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This rendering does not include the entire published text

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 2

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}

2.­2

Then the bodhisattva Vajrapāṇi, the great being, addressed Mañjuśrī, the divine youth:

“Please teach, O son of the victorious ones,274 the full chapter on the maṇḍala called Establishing All Beings in the Samaya, which concerns the accomplishment of the practice that is common to all beings. Having taken up this practice, beings will accomplish your collection of mantras, in addition to accomplishing all mundane and supramundane mantras.” {2.2}

2.­3

Being thus requested by the lord of guhyakas and yakṣas, Mañjuśrī, the divine youth, taught the most secret system of the maṇḍala. He displayed the magical feat called impelling all the vidyā beings. Raising his right hand, he drew the attention of the assembled congregation by using the tip of his finger, from which emerged many hundreds of thousands of millions of vidyādhara kings.275 Upon emerging, they illuminated the entire realm of the Pure Abode with great light and remained there. {2.3}

2.­4

Mañjuśrī, the divine youth, then pronounced the heart mantra of Yamāntaka, the Lord of Wrath, a sole hero suitable for all activities. This mantra effects summoning, dismissing, pacifying, enriching,276 and assaulting. It bestows the ability to become invisible, travel through space, enter subterranean paradises, and walk with great speed.277 It can be used for the activities of bringing beings into one’s presence, sowing enmity among them or enthralling them, and obtaining all kinds of [F.109.b] [F.126.b] perfume, garlands, ointments, and lamps. Being the chief mantra in its own tradition, it can accomplish, in short, anything that it is employed for. It is called Three Syllables. It is a great hero that accomplishes all purposes; it is the Great Lord of Wrath himself.278 And what is it? {2.4}

2.­5

“Oṁ āḥ hrūṃ!”

This is the all-accomplishing heart mantra of the Great Lord of Wrath, prescribed by the great being Mañjughoṣa for all maṇḍalas and all types of mantra practice. It will destroy all obstacles. {2.5}

2.­6

Mañjuśrī, the divine youth, then raised his right hand and, placing it next to the head of Lord of Wrath, said, “Homage to all the buddhas! May the lord buddhas, established in the infinite world spheres throughout the ten directions, pay heed! May the bodhisattvas with great magical powers, present throughout the limitless universe, empower this pledge!” {2.6}

2.­7

Having said this, he turned the Lord of Wrath around and dispatched him. As soon as he was dispatched, the Great Lord of Wrath went to every world sphere and, in an instant, subjugated all ill-willed beings possessed of great magical powers and brought them into the great assembly in the realm of the Pure Abode. Having thus established them there, he assumed a form surrounded by a blaze of light and placed himself atop the heads of the evil beings. {2.7}

2.­8

Then Mañjuśrī, the divine youth, looking at the gathering, said, “Please listen, all you respectable beings! Anyone who would transgress my samaya will here be brought into submission by the Lord of Wrath. For that reason [F.110.a] [F.127.a] the words of the lord buddhas and the bodhisattvas who possess great magical powers‍—the words that convey the meaning of the samaya pledges and the secret mantra‍—should not be disobeyed. Please listen well and keep in your minds what I will tell you. {2.8}

2.­9

“Homage to all the buddhas!

“Oṁ, ra ra! Do remember! O perfect teacher possessing the form of a divine youth! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!279 {2.9}

2.­10

“This, friends, is my root mantra. It is called Noble Mañjuśrī. The mudrā that should be employed with this root mantra is the so-called great five-crested mudrā. {2.10}

2.­11

“Next is the all-accomplishing heart mantra. I will now pronounce this auspicious mantra that is suitable for all actions:

“Oṁ, this [mantra] is [my] homage to speech!280 {2.11}

2.­12

“The mudrā that belongs with this mantra is the one called three-crested. It increases all pleasure and good fortune. {2.12}

2.­13

“There is, in this set, also the subsidiary heart mantra:

“Speech, hūṁ!281 {2.13}

2.­14

“The mudrā that belongs with this mantra is also the one called three-crested. It will magically summon any being. {2.14}

2.­15

“There is, in this set, also the ultimate, one-syllable heart mantra:

“Oṁ.282 {2.15}

2.­16

“The mudrā that belongs with this mantra is the one called peacock seat. It enthralls all beings and captivates the hearts of all buddhas.283 {2.16}

2.­17

“There is another mantra, of eight syllables,284 most propitious, with great purificatory power, which is called Great Hero. It severs the path of the threefold existence,285 it prevents all unhappy rebirths, it pacifies everything, it performs all activities, it brings forbearance,286 and it leads to nirvāṇa. It is like meeting the Buddha directly. I myself, the bodhisattva Mañjuśrī,287 have assumed the form of this most secret mantra288 for the benefit of beings. It fulfills all wishes and, merely by being called to mind, purifies the five acts of immediate retribution. Is there a need to say more? So, what is this mantra? {2.17}

2.­18

“Oṁ, āḥ! O wise one,289 hūṁ! You, the sky traveler!290

“Friends, this mantra is my very self in the form of the eight syllables. [F.110.b] [F.127.b] It is a great hero, the ultimately secret heart mantra that is like buddhahood itself.291 It can, in short, help with any task. The extent of its qualities cannot be described in full even in many hundreds of thousands of millions of eons. There is also a mudrā that belongs with it‍—it is called great fortitude, and it fulfills all aspirations. {2.18}

2.­19

“There is also, in this set of mantras, a summoning mantra:

“Oṁ, he he! O divine youth! You [assume] every form to awaken childish beings through speech. Please come, O lord, come! You, who playfully hold the blue lotus of the divine youth,292 please remain in the center of the maṇḍala, please do! Please remember your samaya pledge! You are a perfect teacher, hūṁ! Do not delay! Act! Phaṭ, svāhā!293 {2.19}

2.­20

“This mantra calls upon Lord Mañjuśrī and also summons all beings‍—all bodhisattvas, all pratyeka­buddhas, venerable śrāvakas, gods, nāgas, yakṣas, gandharvas, garuḍas, kinnaras, mahoragas, piśācas, rākṣasas, and all spirits. {2.20}

2.­21

“Should one incant sandalwood water seven times and throw it upward, downward, across, and all around in the four directions, all the buddhas and bodhisattvas will come, along with Mañjuśrī himself with his retinue, all the mundane and supramundane mantra deities,294 the entire host of spirits, and all beings. {2.21}

2.­22

The incense mantra is as follows:

“Homage to all the buddhas, the perfect teachers! [The mantra is:]

“Oṁ, dhu, be steady, be steady! Remain within the fragrant flame of incense, hūṁ! Remember your samaya! Svāhā!295 {2.22}

2.­23

“Having blended together sandalwood, camphor, and saffron, one should offer it as incense to the tathāgatas, all the bodhisattvas, and all beings. Their minds gratified by the incense, they will all be drawn296 to it. The mudrā that belongs with this mantra is called garland of lotuses. This auspicious mudrā attracts all sentient beings. This is the mudrā of ritual activity,297 called [F.111.a] [F.128.a] garland of lotuses. {2.23}

2.­24

“When all the buddhas and bodhisattvas, and also all sentient beings, have arrived, one should prepare a welcome offering. Having infused water with camphor, sandalwood, and saffron, one should mix into it the flowers of royal jasmine, sacred jasmine, or Arabian jasmine; the blossoms of the pannay tree, cobra’s saffron tree, bulletwood tree, and the flowers of crepe jasmine; or any other fragrant flowers that may be in season. One should present the welcome offering while saying the following mantra: {2.24}

2.­25

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

“He, he, O greatly compassionate one who assumes all forms! Please accept the welcome offering and let [the others] accept it. Remember your samaya pledge! Endure, endure! Enter into the center of the maṇḍala and let [the others] enter! You who have compassion for all beings, please take, take [this offering], hūṁ! Svāhā to the one who abides in space!298 {2.25}

2.­26

“The mudrā that belongs with this mantra is called the complete; it is steadfast and suitable for all beings. There is also, in this set, the mantra of perfume: {2.26}

2.­27

“Homage to all the buddhas! Homage to the tathāgata Glorious with Surrounding Fragrance and Light! The mantra is:

“Gandhā, Gandhā! Rich in fragrance! You who gratify with fragrance! Take this perfume, take!299 Svāhā to the one who abides in equanimity!300 {2.27}

2.­28

“In this set there is also the mudrā that fulfills all hopes called blossom, and a mantra of flowers, which is as follows: {2.28}

2.­29

“Homage to all the buddhas, the perfect teachers! Homage to the tathāgata Saṃkusumita Rājendra! The mantra is:

“Kusumā, Kusumā! Rich in flowers! Dwelling in the flower palace with an abundance of flowers! Svāhā!301

“One should burn incense while saying the mantra of incense given above. {2.29}

2.­30
“Paying homage to all the buddhas,
Inconceivable and marvelous in form,
I will now proclaim the bali mantra,
As taught by the completely awakened ones. {2.30}
2.­31

“Homage to all the buddhas and bodhisattvas, the perfect teachers! The mantra is:

“He, he! O venerable great being with the gaze of the Buddha! Do not delay! Please take this bali and let [the others] take it! Hūṁ, hūṁ! You with all [forms]! Ra ra, ṭa ṭa! Phaṭ! Svāhā!302 {2.31}

2.­32

“One should offer, with the above mantra, bali of food that satisfies all the senses. [F.111.b] [F.128.b] In this set there also is a mudrā called spear, which wards off all evildoers. Here belongs also the mantra of lamps: {2.32}

2.­33

“Homage to all the buddhas, the perfect teachers who remove the darkness of ignorance! Homage to the tathāgata Splendid with Light and Fragrance All Around! The mantra is:

“He, he! O venerable lord with a body adorned with hundreds of thousands of rays of light! Please manifest [yourself] magically, please do! O great bodhisattva with a body illuminated by radiating light! Please frolic and play! Behold [with compassion] the totality of beings, behold! Svāhā!303 {2.33}

2.­34

“This is the mantra of lamps; with it, one should offer butter lamps. The mudrā that belongs with it is called beholder of all beings. In this set belongs also the mantra that produces fire: {2.34}

2.­35

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

“Burn, burn! Set ablaze, set ablaze! Huṁ! 304 {2.35}

2.­36

“This is the mantra that produces fire. The mudrā that belongs with this mantra is called the hollow space. It is famed throughout the world and illuminates all beings with light. It has been taught before by the best among sages to the bodhisattva Dhīmat.”305 {2.36}

2.­37

Then Mañjuśrī, the divine youth, said this to the bodhisattva Vajrapāṇi:

“These mantric formulae, O lord of guhyakas, are most esoteric and require secrecy. {2.37}

2.­38
“There is, known to belong to your buddha family,306
A wrathful and terrifying son,
Whose every mantra, without exception,
Yields results for the wise. {2.38}
2.­39
“His name is Mūrdhaṭaka and he belongs
To both the Vajra and the Lotus families.
The following formula is now taught
For the sake of invoking his power to expel. {2.39}
2.­40

“Homage to all the buddhas and bodhisattvas, the perfect teachers!

“Oṁ, act, act! Please carry out my task! Break all the troublemakers, break! Burn all the vajravināyakas,307 burn! Mūrdhaṭaka, you who bring death! One with misshapen form! Cook, cook all miscreants! Bringer of the death of Mahāgaṇapati! Bind, bind all the spirits who cause possession! O six-faced, six-armed, six-footed one! Please summon Rudra! Summon Viṣṇu! Summon the gods, Brahmā and so forth! Do not delay, do not delay! Protect, protect! Enter into the center of the maṇḍala! Remember your samaya pledge! Hūṁ hūṁ! Phaṭ phaṭ! [F.112.a] [F.129.a] Svāhā!308 {2.40}

2.­41

“This mantra, O supreme lord of guhyakas, which is supremely secret, is called Six-Faced Mañjuśrī of Great Courage.309 He is the Great Lord of Wrath himself, the destroyer of all obstacle makers. As soon as it is recited, even the bodhisattvas established on the tenth bodhisattva level will flee, not to mention wicked trouble makers. As soon as it is recited, great protection is effected. The mudrā that belongs with it is called great spear;310 it destroys all obstacles. The following is the heart mantra of this Lord of Wrath: {2.41}

2.­42

“Oṁ, hrīṁḥ, jñīḥ! You with contorted face, huṁ! Destroy all the enemies! Paralyze them! Phaṭ phaṭ! Svāhā!311

“With this mantra one can afflict all enemies with severe pain or quartan fever.312 But if one keeps reciting for as long as one likes, or until loving kindness or compassion arise,313 the target will not be freed at the end of the recitation and will die.314 Thus, this should only be performed on enemies of the Three Jewels and not on others with peaceful minds. {2.42}

2.­43

“One should also employ the mudrā great spear.315 In this set there is also a subsidiary heart mantra:

“Oṁ, hrīṁḥ! O Kālarūpa! Huṁ, khaṁ! Svāhā!316 {2.43}

2.­44

“Only the great spear mudrā should be employed. One will be able to deal with any wicked being that one wants to. There is also a supreme heart mantra, rich in the blessing of all the buddhas, consisting of just one syllable: {2.44}

2.­45

“Hūṁ!

“This mantra accomplishes all ritual activities. With this mantra, too, only the great spear mudrā should be employed. It will put an end to all misfortune, and will enthrall all beings. In short, this mantra, the Lord of Wrath, can be employed in all ritual activities. It should be recited, especially at the time of the accomplishment, at the center of the maṇḍala. {2.45}

2.­46

“The following are the mantras of dismissing:

“Homage to all the buddhas, the perfect teachers! The mantras are:

“Win a victory, an auspicious victory, O most compassionate [lord] whose nature is everything! [F.112.b] [F.129.b] Go, go to your own abode and dismiss [also] all the buddhas with their retinues. Cause them to return to their respective dwellings. Remember the pledge. May the words of [these] mantras fulfill my every purpose. Make my wishes come true, svāhā!317 {2.46}

2.­47

“The above mantra of dismissing can be employed in all ritual activities. The accompanying mudrā is called auspicious seat. With this mudrā one should provide the seat.318 The dismissal is effected after mentally reciting the above mantra seven times. {2.47}

2.­48

“Mastery of this mantra is useful for all mundane and supramundane maṇḍalas and mantras. It is to be applied to the observances at the time of samaya recitation.”319 {2.48}

2.­49

Then Mañjuśrī, the divine youth, again directed his gaze at the Pure Abode and the great assembly gathered there, and taught in full the section on the mantras of the host of vidyās from his own great retinue-circle: {2.49}

2.­50

“Homage to all the buddhas, the perfect teachers!

“Oṁ riṭi svāhā!

“This vidyā, Keśinī by name, is an attendant of Mañjuśrī and may be employed in all rites. When combined with the great five-crested mudrā, she may be employed in all rites involving poison. {2.50}

2.­51

“Homage to all the buddhas, the perfect teachers!

“Oṁ niṭi!

“This vidyā, Upakeśinī by name, may be employed in all rites. When combined with the mudrā budding blossom, she may be employed in all rites involving demonic possession.320 {2.51}

2.­52

“Homage to all the buddhas, whose conduct is impeccable!

“Oṁ niḥ!321

“This vidyā, Nalinī by name,
Is useful in all ritual activities.
When combined with the mudrā auspicious seat,
She will certainly summon yakṣiṇīs. {2.52}
2.­53
“Homage to all the buddhas,
Whose forms are inconceivable.

“Oṁ jñaiḥ svāhā!322

“When combined with the mudrā spear,
This vidyā will kill all the ḍākinīs. {2.53}
2.­54
“This vidyā, Kapālinī by name,
Was taught by Mañjughoṣa.
The buddhas perpetually praise
Her divine form.323 {2.54}
2.­55

“Homage to all the buddhas, the followers of impeccable paths! The vidyā of Varadā is: [F.113.a] [F.130.a]

“Oṁ, Varadā! Svāhā!324

“With a propitious attitude,
One should combine this vidyā with the mudrā three-crested.
This vidyā goddess assumes many forms
And swiftly bestows good fortune. {2.55}
2.­56
“Homage to all the buddhas,
Whose forms are wondrous and inconceivable!

“Oṁ bhūri svāhā!325

“When combined with the mudrā spear,
This vidyā will remove all fever. {2.56}
2.­57
“Homage to all the buddhas,
Whose forms are wondrous and inconceivable!

“Oṁ ture svāhā!

“This vidyā, Tārāvatī326 by name,
Is proclaimed to be effective in all rites.
When combined with the mudrā wand of power,
It will destroy obstacles. {2.57}
2.­58
“Homage to all the buddhas,
Whose forms are wondrous and inconceivable!
The next vidyā is:

“Oṁ, Vilokinī! Svāhā!327

“This vidyā, Lokavatī by name,
Can enthrall the entire world.
When combined with the mudrā the mouth,
It will grant every type of enjoyment. {2.58}
2.­59
“Homage to all the buddhas,
Whose forms are wondrous and inconceivable!
The next vidyā is:

“Oṁ, you are the totality [of things], the source of everything, possessed of all forms! Summon, summon! Enter [them], enter! Remember your pledge! Ru ru! Please remain! Svāhā!328 {2.59}

2.­60
“This vidyā, Mahāvīryā,
Was taught by guides of the world.
When combined with the fangs mudrā,
She, the auspicious, enters all weapons.329
She is a granter of boons,
And proclaimed as the totality of all beings. {2.60}
2.­61
“Homage to all the buddhas,
Whose forms are wondrous and inconceivable!
The next vidyā is:

“Oṁ, you with the white, splendorous body! Svāhā!330 {2.61}

2.­62
“When combined with the mudrā peacock seat,
This vidyā may be employed in all rites.
She is called Mahāśvetā, the brilliantly white one.
With her wondrous, inconceivable form,
She brings prosperity and happiness to the world,
Enthralling both men and women. {2.62}
2.­63
“Homage to all the buddhas,
Whose forms are wondrous and inconceivable!
The next vidyā is:

“Oṁ, khi khiri khi riri! The wrinkled one! Paralyze, smash, stupefy, and enthrall all enemies! Svāhā!331 {2.63}

2.­64
“This vidyā, Mahāvidyā,
Is said to be a yoginī.
When used in combination with the mudrā the mouth,332
She can tame wicked beings. {2.64}
2.­65
“Homage to all the buddhas,
The followers of impeccable paths.
The next vidyā is:

“Oṁ, Śrī!333 {2.65}

2.­66
“This vidyā, Mahālakṣmī,
Was taught by the protectors of the world. [F.113.b] [F.130.b]
When combined with the mudrā hollow space,
She will grant the rank of a great king. {2.66}
2.­67
“Homage to all the buddhas,
The givers of fearlessness to all beings.
The next vidyā is:

“Oṁ, Ajitā! One with a youthful form! Come, come! Help me with my affairs! Svāhā!334 {2.67}

2.­68
“Her name is Ajitā, and she is
A girl of royal bearing arisen from ambrosia!
When combined with the mudrā complete,
She will restrain all one’s enemies. {2.68}
2.­69
“Homage to all the buddhas,
Whose forms are wondrous and inconceivable!
The vidyā of the four sisters is:

“Oṁ, Jayā, svāhā! Vijayā, svāhā! Ajitā, svāhā! Aparājitā, svāhā!335 {2.69}

2.­70
“These attendants upon bodhisattvas
Are referred to as the four sisters.
They wander the breadth of the earth,
Showing favor to living beings. {2.70}
2.­71
“They are accompanied by their brother,
Who is referred to by the name Tumburu.
They travel in boats,
Dwelling on the water.
When this vidyā is combined with the mudrā the fist,336
It will completely fulfill all wishes. {2.71}
2.­72
“Homage to all the buddhas,
The supreme masters of the world!
The mantra of Mañjuśrī-Kārttikeya337 is:

“Oṁ, divine youth! Great prince, play, play! O six-faced one, authorized by the bodhisattvas! Mounted on a peacock seat and raising your hand with a spear in it! Your color is red and you are fond of red fragrances and unguents. Kha kha! Eat, eat, eat! Huṁ! Dance, dance! Your images are worshiped with red flowers. Please remember your samaya! Move about, move! Stir them up, do, do! Quick, quick! Don’t delay! Carry out all my tasks, do! You with a bright and colorful form, remain, remain, huṁ! You have the authorization from all of the buddhas, svāhā!”338 {2.72}

2.­73
The bodhisattva Mañjughoṣa, the protector,
Spoke these words
And the entire earth shook all around
In six different ways. {2.73}
2.­74
At that moment, this terrifying son of Maheśvara
Arrived in this world for the benefit of all beings,
To restrain every wicked being,
And for the sake of those to be trained. {2.74}
2.­75
“The339 mantra of Skanda, who is marked with
The distinguishing marks of the planet Mars,
Should be recited in a soft voice
And with the mind filled with compassion. {2.75}
2.­76
“He is a magnanimous bodhisattva,
Acting for the benefit of naive beings.
Since he is engaged in virtuous conduct,
He wanders everywhere throughout the world. {2.76}
2.­77
“When his mantra is combined with the mudrā shaft of a spear,
This magnanimous being can bring forth [F.114.a] [F.131.a]
Even the state of Brahmā, and so forth,
Let alone the state of a human being. {2.77}
2.­78
“In short, all deafness and dumbness
Can be destroyed by this divine youth,340
For his mantra, when pronounced,
Is Mañjuśrī-Kārttikeya himself. {2.78}
2.­79
“This bodhisattva has arrived in this world
With the desire to show kindness to beings.
The mantra called Three Syllables
Has been taught as his heart mantra. {2.79}
2.­80
“He is completely dedicated to bringing enjoyments
In order to benefit all beings.
Combined with the mudrā shaft of a spear,
This three-syllable mantra may be used in all rites. {2.80}
2.­81

“Oṁ hūṁ jaḥ.

