This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh543.pdf

འཇམ་དཔལ་གྱི་རྩ་བའི་རྒྱུད།

The Root Manual of the Rites of Mañjuśrī
Glossary

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

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.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

co.

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.

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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.

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.”

The Translation

The Root Manual of the Rites of Mañjuśrī

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 bodhisattvas 9 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}

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}

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:

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}

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}

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}

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 nirvāṇa 623 [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}

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}

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}

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

Notes

n.1

Not to be confused with the division of the Buddhist canon of the same name.

n.2

Cf. Wallis 2002, pp. 9–10. The canonical Chinese translation, done in at least two stages, dates to the 11th century (ib., p. 10).

n.3

Jean Przyluski (Przyluski 1923, p. 301) wrote, “C’est une sorte d’encyclopédie qui traite, sous forme de sermons, des sujets les plus variés: iconographie, rituel, astrologie, etc…”

n.4

In the MMK as a whole, there are more than 1,600 proper names, excluding place names.

n.5

The accumulations are mentioned, e.g., in the passage: “There is, in the extensive manual of rites of Bodhisattva Mañjuśrī, the divine youth, an ocean-like chapter on useful practices whereby beings who have undertaken the complete practice of the mantra system [can perfect] the accumulations [required for the attainment of] awakening” (asti mañjuśriyaḥ kumārabhūtasya bodhisattvasya mahāsattvasya kalpavisare samudrāpaṭalasādhanopayikaṃ sarvamantratantracaryānupraviṣṭānāṃ sattvānāṃ bodhisambhārakāraṇam). The chapter that this quotation is taken from is not included in our translation, but is appended to chapter 36 in Śāstrī’s edition (Śāstrī 1920-25, vol. 2, p. 384, lines 8–10).

n.6

Comment left by Harunaga Isaacson at http://tibetica.blogspot.com/2008/11/in-window-of-sweet-shop.html.

n.7

The number 55 is arbitrary inasmuch as this count includes only one of the two chapters, each specified in its colophon in the Trivendrum manuscript as “the thirty-fourth.” These two chapters are placed together in Śāstrī’s edition where they form chapter 36. Only the first of them is included in our translation. Also, another couple of chapters seem to have been created artificially, such as, e.g., “chapter” 55, appended in Śāstrī’s edition after the final chapter 54, where it clearly does not belong.

n.8

Two sets of folio references have been included in this translation due to a discrepancy in volume 88 (rgyud ’bum, na) of the Degé Kangyur between the 1737 par phud printings and the late (post par phud) printings. In the latter case, an extra work, Bodhimaṇḍasyālaṃkāralakṣadhāraṇī (Toh 508, byang chub snying po’i rgyan ’bum gyi gzungs), was added as the second text in the volume, thereby displacing the pagination of all the following texts in the same volume by 17 folios. Since the eKangyur follows the later printing, both references have been provided, with the highlighted one linking to the eKangyur viewer.

n.9

byang chub sems dpa’ ’dus pa’i ’khor gyi tshogs Tib. The word “pavilion” is missing from the Tibetan. The Sanskrit word maṇḍala, taken here to describe “pavilion” (cf. Edgerton 1970, maṇḍalamāḍa, p. 416), is translated in the Tibetan as tshogs (“assembly”) and refers to the “congregation of bodhisattvas.”

n.528

Om. Tib.

n.529

“It also brings complete omniscience” om. Tib.

n.604

shin tu bkrus pa D. The phrase “Tightly woven, thoroughly clean” has been supplied from the Tibetan. The Skt. has in this position “keeping the vow well.”

n.605

kha tshar dang bcas pa dang / Tib. The phrase “fringe tassels” in the Tibetan or “fringe” (sadaśa) in the Skt. probably refers to the threads extending beyond the rectangle of the woven cloth on each of the four sides.

n.611

rab tu gsang ba Y, K, N, H; rab tu gsungs pa D. Y, K, N, and H agree with the Sanskrit ºrahasya.

n.612

khyod kyi N, H; khyod kyis D; N and H indicate that the “cloth-painting procedure” pertains specifically to Mañjuśrī.

n.613

“Smallest” om. Tib.

n.623

phung po lhag ma dang bcas pa’i mya ngan las ’das pa’i grong khyer du ’gro bar byed pa/ Tib. The Tibetan translates as, “that takes [them] to the citadel of nirvāṇa in which the aggregates remain.”

n.624

byang chub sems dpa’ rnams kyi rgyud nges par byang chub sgrub par byed pa/ Tib. The Tibetan translates as, “that continuously causes them to always accomplish the awakening of all bodhisattvas.”

n.625

bdag gi gsang sngags ’di Tib. The Tibetan translates as, “This secret mantra of mine.”

n.664

’jam dpal gzhon nu gang khyod kyis bstan pa’i sems can de dag gi phyir/ le’u’i cho ga rab ’byam ’di thabs sla bas ’grub par ’gyur ba ngas kyang bstan te/ D. The Tibetan translates as, “Mañjuśrī, I have taught the extensive chapter on the rite, a method that is easy to master, for the sake of those beings whom you foretold.”

n.665

“I will speak for the benefit of all beings” om. Tib.

n.717

klu rnams mthong ba yang don yod pa yin te/ Tib. The Tibetan translates as, “this is effective in making the nāgas appear.”

n.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// //.

Cf. bibliography.

oṁ] B; om. S

māḍe] S; māṇḍe B

bhavanto] B; om. S

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°

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.

Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

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.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

Ābha

kun nas ’od

ཀུན་ནས་འོད།

ābha

g.2

Ābhāsvara

ābhāsvara

g.3

Ābhāsvara

’od gsal

འོད་གསལ།

ābhāsvara

g.4

Abhāvasamudgatarāja

dngos po med pa yang dag par ’phags pa’i rgyal po

དངོས་པོ་མེད་པ་ཡང་དག་པར་འཕགས་པའི་རྒྱལ་པོ།

abhāvasamudgatarāja

g.5

Abhāvasvabhāvarāśi

dngos po med pa’i ngo bo’i phung po

དངོས་པོ་མེད་པའི་ངོ་བོའི་ཕུང་པོ།

abhāvasvabhāvarāśi

g.6

Abhāvasvabhāvasamudgatarāja

dngos po med pa’i ngo bo nyid yang dag par ’phags pa’i rgyal po

དངོས་པོ་མེད་པའི་ངོ་བོ་ཉིད་ཡང་དག་པར་འཕགས་པའི་རྒྱལ་པོ།

abhāvasvabhāvasamudgatarāja

g.7

Abhāveśvara

dngos med dbang phyug

དངོས་མེད་དབང་ཕྱུག

abhāveśvara

g.8

Abhayā

abhayā

g.9

Abhayā

mi ’jigs
mi ’jigs ma

མི་འཇིགས།
མི་འཇིགས་མ།

abhayā

g.10

Abhayadā

mi ’jigs sbyin ma

མི་འཇིགས་སྦྱིན་མ།

abhayadā

g.11

Abhija

bya bi bzhin

བྱ་བི་བཞིན།

abhija

g.12

Abhijā

byi bzhin

བྱི་བཞིན།

abhijā

g.13

Abhijata

byi bzhin gyi bu

བྱི་བཞིན་གྱི་བུ།

abhijata

g.14

Abhijit

byi bzhin nyid

བྱི་བཞིན་ཉིད།

abhijit

g.15

Abhirati

mngon par dga’ ba

མངོན་པར་དགའ་བ།

abhirati

g.16

Abhyudgatoṣṇīṣa

mngon par ’phags pa’i gtsug tor

མངོན་པར་འཕགས་པའི་གཙུག་ཏོར།

abhyudgatoṣṇīṣa

g.17

Abjaketu

pad+ma ’chang ba

པདྨ་འཆང་བ།

abjaketu

g.18

Abjavāsinī

pad+ma la gnas ma

པདྨ་ལ་གནས་མ།

abjavāsinī

g.19

Abjoṣṇīṣa

pad+ma’i gtsug tor

པདྨའི་གཙུག་ཏོར།

abjoṣṇīṣa

g.20

ācārya

slob dpon

སློབ་དཔོན།

ācārya

g.21

acchaṭā

se gol gtogs

སེ་གོལ་གཏོགས།

acchaṭā

g.22

accomplishment

dngos grub

དངོས་གྲུབ།

siddhi

g.23

Acintyārthagarbha

bsam gyis mi khyab pa’i don gyi snying po

བསམ་གྱིས་མི་ཁྱབ་པའི་དོན་གྱི་སྙིང་པོ།

acintyārthagarbha

g.24

Acintyaśrī

bsam gyis mi khyab pa’i dpal

བསམ་གྱིས་མི་ཁྱབ་པའི་དཔལ།

acintyaśrī

g.25

activity

ལས།

karman

g.26

Adāntā

spyin med

སྤྱིན་མེད།

adāntā

g.27

Aḍavi

brog gnas

བྲོག་གནས།

aḍavi

g.28

Adbhuta

adbhuta

g.29

Adbhutā

rmad byung ma

རྨད་བྱུང་མ།

adbhutā

g.30

adept of vidyās

rig ’dzin

རིག་འཛིན།

vidyādhara

g.31

Adhama

tha ma

ཐ་མ།

adhama

g.32

Adhṛṣya

mi tshugs pa

མི་ཚུགས་པ།

adhṛṣya

g.33

Āditya

nyi ma

ཉི་མ།

āditya

g.34

Ādityaprabhāva

nyi ma’i ’od

ཉི་མའི་འོད།

ādityaprabhāva

g.35

Ādityarāja

nyi ma’i rgyal po

ཉི་མའི་རྒྱལ་པོ།

ādityarāja

g.36

Adyota

snang med

སྣང་མེད།

adyota

g.37

affliction

nyon mongs

ཉོན་མོངས།

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.

g.38

Agasti

a ma ti

ཨ་མ་ཏི།

agasti

g.39

Āgneyā

me phyogs ma

མེ་ཕྱོགས་མ།

āgneyā

g.40

Agni

me
me lha

མེ།
མེ་ལྷ།

agni

g.41

Agnibhāṇḍa

ming me thab

མིང་མེ་ཐབ།

agnibhāṇḍa

g.42

Agnirasa

me’i rgyud

མེའི་རྒྱུད།

agnirasa

g.43

Āhvayana

’bod byed

འབོད་བྱེད།

āhvayana

g.44

Aindrī

dbang mo

དབང་མོ།

aindrī
aindrāṇī

g.45

Airāvata

airāvata

g.46

Aiśānī

dbang ldan ma

དབང་ལྡན་མ།

aiśānī

g.47

Ajagara

ajagara

g.48

Ajara

rga ba med pa

རྒ་བ་མེད་པ།

ajara

g.49

Ajātapakṣa

’dab med skyes

འདབ་མེད་སྐྱེས།

ajātapakṣa

g.50

Ajātaśatru

ma skyes dgra

མ་སྐྱེས་དགྲ།

ajātaśatru

g.51

Ajiravatī

’khor sa ldan ma

འཁོར་ས་ལྡན་མ།

ajiravatī

g.52

Ajitā

gzhan gyis mi thub ma

གཞན་གྱིས་མི་ཐུབ་མ།

ajitā

g.53

Ajitā

rgyal byed ma
a dzi te

རྒྱལ་བྱེད་མ།
ཨ་ཛི་ཏེ།

ajitā

g.54

Ājita

ājita

g.55

Ajitañjaya

ra ’gro ba

ར་འགྲོ་བ།

ajitañjaya

g.56

Akaniṣṭha

’og min

འོག་མིན།

akaniṣṭha

g.57

Akaniṣṭha

’og min

འོག་མིན།

akaniṣṭha

g.58

Akarma

las med

ལས་མེད།

akarma

g.59

Ākarṣaṇadhāriṇī

’gugs par byed pa’i gzungs ma

འགུགས་པར་བྱེད་པའི་གཟུངས་མ།

ākarṣaṇadhāriṇī

g.60

Ākarṣaṇī

’gugs byed ma

འགུགས་བྱེད་མ།

ākarṣaṇī

g.61

Ākāśa

nam mkha’

