­30-32
  • 1.­36-38
  • 1.­46-47
  • 1.­59
  • 1.­68
  • 2.­23
  • 2.­27
  • 2.­29
  • 2.­33
  • 2.­102
  • 2.­109-110
  • 2.­145
  • 2.­150-151
  • 2.­186
  • 4.­4
  • 4.­6
  • 4.­65-66
  • 4.­68
  • 4.­70
  • 4.­77-80
  • 4.­102
  • 4.­105
  • 5.­6
  • 6.­5
  • 7.­1-2
  • 7.­4
  • 8.­5
  • 8.­11
  • 9.­1
  • 9.­3
  • 9.­20
  • 10.­46
  • 10.­58
  • 11.­129
  • 11.­151
  • 11.­272
  • 13.­47
  • 14.­1
  • 14.­4-5
  • 14.­48
  • 14.­105
  • 15.­2
  • 15.­231
  • 16.­10
  • 16.­24
  • 17.­1
  • 25.­3
  • 25.­9
  • 25.­13-14
  • 25.­23-24
  • 26.­4
  • 26.­11
  • 26.­56
  • 26.­61
  • 27.­2-6
  • 27.­23
  • 27.­25
  • 27.­27-28
  • 27.­30
  • 27.­35-36
  • 27.­38
  • 27.­40-44
  • 27.­80
  • 28.­1
  • 30.­2
  • 32.­17
  • 32.­32
  • 33.­2
  • 34.­2
  • 35.­1
  • 35.­3-4
  • 35.­123
  • 35.­159
  • 35.­179
  • 36.­14
  • 37.­9
  • 37.­12
  • 37.­14
  • 37.­44
  • 37.­75
  • 37.­77
  • 37.­80
  • 37.­83
  • 37.­90-91
  • 37.­93-94
  • 37.­97
  • 37.­108-109
  • 37.­115
  • 37.­118
  • 37.­123
  • 38.­4
  • 50.­2
  • 51.­76
  • 52.­3
  • 52.­12
  • 52.­19
  • 53.­185
  • 53.­262
  • 53.­314
  • 53.­437
  • 53.­490
  • 53.­500
  • 53.­674
  • 54.­2-6
  • 54.­99-100
  • n.­17
  • n.­122
  • n.­299
  • n.­362
  • n.­458
  • n.­581
  • n.­590
  • n.­861
  • n.­1024
  • n.­1054
  • n.­1287
  • n.­1527
  • n.­1616
  • n.­1618-1620
  • n.­1634
  • n.­1638-1639
  • n.­1651
  • n.­1653
  • n.­1680
  • n.­1804-1805
  • n.­1900
  • n.­2268
  • n.­2372
  • n.­2435
  • n.­2442
  • n.­2453
  • n.­2613
  • n.­2746
  • n.­2748
  • n.­2874
  • n.­3160
  • n.­3311
  • n.­3313
  • n.­4920
  • g.­1
  • g.­4
  • g.­6
  • g.­23
  • g.­24
  • g.­32
  • g.­35
  • g.­36
  • g.­56
  • g.­58
  • g.­65
  • g.­75
  • g.­83
  • g.­84
  • g.­85
  • g.­86
  • g.­88
  • g.­90
  • g.­94
  • g.­103
  • g.­115
  • g.­118
  • g.­119
  • g.­157
  • g.­171
  • g.­192
  • g.­197
  • g.­204
  • g.­214
  • g.­242
  • g.­251
  • g.­280
  • g.­281
  • g.­311
  • g.­319
  • g.­347
  • g.­361
  • g.­373
  • g.­405
  • g.­407
  • g.­408
  • g.­421
  • g.­427
  • g.­438
  • g.­440
  • g.­441
  • g.­444
  • g.­456
  • g.­458
  • g.­459
  • g.­461
  • g.­462
  • g.­463
  • g.­464
  • g.­467
  • g.­480
  • g.­490
  • g.­504
  • g.­520
  • g.­601
  • g.­639
  • g.­640
  • g.­644
  • g.­649
  • g.­650
  • g.­651
  • g.­652
  • g.­653
  • g.­678
  • g.­679
  • g.­683
  • g.­712
  • g.­728
  • g.­729
  • g.­735
  • g.­741
  • g.­743
  • g.­753
  • g.­756
  • g.­775
  • g.­816
  • g.­817
  • g.­834
  • g.­844
  • g.­849
  • g.­857
  • g.­866
  • g.­876
  • g.­897
  • g.­903
  • g.­970
  • g.­1027
  • g.­1039
  • g.­1041
  • g.­1060
  • g.­1109
  • g.­1112
  • g.­1119
  • g.­1121
  • g.­1129
  • g.­1143
  • g.­1162
  • g.­1183
  • g.­1211
  • g.­1212
  • g.­1220
  • g.­1221
  • g.­1222
  • g.­1251
  • g.­1268
  • g.­1286
  • g.­1297
  • g.­1308
  • g.­1311
  • g.­1314
  • g.­1316
  • g.­1322
  • g.­1323
  • g.­1325
  • g.­1326
  • g.­1342
  • g.­1348
  • g.­1356
  • g.­1358
  • g.­1370
  • g.­1391
  • g.­1395
  • g.­1399
  • g.­1412
  • g.­1422
  • g.­1425
  • g.­1427
  • g.­1428
  • g.­1434
  • g.­1466
  • g.­1472
  • g.­1474
  • g.­1475
  • g.­1476
  • g.­1477
  • g.­1481
  • g.­1484
  • g.­1503
  • g.­1507
  • g.­1511
  • g.­1520
  • g.­1541
  • g.­1549
  • g.­1574
  • g.­1587
  • g.­1608
  • g.­1616
  • g.­1624
  • g.­1637
  • g.­1638
  • g.­1658
  • g.­1659
  • g.­1674
  • g.­1675
  • g.­1678
  • g.­1689
  • g.­1693
  • g.­1703
  • g.­1705
  • g.­1708
  • g.­1718
  • g.­1730
  • g.­1736
  • g.­1737
  • g.­1746
  • g.­1748
  • g.­1764
  • g.­1779
  • g.­1784
  • g.­1815
  • g.­1816
  • g.­1833
  • g.­1895
  • g.­1912
  • g.­1913
  • g.­1928
  • g.­1936
  • g.­2010
  • g.­2018
  • g.­2031
  • g.­2066
  • g.­2083
  • g.­2107
  • g.­2108
g.­1780