“The above mantra, in short,
Will bring about birth as a human. {2.81}
2.­82
“Homage to all the buddhas,
With their forms all radiant!
The auxiliary heart mantra of Kārttikeya is:

“Oṁ, you disfigured graha! Huṁ phaṭ, svāhā!341 {2.82}

2.­83
“When this subsidiary heart mantra is combined,
Optionally, with the mudrā spear,
It will ward off spirits, including grahas,
As well as the mātṛs. {2.83}
2.­84
“This mantra will produce results
When combined with any of the above mudrās;
It will frighten away evil beings
And release beings from their possession. {2.84}
2.­85

“This divine youth called Mañjuśrī-Kārttikeya is an attendant of Mañjuśrī, the divine youth. He may be employed in all rites. By merely reciting him, he will accomplish all tasks‍—frighten any being away,342 summon it, enthrall it, cause it to wither, or smash it; or, he will bring whatever the practitioner who has mastered his mantra may desire. {2.85}

2.­86
“Homage to all the buddhas, the perfect teachers!
The mantra of Brahmā is:

“Oṁ, Brahmā, good Brahmā! You with infinite energy and splendor! Bring peace, svāhā!343 {2.86}

2.­87
“This mantra is the great Brahmā;
He has been taught by the bodhisattva [Mañjuśrī].
Living beings can attain soothing calm
The very moment they recite it. {2.87}
2.­88
“If, in addition, the five-crested mudrā is employed,
Good fortune will soon follow.
It is taught in all rites of assault
On the authority of the Atharva Veda.
This procedure has been concisely taught here [F.114.b] [F.131.b]
In its abridged form. {2.88}
2.­89
“Homage to all the buddhas, the perfect teachers!
The mantra of Viṣṇu is:

“Oṁ, you with a garuḍa for a mount! Holding a discus in your hand! The four-armed one! Hūṁ hūṁ! Remember your samaya! Bodhisattva [Mañjuśrī] is commanding you, svāhā!344 {2.89}

2.­90
“Commanded by Mañjughoṣa,
He, the peaceful one, will promptly accomplish the assigned task.345
In his form of Viṣṇu, he will expel spirits
From the bodies of living beings.346 {2.90}
2.­91
“When employed in conjunction with the mudrā three-crested,
He will promptly and resolutely carry out his tasks.
Whatever elaborate rites
Were expounded in Vaiṣṇava tantras
Had been taught by Mañjughoṣa
As the means to guide sentient beings. {2.91}
2.­92
“Homage to all the buddhas, the perfect teachers!
The mantra of Śiva is:

“Oṁ, great Maheśvara, lord of living beings! Having a bull for an emblem! With your matted hair hanging down from a topknot, and your form ash-colored with [the dusting of] white ashes! Hūṁ, phaṭ phaṭ! Bodhisattva [Mañjuśrī] is commanding you, svāhā!347 {2.92}

2.­93
“This mantra has been proclaimed by me,
Wishing to benefit living beings.
Used in combination with the mudrā spear,348
It will destroy all evil spirits. {2.93}
2.­94
“The old rites of [Śiva],
Which I formerly taught,
Are described, by beings who dwell
On the surface of this earth, as Śaivite.
Different rites of great value, taught by me,
Can be found in the Śaiva tantras. {2.94}
2.­95
“Homage to all the buddhas, the perfect teachers!
The mantra of Vainateya is:

“Oṁ, bird, great bird! With your wings spread like lotuses! Destroyer of all serpents! Kha kha! Devour, devour! Remember your samaya, hūṁ! Remain! Bodhisattva Mañjuśrī is commanding you, svāhā!349 {2.95}

2.­96
“This mantra is intensely potent;
It is known by the name Vainateya.
It is the supreme tamer of those who are difficult to tame
And the destroyer of the poison of snakes. {2.96}
2.­97
“Used in combination with the great mudrā,350
It kills the evil and the cruel ones.
It will cure poison without a doubt,
Whether it is of animate or inanimate origin. {2.97}
2.­98
“Commanded by the bodhisattva [Mañjuśrī],
This king of birds, great in splendor,
Travels to different places in the form of a garuḍa
To train sentient beings by skillful means. {2.98}
2.­99
“Whatever elaborate rites
Were expounded in the Garuḍa tantras [F.115.a] [F.132.a]
Were all taught by me alone
For the good of sentient beings. {2.99}
2.­100
“That garuḍa bird is a bodhisattva
Who has arrived in this world in order to guide351 beings.
He wanders around in a bird’s form
To destroy the poison of serpents. {2.100}
2.­101
“Whatever worldly mantras there are,
They have been taught in this manual of rites.
I apply them in whatever way is necessary
In order to guide sentient beings. {2.101}
2.­102
“As for the mantras of the tathāgatas
Of both the Vajra or the Lotus families,
They have been taught
In this extensive manual and also before.352 {2.102}
2.­103
“Just as a mother enthusiastically plays353
With her child in various ways,
In the same way I assume354 different mantra forms
For the sake of naive beings. {2.103}
2.­104
“What was previously taught by those of the ten powers355
I have now taught.
The entire subject matter of the mantra system
Has also been explained by the divine youth of great splendor. {2.104}
2.­105
“The verses sung by the supreme victors,
And those sung by the sons of those of the ten powers,
Have also been sung by Mañjughoṣa
In many wondrous and inconceivable forms.” {2.105}
2.­106

Then Mañjuśrī, the divine youth, gazing at the realm of the Pure Abode and the great gathering that had assembled there, entered the samādhi called the one that animates all samayas. When this samādhi is entered, every being develops the intention to engage in conduct to liberate all sentient beings.356 {2.106}

2.­107

As soon as Mañjuśrī, the divine youth, entered this samādhi, the entire realm of the Pure Abode changed, by way of a wondrous and inconceivable transformation through his bodhisattva power, into a beautiful maṇḍala adorned with ornaments of jewels and gems of many colors. None of those who have undertaken the conduct of pratyeka­buddhas or venerable śrāvakas, nor any of the bodhisattvas, these mighty lords established on the tenth level, would be able to paint or supervise the painting of such a maṇḍala, so what need is there to mention ordinary people? {2.107} [F.115.b] [F.132.b]

2.­108

When they beheld Mañjuśrī, the princely youth, established in the state of accomplishment of the samaya of this divine, noble maṇḍala,357 all the blessed buddhas, pratyeka­buddhas, venerable śrāvakas, bodhisattvas established on the tenth level, crown princes consecrated to kingship, and all those who undertook their respective conduct including beings that are free from or subject to karmic influences perceived themselves, through the blessing of the divine youth Mañjuśrī, as being part of this inconceivable maṇḍala arisen as the consequence of buddha or bodhisattva activity through the mental power of his special samādhi. It is not possible for ordinary people even to visualize this maṇḍala in their minds, let alone paint it or supervise a painting of it. {2.108}

2.­109

Then Mañjuśrī, the divine youth, addressed the beings who were about to enter the samaya358 of the maṇḍala of this great assembly as follows:

“Listen, friends! This samaya359 must not be violated even by the tathāgatas and the bodhisattvas, let alone by other beings, be they noble or not.” {2.109}

2.­110

Then Mañjuśrī, the divine youth, spoke to Vajrapāṇi, the general of the guhyakas:

“Mentally generated samayas360 beyond the scope of humans have been taught before, O son of the victorious ones. But I will now teach the samaya361 of the completely liberated tathāgatas, suitable for humans, whereby beings, once they have entered it, will attain the accomplishment of all worldly and transcendent mantras.”362 {2.110}

2.­111

Vajrapāṇi, the general of the guhyakas, replied to Mañjuśrī, the divine youth, “Speak, speak, O son of the victorious ones, if the time seems right to you! {2.111} [F.116.a] [F.133.a]

2.­112
“Once the protector of the world,363
The Lion of the Śākyas, had entered into perfect nirvāṇa,
You created364 a maṇḍala here on earth
That is, for beings, like awakening itself. {2.112}
2.­113
“For, when this maṇḍala is merely seen,
One will attain, in this world, the accomplishment of mantra.
But if the rite is corrupted out of ignorance,
Or if one does not master the samaya, {2.113}
2.­114
“One will not accomplish the mantras,
Even though one may be as great as Brahmā.
If one does not apply oneself to this tantra365
And does not meet with its teaching on the samaya,366 {2.114}
2.­115
“One will not accomplish the mantras,
Even if one exerts oneself again and again.367
If one’s application of the samaya is corrupt,
Then even if one has the perseverance368 of Śakra, {2.115}
2.­116
“One will not accomplish the mantras;
How then could the humans on earth?369
However, when one knows the true teaching on the samaya
And performs the activities pertaining to conduct,
The mantras will be accomplished as soon as they are recited,
Be they worldly or noble. {2.116}
2.­117
“One who has entered the maṇḍala of Mañjughoṣa
Will be able to accomplish all activities.
One will definitely attain the accomplishment of mantra
Just as in the teachings of the divine youth.” {2.117}
2.­118

At that moment, Vajrapāṇi, the general of the guhyakas, supplicated the great being Mañjuśrī:

“Ho, ho, great bodhisattva! Please teach concisely the maṇḍala procedure for the benefit of all beings.” {2.118}

2.­119

Being thus requested by the general of the guhyakas, Mañjuśrī, the divine youth, commenced teaching the maṇḍala procedure for the benefit of all beings. {2.119}

2.­120

“To start, on a bright fortnight of the month of Caitra or Vaiśākha, which is a ‘fortnight of miracles,’ on an auspicious day, after ascertaining the favorable positions of the planets and when the moon is in the right constellation, either on the first day of the bright fortnight or during the full moon, or at some other time, other than the rainy months, one370 should consecrate the ground in the morning. {2.120}

2.­121

“One should take one’s quarters in a city, or where oneself or the maṇḍala master lives, or by a river that flows into the ocean, or near an ocean shore that is to the northeast of the city,371 neither too near nor too far from [F.116.b] [F.133.b] where the maṇḍala master lives. One should build there a hut of leaves and stay there alone for a period of a week or two. {2.121}

2.­122

“There, one should choose a place on the ground that is clean, covers a square area measuring sixteen or twelve cubits across,372 and is free from stones, gravel, ash, coals, chaff, eggshells,373 and bones. Having cleaned and prepared this place well, one should sprinkle it using water that is free of living organisms and mixed with the five products of the cow,374 or water mixed with sandalwood, camphor, and saffron. This water should be incanted one thousand and eight times with Yamāntaka, the Lord of Wrath, recited while forming the great five-crested mudrā. One should throw the water in the four cardinal and four intermediate directions, upward, downward, horizontally, and all around the area. {2.122}

2.­123

“This square area on the ground with four equal sides may be sixteen, twelve, or eight cubits across‍—sixteen cubits is the largest size, twelve the medium size, and eight cubits is the smallest. Such a maṇḍala has been proclaimed by the all-knowing ones to be of three kinds: the largest is for those who desire kingship, the medium serves for bringing enjoyments, and the smallest, which merely safeguards375 the samaya, can be used in all activities as it is auspicious. {2.123}

2.­124

“One should thus draw the maṇḍala in the size that one desires, and excavate its area to the depth of two cubits. If one sees stones, coals, ashes, bones, hairs, or any other products of living beings, one should dig at another location. It ought to be a place where one will not be obstructed or disturbed. If such a place is difficult to find, one should go to a mountaintop, or dig the layers of sand, or other soil, on the beach of an estuary, the sea, or a large river. After examining the place with great care, cleaning it, and removing all living creatures, one should draw the outline. {2.124}

2.­125

“One should further smear this entire area with the five products of the cow mixed with water uncontaminated by living organisms and fill it with unpolluted clay from a riverbank or an anthill, making sure that the clay does not contain living creatures. Once the area has been filled and well beaten, with an even surface, one should create the threefold maṇḍala as required,376 with a well-beaten and even surface all over. [F.117.a] [F.134.a] In its four corners one should plant four stakes made of cutch wood, incanting them seven times with the Lord of Wrath.377 Then, having likewise incanted a five-colored thread seven times with the heart mantra of the Lord of Wrath, one should completely enclose with it the maṇḍala, tracing its four-sided shape. {2.125}

2.­126

“One should trace in the same way a four-sided shape delimiting the intermediate area and another one delimiting the inner area.378 The maṇḍala master, standing in the intermediate area, should recite the root mantra of his own vidyā379 one thousand and eight times. By forming the great five-crested mudrā while reciting the root mantra the master will afford protection for his assistants and himself. After reciting, he should step outside and circumambulate the maṇḍala clockwise. Then, facing east, he should sit on a bundle of kuśa grass and contemplate all the buddhas and bodhisattvas.380 Then, he should completely surround the maṇḍala with kuśa grass,381 tracing its quadrangular shape. On the outside of it, he should keep two cows for one night without food and then have them led away.382 {2.126}

2.­127

“The maṇḍala master, who has completed the preparatory rites, is skilled in the art of mantra in his tantric tradition, is fully intent on the Mahāyāna goal of benefiting sentient beings through skillful means, and has fasted for one night, should prepare, with help from his able assistants and following the prescribed procedure as gleaned from scientific treatises (śāstra), five-colored powder, finely ground, sparkling, and well refined. Having incanted it with the six-syllable heart mantra,383 he should place it in the center of the maṇḍala.384 {2.127}

2.­128

“On the outside, he should adorn the area with raised banners and flags and four gateways. Upon supports of plantain posts he should hang clusters of fruits and have the area resound with kettledrums, tambourines, and the sounds of conchs and lutes. He should have others recite texts of the Mahāyāna sūtras, with their exalted words, containing Dharma teachings suitable for the fourfold assembly. They should be recited in the four quarters385 as follows: {2.128}

2.­129

“The blessed Prajñāpāramitā should be read in the south, [F.117.b] [F.134.b] the noble Candra­pradīpa­samādhi386 in the west, the noble Gaṇḍavyūha387 in the north, and the noble Suvarṇa­prabhāsottama­sūtra388 in the eastern direction. If the texts are not available, the master should instruct four Dharma reciters, learned in these four sūtras, to recite them accordingly. Then the maṇḍala master, rising up in order to listen to the Dharma,389 should strew white flowers of nice fragrance mixed with sandalwood, camphor, and saffron all over the maṇḍala while reciting the root mantra. Having thus bestrewn it, he should exit the maṇḍala. {2.129}

2.­130

“After seven days, he should bring in two or three highly skilled painters of sacred images‍—ones who rely on sacrificial food, give rise to bodhicitta, and follow the prescribed observances and fasts. The master should tie their hair into topknots while reciting the root mantra. Then, after obtaining nice and finely ground powder in five vivid colors and made from gold, silver,390 and various shining jewels, the master should request some great kings who follow the Dharma, very wealthy and pure, to commission the painters to do the main drawing,391 one which has awakening for its goal and invariably leads to such.392 {2.130}

2.­131
“One attains this goal of awakening through merely seeing the maṇḍala‍—
What need is there then to speak of its bringing about the accomplishment of the mantra?
After the best of the Śākyas has reached nirvāṇa,
And at a time when beings have but little merit,
How could such a boon be found?
But yet this rite is now being taught. {2.131}
2.­132
“Seeing the misery of poor humanity,
Mañjughoṣa, great in splendor,
Will now briefly teach the maṇḍala
With a summary of its ritual.393 {2.132}
2.­133
“One should color the maṇḍala
Using finely ground rice grains,
Brightly dyed in five colors‍—
White, yellow, red, dark blue, and green.394 {2.133}
2.­134

“The maṇḍala master should take up the previously prepared powder, form the great five-crested mudrā, and seal395 the powder with it while reciting the root mantra. He should have the second officiating master dig a fire pit outside of the maṇḍala to the southeast, following the prescribed ritual. [F.118.a] [F.135.a] The pit should be two cubits across and one cubit deep, its rim with anthers like a lotus flower.396 {2.134}

2.­135

“A fire should be lit outside using sticks of the bilva tree for firewood and sticks of the dhak tree, as thin as the anthers of a lotus flower, for kindling. The former should be nine inches397 long, moist with sap, and smeared with curds, honey, and ghee. The officiant should summon the fire deity398 by reciting the root mantra or the six-syllable heart mantra399 while forming the mudrā the fist. Having summoned it, he should use the previously explained single-syllable root mantra or the heart mantra400 to once again perform one hundred and eight oblations. {2.135}

2.­136

“Then the master of the maṇḍala, having tied on a turban and prepared the implements, should himself guide the skilled painters in their work.401 Thinking of the buddhas and bodhisattvas, he should light incense while saying the same incense mantra402 as previously specified. Folding his cupped palms together, he should bow to all the buddhas403 and bodhisattvas, and to Mañjuśrī, the divine youth. Having thus paid homage, he should fetch the colored powders and let the painters do their work. They should fill in with the powders each shape as outlined.404 Employing this procedure, the maṇḍala master should first supervise the painting of the blessed lord, Buddha Śākyamuni endowed with all the supreme features, sitting on a bejeweled lion throne in the realm of the Pure Abode and teaching the Dharma. When the image has been created, the assistant to the maṇḍala master should perform self-protection by reciting the root mantra and then offer bali that satisfies all spirits. He should throw it into the four directions outside of the maṇḍala and also upward and downward. {2.136}

2.­137

“After bathing, ritually pure and wearing clean clothes, he should go to the fire pit and perform the rite of protection and offer one thousand and eight oblations of ghee mixed with saffron while reciting the root mantra. Subsequently, he should sit down on a bundle of kuśa grass and remain there, reciting. {2.137}

2.­138

“He should incant white mustard seeds one hundred and eight times with Yamāntaka, the Lord of Wrath, and place them between two earthenware bowls.405 [F.118.b] [F.135.b] If an obstacle maker is perceived in any form, be it a misshapen figure, a terrible sound, wind, rain, bad weather, or any other form, the assistant should, in a wrathful state of mind, offer seven mustard seed oblations.406 The obstacles will then vanish. If the obstacle makers are human, he should offer five oblations.407 They will become paralyzed, lose their strength, and die or will immediately be seized by nonhuman beings. There is no doubt about this. Even Śakra would die swiftly, let alone human beings with wicked minds or other obstacle makers.408 Seized by the fear of Yamāntaka, the Lord of Wrath, they will disappear, fleeing in all directions. {2.138}

2.­139

“The assistant should remain seated at the same place, on a bundle of kuśa grass, and keep reciting Yamāntaka, the Lord of Wrath. The master of the maṇḍala should then let the painters execute the painting of two pratyeka­buddhas, sitting in a cross-legged posture on lotus seats to the right of the painting of Lord Śākyamuni. Below the pratyeka­buddhas, two great śrāvakas listening to the Dharma discourse should be painted. {2.139}

2.­140

“To the right of them, there should be the blessed lord, the noble Avalokiteśvara, adorned with every ornament, white as the autumn moon,409 sitting on a lotus seat, holding a lotus with his left hand and making a boon-granting gesture with his right. To the right of him, again, there should be the blessed Pāṇḍaravāsinī, holding a lotus with her left hand and saluting Lord Śākyamuni with her right, sitting on a lotus seat, and wearing a diadem on her hair tied in a topknot,410 a turban of white silk,411 white garments, and a tightly fitting silken bodice.412 She should be painted with three dots made of black ash.413 Tārā and Bhṛkuṭī should be depicted in a similar way, sitting on their respective seats and displaying their specific postures. Above them are the blessed Prajñāpāramitā, [F.119.a] [F.136.a] Tathāgata­locanā, and Uṣṇīṣarājñī.414 {2.140}

2.­141

“The sixteen bodhisattvas should also be included: Samantabhadra; Kṣitigarbha; Gaganagañja; Sarva­nīvaraṇa­viṣkambhin; Apāyajaha; Maitreya with yak-tail whisk in his hand and looking at the Blessed Buddha; Vimalamati; Vimalaketu; Sudhana;415 Candraprabha; Vimalakīrti; Bhaiṣajyarāja; Sarva­dharmīśvara­rāja; Lokagati; Mahāmati; and Patidhara.416 Each of these sixteen great bodhisattvas should be depicted in a peaceful form adorned with all types of jewelry. {2.141}

2.­142

“The chief vidyārājas and vidyārājñīs should all be painted in the forms and postures of the Lotus family as passed down by the tradition417 or described in scriptures and arranged in their respective places. On the periphery, a four-sided area should be designated and strewn with lotus flowers; in this should be included whatever other vidyā deities one can think of. {2.142}

2.­143

“The two pratyeka­buddhas on the right side of Lord Śākyamuni, as mentioned above, are Gandhamādana and Upāriṣṭa.418 The maṇḍala, facing east, should have entry gates painted on all sides. On the left side of Lord Śākyamuni should be the other two pratyeka­buddhas, Candana and Siddha. Below them should be the two great śrāvakas, Mahākāśyapa and Mahākātyāyana. {2.143}

2.­144

“To their left is the noble Vajrapāṇi in his peaceful form, dark blue like a water lily, adorned with all types of jewelry. He holds a fly-whisk in his right hand; his left is clenched into a vajra fist in an expression of wrath. Vajrāṅkuśī, Vajraśṛṅkhalā, Subāhu, and Vajrasenā should all be painted in their respective locations, wearing their specific apparel and emblems and surrounded by retinues of vidyārājas and vidyārājñīs. [F.119.b] [F.136.b] Their forms,419 postures, and so forth should be drawn according to the tradition. To their left, a symbol of the double vajra should be painted in the shape of a square. Once painted, the following should be said: ‘In this place, where vidyā beings have not been known to assemble, may they now come to reside.’420 {2.144}

2.­145

“Above them should be painted the six pāramitā goddesses and the blessed Māmakī,421 all of them with serene forms adorned with all types of jewelry. Above them are the eight uṣṇīṣa kings, each surrounded by a halo of blazing light. Having first formed the appropriate mudrā, the respective forms of these great cakravartin kings should be painted, golden in color, with pacified senses and adorned with all types of jewelry. Their gaze is cast slightly in the direction of the image422 of the Tathāgata (Śākyamuni). These eight are Cakra­vartyuṣṇīṣa,423 Abhyudgatoṣṇīṣa, Sitātapatra, Jayoṣṇīṣa, Kamaloṣṇīṣa, Vijayoṣṇīṣa, Tejorāśi, and Unnatoṣṇīṣa. {2.145}

2.­146

“These eight uṣṇīṣa kings should be painted to the left of the pratyeka­buddhas. At the gate should be two bodhisattvas: to the right of the entrance, one called Lokātikrānta­gāmin, and to the left, the great bodhisattva called Ajitañjaya. The first should be depicted as having a peaceful form, wearing a diadem on his topknotted hair,424 holding a rosary in his right hand and a water jar in his left, facing the gate, and with a slight frown on his face. The other has a peaceful form, wears a diadem on his topknotted hair and carries a staff and a water jar in his left hand, and in his right hand, which displays a boon-granting gesture, he carries a rosary. He should be painted facing the gate, with a slight frown on his face. {2.146} [F.120.a] [F.137.a]

2.­147

“Below the lion throne should be painted a Dharma wheel surrounded by a halo of blazing light. Below that should be painted a jeweled palace within which is Lord Mañjuśrī, the divine youth, the great bodhisattva, with a youthful body of pale saffron color. He has a peaceful form of beautiful appearance and a gentle smile on his face. In his left hand he holds a blue lotus; with his right he displays a boon-granting gesture and holds a wood-apple fruit. {2.147}

2.­148

“He is adorned with all the ornaments of youth and is decorated with five locks of hair.425 He wears a string of pearls, a sacred cord, a silken bodice, and garments of silk. Shining in all directions, he is surrounded by a halo of blazing light. He sits on a lotus seat facing the entrance gate of the maṇḍala and looks toward Yamāntaka, Lord of Wrath. He should be painted as being beautiful to behold in every respect. {2.148}