ནམ་མཁའ།

ākāśa

g.62

Ākāśagarbha

nam mkha’i snying po

ནམ་མཁའི་སྙིང་པོ།

ākāśagarbha

g.63

ākāśamātṛ

nam mkha’i ma mo

ནམ་མཁའི་མ་མོ།

ākāśamātṛ

g.64

Ākāśānantya

nam mkha’ mtha’ yas

ནམ་མཁའ་མཐའ་ཡས།

ākāśānantya

g.65

Ākhyadivya

grags bzang

གྲགས་བཟང་།

ākhyadivya

g.66

Ākiñcanya

ci yang med pa

ཅི་ཡང་མེད་པ།

ākiñcanya

g.67

Akṣayamati

akṣayamati

g.68

Akulika

rigs med ldan

རིགས་མེད་ལྡན།

akulika

g.69

Alaka

lcang lo

ལྕང་ལོ།

alaka

g.70

all fragrances

dri thams cad

དྲི་ཐམས་ཅད།

sarvagandha

g.71

Ālokā

mang byed ma

མང་བྱེད་མ།

ālokā
ālokinī

g.72

Ālokapāṇi

snang ba’i phyag

སྣང་བའི་ཕྱག

ālokapāṇi

g.73

Ālokasundarī

snang bar mdzes ma

སྣང་བར་མཛེས་མ།

ālokasundarī

g.74

Alūkā

’ug pa ma ma yin pa

འུག་པ་མ་མ་ཡིན་པ།

alūkā

g.75

Amala

dri med

དྲི་མེད།

amala

g.76

Amalakīrti

grags pa dri ma med pa

གྲགས་པ་དྲི་མ་མེད་པ།

amalakīrti

g.77

Amalāntakarī

amalāntakarī

g.78

Amanoratha

bsam pa ma yin pa

བསམ་པ་མ་ཡིན་པ།

amanoratha

g.79

Āmarṣa

phrag dog

ཕྲག་དོག

āmarṣa

g.80

Ambara

gos can

གོས་ཅན།

ambara

g.81

Ambarā

ambarā

g.82

Amitā

amitā

g.83

Amitābha

dpag med ’od

དཔག་མེད་འོད།

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.

g.84

Amitavyūhavatī

bkod pa dpag tu med pa

བཀོད་པ་དཔག་ཏུ་མེད་པ།

amitavyūhavatī

g.85

Amitāyurjñānaviniścayarāja

tshe dpag tu med pa ye shes rnam par nges pa’i rgyal po
tshe dang ye shes dpag tu med pa rnam par nges pa’i dbang po’i rgyal po

ཚེ་དཔག་ཏུ་མེད་པ་ཡེ་ཤེས་རྣམ་པར་ངེས་པའི་རྒྱལ་པོ།
ཚེ་དང་ཡེ་ཤེས་དཔག་ཏུ་མེད་པ་རྣམ་པར་ངེས་པའི་དབང་པོའི་རྒྱལ་པོ།

amitāyurjñānaviniścayarāja
amitāyurjñānaviniścayarājendra
amitāyurjñānarājendra
amitāyurjñānaviniścaya

g.86

Amitāyurvatī

tshe dpag tu med pa pa’i ’jig rten

ཚེ་དཔག་ཏུ་མེད་པ་པའི་འཇིག་རྟེན།

amitāyurvatī

g.87

Amitāyurviniścayarājendra

amitāyurviniścayarājendra

g.88

Amitāyus

tshe dpag med

ཚེ་དཔག་མེད།

amitāyus

g.89

Amoghapāśa

don yod zhags pa

དོན་ཡོད་ཞགས་པ།

amoghapāśa

g.90

Amṛṣya

bzod par dka’ ba

བཟོད་པར་དཀའ་བ།

amṛṣya

g.91

Amṛtakuṇḍalin

bdud rtsi thab sbyor can

བདུད་རྩི་ཐབ་སྦྱོར་ཅན།

amṛtakuṇḍalin

g.92

Aṃśa

cha shas

ཆ་ཤས།

aṃśa

g.93

Anagha

sdig med

སྡིག་མེད།

anagha

g.94

Anala

མེ།

anala

g.95

Ānanda

kun dga’ bo

ཀུན་དགའ་བོ།

ānanda

Definition from the 84000 Glossary of Terms:

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

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

In this text:

One of the śrāvakas attending the delivery of the MMK.

g.96

Ananta

mtha’ yas

མཐའ་ཡས།

ananta

g.97

Anantā

mtha’ yas ma

མཐའ་ཡས་མ།

anantā

g.98

Anantābha

mtha’ yas ’od

མཐའ་ཡས་འོད།

anantābha

g.99

Anantabhūta

anantabhūta

g.100

Anantadruma

ljon pa mtha’ yas

ལྗོན་པ་མཐའ་ཡས།

anantadruma

g.101

Anantagati

mtha’ yas ’gros

མཐའ་ཡས་འགྲོས།

anantagati

g.102

Anantagrīva

mgrin pa mtha’ yas

མགྲིན་པ་མཐའ་ཡས།

anantagrīva

g.103

Anantaketu

mtha’ yas tog

མཐའ་ཡས་ཏོག

anantaketu

g.104

Anantaketu

mtha’ yas tog ma

མཐའ་ཡས་ཏོག་མ།

anantaketu

g.105

Anantakīrti

grags pa mtha’ yas

གྲགས་པ་མཐའ་ཡས།

anantakīrti

g.106

Anantakuṇḍalin

mtha’ yas thab sbyor can

མཐའ་ཡས་ཐབ་སྦྱོར་ཅན།

anantakuṇḍalin

g.107

Anantānta

mtha’ yas mtha’

མཐའ་ཡས་མཐའ།

anantānta

g.108

Anantapāṇi

mtha’ yas phyag

མཐའ་ཡས་ཕྱག

anantapāṇi

g.109

Anantapatra

’dab ma mtha’ yas

འདབ་མ་མཐའ་ཡས།

anantapatra

g.110

Anantaphala

mtha’ yas ’bras bu

མཐའ་ཡས་འབྲས་བུ།

anantaphala

g.111

Anantapīlu

pI lu mtha’ yas

པཱི་ལུ་མཐའ་ཡས།

anantapīlu

g.112

Anantaśiras

mgo mtha’ yas pa

མགོ་མཐའ་ཡས་པ།

anantaśiras

g.113

Anantaśrī

anantaśrī

g.114

Anantaśriyā

mtha’ yas dpal

མཐའ་ཡས་དཔལ།

anantaśriyā

g.115

Anantasvara

mtha’ yas pa’i sgra

མཐའ་ཡས་པའི་སྒྲ།

anantasvara

g.116

Anantaṭī

’gro ba mtha’ yas

འགྲོ་བ་མཐའ་ཡས།

anantaṭī

g.117

Anantatreya

mtha’ yas rgyun shes kyi bu

མཐའ་ཡས་རྒྱུན་ཤེས་ཀྱི་བུ།

anantatreya

g.118

Anantāvabhāsajñānarāja

mtha’ yas par snang ba’i ye shes kyi rgyal po

མཐའ་ཡས་པར་སྣང་བའི་ཡེ་ཤེས་ཀྱི་རྒྱལ་པོ།

anantāvabhāsajñānarāja

g.119

Anantāvabhāsarājendra

snang ba mtha’ yas dbang po’i rgyal po

སྣང་བ་མཐའ་ཡས་དབང་པོའི་རྒྱལ་པོ།

anantāvabhāsarājendra

g.120

Anātha

anātha

g.121

Anāthada

mgon med sbyin

མགོན་མེད་སྦྱིན།

anāthada

g.122

Anavatapta Lake

mtsho chen po ma dros pa

མཚོ་ཆེན་པོ་མ་དྲོས་པ།

anavatapta

g.123

Andhārasundarī

mun par mdzes ma

མུན་པར་མཛེས་མ།

andhārasundarī

g.124

Andhāravāsinī

mun nag chen po na gnas pa

མུན་ནག་ཆེན་པོ་ན་གནས་པ།

andhāravāsinī

g.125

Andhra

a n+dra

ཨ་ནྡྲ།

andhra

g.126

Aṅga

ang+ga

ཨངྒ།

aṅga

g.127

Aṅgada

dpung rgyan

དཔུང་རྒྱན།

aṅgada

g.128

Aṅgāraka

mig dmar

མིག་དམར།

aṅgāraka

g.129

Aṅgirasa

ang gi ra sa

ཨང་གི་ར་ས།

aṅgirasa

g.130

Aṅgirasī

ang gi ra si

ཨང་གི་ར་སི།

aṅgirasī

g.131

angular cubit

khru gang

ཁྲུ་གང་།

hasta

g.132

angular yoke

gnya’ shing

གཉའ་ཤིང་།

yuga

g.133

Anilā

rlung ma

རླུང་མ།

anilā

g.134

Aniruddha

ma ’gags pa

མ་འགགས་པ།

aniruddha

g.135

Anivartin

phyir mi ldog pa

ཕྱིར་མི་ལྡོག་པ།

anivartin

g.136

Anivartita

anivartita

g.137

añjali

thal mo sbyar ba

ཐལ་མོ་སྦྱར་བ།

añjali

g.138

Anurādha

lha mtshams

ལྷ་མཚམས།

anurādha

g.139

Anurādhā

lha mtshams

ལྷ་མཚམས།

anurādhā

g.140

Apalāla

sog ma med

སོག་མ་མེད།

apalāla

g.141

Aparājitā

a pa rA dzi te

ཨ་པ་རཱ་ཛི་ཏེ།

aparājitā

g.142

Aparājitoṣṇīṣa

gzhan gyis mi thub pa’i gtsug tor

གཞན་གྱིས་མི་ཐུབ་པའི་གཙུག་ཏོར།

aparājitoṣṇīṣa

g.143

apasmāra

brjed byed

བརྗེད་བྱེད།

apasmāra

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings believed to cause epilepsy, fits, and loss of memory. As their name suggests‍—the Skt. apasmāra literally means “without memory” and the Tib. brjed byed means “causing forgetfulness”‍—they are defined by the condition they cause in affected humans, and the term can refer to any nonhuman being that causes such conditions, whether a bhūta, a piśāca, or other.