Tejorāśi

Wylie:
  • gzi brjid phung po’i gtsug tor
Tibetan:
  • གཟི་བརྗིད་ཕུང་པོའི་གཙུག་ཏོར།
Sanskrit:
  • tejorāśi

One of the eight uṣṇīṣa kings.

Located in 18 passages in the translation:

  • 1.­43
  • 2.­145
  • 2.­151-152
  • 26.­13
  • 26.­22
  • 26.­56
  • 30.­49
  • 37.­12
  • 37.­20
  • 50.­13
  • 53.­359
  • n.­1538
  • n.­1618
  • n.­2276-2277
  • n.­2499
  • n.­4191
g.­1781

ten powers

Wylie:
  • stobs bcu
Tibetan:
  • སྟོབས་བཅུ།
Sanskrit:
  • daśabala

The ten powers of a buddha or bodhisattva; these concern mostly their clairvoyant knowledge.

Located in 23 passages in the translation:

  • 1.­68
  • 2.­104-105
  • 4.­72
  • 4.­92
  • 10.­17-18
  • 10.­57-58
  • 11.­17
  • 11.­111
  • 11.­159
  • 11.­175
  • 14.­41
  • 14.­74
  • 15.­91
  • 25.­2
  • n.­355
  • n.­733
  • n.­766
  • n.­841
  • n.­880
  • n.­1051
g.­1782

Three Jewels

Wylie:
  • dkon mchog gsum
Tibetan:
  • དཀོན་མཆོག་གསུམ།
Sanskrit:
  • ratnatraya
  • triratna

The Buddha, the Dharma, and the Saṅgha.

Located in 30 passages in the translation:

  • 1.­42
  • 1.­63
  • 1.­74
  • 1.­116
  • 1.­119
  • 2.­42
  • 2.­196
  • 11.­110
  • 11.­178
  • 15.­123
  • 15.­128
  • 27.­28
  • 27.­45
  • 27.­49
  • 27.­59
  • 28.­4-5
  • 30.­43
  • 32.­44
  • 33.­35
  • 33.­125
  • 34.­2
  • 34.­7
  • 37.­125
  • 50.­2
  • 50.­30
  • 51.­27
  • 53.­676
  • n.­2518
  • g.­1438
g.­1784

thus-gone

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

See “tathāgata.”

Located in 7 passages in the translation:

  • 1.­6-7
  • 1.­9-10
  • 2.­152
  • n.­2608
  • g.­1763
g.­1785

Tibet

Wylie:
  • rgya yul
Tibetan:
  • རྒྱ་ཡུལ།
Sanskrit:
  • cīnadeśa
  • cīna

Located in 7 passages in the translation:

  • i.­13
  • 10.­18
  • 30.­3
  • 53.­509
  • n.­3013
  • g.­623
  • g.­1146
g.­1810

tuft of hair

Wylie:
  • mdzod spu
Tibetan:
  • མཛོད་སྤུ།
Sanskrit:
  • ūrṇā

See “ūrṇā.”