2.­149

“On his right side, below the lotus,426 should be painted Yamāntaka, Lord of Wrath, in his ugly misshapen form, completely surrounded by blazing light. Awaiting a command, he looks at the great bodhisattva Mañjuśrī. He should be painted complete in every detail. On the left side of Mañjuśrī, below the lotus, should be painted five bodhisattvas in the form of gods of the realm of the Pure Abode. These five are Sunirmala, Sudānta, Suśuddha, Tamodghātana, and Samantāvaloka. All of them should be depicted as residing in the realm of the Pure Abode, their beautiful forms covered with flowers and bright all around with multicolored light like multifaceted gemstones. {2.149}

2.­150

“The inner maṇḍala has an outer perimeter in the shape of a square. It has four archways and shines in the four cardinal directions with a vivid light of five colors.427 It should be demarcated with nicely colored cord stretched in straight lines. In the eastern quarter, above Lord Śākyamuni, is Saṃkusumita Rājendra. He should be drawn in the center within the cord-lined area, sitting on a lotus, [F.120.b] [F.137.b] with the body of a tathāgata but small in size, and surrounded by a halo of blazing light. His right hand displays the boon-granting gesture, and he sits in the cross-legged posture. {2.150}

2.­151

“To the right and left of Saṃkusumita Rājendra should be drawn, respectively, the mudrās of the uṣṇīṣa [kings] Cakravartin and Tejorāśi. The mudrā of Prajñāpāramitā should be drawn above Tathāgata­locanā. Above the noble Avalokiteśvara and to the right of the mudrā of Prajñāpāramitā should be drawn Lord Amitābha with the body of a tathāgata. With his right hand Amitābha displays the boon-granting gesture; he sits on a lotus seat and is surrounded by a halo of blazing light. {2.151}

2.­152

“To Amitābha’s right the mudrās of the alms bowl and the monk’s robe should be drawn. Following the sequence, the lotus mudrā should be drawn at the entrance. To the left of Lord Saṃkusumita Rājendra, the mudrā of the uṣṇīṣa king Tejorāśi should be drawn surrounded by a halo of blazing light. To his left the thus-gone Ratnaketu should be drawn sitting upon a jewel mountain and expounding the Dharma. He should be depicted as surrounded by light emanating all around from a multicolored blaze of sapphires, beryls, emeralds, and rubies. {2.152}

2.­153

“To the left of Ratnaketu should be painted the mudrā of Jayoṣṇīṣa, surrounded by a halo of blazing light. To its left is the mudrā of the Dharma wheel, with light blazing all around it. To its left are the mudrās of a mendicant’s staff, water jar, rosary, and the auspicious throne. Next in sequence, at the gate of the maṇḍala, should be painted an earth vajra428 with three prongs at either end, radiating blazing light. The great five-crested mudrā and the utpala429 mudrā, both radiating blazing light and connected to one another, should be painted below Lord Mañjuśrī. {2.153} [F.121.a] [F.138.a]

2.­154

“Then the surrounding maṇḍala should be drawn. It should be made so that one enters it via the western gate, and it should be facing to the east.430 This outer maṇḍala should be painted in all its aspects the same as the inner one‍—it radiates five-colored light, is beautiful to behold in its vividness, and it has four gateways in the four cardinal directions. It should extend two cubits beyond the inner maṇḍala. {2.154}

2.­155

“In the eastern quarter should be painted the Great Brahmā with four faces, wearing white apparel including a white shirt and a white sacred thread. He is of golden color, wears a diadem on his topknotted hair, and carries a water jar and a walking stick in his left hand. To his right there is a god from the Ābhāsvara realm‍—golden in color, distinguished in appearance due to his meditation, wearing silken garments and a silken shirt, and with a serene expression on his face. He wears a diadem on his topknotted hair and a white sacred thread. He sits in the cross-legged posture with his right hand displaying the boon-granting gesture. {2.155}

2.­156

“To his right should be painted a god from the Akaniṣṭha realm, adorned with all types of jewelry. With his mind steeped in meditation, he is of peaceful appearance. He is wearing silk garments and a silk shirt, sits in the cross-legged posture, and displays with his right hand the boon-granting gesture. He is invested with a white sacred thread. The gods from the Tuṣita, Sunirmita, and Paranirmita realms should be painted following the same sequence, and they are headed by Suyāma and Śakra, each at his assigned location, and following the right order. Below Śakra should be painted gods from the realm of the four great kings, as well as the sadāmattas, mālādhārins, karoṭapāṇis, and vīṇādvītiyakas. The gods of the earth should likewise be painted sequentially arranged, with all their respective attributes. {2.156}

2.­157

“Similarly, in the southern quarter, the gods starting with those from the Avṛha, Atapas, Sudṛśa, Sudarśana, Parīttābha, and Puṇyaprasava realms should be drawn, all in their respective places and wearing their individual ornaments. [F.121.b] [F.138.b] The same should be done for the western and northern quarters. More are drawn below the ones just mentioned, arranged in two rows. {2.157}

2.­158

“Outside of the second circle there is the third circle in which the four great kings are drawn sequentially in the four quarters. To the right of the entrance gate in the northern direction should be painted Dhanada in the form of a yakṣa standing next to a treasure trove. He is adorned with all types of jewelry and wears a slightly curved431 diadem. To his right are the two yakṣa generals, Maṇibhadra and Pūrṇabhadra. {2.158}

2.­159

“Next, following the proper order, should be drawn the great yakṣiṇī Hārītī with an amiable boy sitting in her lap who is looking at the maṇḍala, as well as Pañcika, Piṅgala, and Vibhīṣaṇa, with the emblems (mudrā) of the yakṣas near them.432 {2.159}

2.­160

“Following next, in the west, should be drawn Varuṇa with a noose in his hand, followed by the two nāgas Nanda and Upananda and the eight great nāga kings, starting with Takṣaka and Vāsuki. {2.160}

2.­161

“In this way should be painted two sequentially arrayed rows of yakṣas, rākṣasas, gandharvas, kinnaras, mahoragas, ṛṣis, siddhas, pretas, piśācas, garuḍas, and other human and nonhuman beings, as well as medicinal herbs, gems and jewels in all their variety, mountains, rivers, and islands‍—with the chief and most important among them at the head. {2.161}

2.­162

“In the southern quarter should be painted Yama along with his retinue, which includes the seven mothers. In the southeastern quarter is Agni, depicted as surrounded by a halo of flames; holding a staff, a water jar, and a rosary in his hands; wearing a diadem atop his matted hair; and dressed in white garments including a shirt of fine silk. He is of golden color, wearing a white sacred thread, and has a triple line drawn with ash on his forehead. They are all painted arranged in two rows, with their various respective adornments, weapons, attire, body postures, and colors. {2.162}

2.­163

“All around the area outside this triple maṇḍala are distributed the following deities: Umā’s husband, riding a bull, with a trident in his hand; the goddess Umā herself, of golden color,433 [F.122.a] [F.139.a] adorned with all kinds of jewelry; and Kārttikeya, in his form of a divine youth with six faces and a red body, sitting on a peacock, raising a javelin in his hand, wearing yellow garments and a yellow shirt, and holding in his left hand a bell and a red banner. Next in sequence are Bhṛṅgiriṭi, extremely emaciated, Mahāgaṇapati, Nandikeśvara, Mahākāla, and the seven mothers. They should be painted with their respective adornments, weapons, attire, and body postures. {2.163}

2.­164

“Next to be painted are the eight vasus and seven ṛṣis. Viṣṇu434 should be painted with four arms, holding a discus, a mace, a conch, and a sword. He rides a garuḍa and is adorned with all types of jewelry. Next are the eight grahas, the twenty-seven constellations, and the eight upagraha deities who roam the expanse of the earth. Following next are the personifications of the fifteen lunar days of the bright fortnight and the fifteen of the dark fortnight, the twelve signs of the zodiac, the six seasons, the twelve months, and of the year. Next are the four sisters, riding in boats, and the five brothers who live in water. For conciseness these435 deities can be represented by their respective mudrās and arranged sequentially in two rows. {2.164}

2.­165

“In436 short, as regards the three maṇḍalas, one should draw them also as the three dwelling places (āśraya), each with the four corners, with the distribution [of the deities] as follows:437 {2.165}

2.­166

“In short, Lord Buddha must be painted at the head of all beings. Representing the Lotus family, Noble Avalokiteśvara must be painted to Śākyamuni’s right.438 Representing the Vajra family, Noble Vajrapāṇi must be painted to Śākyamuni’s left.439 Samantabhadra must be painted at the head of all bodhisattvas, and likewise the divine youth, Mañjuśrī, should also be included. The remaining ones should each be represented by his or her mudrā in their respective places. This is how the inner maṇḍala should be painted. {2.166} [F.122.b] [F.139.b]

2.­167

“In the middle maṇḍala, Brahmā Sahāmpati must be painted in the eastern quarter. Similarly, in the southern quarter are the Ābhāsvara and Akaniṣṭha gods, the form gods, and the gods from the realm of neither consciousness nor unconsciousness who do not appear in the maṇḍala in any particular form. In the northern quarter are the king of gods Śakra and the gods starting with those from the realms of Suyāma, Tuṣita, Sunirmita, Paranirmita, and Parīttābha. Each king of the gods’ realms must be painted individually. The rest should be represented by their respective mudrās. {2.167}

2.­168

“Similarly, in the third maṇḍala, Īśāna the Lord of Beings must be painted in the northern quarter together with Umā. Kārttikeya-Mañjuśrī should be painted near the second gate,440 riding on a peacock and holding a javelin in his hand. His body is of red color and he is dressed in a yellow upper shirt and other garments. In his right hand he holds a bell and a red banner. He possesses the beauty of a youth and looks upon the maṇḍala. Vainateya, who has the form of a bird, should always be painted in the eastern quarter, along with the sage Mārkaṇḍa. The rest should be represented by their respective mudrās. {2.168}

2.­169

“In the southeastern division should be the four girls of royal bearing together with their brothers, the divine youths. They are aboard boats, traveling around the great ocean. Also Agni, the lord of gods, should always be painted in the same area of the maṇḍala. Also in the southern quarter should be painted Vibhīṣaṇa, the king of rākṣasas, in the country of Laṅkā. Also located there, dwelling in a neem tree, is the bodhisattva named Jambhala, the Lord of Waters, who has the form of a yakṣa.441 Painted next in the same sequence should be the king Yama, a preta of great power. So too the king of piśācas named Vikarāla. The remaining ones should be represented by their respective mudrās. {2.169}

2.­170

“Similary, the two chief nāgas, Nanda and Upananda, and also [F.123.a] [F.140.a] Āditya, the chief among celestial bodies, must be painted in the southwestern division. The best of ṛṣis, the sage named Kapila, should be in the western quarter. The preeminent one among non-Buddhists, he should have the form of a naked mendicant. The remaining ones should be represented by their respective mudrās, arranged in a proper order.442 {2.170}

2.­171

“In the northwestern division should be the king of yakṣas Dhanada, the king of gandharvas Pañcaśikha, and the king of kinnaras Druma. These three must always be included in the painting. The remaining ones should be represented by their respective mudrās and arranged in sequence according to their respective places. {2.171}

2.­172

“Outside the third maṇḍala there should be a fourth, comprised of five concentric zones and adorned with rows of mudrās. It has four sides, each including a gateway graced with [one of] the four great kings. The emblems are arranged in the following order: {2.172}

2.­173

“At the entrance gate in the east should be painted a blue lotus. From right to left,443 there should be a lotus, vajra, axe, sword, trident, mace, discus, swastika, water jar, fish, conch, earring,444 banner, flag, noose, bell, dagger, bow, arrow, and hammer. All four of the maṇḍala’s sides should be filled with rows of symbols445 (mudrā) [representing] these various weapons and implements. Outside all of this, in the four directions, should be placed the four great oceans. {2.173}

2.­174

“In the northern direction should be drawn a small four-sided maṇḍala,446 within which is placed a three-pronged double vajra that radiates blazing light. In the eastern direction should be drawn a small triangular maṇḍala, within which is placed a lotus that radiates blazing light. In the southern direction should be drawn a small bow-shaped maṇḍala, within which is placed a bowl that radiates blazing light.447 In the western direction should be drawn a small maṇḍala entirely made of light,448 within which is placed a blue lotus complete with a stalk and leaves and radiating blazing light. {2.174}

2.­175

“In the four intermediate directions should be the following four mudrās, each of them blazing with light all around: A noose should be placed in the northwestern direction, within a round maṇḍala. A staff should be placed in the southwestern direction, within an elongated maṇḍala.449 [F.123.b] [F.140.b] An axe should be placed in the southeastern direction, within a triangular maṇḍala. A sword should be placed in the northeastern direction. {2.175}

2.­176

“When all this has been drawn, three mudrās should be traced with colored powders outside the gate of the main maṇḍala: one above, one below, and one at the same level. The three mudrās to be painted are clothes, a fly-whisk, and a pair of shoes, each surrounded by blazing light.” {2.176}

2.­177
This maṇḍala procedure
Has been taught here in brief
By the wise Mañjughoṣa,
Out of his desire to benefit beings. {2.177}
2.­178

“Then, the maṇḍala master should first of all select the right disciples. They should have unimpaired faculties and bodies beautiful in every limb; should belong to the brahmin, kṣatriya, vaiśya, or śūdra castes; should have developed bodhicitta; should be followers of the Great Vehicle; should possess discipline that is not related to other vehicles; should be great beings (bodhisattvas); should have faith and follow the auspicious Dharma; should wish for the great kingship;450 should shun trivial enjoyments but delight in the great ones; should be gracious, well mannered, and disciplined;451 should be monks or nuns, or male or female lay practitioners; should observe their particular rules, fasts, and ritual observances; should abide by their vows of conduct; should not harbor hatred for great bodhisattvas; should belong to a spiritual family of many adherents; and should have a natural inclination to practice Dharma. {2.178}

2.­179

“They will have fasted for one day and one night, put on clean clothes, nicely scented their hair, bathed three times, and observed silence. On the day of the empowerment, they should perfume their mouths with the fragrances of camphor, saffron, and cloves,452 and, after the regular performance of ritual besprinkling, they should sit on bundles of kuśa grass and have the protection ceremony performed for them. Celibate and committed to truth, they should be placed outside the maṇḍala Victorious over the Divisions of Time, not too far from it and not too near to it.453 [F.124.a] [F.141.a] Clean and ritually purified, they should number no more than between one and eight and be close associates of one another. They will include kṣatriyas who are closely associated with one another and great kings who have had their heads anointed, as well as their offspring‍—the princes and princesses who have not yet experienced sex. This is because Lord Mañjuśrī, the great bodhisattva in a youthful form, loves to engage in youthful play, awakening foolish people to realization. {2.179}

2.­180

“Consequently, it is the princely youths who should be ushered in first. This will elevate their regal status and promote long life, health, power, and the ability to savor sensual enjoyments. In particular, this will stabilize the accomplishment of mantra for them, the inexperienced. {2.180}

2.­181

“Once they are positioned in front, assigned an assistant, and attentive, the maṇḍala master should exit backward454 while burning incense of camphor. After exiting, he should bathe and besprinkle himself, as convenient for the season, with water455 that has been incanted one hundred and eight times with the root mantra and sealed with the great mudrā called five-crested. Dressed in clean white clothes, he should then approach the sacrificial fire pit, and, {2.181}

2.­182
“Seated on the bundles of kuśa grass and facing northeast,
He should offer into the fire
One thousand and eight oblations consisting of
Camphor, saffron, and sandalwood mixed together.456 {2.182}
2.­183

“Having summoned and then dismissed the deities according to the previously described procedure, he should again enter the maṇḍala. After entering he should prepare eight full vases draped in clean cloth, adorned with mango blossoms, and containing gold, silver, gems, grain, and rice. He should allocate the first to Lord Śākyamuni, the second to all the buddhas, the third to all the pratyeka­buddhas and the noble congregation of the śrāvakas, the fourth to all the great bodhisattvas, [F.124.b] [F.141.b] the fifth to the great bodhisattva Mañjuśrī, and the sixth to all the gods. The seventh and the eighth should be placed in the niches by the gate of the second maṇḍala. They should be draped in clean white cloth. One of them should be assigned to all the spirits, and the second should be dedicated to all beings equally. {2.183}

2.­184

“Then, following the previously described procedure, the maṇḍala master should burn incense and, forming the great five-crested mudrā, should do the summoning again. Following the procedure as before, he should summon all the buddhas, pratyeka­buddhas, noble śrāvakas, great bodhisattvas, spirits, and beings, as well as Mañjuśrī, the divine youth.457 {2.184}

2.­185

“Similarly, he should offer, in a ritual as previously described, flowers, incense, fragrances, light, and foodstuffs; he should offer all this to all the recipients, thoroughly and in the right order. For the offering of light, he should offer butter lamps. When offering food to all the noble recipients and others, he should offer rice pudding with curds. {2.185}

2.­186

“To all the tathāgatas he should offer cakes rich particularly in honey and milk and fried in butter, as well as pastry-rolls (vartī), candies (khaṇḍa), and other delicacies.458 To all the pratyeka­buddhas, noble śrāvakas, great bodhisattvas, and the noble deities he should offer dishes prepared with honey and cooked in milk, rich in butter, and flavored with chir pine resin.459 Similarly, to all the gods460 and hosts of spirits, and all beings in general, he should offer cake products, particularly sweetmeats,461 incanted with the mantra according to procedure. {2.186}

2.­187

“Similarly, to all the buddhas, pratyeka­buddhas, noble śrāvakas, and great bodhisattvas as well as all noble and ordinary beings462 he should offer fragrant flowers as described before, starting with royal jasmine, crepe jasmine, champak, and the blossom of the pannay tree. Royal jasmine flowers are particularly suitable for the Tathāgata family, lotuses for the Lotus family, and water lilies for the family of Vajrapāṇi. For other mantra deities463 other flowers may be suitable. {2.187}

2.­188

“Camphor incense is suitable for the Tathāgata family, sandalwood for the Lotus family, [F.125.a] [F.142.a] and bdellium for the family of Vajrapāṇi, the lord of guhyakas. For all other mantra deities464 the master should offer a different incense. Butter lamps should be offered to all the noble ones, and scented oil lamps to all the ordinary mantra deities.465 {2.188}

2.­189
“As for the successive procedures
That function as previously described,
These procedures are the same as the one taught for perfume
And are required in the case of all mantra deities.466 {2.189}
2.­190
“Whatever has been taught by Avalokiteśvara
Or taught by Vajrapāṇi,
In their respective tantras,
On accomplishing the aims of mantra practice,
That also can be learned from this manual
And applied in every respect.467 {2.190}
2.­191

“The maṇḍala master then, following the previously described procedure, should perform the ritual acts of summoning, making offerings, burning incense, and the rest, and he should offer food and service as well.468 Having done this, he should have his skillful assistants promptly prepare the meatless bali for all the spirits. He should have them beat the kettledrums, blow the conchs, and utter cries of joy in every direction. The bali should include incense, flowers, lamps, and garlands. {2.191}

2.­192

“Circling then the maṇḍala to the right, the master should scatter the extensive bali that satisfies all spirits,469 upward, downward, and horizontally, into each of the four cardinal and four intermediate directions and everywhere outside the maṇḍala. After bathing, he should offer into the fire one thousand and eight oblations consisting of rice grains smeared with curds, honey, and ghee. As the master offers the oblations while reciting the heart mantra and the six-syllable root mantra, the great beings who have entered the maṇḍala and now stand before him; who have had the protection rite performed for them and have been accepted as disciples by the maṇḍala master; who have developed bodhicitta, observed the ritual fast, and offered their own bodies to all the buddhas and bodhisattvas; who for the sake of spiritual accomplishments470 share in the experiences of ordinary beings; who are fit to ascend to the seat of unsurpassable awakening;471 and who desire omniscient awakening will become liberated from all their vices through merely beholding the maṇḍala. [F.125.b] [F.142.b] Even those people who have committed the five deeds of immediate retribution are immediately liberated. {2.192}

2.­193

“The maṇḍala master then should cover the faces of the initiands472 who wish to enter the maṇḍala473 with a veil fashioned from a newly made, unbleached cloth from which the loose474 threads have been pulled out and hairs removed,475 that has been incanted with the root mantra seven times,476 and that has been anointed with fragrant ointments, sandalwood, and saffron. First, boys should be brought into the maṇḍala starting from the sixteen- and finishing with the three-year-olds.477 They may be embellished with either five decorative locks of hair or just one,478 and they may wear a topknot of hair or not.479 They should be princes whose crowns have been anointed, sons of kṣatriyas, or others of great endeavor who desire sovereignty. {2.193}

2.­194

“When the initiand stands in the second maṇḍala with a veiled face, the master should form the utpala480 mudrā and have him recite the root mantra of Mañjuśrī, the divine youth, once. Guiding his actions, he should give him a flower of nice fragrance and have him throw it onto the maṇḍala with both hands that have been purified with the mixture of sandalwood and saffron. The master should give him the mantra corresponding to the spot where the flower falls. {2.194}

2.­195

“That is said to be his personal mantra and will stay with him through the succession of his future births. This mantra is like his spiritual guide; it will bring about his ascension to the seat of awakening and the complete unfolding of the omniscient knowledge of great bodhisattvas. He should master this mantra, which will bring great enjoyments, the status of a king, and the company of eminent people. That which is to be accomplished will be accomplished in this very life without doubt, including all the activities. {2.195}

2.­196

“Thus, in due course, those who desire magical accomplishments will obtain each one of them until all eight are obtained, but no other accomplishments. If one desires other accomplishments, such as the removal of sins, only the samaya may be given. For this purpose, the maṇḍala master who bestows the empowerment [F.126.a] [F.143.a] should first consecrate an area outside the maṇḍala toward the northeast, neither too far nor too near, by purifying it with the root mantra. Just as in the case of the royal empowerment, he should admit disciples whom he regards as single-mindedly devoted to the Buddha, the Dharma, and the Saṅgha; who have faith and great energy; who are never separated from bodhicitta and follow the Great Vehicle; and who serve the Three Jewels. They should have unimpaired faculties, be irreproachable, and wish to accomplish the mantras in this very life. Their hearts may be kind and their minds resolved upon mantra practice, or they may be merely interested in the nonconceptual meaning of the mantra out of curiosity and a desire to know. They should be granted the first through the fifth empowerments; the remaining ones should be omitted.481 Only those with the special qualities of insight and full understanding of the conduct should be initiated; others should not be. {2.196}

2.­197

“The master should then collect the requisites as in every royal empowerment, or any that he finds pleasing. A canopy should be spread above him, banners and flags raised, and a white parasol should be held above his head. He should be fanned with a white yak-tail whisk with great care, and praised with well-wishing, auspicious, and excellent verses as spoken by the buddhas themselves, accompanied by cries of joy, the sounds of conchs, kettledrums and tambourines, and cries of victory. After circumambulating the maṇḍala clockwise, the disciples should bow to all the buddhas and bodhisattvas, bow their heads to the master,482 and say the following: {2.197}