g.144

Āpāta

āpāta

g.145

Apāyajaha

ngan song rnam par sbyong ba

ངན་སོང་རྣམ་པར་སྦྱོང་བ།

apāyajaha

g.146

Apramāṇa

apramāṇa

g.147

apsaras

lha’i bu mo
lha’i bud med

ལྷའི་བུ་མོ།
ལྷའི་བུད་མེད།

apsaras

g.148

Aquarius

bum pa

བུམ་པ།

kumbha

g.149

Arbuda

ar pu ta

ཨར་པུ་ཏ།

arbuda

g.150

Arciṣmatī

me chen ma

མེ་ཆེན་མ།

arciṣmatī

g.151

Ārdrā

ལག

ārdrā

g.152

Areṇu

rdul med

རྡུལ་མེད།

areṇu

g.153

arhat

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

g.154

Aries

ལུག

meṣa

g.155

Arjuna

arjuna

g.156

Arka

nyi ma

ཉི་མ།

arka

g.157

Arthabhāvābha

don gyi ’od

དོན་གྱི་འོད།

arthabhāvābha

g.158

Arthacara

don spyod

དོན་སྤྱོད།

arthacara

g.159

Arthaṅkara

nor byed

ནོར་བྱེད།

arthaṅkara

g.160

Arthavatī

don ldan ma

དོན་ལྡན་མ།

arthavatī

g.161

Arthavatī

nor ldan

ནོར་ལྡན།

arthavatī

g.162

Ārti

nyam thag pa

ཉམ་ཐག་པ།

ārti

g.163

Aruṇa

chu lha

ཆུ་ལྷ།

aruṇa

g.164

Aruṇa

skya rengs

སྐྱ་རེངས།

aruṇa

g.165

Aruru

aruru

g.166

Āṣāḍhā

aṣāḍhā

g.167

Asamā

mnyam med ma

མཉམ་མེད་མ།

asamā

g.168

Asaṃjñaka

’du shes med

འདུ་ཤེས་མེད།

asaṃjñaka

g.169

Asaṅga

thogs med

ཐོགས་མེད།

asaṅga

g.170

Aśani

gnam lcags
gnam lcags ’byin

གནམ་ལྕགས།
གནམ་ལྕགས་འབྱིན།

aśani

g.171

Aśeṣaketu

mtha’ dag gi tog

མཐའ་དག་གི་ཏོག

aśeṣaketu

g.172

Asipattra

ral gri’i lo ma

རལ་གྲིའི་ལོ་མ།

asipattra

g.173

Asitā

dkar med ma

དཀར་མེད་མ།

asitā

g.174

Āśleṣā

skag

སྐག

āśleṣā

g.175

Aśoka

mya ngan med

མྱ་ངན་མེད།

aśoka

g.176

Aśokā

mya ngan med ma

མྱ་ངན་མེད་མ།

aśokā

g.177

aspect

mthong ba

མཐོང་བ།

dṛṣṭi

g.178

Āśritā

gnas ma

གནས་མ།

āśritā

g.179

Āstika

yod pa pa

ཡོད་པ་པ།

āstika

g.180

asura

lha min

ལྷ་མིན།

asura

g.181

Asura

lha ma yin

ལྷ་མ་ཡིན།

asura

g.182

asurī

lha min mo

ལྷ་མིན་མོ།

asurī
āsurī

g.183

Asvarā

asvarā

g.184

Āśvāsaka

dbugs ’byin

དབུགས་འབྱིན།

āśvāsaka

g.185

Aśvatthāman

aśvatthāman

g.186

Aśvinī

tha skar

ཐ་སྐར།

aśvinī

g.187

Atapas

mi gdung ba

མི་གདུང་བ།

atapas

g.188

Aṭaṭa

so tham tham pa

སོ་ཐམ་ཐམ་པ།

aṭaṭa

g.189

Atharva Veda

srid srung gi rig byed

སྲིད་སྲུང་གི་རིག་བྱེད།

atharvaveda

g.190

Atijavā

rab tu mgyogs ma

རབ་ཏུ་མགྱོགས་མ།

atijavā

g.191

Atiśayavatī

lhag par ldan ma

ལྷག་པར་ལྡན་མ།

atiśayavatī

g.192

Atiśayendrarāja

mngon par rtogs pa’i dbang po’i rgyal po

མངོན་པར་རྟོགས་པའི་དབང་པོའི་རྒྱལ་པོ།

atiśayendrarāja

g.193

Ātreya

rgyun shes kyi bu

རྒྱུན་ཤེས་ཀྱི་བུ།

ātreya

g.194

Atṛṣṇa

mi ngoms pa

མི་ངོམས་པ།

atṛṣṇa

g.195

Atyadbhuta

mngon par ’phags pa

མངོན་པར་འཕགས་པ།

atyadbhuta

g.196

Atyunnata

mngon par mtho ba

མངོན་པར་མཐོ་བ།

atyunnata

g.197

Avabhāsaṃkara

snang bar mdzad pa

སྣང་བར་མཛད་པ།

avabhāsaṃkara

g.198

Avaivarttika

avaivarttika

g.199

Āvalī

phreng ba ma

ཕྲེང་བ་མ།

āvalī

g.200

Avalokita

kun tu lta ba

ཀུན་ཏུ་ལྟ་བ།

avalokita

g.201

Avalokiteśvara

spyan ras gzigs dbang phyug

སྤྱན་རས་གཟིགས་དབང་ཕྱུག

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.

g.202

Avava

avava

g.203

Avīci

mnar med

མནར་མེད།

avīci

g.204

Avipakṣitarāja

mi mthun pa’i phyogs med pa’i ’od

མི་མཐུན་པའི་ཕྱོགས་མེད་པའི་འོད།

avipakṣitarāja

g.205

Avitatharāśi

de kho na nyid kyi phung po

དེ་ཁོ་ན་ཉིད་ཀྱི་ཕུང་པོ།

avitatharāśi

g.206

Avivartita

phyir mi ldog pa

ཕྱིར་མི་ལྡོག་པ།

avivartita

g.207

Avṛha

mi che ba

མི་ཆེ་བ།

avṛha

g.208

awakening

byang chub

བྱང་ཆུབ།

bodhi

g.209

Bāhu

lag pa

ལག་པ།

bāhu

g.210

Bahukūṭā

lag brtsegs ma

ལག་བརྩེགས་མ།

bahukūṭā

g.211

Bahulā

mang ma

མང་མ།

bahulā

g.212

Bahulavatī

mang ldan ma

མང་ལྡན་མ།

bahulavatī

g.213

Bahumatā

yid mang ma

ཡིད་མང་མ།

bahumatā

g.214

Bakagrīvin

gser thub

གསེར་ཐུབ།

bakagrīvin

g.215

Bala

stobs

སྟོབས།

bala

g.216

Bāla

byis

བྱིས།

bāla

g.217

Bālāka

nag po

ནག་པོ།

bālāka

g.218

Balanagara

grong khyer stobs ldan

གྲོང་ཁྱེར་སྟོབས་ལྡན།

(not in the skt. source of the mmk)

g.219

Balavān

stobs ldan

སྟོབས་ལྡན།

balavān

g.220

Balavatī

stobs ldan ma

སྟོབས་ལྡན་མ།

balavatī

g.221

bali

gtor ma

གཏོར་མ།

bali

g.222

Bali

stobs ldan bu

སྟོབས་ལྡན་བུ།

vāli

g.223

Balin

stobs ldan

སྟོབས་ལྡན།

balin

g.224

Balotkaṭoṣṇīṣa

gtsug tor gyi stobs shin tu drag po

གཙུག་ཏོར་གྱི་སྟོབས་ཤིན་ཏུ་དྲག་པོ།

balotkaṭoṣṇīṣa

g.225

Bamboo Grove

’od ma’i tshal

འོད་མའི་ཚལ།

veṇuvana

g.226

Bandhanānantaścara

’ching ba’i nang spyod

འཆིང་བའི་ནང་སྤྱོད།

bandhanānantaścara

g.227

barbarian

kla klo

ཀླ་ཀློ།

mleccha

g.228

Baṣkala

baṣkala

g.229

Bhaddāli

bhaddāli

g.230

Bhadrakalpika

skal bzang yod

སྐལ་བཟང་ཡོད།

bhadrakalpika

g.231

Bhadrapadā

bhadrapadā

g.232

Bhadrapāla

bzang skyong

བཟང་སྐྱོང་།

bhadrapāla

g.233

Bhadrapāṇi

bhadrapāṇi

g.234

Bhadrika

bzang po

བཟང་པོ།

bhadrika

g.235

Bhagavat

bcom ldan

བཅོམ་ལྡན།

bhagavat

g.236

bhaginī

sring mo

སྲིང་མོ།

bhaginī

g.237

Bhaginī

sring mo

སྲིང་མོ།

bhaginī

g.238

Bhagīratha

b+ha gI ra tha

བྷ་གཱི་ར་ཐ།

bhagīratha

g.239

Bhāgīrathī

chu bo ma

ཆུ་བོ་མ།

bhāgīrathī

g.240

Bhāgīrāthī

gang gA

གང་གཱ།

bhāgīrāthī

g.241

Bhāgupta

sa srung

ས་སྲུང་།

bhāgupta

g.242

Bhaiṣajyaguruvaiḍūryaprabharāja

sman gyi bla vai dUrya’i ’od

སྨན་གྱི་བླ་བཻ༹་དཱུརྱའི་འོད།

bhaiṣajyaguruvaiḍūryaprabharāja
bhaiṣajyavaiḍūryarāja

g.243

Bhaiṣajyarāja

nad thams cad gso bar byed pa

ནད་ཐམས་ཅད་གསོ་བར་བྱེད་པ།

bhaiṣajyarāja

g.244

Bhākrama

pha rol gnon

ཕ་རོལ་གནོན།

bhākrama

g.245

Bhakṣaka

za byed

ཟ་བྱེད།

bhakṣaka

g.246

Bhānugupta

bhānugupta

g.247

Bharadvāja

b+ha ra dwa dza

བྷ་ར་དྭ་ཛ།

bharadvāja

g.248

Bharadvāja

bharadvāja

g.249

Bharaṇī

bra nye

བྲ་ཉེ།

bharaṇī

g.250

Bharata

rgyas pa

རྒྱས་པ།

bharata

g.251

Bharata

rgyas pa

རྒྱས་པ།

bharata

g.252

Bhasma

thal ba

ཐལ་བ།

bhasma

g.253

Bhasmāntikā

thal bar nye gnas ma

ཐལ་བར་ཉེ་གནས་མ།

bhasmāntikā

g.254

Bhasmodgirā

thal ba za ma

ཐལ་བ་ཟ་མ།

bhasmodgirā

g.255

Bhāsvat

’od ldan

འོད་ལྡན།

bhāsvat

g.256

Bhaṭṭā

rje btsun ma

རྗེ་བཙུན་མ།

bhaṭṭā

g.257

Bhavadatta

srid pa byin pa

སྲིད་པ་བྱིན་པ།

bhavadatta

g.258

Bhavānta

rgyu mtha’