Located in 6 passages in the translation:

  • 11.­199
  • 14.­2
  • 17.­1
  • 35.­1
  • n.­73
  • g.­1889
g.­1814

Tuṣita

Wylie:
  • dga’ ldan
Tibetan:
  • དགའ་ལྡན།
Sanskrit:
  • tuṣita
  • san­tuṣita

Definition from the 84000 Glossary of Terms:

Tuṣita (or sometimes Saṃtuṣita), literally “Joyous” or “Contented,” is one of the six heavens of the desire realm (kāmadhātu). In standard classifications, such as the one in the Abhidharmakośa, it is ranked as the fourth of the six counting from below. This god realm is where all future buddhas are said to dwell before taking on their final rebirth prior to awakening. There, the Buddha Śākyamuni lived his preceding life as the bodhisattva Śvetaketu. When departing to take birth in this world, he appointed the bodhisattva Maitreya, who will be the next buddha of this eon, as his Dharma regent in Tuṣita. For an account of the Buddha’s previous life in Tuṣita, see The Play in Full (Toh 95), 2.12, and for an account of Maitreya’s birth in Tuṣita and a description of this realm, see The Sūtra on Maitreya’s Birth in the Heaven of Joy, (Toh 199).

Located in 9 passages in the translation:

  • 1.­91
  • 2.­156
  • 2.­167
  • 5.­8
  • 26.­18
  • 53.­1
  • 53.­528
  • n.­3035
  • g.­1454
g.­1835

universal emperor

Wylie:
  • ’khor los sgyur ba
  • ’khor los sgyur ba’ rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
  • འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

See “cakravartin.”

Located in 3 passages in the translation:

  • 13.­49
  • 14.­135
  • g.­319
g.­1875

Upariṣṭa

Wylie:
  • nye ba’i ’dod pa
Tibetan:
  • ཉེ་བའི་འདོད་པ།
Sanskrit:
  • upariṣṭa

One of the eight chief pratyeka­buddhas.

Located in 4 passages in the translation:

  • 1.­60
  • 4.­82
  • n.­3628
  • g.­1876
g.­1876

Upāriṣṭa

Wylie:
  • ldang ba
Tibetan:
  • ལྡང་བ།
Sanskrit:
  • upāriṣṭa

One of the pratyeka­buddhas in the maṇḍala of Mañjuśrī (it is not clear if upāriṣṭa here is a variant spelling of upariṣṭa, i.e. one of the eight chief pratyeka­buddhas).

Located in 5 passages in the translation:

  • 1.­60
  • 2.­143
  • 11.­196
  • n.­3482
  • n.­3628
g.­1895

uṣṇīṣa

Wylie:
  • gtsug tor
Tibetan:
  • གཙུག་ཏོར།
Sanskrit:
  • uṣṇīṣa

A protuberance on the head of a buddha; this term may also refer to beings who have this protuberance, known as uṣṇīṣa kings or uṣṇīṣa-tathāgatas.

Located in 65 passages in the translation:

  • 14.­2
  • 17.­36
  • 25.­3
  • 25.­13
  • 25.­24
  • 26.­11
  • 26.­55
  • 26.­61
  • 27.­43
  • 27.­56
  • 30.­2
  • 30.­36
  • 30.­49
  • 31.­14
  • 31.­19
  • 31.­27
  • 35.­39
  • 35.­215
  • 35.­274
  • 36.­10
  • 37.­3
  • 37.­12
  • 37.­14
  • 37.­18-24
  • 37.­26-28
  • 37.­81
  • 37.­117-118
  • 38.­17
  • 50.­13
  • 52.­131
  • 53.­357
  • n.­71
  • n.­414
  • n.­1351
  • n.­1357
  • n.­1501
  • n.­1606
  • n.­1804
  • n.­2255
  • n.­2272
  • n.­2274-2275
  • n.­2279
  • n.­2288
  • n.­2299
  • n.­2385
  • n.­2445-2446
  • n.­2497
  • n.­2746
  • n.­2919
  • n.­2925
  • g.­319
  • g.­644
  • g.­831
  • g.­975
g.­1897

uṣṇīṣa king

Wylie:
  • gtsug tor rgyal po
Tibetan:
  • གཙུག་ཏོར་རྒྱལ་པོ།
Sanskrit:
  • uṣṇīṣarāja

A class of fully awakened nonhuman beings, especially the chief eight among them.

Located in 64 passages in the translation:

  • i.­9
  • 1.­42
  • 1.­44
  • 2.­145-146
  • 2.­151-152
  • 26.­11
  • 26.­50
  • 26.­56
  • 27.­42
  • 27.­44
  • 30.­4
  • 30.­50
  • 37.­11
  • 37.­14
  • 37.­17
  • 37.­29
  • 37.­115
  • n.­67
  • n.­1357-1358
  • n.­1538
  • n.­1580
  • n.­1607
  • n.­1618
  • n.­1804
  • n.­1836
  • n.­2272
  • n.­2463
  • n.­2497
  • n.­2919
  • n.­2922
  • n.­2924
  • g.­5
  • g.­16
  • g.­109
  • g.­195
  • g.­196
  • g.­205
  • g.­284
  • g.­320
  • g.­539
  • g.­634
  • g.­669
  • g.­670
  • g.­680
  • g.­681
  • g.­870
  • g.­994
  • g.­1396
  • g.­1487
  • g.­1493
  • g.­1523
  • g.­1524
  • g.­1525
  • g.­1763
  • g.­1780
  • g.­1840
  • g.­1895
  • g.­1896
  • g.­2051
  • g.­2058
  • g.­2123
g.­1902

utsāraka

Wylie:
  • g.yengs byed
Tibetan:
  • གཡེངས་བྱེད།
Sanskrit:
  • utsāraka

A class of malevolent spirits.