2.­198

“ ‘O master!483 I will exert myself in order to engage in carrying out the mantra activities of all the buddhas and bodhisattvas, in order to enter the secret maṇḍala of liberation that surpasses all that is mundane, and to realize the state of buddhahood that affords sovereignty over all phenomena. In short, I will become a buddha.’ {2.198} [F.126.b] [F.143.b]

2.­199

“Then, the initiand should sit on a bundle of kuśa grass, facing east and looking at the maṇḍala. He will first be given the knowledge (vidyā) empowerment and then made to484 form the mudrā called five-crested. Then, whatever mantra he desires should be written on a leaf of birchbark with bovine bezoar. Having written it, he should smear both his hands and the interior of an earthenware vessel with sandalwood and saffron and place the birchbark leaf between two earthenware bowls.485 He should then place the leaf, enclosed between the two bowls, inside the maṇḍala486 at the soles of the bodhisattva Mañjuśrī’s feet. {2.199}

2.­200

“Next, the disciple sitting there should first be made to recite the root vidyā mantra one hundred and eight times and then should be consecrated while still sitting on the bundle of kuśa grass. The master should take the full vase that had been allocated to all beings in common from outside the inner487 maṇḍala where it was earlier placed near the gate and, while reciting the root mantra, anoint488 the disciple’s head. For the remaining empowerments, he should use whatever water is appropriate. {2.200}

2.­201

“The earthenware container should then be handed to him, and, while a butter lamp is burning, he should be made to recite the mantra. If it is the same mantra,489 the disciple will succeed through merely reciting it. If it is a different one, he will succeed gradually, after applying effort.490 It is said that even if the mantra given to him lacks or has extra syllables, he can still succeed, without a doubt, at the first sādhana session, for this mantra was written earlier by the master himself. If he keeps practicing, he will arrive, within three sādhana sessions, at the stage where success comes without effort. In this way, the master should first give the knowledge empowerment. {2.201}

2.­202

“As for the empowerment in the second maṇḍala, he should take the full vase that had been allocated to all the gods in this maṇḍala and anoint the disciple’s head with it. As before, this procedure will free him from all his vices. He is then authorized by all the buddhas to enter samayas for any worldly or transcendent maṇḍala, as well as the practice of [F.127.a] [F.144.a] any mantra or mudrā. He will be blessed by all the bodhisattvas.491 Consequently, the master may now give him the ācārya empowerment.492 {2.202}

2.­203

“The ācārya empowerment is given in the third maṇḍala. The master should take the full vase that had been allocated to all the śrāvakas and pratyeka­buddhas and, following the same procedure, anoint the disciple’s head with it. The master should say, ‘All the buddhas and bodhisattvas of great power have authorized you to write and recite all worldly and transcendent mantras, to use the instructions on the maṇḍala, and to give to others, as well as apply yourself, the instructions on the practice of the mantra methods, including the mudrās. In this very life, and in the lives to come until the final one, you will definitely obtain the state of awakening.’493 {2.203}

2.­204

“Similarly, in the empowerment of victory and the empowerment of conquest, the master should perform the sprinkling following the previously described procedure, using, respectively, the full vase that had been allocated to the blessed buddhas and the one allocated to the bodhisattvas. He should say, ‘You are authorized by all the blessed buddhas, the great bodhisattvas, and the śrāvakas, {2.204}

2.­205
“ ‘Unassailable by any spirits,
And unconquerable by any embodied beings;
May you find victory through all the mantras
And accomplish whatever you desire.’494 {2.205}
2.­206
“The maṇḍala master should,
According to each of their wishes,
Grant to all the disciples
The five empowerments, but only the five. {2.206}
2.­207

“The master should then usher them, one by one, into the maṇḍala, present them to all the buddhas and bodhisattvas, have them circumambulate the maṇḍala clockwise three times, and dismiss them. At a later time they should be gradually instructed in and enjoined to practice the mantra. On the present occasion, however, the master should take the full vase that had earlier been allocated to the great bodhisattva Mañjuśrī [F.127.b] [F.144.b] and make those disciples who have entered the maṇḍala drink three handfuls of water while facing east. He should say to them: {2.207}

2.­208

“ ‘Do not generate a great amount of nonvirtue by transgressing the secret samaya of the divine youth, the bodhisattva Mañjuśrī. You must not discard any of the mantras. You must be loyal to all the buddhas or bodhisattvas and must please the master. Otherwise you will break your samaya, your mantras will not be successful, and there will be much nonvirtue.’ Having said this, he should dismiss them. {2.208}

2.­209

“The maṇḍala master should, in addition, offer oblations of rice grains smeared with curds, honey, and ghee, while reciting the eight-syllable heart mantra. Getting up, he should then enter into the middle of the maṇḍala and make a welcome offering to all the visualized recipients495 using the previously mentioned flowers and following the procedure as previously described. Using the previously specified incense, he should make an incense offering to all the buddhas and bodhisattvas, pratyeka­buddhas and noble śrāvakas, and all the gods, nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas,496 rākṣasas, piśācas, and bhūtas, as well as the divine yogins, siddhas, and ṛṣis and all beings. He should strew flowers over them, sprinkle them with water scented with sandalwood and saffron, and then dismiss them following the previously described procedure. He should imagine that all of them become liberated.497 {2.209}

2.­210

“The maṇḍala master should then take the food, bali,498 and aromatic powder and let all these articles float499 upon a river. Alternatively, he should give them to suffering beings. He should select an area on the ground, sweep and clean it well, adorn it, and smear it with cow dung.500 Optionally, he may wash it with water, smear it with well-purified clay, [F.128.a] [F.145.a] or cover it with sand. He should do this himself and may proceed as he desires. Those who have entered the maṇḍala should themselves partake of the milk porridge501 or sacrificial food.” {2.210}

2.­211

This concludes the second chapter, that of the instructions on the maṇḍala procedure, from this great king of manuals that forms a garland-like502 basket of bodhisattva teachings, an extensive bodhisattva textbook that is a miraculous display of Mañjuśrī, the divine youth.