རྒྱུ་མཐའ།

bhavānta

g.259

Bhavāntikā

bhavāntikā

g.260

Bhāvatī

bhāvatī

g.261

Bheraṇḍa

e raN+Da

ཨེ་རཎྜ།

bheraṇḍa

g.262

Bheruṇḍa

te raN+Da

ཏེ་རཎྜ།

bheruṇḍa

g.263

Bhīṣaṇa

’jigs byed

འཇིགས་བྱེད།

bhīṣaṇa

g.264

Bhogāvalī

longs spyod phreng ma

ལོངས་སྤྱོད་ཕྲེང་མ།

bhogāvalī

g.265

Bhogavatī

longs spyod ldan ma

ལོངས་སྤྱོད་ལྡན་མ།

bhogavatī

g.266

Bhogavatī

gdengs ka dang ldan pa

གདེངས་ཀ་དང་ལྡན་པ།

bhogavatī

g.267

Bhramaṇa

’khor

འཁོར།

bhramaṇa

g.268

Bhrāmaṇa

’khor bar byed pa nyid

འཁོར་བར་བྱེད་པ་ཉིད།

bhrāmaṇa

g.269

Bhramara

bung ba

བུང་བ།

bhramara

g.270

Bhramarī

bung ba ma

བུང་བ་མ།

bhramarī

g.271

Bhrāmarī

bung ba’i bu ma

བུང་བའི་བུ་མ།

bhrāmarī

g.272

Bhṛkuṭī

khro gnyer ma

ཁྲོ་གཉེར་མ།

bhṛkuṭī

g.273

Bhṛṅgāra

b+h+ring ga ra

བྷྲིང་ག་ར།

bhṛṅgāra

g.274

Bhṛṅgiriṭi

b+h+ring gi ri ti

བྷྲིང་གི་རི་ཏི།

bhṛṅgiriṭi

g.275

Bhrū

smin ma

སྨིན་མ།

bhrū

g.276

Bhūbhāsa

sa ’od

ས་འོད།

bhūbhāsa

g.277

Bhūmiprāpaṭī

sa thob par ’gro ba

ས་ཐོབ་པར་འགྲོ་བ།

bhūmiprāpaṭī

g.278

bhūta

’byung po

འབྱུང་པོ།

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.

g.279

Bhūtādhipati

bhūtādhipati

g.280

Bhūtamuni

bhūtamuni

g.281

Bhūtāntakara

’byung po mthar byed

འབྱུང་པོ་མཐར་བྱེད།

bhūtāntakara

g.282

Bhūtāntakarī

’byung po mthar byed ma

འབྱུང་པོ་མཐར་བྱེད་མ།

bhūtāntakarī

g.283

Bhūtāntaścara

’byung ba’i nang spyod

འབྱུང་བའི་ནང་སྤྱོད།

bhūtāntaścara

g.284

Bhūtarāśi

’byung ba’i phung po

འབྱུང་བའི་ཕུང་པོ།

bhūtarāśi

g.285

Bhūtavatī

’byung po ldan ma

འབྱུང་པོ་ལྡན་མ།

bhūtavatī

g.286

Bhūtika

’byung ba pa

འབྱུང་བ་པ།

bhūtika

g.287

bilva

bil ba

བིལ་བ།

bilva

g.288

Bimbisāra

gzugs can snying po

གཟུགས་ཅན་སྙིང་པོ།

bimbisāra

Definition from the 84000 Glossary of Terms:

The king of Magadha and a great patron of the Buddha. His birth coincided with the Buddha’s, and his father, King Mahāpadma, named him “Essence of Gold” after mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (“Goldie”). Accounts of Bimbisāra’s youth and life can be found in The Chapter on Going Forth (Toh 1-1, Pravrajyāvastu).

King Śreṇya Bimbisāra first met with the Buddha early on, when the latter was the wandering mendicant known as Gautama. Impressed by his conduct, Bimbisāra offered to take Gautama into his court, but Gautama refused, and Bimbisāra wished him success in his quest for awakening and asked him to visit his palace after he had achieved his goal. One account of this episode can be found in the sixteenth chapter of The Play in Full (Toh 95, Lalitavistara). There are other accounts where the two meet earlier on in childhood; several episodes can be found, for example, in The Hundred Deeds (Toh 340, Karmaśataka). Later, after the Buddha’s awakening, Bimbisāra became one of his most famous patrons and donated to the saṅgha the Bamboo Grove, Veṇuvana, at the outskirts of the capital of Magadha, Rājagṛha, where he built residences for the monks. Bimbisāra was imprisoned and killed by his own son, the prince Ajātaśatru, who, influenced by Devadatta, sought to usurp his father’s throne.

g.289

bindi

thig le

ཐིག་ལེ།

tilaka

g.290

Bindusāra

snying po thig le

སྙིང་པོ་ཐིག་ལེ།

bindusāra

g.291

Bodhi

byang chub

བྱང་ཆུབ།

bodhi

g.292

bodhicitta

byang chub kyi sems

བྱང་ཆུབ་ཀྱི་སེམས།

bodhicitta

g.293

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva

g.294

bodhisattva level

byang chub sems dpa’i sa

བྱང་ཆུབ་སེམས་དཔའི་ས།

bodhisattvabhūmi

g.295

Bodhyaṅgā

byang chub yan lag ma

བྱང་ཆུབ་ཡན་ལག་མ།

bodhyaṅgā

g.296

Brahmā

tshangs pa

ཚངས་པ།

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).

g.297

Brahmā Sahāmpati

mi mjed kyi bdag po tshang pa

མི་མཇེད་ཀྱི་བདག་པོ་ཚང་པ།

brahmā sahāmpati

g.298

Brahmadatta

tshangs pas byin pa

ཚངས་པས་བྱིན་པ།

brahmadatta

g.299

Brahmakāyika

brahmakāyika

g.300

Brahmāṇī

tshangs pa ma

ཚངས་པ་མ།

brahmāṇī

g.301

Brahmapurohita

brahmapurohita

g.302

Brahmaputra

chu bo snar ma

ཆུ་བོ་སྣར་མ།

brahmaputra

g.303

Brahmaputra

lo hi ta

ལོ་ཧི་ཏ།

lauhitī
lauhitya

g.304

brahmarākṣasa

tshangs pa’am srin po

ཚངས་པའམ་སྲིན་པོ།

brahmarākṣasa

g.305

brahmin

bram ze

བྲམ་ཟེ།

brāhmaṇa

g.306

Bṛhannalā

bṛhannalā

g.307

Bṛhantā

chen mo nyid

ཆེན་མོ་ཉིད།

bṛhantā

g.308

Bṛhaspati

phur bu

ཕུར་བུ།

bṛhaspati

g.309

Bṛhatphala

bṛhatphala

g.310

Bridge of the Dharma

chos kyi zam pa

ཆོས་ཀྱི་ཟམ་པ།

dharmasetu

g.311

buddha

sangs rgyas

སངས་རྒྱས།

buddha

g.312

Buddhalocanā

sangs rgyas spyan ma

སངས་རྒྱས་སྤྱན་མ།

buddhalocanā

g.313

Buddhamātā

sangs rgyas yum

སངས་རྒྱས་ཡུམ།

buddhamātā

g.314

Buddhapakṣa

sangs rgyas phyogs

སངས་རྒྱས་ཕྱོགས།

buddhapakṣa

g.315

Budha

gza’ lhag pa

གཟའ་ལྷག་པ།

budha

g.316

butterfly pea

shing a pa ra dzi ta

ཤིང་ཨ་པ་ར་ཛི་ཏ།

aparājita

g.317

Caitra

dpyid zla ’bring po

དཔྱིད་ཟླ་འབྲིང་པོ།

caitra

g.318

caitya

mchod rten

མཆོད་རྟེན།

caitya

Definition from the 84000 Glossary of Terms:

The Tibetan translates both stūpa and caitya with the same word, mchod rten, meaning “basis” or “recipient” of “offerings” or “veneration.” Pali: cetiya.

A caitya, although often synonymous with stūpa, can also refer to any site, sanctuary or shrine that is made for veneration, and may or may not contain relics.

A stūpa, literally “heap” or “mound,” is a mounded or circular structure usually containing relics of the Buddha or the masters of the past. It is considered to be a sacred object representing the awakened mind of a buddha, but the symbolism of the stūpa is complex, and its design varies throughout the Buddhist world. Stūpas continue to be erected today as objects of veneration and merit making.

g.319

cakravartin

’khor los sgyur ba
’khor los sgyur ba’ rgyal po

འཁོར་ལོས་སྒྱུར་བ།
འཁོར་ལོས་སྒྱུར་བའ་རྒྱལ་པོ།

cakravartin

g.320

Cakravartin

’khor los sgyur ba

འཁོར་ལོས་སྒྱུར་བ།

cakravartin

g.321

Cala

g.yo ba

གཡོ་བ།

cala

g.322

Cāṃpeya

me tog tsam pa ka las byung ba

མེ་ཏོག་ཙམ་པ་ཀ་ལས་བྱུང་བ།

cāṃpeya

g.323

Cāmuṇḍā

rgan byad ma

རྒན་བྱད་མ།

cāmuṇḍā

g.324

Cāṇakya

tsa nag kya

ཙ་ནག་ཀྱ།

cāṇakya

g.325

Cancer

sbal ba

སྦལ་བ།

karkaṭaka

g.326

Caṇḍa

gtum po

གཏུམ་པོ།

caṇḍa

g.327

Caṇḍālī

gtum ma

གཏུམ་མ།

(not in the skt. source of the mmk)