Located in 2 passages in the translation:

  • 1.­75
  • 11.­128
g.­1910

vaipulya

Wylie:
  • shin tu rgyas pa
Tibetan:
  • ཤིན་ཏུ་རྒྱས་པ།
Sanskrit:
  • vaipulya

Literally “extensive”/“elaborate,” it is a denomination applied to a limited number of important sūtras, including the Lalitavistara, the Suvarṇaprabhāsa, and a few others.

Located in 1 passage in the translation:

  • i.­1
g.­1919

Vaiśravaṇa

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

Another name of Kubera.

Located in 3 passages in the translation:

  • 52.­72
  • 53.­1
  • 53.­50
g.­1921

Vaivasvata

Wylie:
  • nyi ma’i bu
Tibetan:
  • ཉི་མའི་བུ།
Sanskrit:
  • vaivasvata

A vidyārāja from the personal retinue of Vajrapāṇi; also a patronymic of Yama.

Located in 8 passages in the translation:

  • 1.­53
  • 1.­71
  • 1.­75
  • 51.­2
  • 51.­44
  • 52.­139
  • 52.­146
  • n.­2540
g.­1925

Vajra family

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

The family associated with Vajrapāṇi.

Located in 34 passages in the translation:

  • 1.­42
  • 2.­39
  • 2.­102
  • 2.­166
  • 11.­17
  • 14.­125
  • 30.­29
  • 30.­31
  • 30.­39-40
  • 32.­35
  • 33.­42
  • 35.­160
  • 35.­209
  • 35.­215
  • 37.­101-102
  • 38.­19
  • 38.­27
  • 38.­45
  • 50.­25
  • 52.­130
  • 53.­356
  • 53.­376
  • 53.­471
  • 53.­573
  • 53.­843
  • n.­1100
  • n.­1334
  • n.­2322
  • n.­2421
  • n.­2425
  • n.­2435
  • g.­975
g.­1961

Vajrapāṇi

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

A Buddhist deity and a legendary bodhisattva; in the MMK he is regarded as the master of powerful nonhuman beings.

Located in 287 passages in the translation:

  • i.­3
  • i.­9
  • 1.­41
  • 1.­52
  • 1.­54-55
  • 2.­2
  • 2.­37
  • 2.­110-111
  • 2.­118
  • 2.­144
  • 2.­166
  • 2.­187-188
  • 2.­190
  • 4.­73
  • 5.­5
  • 8.­4-5
  • 11.­195
  • 15.­1
  • 15.­3
  • 16.­12
  • 16.­14
  • 16.­18
  • 26.­5
  • 26.­13
  • 26.­22-23
  • 26.­30-32
  • 26.­36
  • 26.­44
  • 30.­23
  • 30.­28
  • 31.­49
  • 37.­32
  • 37.­101-102
  • 50.­1
  • 50.­8
  • 50.­23
  • 50.­38
  • 51.­1
  • 52.­1-2
  • 52.­4
  • 52.­13-14
  • 52.­88
  • 52.­141
  • 53.­1
  • 54.­104
  • n.­99
  • n.­467
  • n.­576
  • n.­935
  • n.­1304
  • n.­1308
  • n.­1550
  • n.­1559
  • n.­1561
  • n.­1821
  • n.­1871
  • n.­1895
  • n.­1947
  • n.­2322
  • n.­2425
  • n.­2494
  • n.­2511
  • n.­2523
  • n.­2525
  • n.­2537-2538
  • n.­2594
  • n.­2749
  • n.­2988
  • n.­3305
  • g.­26
  • g.­47
  • g.­48
  • g.­52
  • g.­79
  • g.­81
  • g.­91
  • g.­106
  • g.­127
  • g.­133
  • g.­141
  • g.­156
  • g.­160
  • g.­162
  • g.­190
  • g.­194
  • g.­209
  • g.­215
  • g.­226
  • g.­245
  • g.­269
  • g.­270
  • g.­271
  • g.­274
  • g.­283
  • g.­327
  • g.­369
  • g.­370
  • g.­371
  • g.­410
  • g.­468
  • g.­472
  • g.­476
  • g.­477
  • g.­500
  • g.­532
  • g.­534
  • g.­535
  • g.­550
  • g.­559
  • g.­560
  • g.­562
  • g.­567
  • g.­589
  • g.­590
  • g.­595
  • g.­617
  • g.­630
  • g.­632
  • g.­646
  • g.­657
  • g.­658
  • g.­672
  • g.­675
  • g.­725
  • g.­734
  • g.­764
  • g.­769
  • g.­778
  • g.­789
  • g.­800
  • g.­809
  • g.­864
  • g.­889
  • g.­890
  • g.­896
  • g.­905
  • g.­912
  • g.­914
  • g.­916
  • g.­921
  • g.­932
  • g.­937
  • g.­947
  • g.­959
  • g.­975
  • g.­1003
  • g.­1035
  • g.­1036
  • g.­1058
  • g.­1059
  • g.­1067
  • g.­1108
  • g.­1115
  • g.­1125
  • g.­1141
  • g.­1178
  • g.­1179
  • g.­1185
  • g.­1242
  • g.­1245
  • g.­1260
  • g.­1271
  • g.­1302
  • g.­1317
  • g.­1353
  • g.­1355
  • g.­1381
  • g.­1387
  • g.­1421
  • g.­1462
  • g.­1464
  • g.­1470
  • g.­1480
  • g.­1494
  • g.­1505
  • g.­1509
  • g.­1510
  • g.­1539
  • g.­1552
  • g.­1564
  • g.­1573
  • g.­1588
  • g.­1601
  • g.­1615
  • g.­1619
  • g.­1635
  • g.­1644
  • g.­1647
  • g.­1651
  • g.­1662
  • g.­1663
  • g.­1681
  • g.­1682
  • g.­1691
  • g.­1695
  • g.­1696
  • g.­1699
  • g.­1711
  • g.­1712
  • g.­1726
  • g.­1728
  • g.­1750
  • g.­1761
  • g.­1794
  • g.­1795
  • g.­1796
  • g.­1817
  • g.­1844
  • g.­1859
  • g.­1900
  • g.­1921
  • g.­1925
  • g.­1926
  • g.­1929
  • g.­1930
  • g.­1931
  • g.­1932
  • g.­1933
  • g.­1934
  • g.­1935
  • g.­1937
  • g.­1938
  • g.­1939
  • g.­1940
  • g.­1941
  • g.­1942
  • g.­1943
  • g.­1944
  • g.­1946
  • g.­1947
  • g.­1948
  • g.­1949
  • g.­1950
  • g.­1951
  • g.­1953
  • g.­1955
  • g.­1956
  • g.­1957
  • g.­1958
  • g.­1959
  • g.­1960
  • g.­1962
  • g.­1963
  • g.­1964
  • g.­1965
  • g.­1966
  • g.­1967
  • g.­1968
  • g.­1969
  • g.­1970
  • g.­1971
  • g.­1972
  • g.­1973
  • g.­1975
  • g.­1976
  • g.­1977
  • g.­1978
  • g.­1979
  • g.­1980
  • g.­1981
  • g.­1983
  • g.­1991
  • g.­2034
  • g.­2035
  • g.­2042
  • g.­2045
  • g.­2049
  • g.­2080
  • g.­2087
  • g.­2098
  • g.­2104
  • g.­2133
  • g.­2142
  • g.­2150
  • g.­2159
  • g.­2160
g.­2013

Vaśavartin

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vaśavartin

One of the gods’ realms; also the name of the gods living there.

Located in 2 passages in the translation:

  • 53.­1
  • 53.­902
g.­2037

vidyā

Wylie:
  • rig pa
Tibetan:
  • རིག་པ།
Sanskrit:
  • vidyā

Magical spell; knowledge of spells; a class of male or female deities identified with their spells.

Located in 144 passages in the translation:

  • 1.­47
  • 1.­49
  • 1.­52
  • 1.­75
  • 1.­116-118
  • 2.­3
  • 2.­49-67
  • 2.­69
  • 2.­71
  • 2.­126
  • 2.­142
  • 2.­144
  • 2.­199-200
  • 7.­1-2
  • 7.­4
  • 8.­5-6
  • 9.­20
  • 11.­4
  • 12.­1
  • 13.­1
  • 14.­1-4
  • 14.­7
  • 14.­139
  • 15.­2-3
  • 25.­13
  • 25.­26
  • 26.­7
  • 26.­11
  • 26.­25
  • 26.­30
  • 26.­45-47
  • 26.­55-56
  • 27.­3
  • 32.­2
  • 35.­215
  • 37.­25
  • 37.­58
  • 37.­66
  • 37.­70-72
  • 37.­79
  • 37.­99-100
  • 37.­102
  • 50.­15
  • 50.­19
  • 50.­25
  • 51.­24
  • 52.­19
  • 52.­40
  • 52.­52
  • 52.­64
  • 52.­71
  • 52.­107
  • 52.­130-131
  • 52.­135
  • 53.­450
  • 53.­453-454
  • 53.­502
  • 53.­508
  • 53.­517
  • 53.­521
  • 53.­563
  • 54.­38
  • 54.­99
  • n.­267
  • n.­379
  • n.­420
  • n.­626
  • n.­685
  • n.­721
  • n.­777
  • n.­935
  • n.­1045
  • n.­1049
  • n.­1261
  • n.­1268
  • n.­1281
  • n.­1505
  • n.­1585
  • n.­1691
  • n.­1805
  • n.­1877
  • n.­2345
  • n.­2420
  • n.­2512
  • n.­2730
  • n.­2753
  • n.­2927
  • n.­2978
  • n.­3032
  • n.­3188
  • n.­3289
  • n.­3381
  • g.­53
  • g.­595
  • g.­688
  • g.­726
  • g.­864
  • g.­906
  • g.­933
  • g.­938
  • g.­939
  • g.­1082
  • g.­1389
  • g.­1760
  • g.­1857
  • g.­1996
  • g.­2039
  • g.­2042
  • g.­2043
g.­2039