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}


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.­274
sems dpa’ chen po Tib.
n.­275
rig pa’i rgyal po Tib.
n.­276
Om. Tib.
n.­277
chu la mi nub par ’gro ba Tib. The Tibetan translates as “not drowning.”
n.­278
khro bo’i rgyal po’i sngags smras pa de gang zhe na Tib. The Tibetan translates as, “One pronounces the mantra of the Lord of Wrath as follows.”
n.­279
Skt.: namaḥ samanta­buddhānām | oṁ ra ra smara apratihata­śāsana kumāra­rūpa­dhāriṇa hūṁ hūṁ phaṭ phaṭ svāhā ||.
n.­280
Skt.: oṁ vākye da namaḥ.
n.­281
Skt.: vākye hūṁ.
n.­282
maM Tib.
n.­283
sarva­buddhānaṃ hṛdayaṃ om. Tib.
n.­284
gzhan yang phyag rgya thams cad kyi snying po dpa’ bo chen po zhes bya ba yi ge brgyas yod de Tib. The Tibetan translates as, “There is another eight-syllable mantra called, The Great Hero that is the Heart Mantra for all Mudrās.”
n.­285
srid pa gsum gyi chos nye bar gcod par byed pa Tib.
n.­286
Om. Tib.
n.­287
byang chub sems dpa’ ’jam dpal gzhon nur gyur pa nyid bzhin du nye bar gnas pa Tib. This line, which appears only in the Tibetan, translates as “It is as if the bodhisattva Mañjuśrī, the divine youth, himself is present.”
n.­288
mchog tu gsang ba’i ngo bos Tib.
n.­289
bI ra Tib. The Tibetan transliteration of the Skt. here translates as “hero.”
n.­290
Skt.: oṁ āḥ dhīra hūṁ khecaraḥ.
n.­291
sangs rgyas nyid bzhin du rab tu nye bar gnas pa yin no Tib. The Tibetan includes the Skt. term pratyupasthitaṃ from the next line here and translates as, “and it is as if the Buddha himself were present before you.”
n.­292
e hye hi ku maA ra Tib. The Tibetan transliteration of the Skt. pairs the second occurrence of the Skt. invocation ehy ehi in this line with the vocative for the Skt. term kumāra and translates as “Approach, approach divine youth.”
n.­293
Skt.: oṁ he he kumāra viśva­rūpiṇe sarva­bāla­bhāṣita­prabodhane | āyāhi bhagavann āyāhi | kumāra­krīḍotpala­dhāriṇe maṇḍala­madhye tiṣṭha tiṣṭha | samayam anusmara | apratihata­śāsana hūṁ | mā vilamba | kuru | phaṭ svāhā ||.
n.­294
’jig rten dang ’jig rten las ’das pa thams cad dang / sngags dang Tib. The Tibetan treats sarva­laukika­lokottarāḥ and mantrāḥ as two different referents and then continues the list bhūtagaṇāḥ, etc.
n.­295
Skt.: oṁ dhu dhura dhura dhūpa­vāsini dhūpārciṣi hūṁ tiṣṭha samayam anusmara svāhā ||.
n.­296
bzhugs par ’gyur Tib.
n.­297
bya ba’i phyag rgya ’di nyid do Tib. The translation “This is the mudrā of ritual activity” is based on the Tibetan. The Skt. translates as, “The mantras of summoning and this mudrā.”
n.­298
Skt.: he he mahā­kāruṇika viśva­rūpa­dhāriṇe arghaṃ pratīccha pratīcchāpaya samayam anusmara tiṣṭha tiṣṭha maṇḍala­madhye praveśaya praviśa sarva­bhūtānukampaka gṛhṇa gṛhṇa hūṁ | ambara­vicāriṇe svāhā ||.
n.­299
“Take this perfume” is perhaps addressed not to Gandhā, but to the tathāgata that was just mentioned.
n.­300
Skt.: namaḥ sarva­buddhānāṃ namaḥ samanta­gandhāvabhāsa­śriyāya tathāgatāya | tadyathā | gandhe gandhe gandhāḍhye gandha­manorame pratīccha pratīccheyaṃ gandhaṃ samatānucāriṇe svāhā ||.
n.­301
Skt.: namaḥ sarva­buddhānām apratihata­śāsanānām | namaḥ saṃkusumita­rājasya tathāgatasya | tadyathā | kusume kusume kusumāḍhye kusuma­puravāsini kusumāvati svāhā ||.
n.­302
Skt.: namaḥ sarva­buddha­bodhisattvānām apratihata­śāsanānāṃ | tadyathā | he he bhagavan mahā­sattva buddhāvalokita mā vilamba | idaṃ baliṃ gṛhṇāpaya gṛhṇa hūṁ hūṁ sarva­viśva ra ra ṭa ṭa phaṭ svāhā ||.
n.­303
Skt.: namaḥ sarva­buddhānām apratihata­śāsanānāṃ sarva­tamo'ndhakāra­vidhvaṃsināṃ | namaḥ samanta­jyoti­gandhāvabhāsa­śriyāya tathāgatāya | tadyathā | he he bhagavan jyoti­raśmi­śatasahasra­pratimaṇḍita­śarīra vikurva vikurva | mahā­bodhisattva­samanta­jvāloddyotita­mūrti khurda khurda | ava­lokaya ava­lokaya sarva­sattvānāṃ svāhā ||.
n.­304
Skt.: namaḥ samanta­buddhānām apratihata­śāsanānām | tadyathā | jvala jvala jvālaya jvālaya | huṁ | vi­bodhaka hari­kṛṣṇa­piṅgala svāhā ||.
n.­305
In the Tib., the passage from “The mudrā” to “Dhīmat” is rendered in verse. “Dhīmat” is an epithet of Mañjuśrī.
n.­306
khyod bu ’jig rten rnams grags pa’i/ D.
n.­307
da ha da ha sarba badz+ra bi nA ya kaM D. There seems to be some textual or redactional corruption here, as vajravināyakas are normally Buddhist deities. The Tibetan, however, confirms this reading.
n.­308
Skt.: namaḥ sarva­buddha­bodhisattvānām apratihata­śāsanānām | oṁ kara kara | kuru kuru mama kāryam | bhañja bhañja sarva­vighnāṃ | daha daha sarva­vajra­vināyakān | mūrdhaṭaka jīvitāntakara mahā­vikṛta­rūpiṇe paca paca sarva­duṣṭān | mahā­gaṇapati jīvitāntakara bandha bandha sarva­grahān | ṣaṇ­mukha ṣaḍ­bhuja ṣaṭ­caraṇa | rudram ānaya | viṣṇum ānaya | brahmādyān devān ānaya | mā vilamba mā vilamba | rakṣa rakṣa | maṇḍala­madhye praveśaya | samayam anusmara | hūṁ hūṁ phaṭ phaṭ svāhā ||.
n.­309
sngags pa chen po Tib.
n.­310
nag po chen po Tib.
n.­311
Skt.: oṁ hrīṁḥ jñīḥ vi­kṛtānana huṁ | sarva­śatrūn nāśaya stambhaya phaṭ phaṭ svāhā ||.
n.­312
gra thams cad zug gzer chen po dang / nad chen po dang nyin bzhi pa’i rims kyis Tib.
n.­313
It is unclear whether the loving kindness and compassion arise in the practitioner or the target. The Skt. grammar indicates that it is the practitioner rather than the target.
n.­314
rtag tu dga’ ba med pa dang / byams pa med pa dang / snying rje’i sems thob par mi ’gyur te/ bzlas pa zin gyi bar du grol bar mi ’gyur zhing ’chi bar ’gyur ro/ Tib. The meaning and interpretation of this sentence is not very clear in the Skt. The Tibetan translates as, “They will not know happiness, they will not be loved, they will not have a compassionate thought; for as long as one recites it they will not attain liberation, and they will die.”
n.­315
rtse gsum chen po Tib. The Tibetan translates as “the great trident.” The Skt. term śūla can mean “severe pain,” and also “spear,” suggesting a sharp, stabbing pain.
n.­316
Skt.: oṁ hrīṁḥ kālarūpa huṁ khaṁ svāhā ||.
n.­317
Skt.: jayaṃ jaya sujaya mahā­kāruṇika viśva­rūpiṇe gaccha gaccha svabha­vanaṃ sarva­buddhāṃś ca visarjaya saparivārān svabha­vanaṃ cānupraveśaya | samayam anusmara | sarvārthāś ca me siddhyantu mantra­padāḥ | manorathaṃ ca me pari­pūraya svāhā ||.
n.­318
It seems strange that a seat should be provided at the time of dismissing, unless, perhaps, the seat is meant to be a vehicle to ride on.
n.­319
’jig rten dang ’jig rten las ’das pa thams cad kyi dkyil ’khor dang sngags dang sngags grub pa dag dang / dam tshig dang/ bzlas pa dang / dus dang nges par sdom pa dag la yang sbyar bar bya’o/ D. The meaning of this sentence is unclear in the Skt. The Tibetan reflects a different syntax and translates as, “It can be used for all mundane and supramundane maṇḍalas, mantras, mantra accomplishments, samayas, mantra recitations, times, and vows.”
n.­320
It is unclear if these rites are meant to exorcise demons, or cause demonic possession, or both.
n.­321
laM ni D.
n.­322
oM Sh+Tai Sh+Tai swA hA D; oM Sh+Trai Sh+Trai swA hA N.
n.­323
thams cad bzugs can Tib.
n.­324
Skt.: oṁ varade svāhā ||.
n.­325
oM b+hu ru swA hA D; oM b+hU ri swA hA Y, K; oM b+hu ri swA hA N.
n.­326
phug ron Tib.
n.­327
Skt.: oṁ vilokini svāhā ||.
n.­328
Skt.: oṁ viśve viśva­sambhave viśva­rūpiṇi kaha kaha āviśāviśa | samayam anusmara | ru ru tiṣṭha svāhā ||.
n.­329
Om. Tib.
n.­330
Skt.: oṁ śvete śrīvapuḥ svāhā ||.
n.­331
Skt.: oṁ khi khiri khi riri bhaṅguri sarva­śatruṃ stambhaya jambhaya mohaya vaśam ānaya svāhā ||.
n.­332
gdong gsum Tib. The Tibetan translates as “three faces.”
n.­333
Skt.: oṁ śrīḥ ||.
n.­334
Skt.: oṁ ajite kumāra­rūpiṇi ehi āgaccha. mama kāryaṃ kuru svāhā ||.
n.­335
Skt.: oṁ jaye svāhā | vijaye svāhā | ajite svāhā | aparājite svāhā ||.
n.­336
It is not clear which of the fist mudrās the text is referring to. There is a mudrā called fist described in chapter 36, and another one in chapter 45. Neither of these chapters is included in the translation here.
n.­337
The iconography of the deity described in this mantra indicates that it is Kārttikeya, this name being used further down, where he is also, on one occasion, equated with Mañjuśrī.
n.­338
Skt.: oṁ kumāra mahā­kumāra krīḍa krīḍa | ṣaṇ­mukha bodhisattvānu­jñāta mayūrāsana saṅghodyata­pāṇi raktāṅga rakta­gandhānulepana­priya kha kha khāhi khāhi khāhi huṁ | nṛtya nṛtya | raktāpuṣpārcita­mūrti samayam anusmara | bhrama bhrama bhrāmaya bhrāmaya bhrāmaya | lahu lahu mā vilamba | sarva­kāryāṇi me kuru kuru | vicitra­rūpa­dhāriṇe tiṣṭha tiṣṭha huṁ | sarva­buddhānujñāta svāhā ||.
n.­339
It is not clear where exactly the direct speech by Mañjuśrī resumes. It may resume here.
n.­340
gzhon nu’i sems su mtha dag ni / bsdus nas yongs su bzhad par bya Tib. The first two lines of the Tibetan verse differ markedly from the extant Skt. and translate as, “In short, everything is explained to be / The mind of the youthful one.”
n.­341
Skt.: oṁ vikṛtagraha huṁ phaṭ svāhā ||.
n.­342
skrag par byed pa dang / Tib. The Tibetan adds this phrase, which translates as, “make it panic.”
n.­343
Skt.: oṁ brahma su­brahma brahma­varcase śāntiṃ kuru svāhā ||.
n.­344
Skt.: oṁ garuḍa­vāhana cakra­pāṇi catur­bhuja huṁ huṁ samayam anusmara | bodhisattva ājñāpayati svāhā ||.
n.­345
zhi ba’i don ni myur byed yin/ Tib. The Tibetan translates as, “He will promptly accomplish peaceful aims.”
n.­346
’byung po rnams ni rnam ’jig cing / /khyab ’jug gzugs kyi lus can yin/ Tib. The precise meaning of this line is unclear in both the Skt. The Tibetan translates as, “He frightens off all spirits and / Takes the embodied form of Viṣṇu.”
n.­347
Skt.: oṁ mahā­maheśvara bhūtādhipati vṛṣa­dhvaja pralamba­jaṭā­makuṭa­dhāriṇe sita­bhasma­dhūsarita­mūrti huṁ phaṭ phaṭ | bodhi­sattva ājñāpayati svāhā ||.
n.­348
mdung rtse gsum Tib.
n.­349
Skt., oṁ śakuna mahā­śakuna padma­vitata­pakṣa sarva­pannaga­nāśaka kha kha khāhi khāhi | samayam anusmara huṁ | tiṣṭha | bodhi­sattva ājñāpayati svāhā ||.
n.­350
It is not clear if this is a mudrā called the great, or perhaps the “great five-crested mudrā” that can also be called, as the text specifies later, the “great mudrā.”
n.­351
There is a play on words in the Skt., as the name of this garuḍa, Vainateya, is derived from the word which means “to guide” (vi + nī). This play on words is lost in the Tibetan translation, which uses the common translation for garuḍa, nam mkha’ lding.
n.­352
nga yis chos ga rab ’byam pa dang / mdo dag kyang ni bstan pa yin/ D. The Tibetan following D translates as, “I have taught these in the extensive manuals / As well as in the sūtras.”
n.­353
srung ba Tib.
n.­354
bshad Tib.
n.­355
Those “of the ten powers” are the buddhas.
n.­356
sarvasattvāḥ om. Tib.
n.­357
’phags pa’i dkyil ’khor bzang po de grub pa’i gnas skabs la gnas pa ’jam dpal gzhon nur gyur pas gzigs nas Tib. In the Tibetan, Mañjuśrī is the subject who beholds the gathered assembly. The Tibetan translates as, “After being surveyed by Mañjuśrī, the divine youth, who was present on the occasion for practicing this noble, excellent maṇḍala.” The word “samaya” seems to be translated as “occasion.”
n.­358
samayam om. Tib.
n.­359
samayaḥ om. Tib.
n.­360
dkyil ’khor dam pa Tib.
n.­361
dkyil ’khor Tib.
n.­362
mi rnam kyi dkyil ’khor bstan par bya ste / de bzhin gshegs pa rnams yongs su mya ngan las ’das na’ang / sems can rnams gang du yang dag par zhugs na / ’jig rten dang ’jig rten las ’das pa’i sngags thams cad ’grub par ’gyur ro/ D. The Tibetan differs significantly from the Sanskrit and translates as, “I will teach a maṇḍala suitable for humans. Even though the tathāgatas are liberated, it is that [maṇḍala] wherein beings enter and become accomplished in all worldly and transcendent mantras.”
n.­363
mgon po Tib.
n.­364
sa steng khyod kyi dkyil ’khor byed/ Tib. The word “created” (byed) was supplied from the Tibetan.
n.­365
sngags la dad pa med par ni/ Tib.
n.­366
This line is omitted in the Tib.
n.­367
ma rungs dam tshig mi bstan to/ Tib. Immediately following this line the Tibetan includes a line not present in the Skt. that translates as, “Thus the samaya should not be taught to those who are unsuitable.”
n.­368
rab ’byam D.
n.­369
mi rnams smos kyang ci zhig dgos/ Tib.
n.­370
It is not clear whether the subject here is the hypothetical practitioner or the “maṇḍala master” mentioned in the next paragraph. Some actions in the maṇḍala procedure described here are clearly attributed to the master, and some, later on, to his assistant (anusādhaka) or other people. The text also mentions the master’s helpers (sahāyaka) as recipients of protection ensuing from the performance of the ritual.
n.­371
rgya mtsho’i ngogs dang nye ba’i gring khyer chen po’i byang shar phyogs du D. Here the Tibetan translators seem to have read or interpreted a slightly different syntax than is apparent in the Skt. The Tibetan translates as, “or to the northeast of a city that lies close to the shore of the sea.”
n.­372
Tib. omits this reference to the measurements of the ritual ground.
n.­373
Om. Tib.
n.­374
The five products of the cow are cow dung, urine, milk, curd, and ghee.
n.­375
The word “safeguards” (srung) has been supplied from D.
n.­376
It is not completely clear whether this should be one of the three types of maṇḍala described earlier, or a maṇḍala that is a combination of all three. However, the context further on seems to indicate that we are dealing here with the latter.
n.­377
As above, Lord of Wrath is Yamāntaka, here equated with his mantra.
n.­378
de bzhin du dbus kyi gnas su nang du yang zung bzhir bya’o / Tib. The Skt. suggests that one draws two concentric squares, one larger than the other, to delimit the intermediate and inner parts of the maṇḍala. The Tibetan translates as, “In this way one should create a square within the central space.”
n.­379
rang gi rig pa rtsa ba’i sngags Tib. The translation “the root mantra of his own vidyā” is based on the Tibetan, as the Skt. grammar is unclear.
n.­380
The details and sequence of this procedure are unclear. The Skt. seems to say that he sits on a bundle of kuśa grass, but the context would rather suggest that he takes this bundle and surrounds the maṇḍala with the grass.
n.­381
ku shas Tib. The phrase “with kuśa grass” has been supplied from the Tibetan.
n.­382
The last sentence hardly makes any sense; however, the reading gār (accusative plural of go (“cow”)) is corroborated by the Tibetan ba rnams.
n.­383
Possibly the six-syllable heart mantra of Mañjuśrī (oṁ vākye da namaḥ) is meant.
n.­384
The translation follows the Tibetan here because the Skt. grammar is unclear and could be corrupt. The Skt. grammar suggests that the powder is incanted twice, first with the “six-syllable mantra” (whichever one is meant), and then with the heart mantra (again, without specifying which heart mantra).
n.­385
“In the four quarters” possibly suggests that each group of the fourfold assembly has its own quarter.
n.­386
Also known as the Samādhi­rāja­sūtra. See Peter Alan Roberts, trans., The King of Samādhis Sūtra (Toh 127), 2018.
n.­387
See Peter Alan Roberts, trans., The Stem Array (Toh 44-45), 2021a.
n.­388
See Peter Alan Roberts, trans., The Sūtra of the Sublime Golden Light (1) (Toh 555), 2023.
n.­389
“In order to listen to the Dharma” om. Tib.
n.­390
zangs Tib. The Tibetan adds “copper” (zangs) to this list of materials.
n.­391
The maṇḍala is not exactly “drawn,” but rather traced on the ground with lines of colored powders.
n.­392
“One which has awakening as its goal and invariably leads to such,” om. Tib.
n.­393
nyung zhing dkyil bsdud dkyil ’khor ni / /mdor bsdus nas ni bstan pa yin D. The Tibetan reflects the Sanskrit *alpa (“minor”) in place of kalpa (“ritual”).
n.­394
This passage, versified in Skt., is rendered as prose in the Tibetan.
n.­395
The word “seal” (verb) is being used, as the word mudrā itself means “seal” (noun).
n.­396
’khor bar pad+ma’i ze ba ’dra ba/ Tib. The translation of the last clause (“its rim…”) was informed by the Tibetan where puṣkara seems to be translated as “anther.”
n.­397
mtho gang tsam Tib. The Tibetan mtho gang tsam refers to the length from the tip of the index finger to the tip of the thumb.
n.­398
me lha Tib. “The fire deity” has been supplied from the Tibetan.
n.­399
In place of “the root mantra or the six-syllable heart mantra,” the Tibetan has “the six-syllable root mantra or the heart mantra.”
n.­400
rtsa ba’i sngags ’bru drug pa’am snying pos Tib. The Tibetan translates as, “root mantra or the single-syllable heart mantra.”
n.­401
bdag nyid dang ri mo mkhan yang rtse gcig par byas nas sbyin sreg byed du gzhug go/ Tib. In the Tibetan the maṇḍala master and the skilled painters “one-pointedly perform ritual oblations.”
n.­402
sngar bstan pa’i bdug pas bdugs nas Tib. The Tibetan does not mention any mantra and instead translates as, “make an incense offering as described above.”
n.­403
Om. Tib.
n.­404
tshon gyi phye ma blangs nas sku’i gzugs kyis bcad pa la/ ri mo mkhan gyis yongs su rdzogs par bya’o/ D. The Tibetan for this passage translates as, “He should pick up the colored powders, outline the image, and have the painters complete it.”
n.­405
One probably places the seeds in a bowl and covers them with another bowl. The phrase used here, śarāvasampuṭa (“the space between [two] bowls”), seems to be used interchangeably with śarāvadvaya (“two bowls”), or śarāvadvayena sampuṭī­kṛtya (“enclosing [it] with two bowls”).
n.­406
khros pas yungs kar kham phor nas phyung la chang par bcangs te lan bdun spyin sreg byas pa D. The Tibetan adds an additional detail that translates as, “[he] should wrathfully take the mustard seed from the earthen vessel, place it in alcohol, and perform seven oblations.”
n.­407
lan lnga chang pa nas sbyin sreg byas Tib. Here again the Tibetan adds that this is an oblation of alcohol.
n.­408
bgegs tha mal pa Tib. The Tibetan calls them “ordinary obstacle makers.”
n.­409
ston ka’i ’dam bu Tib. The Tibetan variant for the Skt. śaratkāṇḍa translates as, “autumn reeds.”
n.­410
gser gyi cod pan Tib. The Tibetan translates as, “golden crest.”
n.­411
Om. Tib.
n.­412
Om. Tib.
n.­413
This detail is obscure.
n.­414
gtsug tor gyi rgyal mo Tib. “Uṣṇīṣarājñī” is confirmed by the Tibetan. The Skt. reads uṣṇīṣarājā, which seems to be a feminine BHS derivation from uṣṇīṣarāja. A derivation of this kind is attested also in the Amogha­pāśa­kalpa­rāja, where we have the form vidyārājā (feminine), derived from vidyārāja (masculine). The feminine form is required by the context and is made plausible by 35.­215, where the female form uṣṇīṣā (“uṣṇīṣa [queen/goddess]”) is used as an epithet for Locanā and other goddesses.
n.­415
nor bzang dang / Tib. The Tibetan here seems to be translating *Maṇibhadra, which could simply be a translation choice, as maṇibhadra is close in meaning to sudhana.
n.­416
blo bzang po Tib. The Tibetan reflects the Sanskrit *Sumati.
n.­417
“Passed down by the tradition” om. Tib.
n.­418
de bzhin du lho phyogs su bcom ldan ’das shAkya thub pa dang rang sangs rgyas gnyis ni/ ri spos kyi ngad ldang ba la bzhugs pa bri bar bya’o/ Tib. The Tibetan translates as, “Blessed Śākyamuni and two pratekabuddhas should also be depicted in the southern quarter seated on Gandhamādana mountain.” This is likely a misreading of the Skt. source for the Tibetan translation.
n.­419
bzla ba Tib. In place of “forms” (rūpa), the Tibetan reflects the reading “recitations” (japa) found in one of the two Skt. manuscripts.
n.­420
Depending on which manuscript is followed, this invocation could also be translated as, “Whatever hosts of vidyā beings are known to [belong] in this [area of the maṇḍala], may they all be gathered here.”
n.­421
bcom ldan ’das yum mA ma kI Tib.
n.­422
“Image” om. Tib.
n.­423
Usually known as Cakravartin, here he is called Cakravartyuṣṇīṣa for the sake of consistency with the other names ending in -uṣṇīṣa in this list.
n.­424
ral pa’i cod pan ’chang ba Tib. The Tibetan interprets the compound jaṭā­makuṭa­dhārī not as “wearing a diadem on his topknotted hair,” but as “wearing a crown of matted hair,” which is also grammatically possible in the Skt.
n.­425
The five locks of hair are a distinguishing feature of Mañjuśrī.
n.­426
This refers to the lotus on which Mañjuśrī sits.
n.­427
Four of the colors are probably assigned to the four directions respectively, with the fifth shining in the center.
n.­428
It is not clear what an “earth vajra” (bhūvajra) is.
n.­429
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).
n.­430
dkyil ’khor kun nas sgo bri bar bya’o/ /sgo dag ni rgyab kyis lta na dang / ’jug na ni mdun gyis blta bar bya’o/ Tib. The Tibetan translates as, “Depict gates on each side of the maṇḍala. Depict the gates as if viewed from behind but / Depict the gate at the entrance as if viewed from the front.”
n.­431
The Skt. translates literally as, “slightly broken.” The meaning is not clear.
n.­432
de bzhin du mthar gyis gnod sbyin ma chen mo ’phrog ma yang bri’o/ Tib. The Tibetan omits the majority of detail that we get in this line in the Skt. and simply translates as, “Next in the sequence, draw the great yakṣiṇī Hārītī.”
n.­433
dka’ zlog ma kha dog D. The Tibetan omits the specific color of Umā’s complexion.
n.­434
In this context, Viṣṇu should perhaps be taken to be one of the eight vasus, as he is regarded as the chief among them.
n.­435
The text doesn’t make it clear which deities in particular should be represented by their mudrās‍—possibly the ones from the previous list, starting from the grahas.
n.­436
slob dpon bdag nyid phyi rol du byung nas dkyil ’khor de la g.yas phyogs su bskor ba byas te/ D. The Tibetan adds this line that translates as, “Then the master, who is outside of the maṇḍala, gets up and circles the maṇḍala to the right.”
n.­437
This paragraph is very unclear both in the Skt. and Tibetan. It is not clear whether the Skt. saṃkṣepatas, translated here as “in short,” means that the previous section about the three maṇḍalas is now being summed up (this is made implausible by the fact that the pantheon of deities described next differs somewhat in composition), or whether saṃkṣepatas is meant to introduce a shorter variant of the same maṇḍala rite (it doesn’t really seem to be shorter), or perhaps two different maṇḍala rites are mixed together because of redactional confusion.
n.­438
“To the right” om. Tib.
n.­439
“To the left” om. Tib.
n.­440
’jam dpal gyi sgo gnyis pa’i sgo’i drung du ni smin drug gi bu D. The Tibetan reduces the name Kārttikeya-Mañjuśrī to just Kārttikeya, and says that Kārttikeya stands “near the second gate, Mañjuśrī’s gate.”
n.­441
The Tibetan locates Vibhīṣaṇa in the neem tree, though that association makes little sense, both in terms of the Skt. syntax and because it is yakṣas, rather than rākṣasas, that traditionally dwell in trees.
n.­442
“Arranged in the proper order” om. Tib.
n.­443
g.yas dang g.yon gyi phyogs su D. It is unclear whether this is meant to be from right to left, or perhaps alternating between right and left. The Tibetan translates as “to the left and the right,” which suggests that each mudrā is painted on both sides of each gate.
n.­444
spyi blugs dang / D.
n.­445
All these symbols have their corresponding hand gestures; here, however, they are the symbols drawn in the maṇḍala.
n.­446
While the maṇḍalas described so far were concentric, with each successive one extending beyond the preceding one and forming a new maṇḍala zone, this maṇḍala and the seven that follow seem to be depicted outside of the central series of concentric maṇḍalas.
n.­447
shar phyogs su ni dkyil ’khor gzhu’i dbyibs can byas te bzhag la kun nas ’bar ba’i pad+ma’i phyag rgyas mtshan pa’o/ /lho phyogs su ni dkyil ’khor zur gsum pa byas te kun nas ’bar ba’i lhung bzed kyis mtshan pa’o/ D. The Tibetan reverses the mudrās in these two directions and translates, “Draw a bow-shaped maṇḍala in the east that is marked with the symbol of a lotus radiating a blazing light. Draw a triangular-shaped maṇḍala in the south that is marked with a bowl radiating a blazing light.”
n.­448
nub phyogs su ni dkyil ’khor kun nas zlum por byas te/ Tib. The Tibetan translates as “Draw a circular maṇḍala in the west,” with no mention of it being “made entirely of light.”
n.­449
lho nub mtshams su ni dkyil ’khor gzhu ’dra ba bya ste Tib. The Tibetan translates as, “Draw a maṇḍala shaped like a bow in the southeast.”
n.­450
It is not clear what kind of kingship is meant.
n.­451
tshul khrims dang ldan pa’i dge slong dang dge slong ma dang / D. The Tibetan associates the modifier “disciplined” (śīlavantaḥ, tshul khrims dang ldan pa) with the next group and translates as, “disciplined monks or nuns.”
n.­452
ga pur dang gur gum dang li shi la wang ga’i dri zhim pos dri zhim par byas pa/ D. The Tibetan makes no reference to the mouth or face and translates as, “they should perfume themselves with the sweet fragrance of camphor, safron, and clove.”
n.­453
dus mtshams las rgyal ba’i dkyil ’khor gyi phyi rol de nyid du ha cang yang mi nye ha cang mi ring bar gzhag par bya’o/ D. The line that translates as, “outside the maṇḍala Victorious over the Divisions of Time, not too far…” was reconstructed partially based on the Tibetan and remains very unclear.
n.­454
rgyab kyis phyogs pa ma yin pas D. The Tibetan translates as “so that his back does not face them.”
n.­455
chu legs par gtsang sbra byas pa dang / srog chags med pa Tib. The Tibetan translates as, “with water that is exceedingly clean and free of living creatures.”
n.­456
This passage is rendered in prose in the Tibetan.
n.­457
de bas na sngar bshad pa’i cho gas spyan drang bar bya’o/ Tib. The entire passage from “Then” until “divine youth” is omitted in the Tibetan, which translates as “Then he should summon [the deities] using the previously described rite.”
n.­458
’bras sA lu’i chan zho dang bcas pa dang sbrang rtsi dang ldan pa’i ’o thug khyad par can gyis nye bar sbyar ba’i mar la btsos pa’i snum khur gyi ’breng bu la sogs pa dang / kaN+Da la sogs pa’i bza’ ba thams cad ni de bzhin gshegs pa rnams la dbul bar bya’o/. Some of the Skt. terms in this list of articles, such as aśoka (“free from sorrow,” omitted in the translation here), are problematic. The Tibetan translates as, “He should offer all kinds of foods such as rice porridge with yogurt, braided cakes fried in butter that have been prepared with a special milk porridge containing honey and the like, as well as candied sugar and the like to the tathāgatas.”
n.­459
mar gyis gang ba dang tsan+dana gyi thang chu sbrang rtsi’i snying po dang ’o mar btsos pa’ bza’ ba ni Tib. The Tibetan translates as, “dishes that are filled with butter as well as sandalwood resin and concentrated honey cooked in milk.”
n.­460
“The gods” om. Tib.
n.­461
The Skt. term garbhoktāraka in this list could not be identified. The Tibetan transliterates the term, which does not help to identify it.
n.­462
’phags pa dang ’phags pa ma yin pa’i lha thams cad la Tib. The Tibetan translates as, “to all the noble and ordinary gods.”
n.­463
The Skt. translates as, “mantras,” and the Tibetan translates as, “deities.” Both seem doctrinally correct, as a deity is equated and identified with its mantra.
n.­464
The Skt. translates as, “mantras,” and the Tibetan translates as, “deities.” A deity is normally equated and identified with its mantra.
n.­465
Again, the Skt. translates as, “mantras,” and the Tibetan translates as, “deities.”
n.­466
It is not clear which procedure this verse refers to.
n.­467
spyan ras gzigs la gang gsungs dang / /gang gsungs phyag na rdo rje la/ /rang rang gi ni sngags dag gis/ /sngags spyod don du bsgrub pa’o/ /cho ga gcig pu blta bya ste/ /rtag tu rjes su mthun par bya/ D. The Tibetan translation of this verse translates as, “One can accomplish the goal of mantra practice / That was taught for Avalokiteśvara / And that was taught for Vajrapāṇi / Using their respective mantras. / This ritual is considered unique, / So one should always follow it.”
n.­468
gtsor mthun pa’i bya ba byas te Tib. The Tibetan translates as, “performing the rite with the best.” The Tibetan does not include an equivalent of the Skt. term for “food” (nivedya) and it appears to read the Skt. term “best” (*pramukha) here in place of the extant Skt. pradāna.
n.­469
’byung po thams cad pa’i gtor ma rgya cher gtong bar bya’o/ Tib. “Extensive” is recovered from the Tibetan because of the Skt. lacunae.
n.­470
It is not clear whether it is their own accomplishments, or those of ordinary beings.
n.­471
dge ba’i rtsa ba bla na med pa’i byang chub kyi snying po gnon par bya ba dang / Tib. The Tibetan translates as “who possess the root of virtue and will ascend the seat of unsurpassed awakening.”
n.­472
It seems that the initiands spoken of here are not the same as the ones in the previous paragraph. It is also possible that the order of contents has been altered because of redactional corruptions.
n.­473
“Wish to enter the maṇḍala” om. Tib.
n.­474
Skt. tantra. It is unclear what kind of threads. Tantra basically means “warp,” but if all the warp was pulled out, the cloth would disintegrate.
n.­475
“Hairs removed” probably refers to the shearing off of the fine fibers from the surface of the cloth, which would have been the regular practice with handloomed cloth.
n.­476
rtsa ba’i sngags kyis lan gzum bzlas te/ Tib. The Tibetan translates as, “incanted with the root mantra three times.”
n.­477
lo gsum gnas lo bcu drug pa’i bar Tib. In the Tibetan this sequence is reversed. It states that the procedure should begin with those three years of age and conclude with those who are sixteen.
n.­478
The five locks of hair worn at the forehead are a distinguishing feature of Mañjuśrī.
n.­479
gtsug phud gcog gis nye bar mdzes pa’am/ gtsug phud gsum gyis nye bar mdzes pa skra dang ldan pa/ D. The Tibetan translates as, “adorned with either a fivefold topknot of hair, a single topknot, or a threefold topknot.”
n.­480
The Skt. name for a blue lotus (utpala) has been kept here in order to distinguish this mudrā from the lotus mudrā (padmamudrā).
n.­481
lhag ma ni spang bar bya’o/ Tib. The phrase “the remaining ones should be omitted” is a translation of the Skt. that has been emended based on the Tibetan. The Skt. variant, “should be served and discarded,” doesn’t seem to fit into the context of the passage. The Skt. sevyā varjyā was therefore emended to śeṣā varjyā.
n.­482
“Bow their heads to the master” om. Tib.
n.­483
The lacunae in the Skt. indicate that there should be another term or group of terms before the word “master.”
n.­484
dkyil ’khor la blta zhing / dang por re zhig rig pa’i dbang bskur ba byin te phyag rgya chen po gtsug phud lnga ’ching du gzhug par bya’o/ D. Because of the lacunae in the Skt., this line has been supplied from the Tibetan.
n.­485
One of the two bowls is used as the lid.
n.­486
dkyil ’khor gyi nang du Tib. Because of the lacunae in the Skt., the phrase “inside the maṇḍala” has been supplied from the Tibetan.
n.­487
It was earlier mentioned that this vase was placed in the second maṇḍala, i.e., “outside the [inner] maṇḍala.”
n.­488
He should presumably sprinkle upon him some of the contents of the jar, which include, as described before, precious substances, grains, and rice.
n.­489
Both the Skt. and the Tibetan (which is missing the word “mantra”) are ambiguous. It is not clear what mantra is being referred to as “the same.” Possibly the mantra stored in the earthenware container.
n.­490
gal te de nyid yin na ni rim gyis ’bad pas ’grub par ’gyur ro/ /yang na ci ste gzhan na ni sngags bzlas pa kho nas ’grub par ’gyur ro/ Tib. The translation of the last two sentences follows TMK, which reflects a syntax different from the extant Skt. and probably makes more sense. The extant Skt., which is also supported by the Tibetan, translates as, “If it is the same mantra, they will succeed gradually, after applying effort. If it is another mantra, they will be successful after merely reciting it.”
n.­491
sangs rgyas bcom ldan ’das thams cad kyis gnang zhing / sangs rgyas dang byang chub sems dpa’ thams cad kyis ’jig rten las ’das pa thams cad kyi dam tshig dang / dkyil ’khor dang sngags dang phyag rgya thams cad sgrub pa la byin gyis brlabs par ’gyur zhing Tib. The Tibetan translates as, “He will be authorized by all the blessed buddhas and empowered by all buddhas and bodhisattvas into the practices of the worldly and transcendent samayas, maṇḍalas, mantras, and mudrās.”
n.­492
The ācārya empowerment is an empowerment to the position of a spiritual master (ācārya).
n.­493
sangs rgyas dang byang chub sems dpa’ rdzu ’phrul chen po dang ldan pa thams cad kyis ’jig rten dang ’jig rten las ’das pa thams cad kyi sngags rgyud dag ’don pa dang / dkyil ’khor bri ba dang ston pa dang phyag rgya dang spyod pa ston pa dang rang nyid spyod cing ston par khyod la rjes su gnang zhing brjod par bya ba yang tshe nyid la yin la/ phyi nas skye ba brgyud pa dag la ni sangs rgyas nyid thob par ’gyur ba yin no/ Tib. The Tibetan translates as, “All of the extremely powerful buddhas and bodhisattvas have now authorized you as a teacher who can recite the mantra systems of all mundane and supramundane deities, draw their maṇḍalas, display them, teach their mudrās and conduct, and perform them yourself. You shall attain buddhahood in this lifetime and throughout the succession of your future births.”
n.­494
This verse and the next are rendered in prose in the Tib.
n.­495
lha thams cad yid la byas Tib. The Tibetan translates as “focus on all of the gods.”
n.­496
In the Skt., “yakṣas” is repeated for the second time at this location.
n.­497
me tog gtor te/ tsan+da na dang kur kum gyis bsangs la sngar bstan pa’i cho gas slar gshegs su gsol bar bya ste/ sems kyi thams cad btang ba yin no/ D. The Tibetan translates as, “Strew flowers over them, perform an incense offering of sandalwood and saffron, dismiss them following the aforementioned procedure, and imagine that they have departed.”
n.­498
Since in this case it is listed as one of the three items, the “bali” could be a sacrificial cake similar to a Tibetan gtor ma.
n.­499
These offerings are probably placed upon a float of cupped leaves and allowed to float downstream.
n.­500
sa phyogs de legs par byugs shing ’jam par byas te/ legs par phyag pa byas nas ba lang gi lci bas byug tu gzhug pa’am/ D. The Tibetan translates as, “He should sweep that patch of ground, smooth it over, clean it well, and smear it with cow dung.”
n.­501
’o ma dang / ’bras chan Tib. The Tibetan translates this as two items.
n.­502
“Garland-like” om. Tib.
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.­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.­16

Abhyudgatoṣṇīṣa

Wylie:
  • mngon par ’phags pa’i gtsug tor
Tibetan:
  • མངོན་པར་འཕགས་པའི་གཙུག་ཏོར།
Sanskrit:
  • abhyudgatoṣṇīṣa

One of the eight uṣṇīṣa kings. Elsewhere his name is given as “Udgatoṣṇīṣa.”

Located in 4 passages in the translation:

  • 1.­43
  • 2.­145
  • n.­2272
  • g.­1822
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.­33

Āditya

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

The sun; the god of the sun; the king identified as Āditya­vardhana of the Śrīkaṇṭha-Sthāṇvīśvara dynasty who ruled in Madhyadeśa in the sixth century ᴄᴇ.