g.328

Candana

dga’ bo
tsan+dan
dman pa

དགའ་བོ།
ཙནྡན།
དམན་པ།

candana

g.329

Candra

zla ba

ཟླ་བ།

candra

g.330

Candrā

zla ba ma

ཟླ་བ་མ།

candrā

g.331

Candrabhāgā

zla ba

ཟླ་བ།

candrabhāgā

g.332

Candragupta

zla ba sbas

ཟླ་བ་སྦས།

candragupta

g.333

Candraprabha

zla ba’i ’od

ཟླ་བའི་འོད།

candraprabha

g.334

Candrasama

tsa ma sha

ཙ་མ་ཤ།

candrasama

g.335

Candrāvatī

zla ldan ma

ཟླ་ལྡན་མ།

candrāvatī

g.336

Capala

g.yo ba

གཡོ་བ།

capala

g.337

Capala

g.yo byed

གཡོ་བྱེད།

capala

g.338

Capricorn

chu srin

ཆུ་སྲིན།

makara

g.339

Cārugati

mdzes pa’i ’gros

མཛེས་པའི་འགྲོས།

cārugati

g.340

Caturbhuja

phyag bzhi pa

ཕྱག་བཞི་པ།

caturbhuja

g.341

cāturthakā

rims nyin bzhi pa

རིམས་ཉིན་བཞི་པ།

cāturthakā

g.342

ceṭa

bran
bran pho

བྲན།
བྲན་ཕོ།

ceṭa

g.343

Cetanā

sems pa

སེམས་པ།

cetanā

g.344

ceṭī

bran mo

བྲན་མོ།

ceṭī

g.345

chāyā

grib gnon

གྲིབ་གནོན།

chāyā

g.346

Chāya

chāya

g.347

Cihna

phyag mtshan

ཕྱག་མཚན།

cihna

g.348

Cihnaketu

tog gi phyag mtshan

ཏོག་གི་ཕྱག་མཚན།

cihnaketu

g.349

Cihnitikā

mtshon byed ma

མཚོན་བྱེད་མ།

cihnitikā

g.350

Citra

citra

g.351

Citrā

nag pa

ནག་པ།

citrā

g.352

Citraketu

sna tshogs tog

སྣ་ཚོགས་ཏོག

citraketu

g.353

Citrākṣī

sna tshogs mig ldan ma

སྣ་ཚོགས་མིག་ལྡན་མ།

citrākṣī

g.354

Cittonmādakara

sems skyed par byed pa

སེམས་སྐྱེད་པར་བྱེད་པ།

cittonmādakara

g.355

clarity of mind

sems dad pa

སེམས་དད་པ།

cittaprasāda

g.356

Cloud of Dharma

dharmamegha

g.357

cobra’s saffron

klu shing gi me tog

ཀླུ་ཤིང་གི་མེ་ཏོག

nāgapuṣpa

g.358

consecration

dbang

དབང་།

abhiṣeka

g.359

crown flower plant

shing arka

ཤིང་ཨརྐ།

arka

g.360

cubit

khru gang

ཁྲུ་གང་།

hasta

g.361

Cūḍāmaṇi

phyag na gtsug gi rin po che

ཕྱག་ན་གཙུག་གི་རིན་པོ་ཆེ།

cūḍāmaṇi

g.362

cūṣaka

gzhib pa

གཞིབ་པ།

cūṣaka

g.363

daitya

lha min

ལྷ་མིན།

daitya

g.364

ḍākinī

mkha’ ’gro ma

མཁའ་འགྲོ་མ།

ḍākinī

g.365

Dakṣiṇamūrti

g.yas phyogs su

གཡས་ཕྱོགས་སུ།

dakṣiṇamūrti

g.366

Damaka

’dul byed

འདུལ་བྱེད།

damaka

g.367

Damanī

’dul byed ma

འདུལ་བྱེད་མ།

damanī

g.368

dānava

lha ma yin

ལྷ་མ་ཡིན།

dānava

g.369

Dānavendrāntaścara

lha ma yin gyi dbang po’i nang spyod

ལྷ་མ་ཡིན་གྱི་དབང་པོའི་ནང་སྤྱོད།

dānavendrāntaścara

g.370

Daṇḍa

dbyug pa

དབྱུག་པ།

daṇḍa

g.371

Daṇḍā

dbyug pa ma

དབྱུག་པ་མ།

daṇḍā

g.372

Daṇḍadhāriṇī

chad pa’i gzungs ma

ཆད་པའི་གཟུངས་མ།

daṇḍadhāriṇī

g.373

Dānta

dul ba

དུལ་བ།

dānta

g.374

dark eon

rtsod pa’i dus

རྩོད་པའི་དུས།

kaliyuga

g.375

Daśabalavāsinī

stobs bcu la gnas ma

སྟོབས་བཅུ་ལ་གནས་མ།

daśabalavāsinī

g.376

Daśānūpa

rgya mtsho bcu

རྒྱ་མཚོ་བཅུ།

daśānūpa

g.377

Daśaratha

daśaratha

g.378

Dāśarathi

dāśarathi

g.379

Daśārṇava

rgya mtsho bcu

རྒྱ་མཚོ་བཅུ།

daśārṇava

g.380

Dattaka

byin byed

བྱིན་བྱེད།

dattaka

g.381

destiny

’gro ba

འགྲོ་བ།

gati

g.382

Deva

ལྷ།

deva

g.383

Devacitri

devacitri

g.384

Devala

lha ’dzin

ལྷ་འཛིན།

devala

g.385

Devarāja

lha yi rgyal po

ལྷ་ཡི་རྒྱལ་པོ།

devarāja

g.386

Devatā

lha mo ma

ལྷ་མོ་མ།

devatā

g.387

Devatī

lha mo ’dra

ལྷ་མོ་འདྲ།

devatī

g.388

Devī

lha mo

ལྷ་མོ།

devī

g.389

devil’s horsewhip

shing a pa marga

ཤིང་ཨ་པ་མརྒ།

apāmārga

g.390

dhak tree

shing pa la sha

ཤིང་པ་ལ་ཤ།

palāśa

g.391

Dhanada

nor sbyin

ནོར་སྦྱིན།

dhanada

g.392

Dhanandadā

nor sbyin ma

ནོར་སྦྱིན་མ།

dhanandadā

g.393

Dhanārṇava

dhanārṇava

g.394

Dhanavatī

nor ldan ma

ནོར་ལྡན་མ།

dhanavatī

g.395

Dhanika

nor can

ནོར་ཅན།

dhanika

g.396

Dhaniṣṭhā

mon gru

མོན་གྲུ།

dhaniṣṭhā

g.397

Dhanus

gzhu

གཞུ།

dhanus

g.398

Dhānyakaṭaka

’bras phung

འབྲས་ཕུང་།

dhānyakaṭaka

g.399

Dhara

spu gri

སྤུ་གྲི།

dhara

g.400

dhāraṇī

gzungs

གཟུངས།

dhāraṇī

g.401

Dharasena

dharasena

g.402

Dharma

chos

ཆོས།

dharma

g.403

Dharmadā

chos sbyin ma

ཆོས་སྦྱིན་མ།

dharmadā

g.404

dharmadhātu

chos kyi dbying

ཆོས་ཀྱི་དབྱིང་།

dharmadhātu

g.405

Dharmaketu

chos kyi tog

ཆོས་ཀྱི་ཏོག

dharmaketu

g.406

Dharmeśvara

chos kyi dbang phyug

ཆོས་ཀྱི་དབང་ཕྱུག

dharmeśvara

g.407

Dharmodgata

chos ’phags

ཆོས་འཕགས།

dharmodgata

g.408

Dharmodgatagarbha

chos ’phags kyi snying po

ཆོས་འཕགས་ཀྱི་སྙིང་པོ།

dharmodgatagarbha

g.409

Dhavalā

dkar mo

དཀར་མོ།

dhavalā

g.410

Dhavalatittarī

sreg ba dkar po ma

སྲེག་བ་དཀར་པོ་མ།

dhavalatittarī

g.411

Dhenateya

dhenateya

g.412

Dhīmat

blo dang ldan pa

བློ་དང་ལྡན་པ།

dhīmat

g.413

Dhṛtā

srung ma

སྲུང་མ།

dhṛtā

g.414

Dhṛtarāṣṭra

yul ’khor bsrung

ཡུལ་འཁོར་བསྲུང་།

dhṛtarāṣṭra

g.415

Dhṛtarāṣṭrā

yul ’khor srung ba ma

ཡུལ་འཁོར་སྲུང་བ་མ།

dhṛtarāṣṭrā

g.416

Dhruva

brtan

བརྟན།

dhruva

g.417

Dhruva

brtan pa

བརྟན་པ།

dhruva

g.418

Dhruvasena

dhruvasena

g.419

Dhūmā

du ba ma

དུ་བ་མ།

dhūmā

g.420

Dhūma

dud pa

དུད་པ།

dhūma

g.421

Dhūmaketu

du ba’i tog

དུ་བའི་ཏོག

dhūmaketu

g.422

Dhūmāntikā

dhūmāntikā

g.423

Dhūmra

dud ldan

དུད་ལྡན།

dhūmra

g.424

Dhundhumāra

dhun du ma ra

དྷུན་དུ་མ་ར།

dhundhumāra

g.425

Dhvaja

rgyal mtshan

རྒྱལ་མཚན།

dhvaja

g.426

Dhvajāgrakeyūrā

rgyal mtshan mchog gi dpung rgyan ma

རྒྱལ་མཚན་མཆོག་གི་དཔུང་རྒྱན་མ།

dhvajāgrakeyūrā

g.427

Dhvajaketu

rgyal mtshan gyi tog

རྒྱལ་མཚན་གྱི་ཏོག

dhvajaketu

g.428

dhyāna

bsam gtan

བསམ་གཏན།

dhyāna

g.429

Dhyānaga

bsam gtan ’gro

བསམ་གཏན་འགྲོ།

dhyānaga

g.430

Dhyāyanandi

bsam bya dga’

བསམ་བྱ་དགའ།

dhyāyanandi

g.431

Dhyāyika

bsam byed

བསམ་བྱེད།

dhyāyika

g.432

Dhyāyinī

sgom pa mo

སྒོམ་པ་མོ།

dhyāyinī

g.433

Dilīpa

di lI pa

དི་ལཱི་པ།

dilīpa

g.434

Ḍimbhaka

byis pa
byi ba

བྱིས་པ།
བྱི་བ།

ḍimbhaka

g.435

ḍimphika

byis pa

བྱིས་པ།

ḍimphika

g.436

Dinaka

sbyin par byed pa

སྦྱིན་པར་བྱེད་པ།

dinaka

g.437

Dinakara

nyin byed

ཉིན་བྱེད།

dinakara

g.438

Dīpaṃkara

mar me mdzad

མར་མེ་མཛད།

dīpaṃkara

g.439

Dīpta

snang ba

སྣང་བ།

dīpta

g.440

Divaṃkara

lha byed

ལྷ་བྱེད།

divaṃkara

g.441

Divideva

’dod pa’i lha

འདོད་པའི་ལྷ།

divideva

g.442

divine son

lha’i bu

ལྷའི་བུ།

devaputra

g.443

divine youth

gzhon nu

གཞོན་ནུ།

kumāra

g.444

Divya

ལྷ།

divya

g.445

Drāviḍa

dra bi DA

དྲ་བི་ཌཱ།

drāviḍa

g.446

Draviṇa

nor ldan

ནོར་ལྡན།

draviṇa

g.447

Dravya

rdzas

རྫས།

dravya

g.448

Droṇa

droṇa

g.449

Droṇi

droṇi

g.450

Druma

ljon pa

ལྗོན་པ།

druma

g.451

Duḥkha

sdug bsngal

སྡུག་བསྔལ།

duḥkha

g.452

Duḥkhānta

sdug bsngal mthar byed

སྡུག་བསྔལ་མཐར་བྱེད།

duḥkhānta

g.453

Duḥkhāntā

nyam thag sdug bsngal ma

ཉམ་ཐག་སྡུག་བསྔལ་མ།

duḥkhāntā

g.454

Duḥkhāntakarī

sdug bsngal mthar byed ma

སྡུག་བསྔལ་མཐར་བྱེད་མ།

duḥkhāntakarī

g.455

Duḥkhaśāmikā

duḥkhaśāmikā

g.456

Duḥprasaha

bzod par dka’ ba

བཟོད་པར་དཀའ་བ།

duḥprasaha

g.457

Dukura

mtsho dbus

མཚོ་དབུས།

dukura

g.458

Dundubhi

rnga bo che

རྔ་བོ་ཆེ།

dundubhi

g.459

Dundubhisvara

rnga bo che’i sgra

རྔ་བོ་ཆེའི་སྒྲ།

dundubhisvara

g.460

Dundubhīśvara

rnga chen dbang phyug

རྔ་ཆེན་དབང་ཕྱུག

dundubhīśvara

g.461

Durāla

ring ba’i don

རིང་བའི་དོན།

durāla

g.462

Durālabha

rnyed par dka’ ba

རྙེད་པར་དཀའ་བ།

durālabha

g.463

Dūraṅgama

ring du song ba

རིང་དུ་སོང་བ།

dūraṅgama

g.464

Dūrasthita

ring ba la gnas pa

རིང་བ་ལ་གནས་པ།

dūrasthita

g.465

Durdāntā

gdul dka’ ma

གདུལ་དཀའ་མ།

durdāntā

g.466

Durdharā

dug ma

དུག་མ།

durdharā

g.467

Durgharṣa

gdul bar dka’ ba

གདུལ་བར་དཀའ་བ།

durgharṣa

g.468

Duṣṭasarpa

duṣṭasarpa

g.469

Duṣṭi

ma rungs pa

མ་རུངས་པ།

duṣṭi

g.470

dūta

pho nya

ཕོ་ཉ།

dūta

g.471

dūtī

pho nya mo

ཕོ་ཉ་མོ།

dūtī

g.472

Dūtī

pho nya mo

ཕོ་ཉ་མོ།

dūtī

g.473

Dvādaśa

bcu gnyis

བཅུ་གཉིས།

dvādaśa

g.474

Dvādaśabhuja

phyag bcu gnyid pa

ཕྱག་བཅུ་གཉིད་པ།

dvādaśabhuja

g.475

Dvāparayuga

cha gnyis ldan

ཆ་གཉིས་ལྡན།

dvāparayuga

g.476

Dvāravāsinī

sgor gnas ma

སྒོར་གནས་མ།

dvāravāsinī

g.477

Dveṣa

zhe sdang

ཞེ་སྡང་།

dveṣa

g.478

Dyota

’od ldan

འོད་ལྡན།

dyota

g.479

Dyotīrasa

skar ma la dga’ ba

སྐར་མ་ལ་དགའ་བ།

dyotīrasa

g.480

Dyuti

’od

འོད།

dyuti

g.481

Dyutivatī

’od ldan ma

འོད་ལྡན་མ།

dyutivatī

g.482

eight vasus

nor lha brgyad

ནོར་ལྷ་བརྒྱད།

aṣṭavasu

g.483

Elā

e la ma

ཨེ་ལ་མ།

elā

g.484

elder

gnas brtan

གནས་བརྟན།

sthavira

g.485

element

khams

ཁམས།

dhātu

g.486

emblem

phyag rgya

ཕྱག་རྒྱ།

mudrā

g.487

empowerment

dbang

དབང་།

abhiṣeka

g.488

eon

bskal pa

བསྐལ་པ།

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.