vidyādhara

Wylie:
  • rig ’dzin
Tibetan:
  • རིག་འཛིན།
Sanskrit:
  • vidyādhara

One possessed of vidyā; this could refer to any being who is an adept of magical lore, but in particular to the class of semidivine, nonhuman beings of the same name. The term is rendered elsewhere in this translation as “knowledge holder” or “adept of vidyās.”

Located in 69 passages in the translation:

  • 2.­3
  • 9.­18-19
  • 10.­2
  • 10.­9
  • 10.­53
  • 10.­55
  • 10.­58
  • 13.­52
  • 14.­5
  • 14.­96
  • 14.­100
  • 14.­129
  • 14.­135
  • 26.­6-7
  • 26.­13-14
  • 26.­18-20
  • 26.­23-24
  • 26.­30-32
  • 26.­35-36
  • 26.­44
  • 26.­48
  • 26.­52
  • 26.­54
  • 26.­58
  • 28.­3
  • 28.­25
  • 28.­38
  • 28.­40-41
  • 29.­7
  • 29.­11
  • 29.­15
  • 31.­35
  • 37.­35
  • 37.­60
  • 52.­97
  • 53.­126
  • 53.­765-766
  • 53.­908
  • 54.­2
  • 54.­34
  • 54.­47
  • 54.­104
  • n.­247
  • n.­709
  • n.­1307
  • n.­1543-1544
  • n.­1561
  • n.­1804
  • n.­2351
  • n.­3190
  • n.­3299
  • g.­30
  • g.­352
  • g.­752
  • g.­1502
  • g.­2041
g.­2042

vidyārāja

Wylie:
  • rig pa’i rgyal po
Tibetan:
  • རིག་པའི་རྒྱལ་པོ།
Sanskrit:
  • vidyārāja

“Vidyā king,” a class of mantras and mantra deities; an epithet of Vajrapāṇi; an epithet of any powerful vidyā or mantra.

Located in 198 passages in the translation:

  • 1.­42
  • 1.­47
  • 1.­49
  • 1.­52
  • 1.­54
  • 2.­142
  • 2.­144
  • 9.­1-2
  • 9.­4
  • 9.­20
  • 11.­245
  • 14.­1
  • 14.­3
  • 14.­6-8
  • 14.­73
  • 14.­153-154
  • 15.­2
  • 25.­5
  • 26.­33
  • 27.­2
  • 27.­14
  • 30.­2
  • 35.­168
  • 37.­21
  • 37.­58
  • 37.­68
  • 50.­24
  • 53.­357
  • 53.­366
  • 53.­512
  • 54.­99
  • n.­68
  • n.­88
  • n.­98-99
  • n.­935
  • n.­1261
  • n.­1618
  • n.­2124
  • n.­2342
  • n.­2344
  • n.­2512
  • n.­2927
  • n.­3386
  • g.­19
  • g.­47
  • g.­48
  • g.­79
  • g.­89
  • g.­91
  • g.­102
  • g.­106
  • g.­127
  • g.­156
  • g.­162
  • g.­184
  • g.­194
  • g.­200
  • g.­209
  • g.­215
  • g.­226
  • g.­245
  • g.­269
  • g.­274
  • g.­283
  • g.­340
  • g.­366
  • g.­369
  • g.­370
  • g.­468
  • g.­474
  • g.­477
  • g.­500
  • g.­534
  • g.­535
  • g.­550
  • g.­574
  • g.­614
  • g.­617
  • g.­646
  • g.­657
  • g.­658
  • g.­667
  • g.­668
  • g.­720
  • g.­764
  • g.­769
  • g.­778
  • g.­800
  • g.­809
  • g.­842
  • g.­889
  • g.­890
  • g.­905
  • g.­912
  • g.­921
  • g.­932
  • g.­937
  • g.­947
  • g.­959
  • g.­978
  • g.­980
  • g.­1007
  • g.­1035
  • g.­1067
  • g.­1079
  • g.­1080
  • g.­1115
  • g.­1116
  • g.­1117
  • g.­1141
  • g.­1185
  • g.­1233
  • g.­1242
  • g.­1245
  • g.­1302
  • g.­1317
  • g.­1362
  • g.­1372
  • g.­1381
  • g.­1421
  • g.­1462
  • g.­1470
  • g.­1480
  • g.­1495
  • g.­1539
  • g.­1573
  • g.­1601
  • g.­1617
  • g.­1619
  • g.­1622
  • g.­1633
  • g.­1634
  • g.­1644
  • g.­1647
  • g.­1662
  • g.­1691
  • g.­1695
  • g.­1696
  • g.­1711
  • g.­1712
  • g.­1726
  • g.­1728
  • g.­1747
  • g.­1750
  • g.­1795
  • g.­1817
  • g.­1844
  • g.­1859
  • g.­1900
  • g.­1921
  • g.­1929
  • g.­1930
  • g.­1933
  • g.­1934
  • g.­1935
  • g.­1938
  • g.­1939
  • g.­1940
  • g.­1943
  • g.­1944
  • g.­1946
  • g.­1951
  • g.­1953
  • g.­1955
  • g.­1956
  • g.­1957
  • g.­1959
  • g.­1960
  • g.­1962
  • g.­1963
  • g.­1964
  • g.­1965
  • g.­1967
  • g.­1969
  • g.­1971
  • g.­1973
  • g.­1975
  • g.­1976
  • g.­1977
  • g.­1980
  • g.­1983
  • g.­2034
  • g.­2035
  • g.­2043
  • g.­2045
  • g.­2057
  • g.­2061
  • g.­2080
  • g.­2098
  • g.­2126
  • g.­2133
  • g.­2159
  • g.­2160
g.­2124