Located in 8 passages in the translation:

  • 1.­94
  • 2.­170
  • 6.­10
  • 30.­25
  • 31.­45
  • 53.­561
  • n.­3057-3058
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.­40

Agni

Wylie:
  • me
  • me lha
Tibetan:
  • མེ།
  • མེ་ལྷ།
Sanskrit:
  • agni

One of the sages (ṛṣi); also the name of the god of fire.

Located in 7 passages in the translation:

  • 1.­83
  • 2.­162
  • 2.­169
  • 35.­173
  • 37.­22
  • g.­17
  • g.­626
g.­53

Ajitā

Wylie:
  • rgyal byed ma
  • a dzi te
Tibetan:
  • རྒྱལ་བྱེད་མ།
  • ཨ་ཛི་ཏེ།
Sanskrit:
  • ajitā

One of the vidyās attending upon Mañjuśrī; one of the “four sisters” invoked in a mantra.

Located in 6 passages in the translation:

  • 2.­67-69
  • 52.­106
  • n.­3607
  • g.­1812
g.­55

Ajitañjaya

Wylie:
  • ra ’gro ba
Tibetan:
  • ར་འགྲོ་བ།
Sanskrit:
  • ajitañjaya

One of the two bodhisattvas standing by the gateway in the Mañjuśrī maṇḍala.

Located in 1 passage in the translation:

  • 2.­146
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.­83

Amitābha

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

One of the tathāgatas attending the delivery of the MMK.

Definition from the 84000 Glossary of Terms:

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

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

Located in 15 passages in the translation:

  • 1.­39
  • 2.­151-152
  • 4.­72
  • 14.­4
  • 27.­4
  • 27.­27
  • 27.­40
  • 35.­122
  • 37.­110
  • n.­40
  • n.­1636
  • g.­592
  • g.­876
  • g.­1640
g.­128

Aṅgāraka

Wylie:
  • mig dmar
Tibetan:
  • མིག་དམར།
Sanskrit:
  • aṅgāraka

The planet Mars.

Located in 2 passages in the translation:

  • 1.­94
  • g.­1018
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.­141

Aparājitā

Wylie:
  • a pa rA dzi te
Tibetan:
  • ཨ་པ་རཱ་ཛི་ཏེ།
Sanskrit:
  • aparājitā

One of the “four sisters” invoked in a mantra; one of the great dūtīs attending upon Lord Vajrapāṇi.

Located in 8 passages in the translation:

  • 1.­56
  • 2.­69
  • 28.­5
  • 28.­37
  • 37.­89
  • n.­2402
  • n.­5628
  • g.­1812
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.­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.­189

Atharva Veda

Wylie:
  • srid srung gi rig byed
Tibetan:
  • སྲིད་སྲུང་གི་རིག་བྱེད།
Sanskrit:
  • atharvaveda

Along with the Ṛg Veda, Yajur Veda, and Sāma Veda, one of the four Vedas, the most ancient Sanskrit religious literature of India.

Located in 1 passage in the translation:

  • 2.­88
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.­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.­243

Bhaiṣajyarāja

Wylie:
  • nad thams cad gso bar byed pa
Tibetan:
  • ནད་ཐམས་ཅད་གསོ་བར་བྱེད་པ།
Sanskrit:
  • bhaiṣajyarāja

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

Located in 1 passage in the translation:

  • 2.­141
g.­272

Bhṛkuṭī

Wylie:
  • khro gnyer ma
Tibetan:
  • ཁྲོ་གཉེར་མ།
Sanskrit:
  • bhṛkuṭī

One of the deified female bodhisattvas; one of the vidyārājñīs dwelling with Śākyamuni in the realm of the Pure Abode.

Located in 12 passages in the translation:

  • 1.­50
  • 2.­140
  • 30.­13
  • 32.­36
  • 35.­215
  • 37.­100
  • 50.­14
  • 52.­130
  • 53.­812
  • n.­2420
  • n.­4155
  • g.­876
g.­274

Bhṛṅgiriṭi

Wylie:
  • b+h+ring gi ri ti
Tibetan:
  • བྷྲིང་གི་རི་ཏི།
Sanskrit:
  • bhṛṅgiriṭi

A vidyārāja from the personal retinue of Vajrapāṇi; also, one of the personal attendants on Śiva.

Located in 3 passages in the translation:

  • 1.­53
  • 2.­163
  • n.­4249
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.­292

bodhicitta

Wylie:
  • byang chub kyi sems
Tibetan:
  • བྱང་ཆུབ་ཀྱི་སེམས།
Sanskrit:
  • bodhicitta

Definition from the 84000 Glossary of Terms:

In the general Mahāyāna teachings the mind of awakening (bodhicitta) is the intention to attain the complete awakening of a perfect buddha for the sake of all beings. On the level of absolute truth, the mind of awakening is the realization of the awakened state itself.

Located in 19 passages in the translation:

  • 1.­59
  • 1.­112
  • 1.­119
  • 2.­130
  • 2.­178
  • 2.­192
  • 2.­196
  • 4.­7
  • 7.­23
  • 14.­84
  • 14.­132
  • 15.­128
  • 27.­32
  • 27.­45
  • 27.­49
  • 30.­43
  • 34.­8
  • n.­1643
  • n.­3230
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.­297

Brahmā Sahāmpati

Wylie:
  • mi mjed kyi bdag po tshang pa
Tibetan:
  • མི་མཇེད་ཀྱི་བདག་པོ་ཚང་པ།
Sanskrit:
  • brahmā sahāmpati

“Brahmā, the lord of the Sahā universe,” one of the Brahmās.

Located in 3 passages in the translation:

  • 2.­167
  • 5.­8
  • 37.­73
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.­317

Caitra

Wylie:
  • dpyid zla ’bring po
Tibetan:
  • དཔྱིད་ཟླ་འབྲིང་པོ།
Sanskrit:
  • caitra

A solar month in the Indic calendar, roughly from mid-March to mid-April.

Located in 1 passage in the translation:

  • 2.­120
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.­333

Candraprabha

Wylie:
  • zla ba’i ’od
Tibetan:
  • ཟླ་བའི་འོད།
Sanskrit:
  • candraprabha

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

Located in 4 passages in the translation:

  • 2.­141
  • 4.­69
  • 28.­5
  • n.­2131
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.­357

cobra’s saffron

Wylie:
  • klu shing gi me tog
Tibetan:
  • ཀླུ་ཤིང་གི་མེ་ཏོག
Sanskrit:
  • nāgapuṣpa

Mesua roxburghii. The Sanskrit literally translates as “nāga flowers.”

Located in 4 passages in the translation:

  • 2.­24
  • 26.­27
  • 26.­44
  • 26.­53
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.­364

ḍākinī

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

A class of female spirits; also applies to a class of Buddhist deities.

Located in 7 passages in the translation:

  • 1.­75
  • 2.­53
  • 3.­7
  • 9.­13
  • 37.­63
  • n.­702
  • n.­2357
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.­391

Dhanada

Wylie:
  • nor sbyin
Tibetan:
  • ནོར་སྦྱིན།
Sanskrit:
  • dhanada

Epithet of Kubera.

Located in 7 passages in the translation:

  • 1.­75
  • 2.­158
  • 2.­171
  • 6.­11
  • 30.­27
  • 33.­99
  • n.­1824
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.­412

Dhīmat

Wylie:
  • blo dang ldan pa
Tibetan:
  • བློ་དང་ལྡན་པ།
Sanskrit:
  • dhīmat

“Intelligent One,” an epithet of Mañjuśrī (the masculine form of the name would be Dhīmān).

Located in 2 passages in the translation:

  • 2.­36
  • n.­305
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.­450

Druma

Wylie:
  • ljon pa
Tibetan:
  • ལྗོན་པ།
Sanskrit:
  • druma

One of the kinnara kings.

Located in 3 passages in the translation:

  • 1.­89
  • 2.­171
  • 53.­908
g.­470

dūta

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

A class of nonhuman beings, often employed in the service of the practitioner.

Located in 6 passages in the translation:

  • 1.­47
  • 1.­51
  • 10.­3
  • 37.­33
  • 53.­918
  • g.­471
g.­471

dūtī

Wylie:
  • pho nya mo
Tibetan:
  • ཕོ་ཉ་མོ།
Sanskrit:
  • dūtī

Female dūta.

Located in 99 passages in the translation:

  • 1.­47
  • 1.­51-52
  • 1.­55
  • 1.­57
  • 10.­3
  • 37.­33
  • 50.­24-25
  • 53.­826
  • 53.­843
  • g.­26
  • g.­52
  • g.­81
  • g.­133
  • g.­141
  • g.­160
  • g.­190
  • g.­270
  • g.­271
  • g.­327
  • g.­371
  • g.­409
  • g.­410
  • g.­472
  • g.­476
  • g.­532
  • g.­559
  • g.­560
  • g.­562
  • g.­567
  • g.­589
  • g.­590
  • g.­595
  • g.­630
  • g.­632
  • g.­672
  • g.­675
  • g.­725
  • g.­734
  • g.­789
  • g.­864
  • g.­896
  • g.­914
  • g.­916
  • g.­975
  • g.­1003
  • g.­1036
  • g.­1059
  • g.­1108
  • g.­1125
  • g.­1178
  • g.­1179
  • g.­1260
  • g.­1271
  • g.­1353
  • g.­1355
  • g.­1387
  • g.­1464
  • g.­1494
  • g.­1505
  • g.­1509
  • g.­1510
  • g.­1552
  • g.­1564
  • g.­1588
  • g.­1615
  • g.­1635
  • g.­1651
  • g.­1663
  • g.­1681
  • g.­1682
  • g.­1699
  • g.­1761
  • g.­1794
  • g.­1796
  • g.­1931
  • g.­1932
  • g.­1941
  • g.­1942
  • g.­1947
  • g.­1948
  • g.­1949
  • g.­1950
  • g.­1958
  • g.­1966
  • g.­1968
  • g.­1970
  • g.­1972
  • g.­1978
  • g.­1979
  • g.­1981
  • g.­1991
  • g.­2049
  • g.­2087
  • g.­2104
  • g.­2141
  • g.­2142
  • g.­2150
g.­482

eight vasus

Wylie:
  • nor lha brgyad
Tibetan:
  • ནོར་ལྷ་བརྒྱད།
Sanskrit:
  • aṣṭavasu

A class of eight gods who are personifications of natural phenomena.

Located in 2 passages in the translation:

  • 2.­164
  • n.­434
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.­490

five acts of immediate retribution

Wylie:
  • mtshams med pa lnga
Tibetan:
  • མཚམས་མེད་པ་ལྔ།
Sanskrit:
  • pañcānantarya

Acts for which one will be reborn in hell immediately after death, without any intervening stages; they include killing one’s mother, father, or an arhat, causing a dissention in the saṅgha, and causing the blood of a tathāgata to flow. The term is also written in this translation as the “five karmas of immediate retribution.”

Located in 7 passages in the translation:

  • 2.­17
  • 4.­14
  • 4.­107
  • 5.­15
  • 14.­61
  • 27.­3
  • g.­492
g.­492

five karmas of immediate retribution

Wylie:
  • mtshams med pa lnga
Tibetan:
  • མཚམས་མེད་པ་ལྔ།
Sanskrit:
  • pañcānantarya

See “five acts of immediate retribution.”

Located in 2 passages in the translation:

  • 28.­44
  • g.­490
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.­499

fourfold assembly

Wylie:
  • ’khor rnam pa bzhi
Tibetan:
  • འཁོར་རྣམ་པ་བཞི།
Sanskrit:
  • catuḥparṣad

The “fourfold assembly” consists of monks, nuns, and the male and female lay practitioners.

Located in 3 passages in the translation:

  • 2.­128
  • 53.­228
  • n.­385
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.­510

Gandhā

Wylie:
  • dri chab ma
Tibetan:
  • དྲི་ཆབ་མ།
Sanskrit:
  • gandhā

A goddess of perfume invoked in a mantra.

Located in 3 passages in the translation:

  • 2.­27
  • n.­299
  • n.­4065
g.­512

Gandhamādana

Wylie:
  • ri spos kyi ngad
Tibetan:
  • རི་སྤོས་ཀྱི་ངད།
Sanskrit:
  • gandhamādana

One of the pratyeka­buddhas in the maṇḍala of Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­143
g.­514

Gandhamādana

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

A mountain east of Mount Sumeru.

Located in 2 passages in the translation:

  • 10.­11
  • n.­418
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.­538

Glorious with Surrounding Fragrance and Light

Wylie:
  • dpal kun tu snang ba
Tibetan:
  • དཔལ་ཀུན་ཏུ་སྣང་བ།
Sanskrit:
  • samantāvabhāsa­śrī

See “Samantāvabhāsa­śrī.”

Located in 2 passages in the translation:

  • 2.­27
  • g.­1412
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.­552

Great Brahmā

Wylie:
  • tshangs pa chen po
Tibetan:
  • ཚངས་པ་ཆེན་པོ།
Sanskrit:
  • mahābrahmā

One of the Brahmās.

Located in 3 passages in the translation:

  • 1.­75
  • 2.­87
  • 2.­155
g.­556

Great Lord of Wrath

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

An epithet of Yamāntaka; also the namesake mantra. The name is also written in this translation as “Lord of Great Wrath.”

Located in 12 passages in the translation:

  • i.­8
  • 1.­72-73
  • 1.­76
  • 1.­109-110
  • 2.­4-5
  • 2.­7
  • 2.­41
  • 52.­147
  • g.­873
g.­557

Great Vehicle

Wylie:
  • theg pa chen po
Tibetan:
  • ཐེག་པ་ཆེན་པོ།
Sanskrit:
  • mahāyāna

One of the major three Buddhist schools, Hīnayāna (Small Vehicle), Mahāyāna (Great Vehicle), and Vajrayāna (Diamond Vehicle). The Great Vehicle is characterized by its emphasis on compassion and altruistic principles of the bodhisattva path.

Located in 7 passages in the translation:

  • 1.­116-117
  • 1.­123
  • 2.­178
  • 2.­196
  • 53.­104
  • n.­3321
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.­584

Hārītī

Wylie:
  • ’phrog ma
Tibetan:
  • འཕྲོག་མ།
Sanskrit:
  • hārītī

One of the great yakṣiṇīs.

Located in 5 passages in the translation:

  • 1.­100
  • 2.­159
  • 30.­9
  • 53.­356
  • n.­432
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.­612

Īśāna the Lord of Beings

Wylie:
  • dpal ldan
Tibetan:
  • དཔལ་ལྡན།
Sanskrit:
  • īśānabhūtādhipati
  • bhūtādhipatīśāna
  • īśāna

Epithet of Śiva-Rudra.

Located in 2 passages in the translation:

  • 1.­75
  • 2.­168
g.­620

Jambhala

Wylie:
  • dzam bha la
Tibetan:
  • ཛམ་བྷ་ལ།
Sanskrit:
  • jambhala

One of the gods of wealth.

Located in 9 passages in the translation:

  • 1.­75
  • 30.­11
  • 37.­45
  • 50.­28
  • 53.­337
  • 53.­356
  • 53.­822
  • g.­618
  • g.­621
g.­621

Jambhala, the Lord of Waters

Wylie:
  • dzam bha la chu dbang
Tibetan:
  • ཛམ་བྷ་ལ་ཆུ་དབང་།
Sanskrit:
  • jambhalajalendra

This seems to be another name of Jambhala.

Located in 1 passage in the translation:

  • 2.­169
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.­628

Jaya

Wylie:
  • rgyal
Tibetan:
  • རྒྱལ།
Sanskrit:
  • jaya

A brahmin statesman.

Located in 8 passages in the translation:

  • 7.­6
  • 53.­684
  • 53.­881
  • n.­317
  • n.­631
  • n.­633
  • n.­3926
  • n.­4444
g.­629

Jayā

Wylie:
  • dza ya
Tibetan:
  • ཛ་ཡ།
Sanskrit:
  • jayā

One of the “four sisters” invoked in a mantra.

Located in 6 passages in the translation:

  • 2.­69
  • 52.­106
  • 52.­110-112
  • g.­1812
g.­634

Jayoṣṇīṣa

Wylie:
  • rgyal ba’i gtsug tor
Tibetan:
  • རྒྱལ་བའི་གཙུག་ཏོར།
Sanskrit:
  • jayoṣṇīṣa

One of the eight uṣṇīṣa kings.

Located in 11 passages in the translation:

  • 1.­43
  • 2.­145
  • 2.­153
  • 30.­50
  • 37.­13
  • 50.­13
  • 53.­361
  • n.­1355
  • n.­2279
  • n.­2499
  • n.­5448
g.­659

Kālarūpa

Wylie:
  • kA la rU pa
Tibetan:
  • ཀཱ་ལ་རཱུ་པ།
Sanskrit:
  • kālarūpa

“Black Form.” This seems to be an epithet of Mūrdhaṭaka, one of the wrathful emanations of Mañjuśrī.

Located in 2 passages in the translation:

  • 2.­43
  • n.­316
g.­670

Kamaloṣṇīṣa

Wylie:
  • pad+ma’i gtsug tor
Tibetan:
  • པདྨའི་གཙུག་ཏོར།
Sanskrit:
  • kamaloṣṇīṣa

One of the eight uṣṇīṣa kings.

Located in 1 passage in the translation:

  • 2.­145
g.­688

Kapālinī

Wylie:
  • thod can
Tibetan:
  • ཐོད་ཅན།
Sanskrit:
  • kapālinī

One of the vidyās attending upon Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­54
g.­690

Kapila

Wylie:
  • gcer bu pa
Tibetan:
  • གཅེར་བུ་པ།
Sanskrit:
  • kapila

One of the seven sages.

Located in 1 passage in the translation:

  • 2.­170
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.­700

karmic influence

Wylie:
  • zag pa
Tibetan:
  • ཟག་པ།
Sanskrit:
  • āsrava

Literally “inflow.” These are karmic influences that prompt an individual to act in a certain way, leading to the accumulation of karma.

Located in 5 passages in the translation:

  • 2.­108
  • 25.­19
  • 37.­108
  • 53.­10
  • n.­2858
g.­702

karoṭapāṇi

Wylie:
  • gzhong thogs
Tibetan:
  • གཞོང་ཐོགས།
Sanskrit:
  • karoṭapāṇi

A class of godlings, probabably related to yakṣas.

Located in 2 passages in the translation:

  • 2.­156
  • 53.­50
g.­706

Kārttikeya

Wylie:
  • smin drug bu
Tibetan:
  • སྨིན་དྲུག་བུ།
Sanskrit:
  • kārttikeya

Son of Śiva and a Hindu god of war.

Located in 16 passages in the translation:

  • 2.­72
  • 2.­78
  • 2.­82
  • 2.­85
  • 2.­163
  • 2.­168
  • 30.­15
  • 37.­74
  • 53.­575-577
  • n.­337
  • n.­440
  • n.­1737
  • n.­3332
  • g.­1529
g.­726

Keśinī

Wylie:
  • skra can ma
Tibetan:
  • སྐྲ་ཅན་མ།
Sanskrit:
  • keśinī

One of the vidyās attending upon Mañjuśrī.

Located in 7 passages in the translation:

  • 2.­50
  • 13.­58
  • 13.­64
  • 35.­49
  • 53.­416
  • 53.­521
  • n.­1018
g.­737

Khaṇḍa

Wylie:
  • dum bu
Tibetan:
  • དུམ་བུ།
Sanskrit:
  • khaṇḍa

One of the śrāvakas attending the delivery of the MMK.

Located in 2 passages in the translation:

  • 1.­62
  • 2.­186
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.­773

kṣatriya

Wylie:
  • rgyal rigs
Tibetan:
  • རྒྱལ་རིགས།
Sanskrit:
  • kṣatriya

A member of the warrior and administrative caste.

Located in 38 passages in the translation:

  • 2.­178-179
  • 2.­193
  • 4.­7
  • 15.­126
  • 24.­155
  • 27.­55
  • 28.­22
  • 28.­26
  • 28.­34
  • 53.­323
  • 53.­326
  • 53.­328
  • 53.­658
  • 53.­688
  • 53.­693
  • 53.­698
  • 53.­712-713
  • 53.­752
  • 53.­756
  • 53.­759
  • 53.­763
  • 53.­774
  • 53.­779
  • 53.­789
  • 53.­802
  • 54.­50
  • n.­1205
  • n.­2897
  • n.­3126
  • n.­3157
  • n.­3159
  • n.­3182-3183
  • n.­3206
  • n.­3222
  • n.­3331
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.­811

Kusumā

Wylie:
  • me tog ma
Tibetan:
  • མེ་ཏོག་མ།
Sanskrit:
  • kusumā

One of the great yakṣiṇīs; also, a goddess of flowers invoked in a mantra.

Located in 3 passages in the translation:

  • 1.­100
  • 2.­29
  • n.­3801
g.­824

Laṅkā

Wylie:
  • lang ka
  • sing ha la
Tibetan:
  • ལང་ཀ
  • སིང་ཧ་ལ།
Sanskrit:
  • laṅkā

Present-day Śrī Laṅkā; the capital city of this island.

Located in 4 passages in the translation:

  • 2.­169
  • 10.­6
  • 30.­12
  • g.­1516
g.­830

Lion of the Śākyas

Wylie:
  • shAkya seng ge
Tibetan:
  • ཤཱཀྱ་སེང་གེ
Sanskrit:
  • śākyasiṃha

One of the epithets of the Buddha Śākyamuni.

Located in 13 passages in the translation:

  • 2.­112
  • 12.­45
  • 16.­11
  • 28.­47
  • 28.­53
  • 34.­35
  • 35.­293
  • 38.­9
  • 50.­12
  • 52.­141
  • 53.­255
  • 53.­326
  • 53.­335
g.­831

Locanā

Wylie:
  • spyan ma
Tibetan:
  • སྤྱན་མ།
Sanskrit:
  • locanā

The uṣṇīṣa goddess of the Tathāgata family; also one of the vidyārājñīs attending the delivery of the MMK.

Located in 5 passages in the translation:

  • 1.­45
  • 35.­215
  • 52.­131
  • 53.­362
  • n.­414
g.­832

Locanā

Wylie:
  • de bzhin gshegs pa’i spyan
  • spyan
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྤྱན།
  • སྤྱན།
Sanskrit:
  • tathāgata­locanā
  • locanā

See “Tathāgata­locanā.”

Located in 5 passages in the translation:

  • 37.­115
  • 50.­13
  • n.­2442
  • n.­2497
  • g.­1765
g.­838

Lokagati

Wylie:
  • ’jig rten ’gro ba
Tibetan:
  • འཇིག་རྟེན་འགྲོ་བ།
Sanskrit:
  • lokagati

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

Located in 2 passages in the translation:

  • 1.­41
  • 2.­141
g.­861

Lokātikrānta­gāmin

Wylie:
  • ’jig rten las ’das par ’gro ba
Tibetan:
  • འཇིག་རྟེན་ལས་འདས་པར་འགྲོ་བ།
Sanskrit:
  • lokātikrānta­gāmin

One of the two bodhisattvas standing by the gateway in the Mañjuśrī maṇḍala.