g.489

farewell offering

mchod yon

མཆོད་ཡོན།

argha

g.490

five acts of immediate retribution

mtshams med pa lnga

མཚམས་མེད་པ་ལྔ།

pañcānantarya

g.491

five degenerations

snyigs ma lnga

སྙིགས་མ་ལྔ།

pañcakaṣāya

g.492

five karmas of immediate retribution

mtshams med pa lnga

མཚམས་མེད་པ་ལྔ།

pañcānantarya

g.493

five superknowledges

mngon par shes pa lnga

མངོན་པར་ཤེས་པ་ལྔ།

pañcābhijñā

g.494

flea tree

shri sha

ཤྲི་ཤ།

śirīṣa

g.495

Flower City

me tog

མེ་ཏོག

pāṭaliputra

g.496

flower-metal

lcags bzang

ལྕགས་བཟང་།

puṣpaloha

g.497

four great kings

rgyal po chen po bzhi

རྒྱལ་པོ་ཆེན་པོ་བཞི།

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).

g.498

four māras

bdud bzhi

བདུད་བཞི།

caturmāra

g.499

fourfold assembly

’khor rnam pa bzhi

འཁོར་རྣམ་པ་བཞི།

catuḥparṣad

g.500

Gada

sgra

སྒྲ།

gada

g.501

Gagana

gagana

g.502

Gaganāḍhya

gaganāḍhya

g.503

Gaganagañja

nam mkha’i mdzod

ནམ་མཁའི་མཛོད།

gaganagañja

g.504

Gaganaketu

nam mkha’i tog

ནམ་མཁའི་ཏོག

gaganaketu

g.505

Gagaṇapāṇi

nam mkha’i phyag

ནམ་མཁའི་ཕྱག

gagaṇapāṇi

g.506

Gajagandha

glang po’i spos

གླང་པོའི་སྤོས།

gajagandha

g.507

Gambhīrapakṣa

zab mo’i phyogs

ཟབ་མོའི་ཕྱོགས།

gambhīrapakṣa

g.508

gaṇa

gaṇa

g.509

Gaṇaśaṅkara

grong byed bde byed

གྲོང་བྱེད་བདེ་བྱེད།

gaṇaśaṅkara

g.510

Gandhā

dri chab ma

དྲི་ཆབ་མ།

gandhā

g.511

Gandhahastin

dri ldan phyag

དྲི་ལྡན་ཕྱག

gandhahastin

g.512

Gandhamādana

ri spos kyi ngad

རི་སྤོས་ཀྱི་ངད།

gandhamādana

g.513

Gandhamādana

spos kyi ngad ldang

སྤོས་ཀྱི་ངད་ལྡང་།

gandhamādana

g.514

Gandhamādana

spos kyi ngad ldang

སྤོས་ཀྱི་ངད་ལྡང་།

gandhamādana

g.515

gandharva

dri za

དྲི་ཟ།

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.”

g.516

Gandharva

dri za

དྲི་ཟ།

gandharva

g.517

gandharvī

dri za

དྲི་ཟ།

gandharvī

g.518

Gaṅgā

sI ta
gang gA

སཱི་ཏ།
གང་གཱ།

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.

g.519

Gāṅgeyaka

gang gA’i bu

གང་གཱའི་བུ།

gāṅgeyaka

g.520

Garjitaghoṣadundubhisvararāja

’brug sgra dang rnga bo che’i skad kyi rgyal po

འབྲུག་སྒྲ་དང་རྔ་བོ་ཆེའི་སྐད་ཀྱི་རྒྱལ་པོ།

garjitaghoṣadundubhisvararāja

g.521

Garjiteśvara

sgra sgrogs dbang phyug

སྒྲ་སྒྲོགས་དབང་ཕྱུག

garjiteśvara

g.522

garuḍa

nam mkha’ lding

ནམ་མཁའ་ལྡིང་།

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.

g.523

Garutman

garutman

g.524

Gatika

’gro yod

འགྲོ་ཡོད།

gatika

g.525

Gatikīrti

grags pa’i ’gro ba

གྲགས་པའི་འགྲོ་བ།

gatikīrti

g.526

Gauḍa

go DA
gau TA

གོ་ཌཱ།
གཽ་ཊཱ།

gauḍa

g.527

Gautama

gau ta ma

གཽ་ཏ་མ།

gautama

g.528

Gavāmpati

ba lang bdag

བ་ལང་བདག

gavāmpati

g.529

Gayākāśyapa

gayākāśyapa

g.530

Gemini

sbyor ba

སྦྱོར་བ།

mithuna

g.531

Ghanoraska

brang rgyas

བྲང་རྒྱས།

ghanoraska

g.532

Ghaṇṭā

dril bu ma

དྲིལ་བུ་མ།

ghaṇṭā

g.533

ghaṭikā

chu tshod

ཆུ་ཚོད།

ghaṭikā
ghaṭī

g.534

Ghora

mi bzad pa

མི་བཟད་པ།

ghora

g.535

Ghorarūpin

mi bzad pa’i gzugs can

མི་བཟད་པའི་གཟུགས་ཅན།

ghorarūpin

g.536

Ghoravatī

mi bzad ldan ma

མི་བཟད་ལྡན་མ།

ghoravatī

g.537

Girikarṇika

ri’i rna ba

རིའི་རྣ་བ།

girikarṇika

g.538

Glorious with Surrounding Fragrance and Light

dpal kun tu snang ba

དཔལ་ཀུན་ཏུ་སྣང་བ།

samantāvabhāsaśrī

g.539

Godari

go da ro

གོ་ད་རོ།

godari

g.540

golden age

rdzogs ldan

རྫོགས་ལྡན།

kṛtayuga

g.541

Gomin

btsun pa

བཙུན་པ།

gomin

g.542

Gopa

glang rdzi

གླང་རྫི།

gopa

g.543

Gopāla

sa srung

ས་སྲུང་།

gopāla

g.544

Gopālaka

sa srung

ས་སྲུང་།

gopālaka

g.545

Gopendra

ba lang srung dbang

བ་ལང་སྲུང་དབང་།

gopendra

g.546

Govāhiṇikā

glang dmar ma

གླང་དམར་མ།

govāhiṇikā

g.547

Govinda

ba lang rnyed

བ་ལང་རྙེད།

govinda

g.548

graha

gdon
gza’

གདོན།
གཟའ།

graha

g.549

Graha

bza’