welcome offering

Wylie:
  • mchod yon
Tibetan:
  • མཆོད་ཡོན།
Sanskrit:
  • argha

An offering usually consisting of flowers and water and offered to welcome a visitor; in the MMK rituals, it can also mean a similar farewell offering.

Located in 19 passages in the translation:

  • 2.­24-25
  • 2.­209
  • 3.­5
  • 3.­8
  • 9.­18
  • 11.­9
  • 11.­56
  • 11.­155
  • 14.­97
  • 28.­12
  • 28.­30
  • 31.­15
  • 37.­18
  • 52.­65
  • n.­675
  • n.­2205
  • n.­2294
  • g.­489
g.­2125

wheel-turning monarch

Wylie:
  • ’khor los sgyur ba
  • ’khor los sgyur ba’ rgyal po
Tibetan:
  • འཁོར་ལོས་སྒྱུར་བ།
  • འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།
Sanskrit:
  • cakravartin

See “cakravartin.”

Located in 7 passages in the translation:

  • 14.­115
  • 14.­130
  • 28.­38
  • 30.­51
  • n.­1093
  • n.­1836
  • g.­319
g.­2128

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 167 passages in the translation:

  • 1.­33
  • 1.­42
  • 1.­47
  • 1.­51
  • 1.­75-76
  • 1.­108
  • 2.­3
  • 2.­20
  • 2.­158-159
  • 2.­161
  • 2.­169
  • 2.­171
  • 2.­209
  • 10.­6
  • 11.­127
  • 11.­263
  • 12.­14
  • 13.­51
  • 14.­75
  • 15.­3
  • 15.­86
  • 16.­1
  • 16.­3
  • 16.­10
  • 16.­12
  • 24.­22
  • 25.­13
  • 25.­30
  • 26.­12-13
  • 26.­16
  • 26.­23
  • 26.­28-30
  • 26.­44
  • 30.­9
  • 30.­26
  • 30.­28
  • 30.­33
  • 31.­2
  • 31.­32
  • 31.­53
  • 32.­36
  • 32.­38
  • 33.­42
  • 37.­32
  • 37.­34
  • 37.­39
  • 37.­46
  • 37.­60
  • 37.­72
  • 37.­74
  • 37.­101
  • 37.­107
  • 38.­20
  • 38.­28
  • 50.­1
  • 50.­3
  • 50.­8
  • 50.­10
  • 50.­28
  • 50.­34
  • 50.­38
  • 51.­73-74
  • 52.­1
  • 52.­13
  • 52.­25
  • 52.­42
  • 52.­47
  • 52.­113
  • 52.­115
  • 52.­132
  • 53.­17
  • 53.­50-51
  • 53.­97
  • 53.­118
  • 53.­184
  • 53.­233
  • 53.­337-338
  • 53.­342
  • 53.­344
  • 53.­346
  • 53.­356
  • 53.­364
  • 53.­407
  • 53.­457
  • 53.­459
  • 53.­531
  • 53.­773
  • 53.­822-823
  • 53.­825
  • 53.­901
  • 54.­2
  • 54.­4
  • 54.­48
  • 54.­104
  • n.­441
  • n.­496
  • n.­725
  • n.­1303
  • n.­1515
  • n.­1561
  • n.­1824
  • n.­1862
  • n.­1871
  • n.­1873
  • n.­1895
  • n.­1947
  • n.­2086
  • n.­2322-2323
  • n.­2328
  • n.­2351
  • n.­2467
  • n.­2596
  • n.­2598
  • n.­2658
  • n.­2726
  • n.­2749
  • n.­2913
  • n.­2916
  • n.­2934
  • n.­2980-2981
  • n.­3027
  • n.­3295
  • n.­3312
  • g.­159
  • g.­321
  • g.­337
  • g.­497
  • g.­555
  • g.­563
  • g.­564
  • g.­578
  • g.­580
  • g.­582
  • g.­583
  • g.­593
  • g.­616
  • g.­702
  • g.­786
  • g.­807
  • g.­819
  • g.­865
  • g.­899
  • g.­969
  • g.­991
  • g.­1161
  • g.­1198
  • g.­1259
  • g.­1276
  • g.­1359
  • g.­1488
  • g.­1567
  • g.­1885
  • g.­2030
  • g.­2074
  • g.­2075
  • g.­2132
g.­2130