Located in 1 passage in the translation:

  • 2.­146
g.­864

Lokavatī

Wylie:
  • ’jig rten ldan ma
Tibetan:
  • འཇིག་རྟེན་ལྡན་མ།
Sanskrit:
  • lokavatī

One of the vidyārājñīs dwelling with Śākyamuni in the realm of the Pure Abode; one of the great dūtīs attending upon Lord Vajrapāṇi; one of the vidyās attending upon Mañjuśrī.

Located in 3 passages in the translation:

  • 1.­50
  • 1.­56
  • 2.­58
g.­873

Lord of Great Wrath

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

See “Great Lord of Wrath.”

Located in 2 passages in the translation:

  • 4.­86
  • g.­556
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.­876

Lotus family

Wylie:
  • pad+ma’i rigs
Tibetan:
  • པདྨའི་རིགས།
Sanskrit:
  • abjakula

This family is associated mainly with the bodhisattva Avalokiteśvara, and includes deities such as Tārā, Bhṛkuṭī, and so forth. In the higher tantras, this family is presided over by the tathāgata Amitābha.

Located in 34 passages in the translation:

  • 1.­42
  • 1.­47
  • 1.­51
  • 2.­142
  • 2.­166
  • 2.­187-188
  • 30.­8
  • 30.­30
  • 30.­38
  • 30.­40
  • 31.­50
  • 32.­35
  • 35.­182
  • 35.­205-206
  • 35.­215
  • 37.­98
  • 37.­100
  • 38.­18
  • 38.­27
  • 38.­44
  • 50.­16
  • 53.­356
  • 53.­376
  • 53.­813
  • 53.­843
  • n.­1334
  • n.­2131
  • n.­2420
  • n.­2435
  • n.­2504
  • n.­2930-2931
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.­883

Madhyadeśa

Wylie:
  • dbus kyi yul
Tibetan:
  • དབུས་ཀྱི་ཡུལ།
Sanskrit:
  • madhyadeśa

The “central region,” which seems to refer to all the regions and countries between the Vindhya and Himālaya mountains.

Located in 25 passages in the translation:

  • 30.­8
  • 31.­30
  • 31.­50
  • 53.­559
  • 53.­585
  • 53.­654
  • 53.­828
  • 53.­834
  • 53.­844
  • 53.­846-847
  • 53.­849
  • 53.­896
  • n.­1853
  • n.­3048
  • n.­3050
  • n.­3053
  • n.­3252
  • g.­33
  • g.­379
  • g.­549
  • g.­586
  • g.­749
  • g.­1069
  • g.­1298
g.­888

magical accomplishment

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

See “accomplishment.”

Located in 1 passage in the translation:

  • 2.­196
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.­898

Mahāgaṇapati

Wylie:
  • tshogs kyi bdag po chen po
Tibetan:
  • ཚོགས་ཀྱི་བདག་པོ་ཆེན་པོ།
Sanskrit:
  • mahāgaṇapati

“Great Gaṇapati,” an epithet of Gaṇeśa.

Located in 2 passages in the translation:

  • 2.­40
  • 2.­163
g.­900

Mahākāla

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

A Buddhist protector deity; also the name of one of the attendants on Śiva.

Located in 1 passage in the translation:

  • 2.­163
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.­902

Mahākātyāyana

Wylie:
  • kA tyA ya na chen po
Tibetan:
  • ཀཱ་ཏྱཱ་ཡ་ན་ཆེན་པོ།
Sanskrit:
  • mahākātyāyana

One of the great śrāvakas in the maṇḍala of Mañjuśrī, probably the same one that is listed among the śrāvakas attending the delivery of the MMK.

Located in 2 passages in the translation:

  • 1.­62
  • 2.­143
g.­906

Mahālakṣmī

Wylie:
  • dpal chen mo
Tibetan:
  • དཔལ་ཆེན་མོ།
Sanskrit:
  • mahālakṣmī

One of the vidyās attending upon Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­66
g.­909

Mahāmati

Wylie:
  • blo chen po
Tibetan:
  • བློ་ཆེན་པོ།
Sanskrit:
  • mahāmati

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

Located in 3 passages in the translation:

  • 2.­141
  • 4.­74
  • 5.­5
g.­933

Mahāśvetā

Wylie:
  • dkar mo chen mo
Tibetan:
  • དཀར་མོ་ཆེན་མོ།
Sanskrit:
  • mahāśvetā

One of the vidyārājñīs dwelling with Śākyamuni in the realm of the Pure Abode; one of the vidyās attending upon Mañjuśrī.

Located in 6 passages in the translation:

  • 1.­50
  • 2.­62
  • 50.­15
  • 52.­130
  • 53.­374
  • 53.­504
g.­938

Mahāvidyā

Wylie:
  • rig chen
Tibetan:
  • རིག་ཆེན།
Sanskrit:
  • mahāvidyā

One of the vidyās attending upon Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­64
g.­939

Mahāvīryā

Wylie:
  • chen po stobs chen
Tibetan:
  • ཆེན་པོ་སྟོབས་ཆེན།
Sanskrit:
  • mahāvīryā

One of the vidyās attending upon Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­60
g.­946

Maheśvara

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • maheśvara

An epithet of Śiva; sometimes refers specifically to one of the forms of Śiva or to Rudra; also the name of one of the bodhisattvas attending the delivery of the MMK.

Located in 25 passages in the translation:

  • 1.­41
  • 2.­74
  • 2.­92
  • 24.­22
  • 26.­19
  • 26.­25
  • 26.­32
  • 33.­99
  • 35.­139
  • 37.­59
  • 37.­73
  • 38.­21
  • 51.­42
  • 52.­15
  • 52.­17-18
  • 52.­115
  • 52.­123
  • 53.­462
  • n.­1544
  • n.­2617
  • n.­2739
  • n.­2984
  • g.­279
  • g.­1527
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.­969

mālādhārin

Wylie:
  • phreng thogs
Tibetan:
  • ཕྲེང་ཐོགས།
Sanskrit:
  • mālādhārin

A class of godlings, probabably related to yakṣas.

Located in 2 passages in the translation:

  • 2.­156
  • 53.­50
g.­975

Māmakī

Wylie:
  • bdag gi ma
  • yum mA ma kI
Tibetan:
  • བདག་གི་མ།
  • ཡུམ་མཱ་མ་ཀཱི།
Sanskrit:
  • māmakī

One of the great dūtīs attending upon Lord Vajrapāṇi; also the uṣṇīṣa goddess of the Vajra family.

Located in 12 passages in the translation:

  • 1.­56
  • 2.­145
  • 35.­215
  • 37.­56
  • 37.­71
  • 37.­102
  • 37.­119
  • 50.­23
  • 52.­130
  • n.­2335
  • n.­2338
  • n.­2422
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.­990

Maṇibhadra

Wylie:
  • nor bu bzang
  • nor bzang
Tibetan:
  • ནོར་བུ་བཟང་།
  • ནོར་བཟང་།
Sanskrit:
  • maṇibhadra
  • māṇibhadra

A brother of Kubera and a tutelary deity of merchants.

Located in 5 passages in the translation:

  • 1.­75
  • 2.­158
  • 50.­28
  • n.­415
  • n.­3725
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.­1017

Mārkaṇḍa

Wylie:
  • nyi ma’i rigs
Tibetan:
  • ཉི་མའི་རིགས།
Sanskrit:
  • mārkaṇḍa

One of the sages (ṛṣi).

Located in 2 passages in the translation:

  • 1.­83
  • 2.­168
g.­1018

Mars

Wylie:
  • mig dmar
Tibetan:
  • མིག་དམར།
Sanskrit:
  • aṅgāraka

See “Aṅgāraka.”

Located in 14 passages in the translation:

  • 2.­75
  • 15.­73
  • 15.­157
  • 15.­165-166
  • 24.­4
  • 24.­59
  • 24.­89
  • 24.­91
  • n.­1362
  • n.­1407
  • n.­1409
  • n.­1419
  • g.­128
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.­1028

mātṛ

Wylie:
  • ma mo
Tibetan:
  • མ་མོ།
Sanskrit:
  • mātṛ

A class of female spirits, sometimes called mother goddesses.

Located in 56 passages in the translation:

  • 1.­103
  • 1.­105
  • 2.­83
  • 3.­6
  • 14.­76
  • 14.­166
  • 15.­186
  • 15.­188
  • 25.­7
  • 30.­18
  • 31.­43
  • 31.­55
  • 35.­84
  • 35.­102
  • 35.­134
  • 35.­143
  • 35.­171
  • 35.­201
  • 37.­63
  • 37.­74
  • 37.­83
  • 50.­5
  • 51.­52
  • 51.­71
  • 52.­115
  • 53.­98
  • 53.­910
  • 54.­16
  • 54.­47
  • n.­1079
  • n.­1259
  • n.­1865
  • n.­2474
  • g.­39
  • g.­44
  • g.­46
  • g.­300
  • g.­323
  • g.­611
  • g.­714
  • g.­716
  • g.­853
  • g.­923
  • g.­948
  • g.­1031
  • g.­1054
  • g.­1170
  • g.­1290
  • g.­1384
  • g.­1530
  • g.­1918
  • g.­1922
  • g.­1998
  • g.­2007
  • g.­2025
  • g.­2139
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.­1049

Mount Sumeru

Wylie:
  • rin po che’i ri’i rgyal po
Tibetan:
  • རིན་པོ་ཆེའི་རིའི་རྒྱལ་པོ།
Sanskrit:
  • sumeru
  • śailarāja

The central mountain our universe according to Buddhist and Hindu cosmology.

Located in 7 passages in the translation:

  • 26.­21
  • 52.­55
  • 52.­63
  • n.­578
  • n.­589
  • g.­514
  • g.­1369
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.­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.­1058

Mūrdhaṭaka

Wylie:
  • spyi bo’i gdu bu
Tibetan:
  • སྤྱི་བོའི་གདུ་བུ།
Sanskrit:
  • mūrdhaṭaka
  • mūrdhnaṭaka

One of the wrathful emanations of Vajrapāṇi.

Located in 8 passages in the translation:

  • 2.­39-40
  • 26.­50
  • 53.­460
  • n.­308
  • n.­1595
  • n.­2988
  • g.­659
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.­1082

Nalinī

Wylie:
  • pad+ma can
Tibetan:
  • པདྨ་ཅན།
Sanskrit:
  • nalinī

One of the vidyās attending upon Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­52
g.­1087

Nanda

Wylie:
  • dga’ bo
Tibetan:
  • དགའ་བོ།
Sanskrit:
  • nanda

One of the śrāvakas attending the delivery of the MMK; a nāga king; a Magadhan king, the successor of Śūrasena; a tantric scholar of the early medieval period.

Located in 21 passages in the translation:

  • 1.­62
  • 1.­81
  • 2.­160
  • 2.­170
  • 4.­66
  • 4.­81
  • 7.­18
  • 53.­391
  • 53.­402
  • 53.­405
  • 53.­407
  • 53.­457
  • 53.­460
  • 53.­464
  • 53.­473
  • 53.­483
  • n.­123
  • n.­2951
  • n.­3664
  • g.­1165
  • g.­2000
g.­1092

Nandikeśvara

Wylie:
  • dga’ byed dbang phyug
Tibetan:
  • དགའ་བྱེད་དབང་ཕྱུག
Sanskrit:
  • nandikeśvara

One of the attendants on Śiva.

Located in 1 passage in the translation:

  • 2.­163
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.­1160

Pañcaśikha

Wylie:
  • gtsug phud lnga pa
Tibetan:
  • གཙུག་ཕུད་ལྔ་པ།
Sanskrit:
  • pañcaśikha

One of the gandharva kings.

Located in 1 passage in the translation:

  • 2.­171
g.­1161

Pañcika

Wylie:
  • lngas rtsen
Tibetan:
  • ལྔས་རྩེན།
Sanskrit:
  • pañcika

One of the śrāvakas attending the delivery of the MMK; also the name of a yakṣa.

Located in 5 passages in the translation:

  • 1.­62
  • 1.­75
  • 2.­159
  • 30.­9
  • n.­2328
g.­1162

Pāṇḍaravāsinī

Wylie:
  • gos dkar mo
Tibetan:
  • གོས་དཀར་མོ།
Sanskrit:
  • pāṇḍaravāsinī

One of the vidyārājñīs dwelling with Śākyamuni in the realm of the Pure Abode; one of the five tathāgata-consorts.

Located in 9 passages in the translation:

  • 1.­50
  • 2.­140
  • 37.­71
  • 37.­99
  • 52.­130
  • 53.­384
  • 53.­504
  • n.­2418
  • n.­2501
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.­1184

Patidhara

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • patidhara

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

Located in 1 passage in the translation:

  • 2.­141
g.­1188

perfection

Wylie:
  • pha rol tu phyin pa
Tibetan:
  • ཕ་རོལ་ཏུ་ཕྱིན་པ།
Sanskrit:
  • pāramitā

The six or more perfections, starting from generosity (dāna), constitute the conduct of a bodhisattva.

Located in 2 passages in the translation:

  • 1.­117
  • g.­1239
g.­1198

Piṅgala

Wylie:
  • ser skya ma
Tibetan:
  • སེར་སྐྱ་མ།
Sanskrit:
  • piṅgala

Name of a yakṣa.

Located in 1 passage in the translation:

  • 2.­159
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.­1239

Prajñāpāramitā

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

The perfection of wisdom personified.

Located in 9 passages in the translation:

  • 2.­140
  • 2.­151
  • 28.­5
  • 28.­36
  • 35.­19
  • 35.­184
  • 35.­186
  • 37.­95
  • 53.­523
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.­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.­1276

Pūrṇabhadra

Wylie:
  • gang ba bzang po
Tibetan:
  • གང་བ་བཟང་པོ།
Sanskrit:
  • pūrṇabhadra

Name of a yakṣa general.

Located in 2 passages in the translation:

  • 1.­75
  • 2.­158
g.­1280

puṣkara

Wylie:
  • sman pu skar mU la
Tibetan:
  • སྨན་པུ་སྐར་མཱུ་ལ།
Sanskrit:
  • puṣkara

Inula racemosa.

Located in 2 passages in the translation:

  • 29.­14
  • n.­396
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.­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.­1314

Ratnaketu

Wylie:
  • rin chen tog bya
Tibetan:
  • རིན་ཆེན་ཏོག་བྱ།
Sanskrit:
  • ratnaketu

One of the tathāgatas in the maṇḍala of Mañjuśrī.

Located in 4 passages in the translation:

  • 2.­152-153
  • 26.­4
  • 27.­40
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.­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.­1351

Rudra

Wylie:
  • drag po
Tibetan:
  • དྲག་པོ།
Sanskrit:
  • rudra

The wrathful form of Śiva.

Located in 11 passages in the translation:

  • 2.­40
  • 32.­40
  • 35.­135
  • 35.­141
  • 35.­144
  • 53.­908
  • n.­2105
  • n.­2109
  • g.­279
  • g.­612
  • g.­946
g.­1359

sadāmatta

Wylie:
  • rtag tu myos
Tibetan:
  • རྟག་ཏུ་མྱོས།
Sanskrit:
  • sadāmatta

A class of godlings, probably related to yakṣas.

Located in 2 passages in the translation:

  • 2.­156
  • 53.­50
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.­1369

Sahā

Wylie:
  • mi mjed
Tibetan:
  • མི་མཇེད།
Sanskrit:
  • sahā

Our world division with Mount Sumeru in the center; in the MMK it is the world sphere presided over by Lord Śākyamuni.

Located in 7 passages in the translation:

  • 1.­8
  • 1.­12
  • 1.­18
  • 1.­37
  • 53.­816
  • n.­5067
  • g.­297
g.­1376

Śaiva

Wylie:
  • zhi ba
  • lha chen
  • dbang ldan
Tibetan:
  • ཞི་བ།
  • ལྷ་ཆེན།
  • དབང་ལྡན།
Sanskrit:
  • śiva

Belonging or relating to the god Śiva; a devotee or follower of Śiva; see “Śiva.”

Located in 4 passages in the translation:

  • i.­2
  • 2.­94
  • 30.­22
  • n.­2739
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.­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.­1412

Samantāvabhāsa­śrī

Wylie:
  • dpal kun tu snang ba
Tibetan:
  • དཔལ་ཀུན་ཏུ་སྣང་བ།
Sanskrit:
  • samantāvabhāsa­śrī

One of the tathāgatas attending the delivery of the MMK. His name is rendered elsewhere in this translation as “Glorious with Surrounding Fragrance and Light.”

Located in 2 passages in the translation:

  • 1.­36
  • g.­538
g.­1413

Samantāvaloka

Wylie:
  • kun tu snang ba
Tibetan:
  • ཀུན་ཏུ་སྣང་བ།
Sanskrit:
  • samantāvaloka

One of the five celestial bodhisattvas associated with Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­149
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.­1427

Saṃkusumita Rājendra

Wylie:
  • me tog kun tu skyes pa’i rgyal po’i dbang po
  • me tog kun tu skyes pa’i rgyal po
  • me tog kun tu skyes pa
  • me tog kun skyes
Tibetan:
  • མེ་ཏོག་ཀུན་ཏུ་སྐྱེས་པའི་རྒྱལ་པོའི་དབང་པོ།
  • མེ་ཏོག་ཀུན་ཏུ་སྐྱེས་པའི་རྒྱལ་པོ།
  • མེ་ཏོག་ཀུན་ཏུ་སྐྱེས་པ།
  • མེ་ཏོག་ཀུན་སྐྱེས།
Sanskrit:
  • saṃkusumita­rājendra
  • saṃkusumita­rāja
  • saṃkusumita
  • saṃkusuma

The tathāgata who orders, in the MMK, the bodhisattva Mañjuśrī to go and receive teachings from Lord Śākyamuni; one of the eight tathāgatas; a bodhisattva.

Located in 23 passages in the translation:

  • 1.­4
  • 1.­6-7
  • 1.­9-10
  • 1.­14
  • 1.­16-17
  • 1.­21
  • 1.­30
  • 2.­29
  • 2.­150-152
  • 4.­78
  • 5.­6
  • 6.­5
  • 8.­11
  • 34.­37
  • 35.­122
  • 37.­110
  • n.­2015
  • g.­816
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.­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.­1467

Sarva­dharmīśvara­rāja

Wylie:
  • chos thams cad kyi dbang phyug gi rgyal po
Tibetan:
  • ཆོས་ཐམས་ཅད་ཀྱི་དབང་ཕྱུག་གི་རྒྱལ་པོ།
Sanskrit:
  • sarva­dharmīśvara­rāja

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

Located in 1 passage in the translation:

  • 2.­141
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.­1501

seven sages

Wylie:
  • drang srong bdun
Tibetan:
  • དྲང་སྲོང་བདུན།
Sanskrit:
  • saptarṣi

The “seven sages” are the mythological sages associated with the constellation of the same name.

Located in 1 passage in the translation:

  • g.­690
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.­1504

Siddha

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

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

Located in 1 passage in the translation:

  • 2.­143
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.­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.­1527

Śiva

Wylie:
  • zhi ba
  • lha chen
  • dbang ldan
Tibetan:
  • ཞི་བ།
  • ལྷ་ཆེན།
  • དབང་ལྡན།
Sanskrit:
  • śiva

The god Śiva. Also referred to in the MMK as Maheśvara.

Located in 27 passages in the translation:

  • 2.­92
  • 2.­94
  • 6.­11
  • 14.­75
  • 35.­134
  • 35.­216
  • n.­572
  • n.­1502
  • n.­1820
  • n.­1940
  • n.­2105
  • n.­2739
  • n.­2786
  • n.­3483
  • g.­274
  • g.­365
  • g.­612
  • g.­706
  • g.­900
  • g.­946
  • g.­1092
  • g.­1351
  • g.­1376
  • g.­1441
  • g.­1528
  • g.­1832
  • g.­1834
g.­1529

Skanda

Wylie:
  • skem byed
Tibetan:
  • སྐེམ་བྱེད།
Sanskrit:
  • skanda

An epithet of Kārttikeya; also the name of Kārttikeya as one of the grahas.

Located in 4 passages in the translation:

  • 1.­94
  • 2.­75
  • 38.­22
  • 51.­53
g.­1534

sole hero

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

An epithet of a male deity (it may also apply to his mantra) who appears in his maṇḍala without a retinue.

Located in 3 passages in the translation:

  • 2.­4
  • 14.­72
  • n.­1076
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.­1541

Splendid with Light and Fragrance All Around

Wylie:
  • ’od kyi zla ba dri snang ba’i dpal
Tibetan:
  • འོད་ཀྱི་ཟླ་བ་དྲི་སྣང་བའི་དཔལ།
Sanskrit:
  • samanta­jyoti­gandhāvabhāsa­śriya
  • samanta­jyoti­gandhāvabhāsa­śrī

A tathāgata invoked in a mantra.

Located in 1 passage in the translation:

  • 2.­33
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.­1557

Śrīkaṇṭha

Wylie:
  • dpal mgrin
Tibetan:
  • དཔལ་མགྲིན།
Sanskrit:
  • śrīkaṇṭha

The district around Sthāṇvīśvara.

Located in 4 passages in the translation:

  • 53.­561
  • n.­3058
  • g.­33
  • g.­586
g.­1568

Sthāṇvīśvara

Wylie:
  • gnas na dbang phyug
Tibetan:
  • གནས་ན་དབང་ཕྱུག
Sanskrit:
  • sthāṇvīśvara

An ancient city corresponding to the modern Thaneswar in Haryana, India.

Located in 6 passages in the translation:

  • 53.­561
  • n.­3056
  • n.­6445
  • g.­33
  • g.­586
  • g.­1557
g.­1572

Subāhu

Wylie:
  • dbung bzang mo
Tibetan:
  • དབུང་བཟང་མོ།
Sanskrit:
  • subāhu

One of the goddesses from Vajrapāṇī’s retinue in the maṇḍala of Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­144
g.­1595

Sudānta

Wylie:
  • shin tu dul ba
Tibetan:
  • ཤིན་ཏུ་དུལ་བ།
Sanskrit:
  • sudānta

One of the five celestial bodhisattvas associated with Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­149
g.­1596

Sudarśana

Wylie:
  • legs ldan mthong
  • legs mthong
Tibetan:
  • ལེགས་ལྡན་མཐོང་།
  • ལེགས་མཐོང་།
Sanskrit:
  • sudarśana

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

Located in 3 passages in the translation:

  • 1.­91
  • 2.­157
  • 54.­68
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.­1612

śūdra

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

A member of the laborer caste.

Located in 15 passages in the translation:

  • 2.­178
  • 24.­155
  • 25.­31
  • 27.­55
  • 28.­22
  • 28.­26
  • 28.­34
  • 53.­696
  • 53.­699-702
  • 53.­712
  • 53.­795
  • 53.­882
g.­1613

Sudṛśa

Wylie:
  • legs ldan
Tibetan:
  • ལེགས་ལྡན།
Sanskrit:
  • sudṛśa

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
  • n.­4230
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.­1627

Sujaya

Wylie:
  • legs par rgyal ba
Tibetan:
  • ལེགས་པར་རྒྱལ་བ།
Sanskrit:
  • sujaya

A brahmin statesman.

Located in 2 passages in the translation:

  • 53.­881
  • n.­317
g.­1680

Sunirmala

Wylie:
  • shin tu dri med
Tibetan:
  • ཤིན་ཏུ་དྲི་མེད།
Sanskrit:
  • sunirmala

One of the five celestial bodhisattvas associated with Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­149
g.­1683

Sunirmita

Wylie:
  • sprul pa bzang po
Tibetan:
  • སྤྲུལ་པ་བཟང་པོ།
Sanskrit:
  • sunirmita

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

Located in 5 passages in the translation:

  • 1.­91
  • 2.­156
  • 2.­167
  • 5.­8
  • 53.­902
g.­1700

Śūrasena

Wylie:
  • dpa’ bo’i sde
Tibetan:
  • དཔའ་བོའི་སྡེ།
Sanskrit:
  • śūrasena

A Magadhan king, the successor of Viśoka.

Located in 2 passages in the translation:

  • 53.­387
  • g.­1087
g.­1717

Suśuddha

Wylie:
  • dag pa
Tibetan:
  • དག་པ།
Sanskrit:
  • suśuddha

One of the five celestial bodhisattvas associated with Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­149
g.­1732

Suyāma

Wylie:
  • thab bral
Tibetan:
  • ཐབ་བྲལ།
Sanskrit:
  • suyāma

The chief god in the realm of the same name.

Located in 2 passages in the translation:

  • 2.­156
  • 5.­8
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.­1752

Takṣaka

Wylie:
  • ’jog po
Tibetan:
  • འཇོག་པོ།
Sanskrit:
  • takṣaka

One of the kings of the nāgas.

Located in 2 passages in the translation:

  • 1.­81
  • 2.­160
g.­1756

Tamodghātana

Wylie:
  • mun sel
Tibetan:
  • མུན་སེལ།
Sanskrit:
  • tamodghātana

One of the five celestial bodhisattvas associated with Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­149
g.­1758

Tārā

Wylie:
  • sgrol ma
Tibetan:
  • སྒྲོལ་མ།
Sanskrit:
  • tārā

Female bodhisattva of compassion; also one of the vidyārājñīs dwelling with Śākyamuni in the realm of the Pure Abode.

Located in 33 passages in the translation:

  • 1.­50
  • 2.­140
  • 4.­89-90
  • 5.­10
  • 28.­5
  • 30.­13
  • 32.­36
  • 35.­215
  • 37.­100
  • 50.­14
  • 50.­18
  • 50.­20
  • 52.­130
  • 53.­504
  • 53.­525
  • 53.­764
  • 53.­768
  • 53.­812
  • 53.­814
  • 53.­817
  • 53.­823
  • 53.­825
  • n.­1811
  • n.­2420
  • n.­2506-2507
  • n.­3228-3231
  • n.­3233
  • g.­876
g.­1760

Tārāvatī

Wylie:
  • phug ron
Tibetan:
  • ཕུག་རོན།
Sanskrit:
  • tārāvatī

One of the vidyās attending upon Mañjuśrī.

Located in 2 passages in the translation:

  • 2.­57
  • n.­3956
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.­1764

Tathāgata family

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

In the Kriyā tantras this family has a dual definition: it is either the all-inclusive family that incorporates also the Vajra, the Lotus, the Jewel, and the other families, or it is the Tathāgata family proper, where belong the deified buddha Śakyamuni, the bodhisattva Mañjuśrī, and other deities. In the higher tantras, depending on the system, this family is presided over by either the tathāgata Vairocana or the tathāgata Akṣobhya.

Located in 22 passages in the translation:

  • 1.­42
  • 2.­187-188
  • 7.­7
  • 37.­29
  • 37.­69
  • 37.­107-109
  • 37.­111
  • 38.­44
  • 52.­131
  • n.­1334
  • n.­1825
  • n.­1832
  • n.­1894
  • n.­1945
  • n.­2435
  • n.­2465
  • n.­2746
  • n.­2841
  • g.­831
g.­1765

Tathāgata­locanā

Wylie:
  • de bzhin gshegs pa’i spyan
  • spyan
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྤྱན།
  • སྤྱན།
Sanskrit:
  • tathāgata­locanā
  • locanā

One of the goddesses in the maṇḍala of Mañjuśrī. Her name is rendered elsewhere in this translation as “Locanā.”

Located in 4 passages in the translation:

  • 2.­140
  • 2.­151
  • n.­2442
  • n.­2497
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.­1812

Tumburu

Wylie:
  • tum bu ru
Tibetan:
  • ཏུམ་བུ་རུ།
Sanskrit:
  • tumburu

Any of the four brothers of Jayā, Vijayā, Ajitā, and Aparājitā.

Located in 4 passages in the translation:

  • 2.­71
  • 52.­117
  • n.­2739
  • n.­3972
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.­1822

Udgatoṣṇīṣa

Wylie:
  • ’phags pa’i gtsug tor
Tibetan:
  • འཕགས་པའི་གཙུག་ཏོར།
Sanskrit:
  • udgatoṣṇīṣa

Another name of Abhyudgatoṣṇīṣa.

Located in 3 passages in the translation:

  • 37.­10
  • n.­2272
  • g.­16
g.­1832

Umā

Wylie:
  • dka’ zlog
Tibetan:
  • དཀའ་ཟློག
Sanskrit:
  • umā

One of the wives of Śiva.

Located in 4 passages in the translation:

  • 2.­163
  • 2.­168
  • 52.­136
  • n.­433
g.­1834

Umā’s husband

Wylie:
  • dka’ zlog gi bdag po
Tibetan:
  • དཀའ་ཟློག་གི་བདག་པོ།
Sanskrit:
  • umāpati

Śiva.

Located in 1 passage in the translation:

  • 2.­163
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.­1840

Unnatoṣṇīṣa

Wylie:
  • gtsug tor mthon po
Tibetan:
  • གཙུག་ཏོར་མཐོན་པོ།
Sanskrit:
  • unnatoṣṇīṣa

One of the eight uṣṇīṣa kings.

Located in 2 passages in the translation:

  • 2.­145
  • 53.­361
g.­1850

upagraha

Wylie:
  • nye ba’i gza’ rgyad
Tibetan:
  • ཉེ་བའི་གཟའ་རྒྱད།
Sanskrit:
  • upagraha

A class of beings related to grahas.

Located in 1 passage in the translation:

  • 2.­164
g.­1857

Upakeśinī

Wylie:
  • nye ba’i skra can ma
Tibetan:
  • ཉེ་བའི་སྐྲ་ཅན་མ།
Sanskrit:
  • upakeśinī

One of the vidyās attending upon Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­51
g.­1864

Upananda

Wylie:
  • nye dga’ bo
Tibetan:
  • ཉེ་དགའ་བོ།
Sanskrit:
  • upananda

One of the śrāvakas attending the delivery of the MMK; one of the kings of nāgas.

Located in 9 passages in the translation:

  • 1.­62
  • 1.­81
  • 2.­160
  • 2.­170
  • 4.­66
  • 4.­85
  • 7.­18
  • n.­3651
  • n.­3665
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.­1898

Uṣṇīṣarāja

Wylie:
  • gtsug gtor gyi rgyal po
  • gtsug gtor rgyal po
Tibetan:
  • གཙུག་གཏོར་གྱི་རྒྱལ་པོ།
  • གཙུག་གཏོར་རྒྱལ་པོ།
Sanskrit:
  • uṣṇīṣarāja

The name of the one-syllable mantra of Mañjuśrī‍—bhrūṁ‍—and also of the form of Mañjuśrī that it invokes.

Located in 12 passages in the translation:

  • 25.­6
  • 25.­9
  • 25.­13
  • 25.­26-28
  • 26.­13
  • 26.­46
  • n.­414
  • n.­1586
  • n.­1606
  • g.­1896
g.­1899

Uṣṇīṣarājñī

Wylie:
  • gtsug tor gyi rgyal mo
Tibetan:
  • གཙུག་ཏོར་གྱི་རྒྱལ་མོ།
Sanskrit:
  • uṣṇīṣarājā

One of the goddesses (possibly a male deity) in the maṇḍala of Mañjuśrī. See n.­414.

Located in 2 passages in the translation:

  • 2.­140
  • n.­414
g.­1908

Vainateya

Wylie:
  • nam mkha’i lding
Tibetan:
  • ནམ་མཁའི་ལྡིང་།
Sanskrit:
  • vainateya

The name of a garuḍa.

Located in 7 passages in the translation:

  • 1.­87
  • 2.­95-96
  • 2.­168
  • 6.­10
  • n.­351
  • n.­3742
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.­1912

Vairocana

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

One of the pratyeka­buddhas attending the delivery of the MMK; one of the eight tathāgatas; one of the five buddhas (who preside over the five buddha families).

Located in 3 passages in the translation:

  • 1.­60
  • 4.­79
  • g.­1764
g.­1914

Vaiśākha

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

A solar month in the Indic calendar, roughly from mid-April to mid-May.

Located in 1 passage in the translation:

  • 2.­120
g.­1917

Vaiṣṇava

Wylie:
  • khyab ’jug
Tibetan:
  • ཁྱབ་འཇུག
Sanskrit:
  • viṣṇu

Belonging or relating to the god Viṣṇu; a devotee or follower of Viṣṇu; see “Viṣṇu.”

Located in 2 passages in the translation:

  • 2.­91
  • 30.­22
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.­1920

vaiśya

Wylie:
  • rje’u rigs
Tibetan:
  • རྗེའུ་རིགས།
Sanskrit:
  • vaiśya

A member of the merchant caste.

Located in 21 passages in the translation:

  • 2.­178
  • 4.­7
  • 24.­155
  • 25.­31
  • 27.­55
  • 28.­22
  • 28.­34
  • 53.­561
  • 53.­654
  • 53.­657
  • 53.­683-684
  • 53.­687
  • 53.­692
  • 53.­833
  • n.­1750
  • n.­2897
  • n.­3140-3142
  • n.­3206
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.­1958

Vajrāṅkuśī

Wylie:
  • rdo rje lcags kyu ma
Tibetan:
  • རྡོ་རྗེ་ལྕགས་ཀྱུ་མ།
Sanskrit:
  • vajrāṅkuśī

One of the great dūtīs attending upon Lord Vajrapāṇi.

Located in 3 passages in the translation:

  • 1.­56
  • 2.­144
  • n.­4177
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.­1974

Vajrasenā

Wylie:
  • rdo rje sde ma
Tibetan:
  • རྡོ་རྗེ་སྡེ་མ།
Sanskrit:
  • vajrasenā

One of the goddesses from Vajrapāṇī’s retinue in the maṇḍala of Mañjuśrī.

Located in 2 passages in the translation:

  • 2.­144
  • n.­4179
g.­1979

Vajraśṛṅkhalā

Wylie:
  • rdo rje lu gu rgyud ma
Tibetan:
  • རྡོ་རྗེ་ལུ་གུ་རྒྱུད་མ།
Sanskrit:
  • vajraśṛṅkhalā

One of the great dūtīs attending upon Lord Vajrapāṇi.

Located in 2 passages in the translation:

  • 1.­56
  • 2.­144
g.­1984

vajravināyaka

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vajravināyaka

A Buddhist version of vināyaka.

Located in 2 passages in the translation:

  • 2.­40
  • n.­307
g.­1996

Varadā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • varadā

“Boon Giver,” one of the vidyās attending upon Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­55
g.­2006

Varuṇa

Wylie:
  • chu lha
Tibetan:
  • ཆུ་ལྷ།
Sanskrit:
  • varuṇa

The god of waters.

Located in 5 passages in the translation:

  • 2.­160
  • 6.­10
  • 33.­34
  • 37.­74
  • n.­215
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.­2019

Vāsuki

Wylie:
  • nor ldan
Tibetan:
  • ནོར་ལྡན།
Sanskrit:
  • vāsuki

One of the kings of the nāgas.

Located in 2 passages in the translation:

  • 1.­81
  • 2.­160
g.­2030

Vibhīṣaṇa

Wylie:
  • rnam par ’jigs byed
  • bi bhi sha na
Tibetan:
  • རྣམ་པར་འཇིགས་བྱེད།
  • བི་བྷི་ཤ་ན།
Sanskrit:
  • vibhīṣaṇa

One of the kings of the rākṣasas; also, the name of a yakṣa.

Located in 4 passages in the translation:

  • 1.­77
  • 2.­159
  • 2.­169
  • n.­441
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.­2043

vidyārājñī

Wylie:
  • rig pa’i rgyal mo
Tibetan:
  • རིག་པའི་རྒྱལ་མོ།
Sanskrit:
  • vidyārājñī

“vidyā queen,” a female vidyārāja.

Located in 115 passages in the translation:

  • i.­10
  • 1.­45-47
  • 1.­49
  • 1.­51-52
  • 1.­55
  • 2.­142
  • 2.­144
  • 53.­764
  • 53.­814
  • n.­3229
  • g.­9
  • g.­18
  • g.­29
  • g.­60
  • g.­74
  • g.­77
  • g.­82
  • g.­114
  • g.­116
  • g.­150
  • g.­167
  • g.­199
  • g.­237
  • g.­239
  • g.­264
  • g.­265
  • g.­272
  • g.­275
  • g.­277
  • g.­282
  • g.­285
  • g.­306
  • g.­307
  • g.­313
  • g.­330
  • g.­335
  • g.­343
  • g.­367
  • g.­375
  • g.­388
  • g.­392
  • g.­394
  • g.­409
  • g.­454
  • g.­481
  • g.­558
  • g.­624
  • g.­655
  • g.­708
  • g.­740
  • g.­766
  • g.­777
  • g.­779
  • g.­821
  • g.­822
  • g.­831
  • g.­847
  • g.­859
  • g.­860
  • g.­863
  • g.­864
  • g.­892
  • g.­911
  • g.­927
  • g.­933
  • g.­965
  • g.­981
  • g.­988
  • g.­989
  • g.­1034
  • g.­1066
  • g.­1105
  • g.­1123
  • g.­1155
  • g.­1162
  • g.­1176
  • g.­1218
  • g.­1238
  • g.­1243
  • g.­1306
  • g.­1307
  • g.­1309
  • g.­1344
  • g.­1404
  • g.­1407
  • g.­1409
  • g.­1482
  • g.­1519
  • g.­1536
  • g.­1537
  • g.­1547
  • g.­1560
  • g.­1571
  • g.­1585
  • g.­1621
  • g.­1669
  • g.­1698
  • g.­1704
  • g.­1706
  • g.­1722
  • g.­1744
  • g.­1758
  • g.­1777
  • g.­1831
  • g.­1891
  • g.­2009
  • g.­2016
  • g.­2059
  • g.­2070
  • g.­2071
  • g.­2072
  • g.­2148
g.­2048

Vijayā

Wylie:
  • bi dza ya
Tibetan:
  • བི་ཛ་ཡ།
Sanskrit:
  • vijayā

One of the “four sisters” invoked in a mantra.

Located in 5 passages in the translation:

  • 2.­69
  • 37.­8
  • 37.­57
  • 37.­90
  • g.­1812
g.­2051

Vijayoṣṇīṣa

Wylie:
  • rnam par rgyal ba’i gtsug tor
Tibetan:
  • རྣམ་པར་རྒྱལ་བའི་གཙུག་ཏོར།
Sanskrit:
  • vijayoṣṇīṣa

One of the uṣṇīṣa kings attending the delivery of the MMK.

Located in 6 passages in the translation:

  • 1.­43
  • 2.­145
  • 50.­14
  • 53.­362
  • n.­3529
  • n.­4190
g.­2052

Vikarāla

Wylie:
  • rnam par g.yengs byed
Tibetan:
  • རྣམ་པར་གཡེངས་བྱེད།
Sanskrit:
  • vikarāla

A king of piśācas.

Located in 1 passage in the translation:

  • 2.­169
g.­2067

Vimalaketu

Wylie:
  • dri med pa’i tog
Tibetan:
  • དྲི་མེད་པའི་ཏོག
Sanskrit:
  • vimalaketu

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

Located in 1 passage in the translation:

  • 2.­141
g.­2068

Vimalakīrti

Wylie:
  • dri med par grags pa
  • grags pa’i dri ma bral
Tibetan:
  • དྲི་མེད་པར་གྲགས་པ།
  • གྲགས་པའི་དྲི་མ་བྲལ།
Sanskrit:
  • vimalakīrti

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

Located in 3 passages in the translation:

  • 1.­41
  • 2.­141
  • n.­2374
g.­2069

Vimalamati

Wylie:
  • dri med par ’gro ba
Tibetan:
  • དྲི་མེད་པར་འགྲོ་བ།
Sanskrit:
  • vimalamati

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

Located in 2 passages in the translation:

  • 2.­141
  • n.­4163
g.­2074

vīṇādvītiyaka

Wylie:
  • pi bang gnyis pa
Tibetan:
  • པི་བང་གཉིས་པ།
Sanskrit:
  • vīṇādvītiyaka

A class of godlings, probabably related to yakṣas.

Located in 1 passage in the translation:

  • 2.­156
g.­2078

vināyaka

Wylie:
  • log ’dren
Tibetan:
  • ལོག་འདྲེན།
Sanskrit:
  • vināyaka

“Remover [of obstacles],” a class of semidivine beings; also a class of demons who create obstacles.

Located in 17 passages in the translation:

  • 15.­102
  • 15.­104-105
  • 26.­40
  • 26.­44
  • 28.­6
  • 28.­37
  • 30.­16
  • 37.­9
  • 37.­21
  • 37.­24
  • 37.­42
  • 37.­120
  • 54.­102
  • n.­1577
  • n.­1816
  • g.­1984
g.­2081

Vindhya

Wylie:
  • ’bigs byed
Tibetan:
  • འབིགས་བྱེད།
Sanskrit:
  • vindhya

A low mountain range in central India.

Located in 12 passages in the translation:

  • 10.­10
  • 24.­133
  • 30.­14
  • 31.­54
  • 53.­575
  • 53.­577
  • 53.­751
  • 53.­757
  • n.­563
  • n.­3348
  • g.­883
  • g.­1174
g.­2099

Viṣṇu

Wylie:
  • khyab ’jug
Tibetan:
  • ཁྱབ་འཇུག
Sanskrit:
  • viṣṇu

The god Viṣṇu; also the names of various kings.

Located in 35 passages in the translation:

  • 2.­40
  • 2.­89-90
  • 2.­164
  • 6.­11
  • 14.­75
  • 24.­22
  • 26.­26
  • 26.­51
  • 32.­40
  • 33.­99
  • 35.­135
  • 35.­216
  • 37.­73
  • 38.­22
  • 51.­53
  • 52.­115
  • 53.­552-553
  • 53.­557-558
  • n.­346
  • n.­434
  • n.­572
  • n.­1373
  • n.­1502
  • n.­1601
  • n.­1940
  • n.­3043
  • n.­3054
  • n.­3279
  • g.­523
  • g.­576
  • g.­577
  • g.­1917
g.­2102

Viśoka

Wylie:
  • mya ngan bral
Tibetan:
  • མྱ་ངན་བྲལ།
Sanskrit:
  • viśoka

A Magadhan king, possibly the successor of Udayin.

Located in 3 passages in the translation:

  • 53.­383-384
  • g.­1700
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.­2132

yakṣiṇī

Wylie:
  • gnod sbyin mo
Tibetan:
  • གནོད་སྦྱིན་མོ།
Sanskrit:
  • yakṣiṇī

Female yakṣa.

Located in 126 passages in the translation:

  • 1.­33
  • 1.­47
  • 1.­51
  • 1.­75
  • 1.­99
  • 1.­101
  • 2.­52
  • 2.­159
  • 25.­30-31
  • 26.­27
  • 26.­44
  • 30.­9
  • 37.­34
  • 37.­60
  • 51.­73-74
  • 52.­39
  • 52.­41
  • 52.­46
  • 52.­49-51
  • 52.­55-58
  • 52.­64
  • 52.­75-76
  • 52.­79-80
  • 52.­88-89
  • 52.­91-94
  • 52.­106-107
  • 52.­109
  • 52.­115
  • 52.­117
  • 53.­356
  • 53.­379
  • 53.­398-399
  • 53.­564
  • 53.­826
  • n.­432
  • n.­2351
  • n.­2597
  • n.­2602
  • n.­2657
  • n.­2675-2676
  • n.­2681
  • n.­2705
  • n.­2739
  • n.­2755
  • n.­3943
  • g.­8
  • g.­10
  • g.­71
  • g.­73
  • g.­123
  • g.­124
  • g.­133
  • g.­173
  • g.­176
  • g.­191
  • g.­256
  • g.­353
  • g.­536
  • g.­561
  • g.­565
  • g.­568
  • g.­584
  • g.­595
  • g.­630
  • g.­677
  • g.­721
  • g.­724
  • g.­811
  • g.­814
  • g.­815
  • g.­871
  • g.­1001
  • g.­1005
  • g.­1009
  • g.­1036
  • g.­1037
  • g.­1093
  • g.­1095
  • g.­1106
  • g.­1107
  • g.­1149
  • g.­1199
  • g.­1225
  • g.­1272
  • g.­1338
  • g.­1339
  • g.­1353
  • g.­1497
  • g.­1576
  • g.­1620
  • g.­1623
  • g.­1635
  • g.­1650
  • g.­1661
  • g.­1663
  • g.­1698
  • g.­1702
  • g.­1707
  • g.­1720
  • g.­1729
  • g.­1751
  • g.­1755
  • g.­1867
  • g.­1906
  • g.­2020
  • g.­2021
  • g.­2049
  • g.­2084
  • g.­2086
  • g.­2131
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.­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.­2156

yogin

Wylie:
  • rnal ’byor dang ldan pa
Tibetan:
  • རྣལ་འབྱོར་དང་ལྡན་པ།
Sanskrit:
  • yogin

Practitioner of deity yoga; also a class of semidivine beings.

Located in 7 passages in the translation:

  • 1.­75
  • 2.­209
  • 27.­62
  • 53.­126
  • 53.­234
  • n.­1672
  • n.­4338
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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. https://84000.co/translation/toh543/UT22084-088-038-chapter-2.Copy
    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-2.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-2.Copy

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