Yakṣa

Wylie:
  • gnod sbyin gyi tshogs
Tibetan:
  • གནོད་སྦྱིན་གྱི་ཚོགས།
Sanskrit:
  • yakṣa

The palace of Indra.

Located in 1 passage in the translation:

  • 11.­272
g.­2133

Yama

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

The god of death who rules over the realm of the pretas; a vidyārāja from the personal retinue of Vajrapāṇi; one of the kings of rākṣasas.

Located in 28 passages in the translation:

  • 1.­53
  • 1.­72
  • 1.­75
  • 1.­77
  • 2.­162
  • 2.­169
  • 6.­11
  • 11.­237
  • 30.­22
  • 37.­74
  • 51.­16
  • 52.­138
  • 52.­147
  • 53.­426-427
  • 53.­672
  • 53.­907
  • 54.­4
  • 54.­71
  • 54.­101
  • n.­1817-1818
  • n.­2353
  • n.­2540
  • n.­3294
  • n.­3387
  • g.­1921
  • g.­2137
g.­2134

Yāma

Wylie:
  • ’thab bral
Tibetan:
  • འཐབ་བྲལ།
Sanskrit:
  • yāma

One of the gods’ realms; also used as the name of the gods living there.

Located in 7 passages in the translation:

  • 1.­91
  • 15.­192
  • 37.­62
  • 53.­210
  • 53.­678
  • n.­886
  • n.­5166
g.­2136

Yamāntaka

Wylie:
  • gshin rje’i gshed
Tibetan:
  • གཤིན་རྗེའི་གཤེད།
Sanskrit:
  • yamāntaka

Wrathful aspect of Mañjuśrī; also the namesake mantra.

Located in 58 passages in the translation:

  • i.­9
  • 1.­72
  • 1.­74
  • 1.­109-110
  • 2.­4
  • 2.­122
  • 2.­138-139
  • 2.­148-149
  • 4.­86
  • 4.­88
  • 5.­9
  • 6.­4
  • 35.­81
  • 35.­161
  • 50.­2-3
  • 50.­17
  • 50.­32
  • 50.­53
  • 51.­2
  • 51.­11
  • 51.­51
  • 51.­56
  • 51.­80
  • 52.­8
  • 52.­115-116
  • 52.­129
  • 52.­138
  • 52.­147-149
  • 53.­419
  • 53.­885
  • n.­88
  • n.­377
  • n.­2503-2504
  • n.­2509
  • n.­2520
  • n.­2525
  • n.­2528
  • n.­2619
  • n.­2744
  • n.­2752
  • n.­2755
  • n.­2758
  • n.­2959
  • n.­3284
  • n.­6046
  • g.­556
  • g.­765
  • g.­875
  • g.­905
  • g.­1136
g.­2157

yoke

Wylie:
  • gnya’ shing
Tibetan:
  • གཉའ་ཤིང་།
Sanskrit:
  • yuga

A measure of length equal to four cubits; also, a measure of angular distance (translated here as an “angular yoke”).

Located in 9 passages in the translation:

  • 11.­66
  • 15.­159-160
  • 15.­165
  • n.­785
  • n.­810
  • n.­1235
  • n.­1239
  • g.­132
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    84000. The Root Manual of the Rites of Mañjuśrī (Mañjuśrī­mūla­kalpa, ’jam dpal gyi rtsa ba’i rgyud, Toh 543). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh543/UT22084-088-038-chapter-11.Copy
    84000. (2025) The Root Manual of the Rites of Mañjuśrī (Mañjuśrī­mūla­kalpa, ’jam dpal gyi rtsa ba’i rgyud, Toh 543). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh543/UT22084-088-038-chapter-11.Copy

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