བཟའ།

graha

g.550

Grasana

za bar byed pa

ཟ་བར་བྱེད་པ།

grasana

g.551

Grasana

za byed

ཟ་བྱེད།

grasana

g.552

Great Brahmā

tshangs pa chen po

ཚངས་པ་ཆེན་པོ།

mahābrahmā

g.553

Great Brahmās

tshang pa chen po

ཚང་པ་ཆེན་པོ།

mahābrahmā

g.554

great eon

bskal pa chen po

བསྐལ་པ་ཆེན་པོ།

mahākalpa

g.555

Great Guhyaka

gsang ba pa chen po

གསང་བ་པ་ཆེན་པོ།

mahāguhyaka

g.556

Great Lord of Wrath

khro bo’i rgyal po chen po

ཁྲོ་བོའི་རྒྱལ་པོ་ཆེན་པོ།

mahākrodharāja

g.557

Great Vehicle

theg pa chen po

ཐེག་པ་ཆེན་པོ།

mahāyāna

g.558

Grīvā

mgrin pa

མགྲིན་པ།

grīvā

g.559

Guhamatī

phug ldan ma

ཕུག་ལྡན་མ།

guhamatī

g.560

Guhavāsī

phug gnas ma

ཕུག་གནས་མ།

guhavāsī

g.561

Guhāvāsinī

phug gnas ma

ཕུག་གནས་མ།

guhāvāsinī

g.562

Guhilā

guhilā

g.563

guhyaka

gsang ba pa

གསང་བ་པ།

guhyaka

g.564

Guhyaka

gsang ba pa

གསང་བ་པ།

guhyaka

g.565

Guhyakā

gsang ba ma

གསང་བ་མ།

guhyakā

g.566

guhyakī

guhyakī

g.567

Guhyakī

gsang ldan ma

གསང་ལྡན་མ།

guhyakī

g.568

Guhyottarī

gsang ba dam pa ma

གསང་བ་དམ་པ་མ།

guhyottarī

g.569

Gurjara

ko dzwa ri

ཀོ་ཛྭ་རི།

gurjara

g.570

Gurugupta

bla ma sbas

བླ་མ་སྦས།

gurugupta

g.571

Guruka

lhur byed

ལྷུར་བྱེད།

guruka

g.572

Gūthamṛttikā

gūthamṛttikā

g.573

Hahava

kyi hud zer ba so

ཀྱི་ཧུད་ཟེར་བ་སོ།

hahava

g.574

Halāhala

hA la hA la

ཧཱ་ལ་ཧཱ་ལ།

halāhala

g.575

Hālāhala

ha la ha la

ཧ་ལ་ཧ་ལ།

hālāhala

g.576

Hara

’phrog byed

འཕྲོག་བྱེད།

hara

g.577

Hari

hari

g.578

Hari

seng ge

སེང་གེ

hari

g.579

Harikela

ha ri ki la

ཧ་རི་ཀི་ལ།

harikela

g.580

Harikeśa

skra sngon po

སྐྲ་སྔོན་པོ།

harikeśa

g.581

Harita

ljang sngon

ལྗང་སྔོན།

harita

g.582

Hārīta

sngon po

སྔོན་པོ།

hārīta

g.583

Hārīti

sngon po

སྔོན་པོ།

hārīti

g.584

Hārītī

’phrog ma

འཕྲོག་མ།

hārītī

g.585

Harivara

harivara

g.586

Harṣavardhana

harṣavardhana

g.587

Hasana

rgod byed

རྒོད་བྱེད།

hasana

g.588

Hasānta

rgod ldan

རྒོད་ལྡན།

hasānta

g.589

Hāsavajriṇī

rdo rje bzhad ma

རྡོ་རྗེ་བཞད་མ།

hāsavajriṇī

g.590

Hāsinī

bzhad ldan ma

བཞད་ལྡན་མ།

hāsinī

g.591

Hastā

me bzhi

མེ་བཞི།

hastā

g.592

Hayagrīva

rta mgrin

རྟ་མགྲིན།

hayagrīva

g.593

Hemagiri

zla ba’i ris

ཟླ་བའི་རིས།

hemagiri

g.594

Himalayas

kha ba can

ཁ་བ་ཅན།

himavat

g.595

Hiṇḍinī

bshugs pa ma

བཤུགས་པ་མ།

hiṇḍinī

g.596

Hiraṇyagarbha

dbyigs gi snying

དབྱིགས་གི་སྙིང་།

hiraṇyagarbha

g.597

Hiraṇyavatī

chu bo gser dang ldan

ཆུ་བོ་གསེར་དང་ལྡན།

hiraṇyavatī

g.598

homa

sbyin sreg

སྦྱིན་སྲེག

homa

g.599

Hūṇa

hūṇa

g.600

Ikṣvāku

nyi ma bu ram

ཉི་མ་བུ་རམ།

ikṣvāku

g.601

Imi

tshad ldan

ཚད་ལྡན།

g.602

Indra

dbang po

དབང་པོ།

indra

g.603

Indrajit

dbang po rgyal

དབང་པོ་རྒྱལ།

indrajit

g.604

Indrāṇī

g.605

Indrasena

zla ba’i sde

ཟླ་བའི་སྡེ།

indrasena

g.606

Indus

sin+du

སིནྡུ།

sindhu

g.607

initiation

dbang

དབང་།

abhiṣeka

g.608

intermediate eon

bar gyi bskal pa

བར་གྱི་བསྐལ་པ།

antarakalpa

g.609

Īrā

īrā

g.610

irreversibly established on the path to buddhahood

phyir mi ldog pa

ཕྱིར་མི་ལྡོག་པ།

avaivartika

g.611

Īśāna

dbang ldan

དབང་ལྡན།

īśāna

g.612

Īśāna the Lord of Beings

dpal ldan

དཔལ་ལྡན།

īśānabhūtādhipati
bhūtādhipatīśāna
īśāna

g.613

Iṣṭa

’dod pa

འདོད་པ།

iṣṭa

g.614

Īśvara

dbang phyug

དབང་ཕྱུག

īśvara

g.615

Jahnu

dza h+nu

ཛ་ཧྣུ།

jahnu

g.616

Jalacara

chu na spyod pa

ཆུ་ན་སྤྱོད་པ།

jalacara

g.617

Jalānantaścara

chu nang spyod

ཆུ་ནང་སྤྱོད།

jalānantaścara

g.618

Jalendra

chu dbang

ཆུ་དབང་།

jalendra

g.619

Jāmadagni

dza ma da g+ni

ཛ་མ་ད་གྣི།

jāmadagni

g.620

Jambhala

dzam bha la

ཛམ་བྷ་ལ།

jambhala

g.621

Jambhala, the Lord of Waters

dzam bha la chu dbang

ཛམ་བྷ་ལ་ཆུ་དབང་།

jambhalajalendra

g.622

Jambūdvīpa

’dzam bu’i gling

འཛམ་བུའི་གླིང་།

jambūdvīpa

Definition from the 84000 Glossary of Terms:

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

g.623

Jangchub O

byang chub ’od

བྱང་ཆུབ་འོད།

(not in the skt. source of the mmk)

g.624

Jāṅgulī

jāṅgulī

g.625

Jaṭā

ral pa ma

རལ་པ་མ།

jaṭā

g.626

Jātavedas

མེ།

jātavedas

g.627

Java

dag byed

དག་བྱེད།

yava

g.628

Jaya

rgyal

རྒྱལ།

jaya

g.629

Jayā

dza ya

ཛ་ཡ།

jayā

g.630

Jayā

rgyal ma

རྒྱལ་མ།

jayā

g.631

Jayanta

jayanta

g.632

Jayantī

rgyal byed ma

རྒྱལ་བྱེད་མ།

jayantī

g.633

Jayavatī

rgyal ldan ma

རྒྱལ་ལྡན་མ།

jayavatī

g.634

Jayoṣṇīṣa

rgyal ba’i gtsug tor

རྒྱལ་བའི་གཙུག་ཏོར།

jayoṣṇīṣa

g.635

Jihma

yon po

ཡོན་པོ།

jihma

g.636

Jihva

lce ldan

ལྕེ་ལྡན།

jihva

g.637

Jiṣṇu

ngang tshul

ངང་ཚུལ།

jihnu

g.638

Jitapāśa

rgyal ba’i zhags pa

རྒྱལ་བའི་ཞགས་པ།

jitapāśa

g.639

Jīva

tsho ba

ཚོ་བ།

jīva

g.640

Jñānagarbha

ye shes snying po

ཡེ་ཤེས་སྙིང་པོ།

jñānagarbha

g.641

Jupiter

bṛhaspati

g.642

Jvālāmālinoṣṇīṣa

bar bali phreng bar bsam

བར་བལི་ཕྲེང་བར་བསམ།

jvālāmālinoṣṇīṣa

g.643

Jvālāpiśācī

sha za mo ’bar ma

ཤ་ཟ་མོ་འབར་མ།

jvālāpiśācī

g.644

Jvāloṣṇīṣa

jvāloṣṇīṣa

g.645

jvarā

rims nad

རིམས་ནད།

jvarā

g.646

Jvara

rims

རིམས།

jvara

g.647

Jyeṣṭhā

smron

སྨྲོན།

jyeṣṭhā

g.648

Jyotī

’od

འོད།

jyotī

g.649

Jyotiṃkara

gsal mdzad

གསལ་མཛད།

jyotiṃkara

g.650

Jyotiraśmirājendra

snang ba’i ’od kyi rgyal po

སྣང་བའི་འོད་ཀྱི་རྒྱལ་པོ།

jyotiraśmirājendra

g.651

Jyotis

’od byed

འོད་བྱེད།

jyotis

g.652

Jyotiśrī

jyotiśrī

g.653

Jyotissaumyagandhāvabhāsaśrī

’od kyi zla ba dri snang ba’i dpal

འོད་ཀྱི་ཟླ་བ་དྲི་སྣང་བའི་དཔལ།

jyotissaumyagandhāvabhāsaśrī

g.654

Jyotsna

zla ba’i ’od

ཟླ་བའི་འོད།

jyotsna

g.655

Jyotsnā

zla ’od ma

ཟླ་འོད་མ།

jyotsnā

g.656

kākodumbarikā

khwa dang ’dra ba’i shing u dum bA ra

ཁྭ་དང་འདྲ་བའི་ཤིང་ཨུ་དུམ་བཱ་ར།

kākodumbarikā

g.657

Kāla

དུས།

kāla

g.658

Kālakūṭa

དུག

kālakūṭa

g.659

Kālarūpa

kA la rU pa

ཀཱ་ལ་རཱུ་པ།

kālarūpa

g.660

Kalaśa

gA dA hA ya hi

གཱ་དཱ་ཧཱ་ཡ་ཧི།

kalaśa

g.661

Kalaśoda

bum chu can

བུམ་ཆུ་ཅན།

kalaśoda

g.662

Kālasūtra

thig nag

ཐིག་ནག

kālasūtra

g.663

Kālava

kālava

g.664

Kaliṅga

ka ling ka

ཀ་ལིང་ཀ

kaliṅga

g.665

kaliyuga

rtsod pa’i dus

རྩོད་པའི་དུས།

kaliyuga

g.666

Kamala

kamala

g.667

Kamala

pad+ma

པདྨ།

kamala

g.668

Kamalapāṇi

phyag na pad+ma

ཕྱག་ན་པདྨ།

kamalapāṇi

g.669

Kamalaraśmi

pad+ma’i ’od

པདྨའི་འོད།

kamalaraśmi

g.670

Kamaloṣṇīṣa

pad+ma’i gtsug tor

པདྨའི་གཙུག་ཏོར།

kamaloṣṇīṣa

g.671

Kāmarūpa

ka ma ru

ཀ་མ་རུ།

kāmarūpa

g.672

Kāmavajriṇī

’dod pa’i rdo rje dang ldan ma

འདོད་པའི་རྡོ་རྗེ་དང་ལྡན་མ།

kāmavajriṇī

g.673

Kambala

la ba

ལ་བ།

kambala

g.674

kamboja

kam+po tse

ཀམྤོ་ཙེ།

kamboja

g.675

Kāminī

’dod ldan ma

འདོད་ལྡན་མ།

kāminī

g.676

Kampa

sa ’gul

ས་འགུལ།

kampa

g.677

Kāṇā

kāṇā

g.678

Kanaka

gser

གསེར།

kanaka

g.679

Kanakamuni

gser thub

གསེར་ཐུབ།

kanakamuni

g.680

Kanakarāśi

gser gyi phung po

གསེར་གྱི་ཕུང་པོ།

kanakarāśi

g.681

Kanakaraśmi

kanakaraśmi

g.682

Kandarpa

’dam gyi rgyal po

འདམ་གྱི་རྒྱལ་པོ།

kandarpa

g.683

Kaniṣṭha

tha chung

ཐ་ཆུང་།

kaniṣṭha

g.684

kāñjika

rang skyur

རང་སྐྱུར།

kāñjika

g.685

Kanya

kanya

g.686

Kanyā

bu mo

བུ་མོ།

kanyā

g.687

Kanyakubja

ka na+ya kub dza

ཀ་ནྱ་ཀུབ་ཛ།

kanyakubja

g.688

Kapālinī

thod can

ཐོད་ཅན།

kapālinī

g.689

Kaphiṇa

ga bin

ག་བིན།

kaphiṇa

g.690

Kapila

gcer bu pa

གཅེར་བུ་པ།

kapila

g.691

Kapilavastu

ser skya

སེར་སྐྱ།

kapila

g.692

karahāṭa

shing ka ra hA Ta

ཤིང་ཀ་ར་ཧཱ་ཊ།

karahāṭa

g.693

Karkaṭaka

sbal ba

སྦལ་བ།

karkaṭaka

g.694

Karkoṭaka

kak+ko Ta

ཀཀྐོ་ཊ།

karkoṭaka

g.695

karma

ལས།

karman

g.696

Karmadā

las sbyin ma

ལས་སྦྱིན་མ།

karmadā

g.697

Karmaphalā

las ’bras ma

ལས་འབྲས་མ།

karmaphalā

g.698

Karmarāja

karmarāja

g.699

Karmaraṅga

ka da raM tsa

ཀ་ད་རཾ་ཙ།

karmaraṅga

g.700

karmic influence

zag pa

ཟག་པ།

āsrava

g.701

Karnāṭaka

kar Na

ཀར་ཎ།

karnāṭa

g.702

karoṭapāṇi

gzhong thogs

གཞོང་ཐོགས།

karoṭapāṇi

g.703

Karoṭapāṇi

gzhong thogs

གཞོང་ཐོགས།

karoṭapāṇi

g.704

Kārtavīrya

kārtavīrya

g.705

Kārtika

kārtika

g.706

Kārttikeya

smin drug bu

སྨིན་དྲུག་བུ།

kārttikeya

g.707

Karuṇa

snying rje ldan

སྙིང་རྗེ་ལྡན།

karuṇa

g.708

Karuṇā

snying rje

སྙིང་རྗེ།

karuṇā

g.709

Kāśī

ga sha
ka shi

ག་ཤ།
ཀ་ཤི།

kāśī

g.710

kaśmala

sdig pa’i sems dang ldan pa

སྡིག་པའི་སེམས་དང་ལྡན་པ།

kaśmala

g.711

Kaśmīra

ka che

ཀ་ཆེ།

kaśmīra

g.712

Kāśyapa

’od srung

འོད་སྲུང་།

kāśyapa

g.713

kaṭapūtana

lus srul po

ལུས་སྲུལ་པོ།

kaṭapūṭana

g.714

Kaṭapūtanā

lus srul mo

ལུས་སྲུལ་མོ།

kaṭapūtanā

g.715

Kātyāyana

kA t+yA ya na

ཀཱ་ཏྱཱ་ཡ་ན།

kātyāyana

g.716

Kaumārī

gzhon nu ma

གཞོན་ནུ་མ།

kaumārī

g.717

Kauśika

kau shi ka

ཀཽ་ཤི་ཀ

kauśika

Definition from the 84000 Glossary of Terms:

“One who belongs to the Kuśika lineage.” An epithet of the god Śakra, also known as Indra, the king of the gods in the Trāyastriṃśa heaven. In the Ṛgveda, Indra is addressed by the epithet Kauśika, with the implication that he is associated with the descendants of the Kuśika lineage (gotra) as their aiding deity. In later epic and Purāṇic texts, we find the story that Indra took birth as Gādhi Kauśika, the son of Kuśika and one of the Vedic poet-seers, after the Puru king Kuśika had performed austerities for one thousand years to obtain a son equal to Indra who could not be killed by others. In the Pāli Kusajātaka (Jāt V 141–45), the Buddha, in one of his former bodhisattva lives as a Trāyastriṃśa god, takes birth as the future king Kusa upon the request of Indra, who wishes to help the childless king of the Mallas, Okkaka, and his chief queen Sīlavatī. This story is also referred to by Nāgasena in the Milindapañha.

g.718

Kāverī

kA ba

ཀཱ་བ།

kāverī

g.719

Kāviśa

mang yul

མང་ཡུལ།

kāviśa

g.720

Keśānta

skra mthar byed

སྐྲ་མཐར་བྱེད།

keśānta

g.721

Keśāntā

skra mthar byed ma

སྐྲ་མཐར་བྱེད་མ།

keśāntā

g.722

Keśavā

skra ldan ma

སྐྲ་ལྡན་མ།

keśavā

g.723

Keśin

skra

སྐྲ།

keśin

g.724

Keśinī

skra can ma

སྐྲ་ཅན་མ།

keśinī

g.725

Keśinī

skra can ma

སྐྲ་ཅན་མ།

keśinī

g.726

Keśinī

skra can ma

སྐྲ་ཅན་མ།

keśinī

g.727

Ketu

mjug ring

མཇུག་རིང་།

ketu

g.728

Ketu

ཏོག

ketu

g.729

Ketusvara

tog gi sgra

ཏོག་གི་སྒྲ།

ketusvara

g.730

Ketuvatī

tog ldan ma

ཏོག་ལྡན་མ།

ketuvatī

g.731

Keyūrā

dpung rgyan ma

དཔུང་རྒྱན་མ།

keyūrā

g.732

Keyūravatī

dpung rgyan ldan ma

དཔུང་རྒྱན་ལྡན་མ།

keyūravatī

g.733

Khaḍga

ral gri

རལ་གྲི།

khaḍga

g.734

Khaḍgapaṭṭiśā

ral gri ma dang paT+Ti sa

རལ་གྲི་མ་དང་པཊྚི་ས།

khaḍgapaṭṭiśā

g.735

Khadyota

srin bu me khyer

སྲིན་བུ་མེ་ཁྱེར།

khadyota

g.736

Khaja

’theng po

འཐེང་པོ།

khaja

g.737

Khaṇḍa

dum bu

དུམ་བུ།

khaṇḍa

g.738

Khasa

kha sha

ཁ་ཤ།

khasa

g.739

Khaṣadroṇi

lang ba

ལང་བ།

khaṣadroṇi

g.740

Khyātikarī

grags byed ma

གྲགས་བྱེད་མ།

khyātikarī

g.741

Kimi

ci smra

ཅི་སྨྲ།

kimi

g.742

kiṃkara

kiṃkara

g.743

Kiṃkara

mngag gzhug pa

མངག་གཞུག་པ།

kiṃkara

g.744

kiṃkarī

kiṃkarī
kiṃkarā

g.745

kimpaka

bran pa

བྲན་པ།

kimpaka

g.746

Kimphala

kib pa la

ཀིབ་པ་ལ།

kimphala

g.747

kinnara

mi’am ci

མིའམ་ཅི།

kinnara

g.748

kinnarī

mi ’am ci

མི་འམ་ཅི།

kinnarī

g.749

Kīrti

kīrti

g.750

Kīrtikīrti

grags pa dang grags pa ’dren pa

གྲགས་པ་དང་གྲགས་པ་འདྲེན་པ།

kīrtikīrti

g.751

Kīrtivatī

snyan ldan ma

སྙན་ལྡན་མ།

kīrtivatī

g.752

knowledge holder

rig ’dzin

རིག་འཛིན།

vidyādhara

g.753

Konākamuni

konākamuni

g.754

Kośala

ko sa la

ཀོ་ས་ལ།

kośala

g.755

Koṭikarṇika

koṭikarṇika

g.756

Krakucchanda

’khor ba ’jig

འཁོར་བ་འཇིག

krakucchanda

g.757

krandanā

ngu ’bod

ངུ་འབོད།

krandanā

g.758

Krati

krati

g.759

Kratu

kratu

g.760

kravyāda

sha rjen

ཤ་རྗེན།

kravyāda

g.761

Krīḍana

rtse med

རྩེ་མེད།

krīḍana

g.762

kriyā

mdzad pa

མཛད་པ།

kriyā

g.763

krodha

khro bo

ཁྲོ་བོ།

krodha

g.764

Krodha

khro bo

ཁྲོ་བོ།

krodha

g.765

krodharāja

khro rgyal
khro rgyal chen po

ཁྲོ་རྒྱལ།
ཁྲོ་རྒྱལ་ཆེན་པོ།

krodharāja

g.766

Kṛpā

brtse ba

བརྩེ་བ།

kṛpā

g.767

Kṛṣṇa

nag po

ནག་པོ།

kṛṣṇa

g.768

Kṛṣṇagautama

gau ta ma nag po

གཽ་ཏ་མ་ནག་པོ།

kṛṣṇagautama

g.769

Kṛṣṇapakṣa

nag po’i phyogs

ནག་པོའི་ཕྱོགས།

kṛṣṇapakṣa

g.770

Kṛttikā

smin drug

སྨིན་དྲུག

kṛttikā

g.771

kṣaṇa

skad cig

སྐད་ཅིག

kṣaṇa

g.772

Kṣāranadī

chu bo rab med

ཆུ་བོ་རབ་མེད།

kṣāranadī

g.773

kṣatriya

rgyal rigs

རྒྱལ་རིགས།

kṣatriya

g.774

Kṣaya

kṣaya

g.775

Kṣema

bde byed

བདེ་བྱེད།

kṣema

g.776

Kṣemacitri

bde bkra

བདེ་བཀྲ།

kṣemacitri

g.777

Kṣemadā

bde sbyin ma

བདེ་སྦྱིན་མ།

kṣemadā

g.778

Kṣepa

’phen pa

འཕེན་པ།

kṣepa

g.779

Kṣiprakarī

myur du byed ma

མྱུར་དུ་བྱེད་མ།

kṣiprakarī

g.780

Kṣīroda

’o ma’i chu

འོ་མའི་ཆུ།

kṣīroda

g.781

Kṣiteśvara

kṣiteśvara

g.782

Kṣiti

kṣiti

g.783

Kṣitigarbha

sa’i snying po

སའི་སྙིང་པོ།

kṣitigarbha

g.784

Kṣitipāṇi

sa’i phyag

སའི་ཕྱག

kṣitipāṇi

g.785

Kṣuradhārā

spu gri so

སྤུ་གྲི་སོ།

kṣuradhārā

g.786

Kubera

lus ngan po

ལུས་ངན་པོ།

kubera

g.787

Kukūla

mas ma me mur

མས་མ་མེ་མུར།

kukūla

g.788

Kulika

rigs ldan

རིགས་ལྡན།

kulika

g.789

Kuliśavatī

rdo rje ldan ma

རྡོ་རྗེ་ལྡན་མ།

kuliśavatī

g.790

Kuliśika

rdo rje can

རྡོ་རྗེ་ཅན།

kuliśika

g.791

kumāra

gzhon nu

གཞོན་ནུ།

kumāra

g.792

Kumāra

gzhon nu

གཞོན་ནུ།

kumāra

g.793

Kumārakalaśa

ku mA ra ka la sha

ཀུ་མཱ་ར་ཀ་ལ་ཤ།

kumārakalaśa

g.794

Kumārakāśyapa

gzhon nu ’od srung gi bu

གཞོན་ནུ་འོད་སྲུང་གི་བུ།

kumārakāśyapa

g.795

kumārī

gzhon nu ma

གཞོན་ནུ་མ།

kumārī

g.796

Kumbha

bum pa

བུམ་པ།

kumbha

g.797

Kumbhaka

kumbhaka

g.798

Kumbhakarṇa

bum rna

བུམ་རྣ།

kumbhakarṇa

g.799

Kuṇapa

ro myogs

རོ་མྱོགས།

kuṇapa

g.800

Kuṇḍalin

thab sbyor can

ཐབ་སྦྱོར་ཅན།

kuṇḍalin

g.801

Kuñjara

glang po che

གླང་པོ་ཆེ།

kuñjara

g.802

Kunta

bdung

བདུང་།

kunta

g.803

Kuru

ku ru

ཀུ་རུ།

kuru

g.804

Kurukulla

ku ru ku la

ཀུ་རུ་ཀུ་ལ།

kurukulla

g.805

kuśa grass

ku sha

ཀུ་ཤ།

kuśa

g.806

Kuśāgrapura

ku sha’i mchog gi grong

ཀུ་ཤའི་མཆོག་གི་གྲོང་།

kuśāgrapuri

g.807

Kūṣmala

kum b+ha la

ཀུམ་བྷ་ལ།

kūṣmala

g.808

kuṣmāṇḍa

grul bum

གྲུལ་བུམ།

kuṣmāṇḍa

g.809

Kuṣṭha

mdze

མཛེ།

kuṣṭha

g.810

Kusuma

me tog

མེ་ཏོག

kusuma

g.811

Kusumā

me tog ma

མེ་ཏོག་མ།

kusumā

g.812

Kusuma

me tog

མེ་ཏོག

kusuma

g.813

Kusumapura

me rtog can

མེ་རྟོག་ཅན།

kusumapura

g.814

Kusumapuravāsinī

me tog gi grong khyer la gnas ma

མེ་ཏོག་གི་གྲོང་ཁྱེར་ལ་གནས་མ།

kusumapuravāsinī

g.815

Kusumāvatī

me tog ldan ma

མེ་ཏོག་ལྡན་མ།

kusumāvatī

g.816

Kusumāvatī

me tog dang ldan pa

མེ་ཏོག་དང་ལྡན་པ།

kusumāvatī

g.817

Kusumottama

me tog dam pa

མེ་ཏོག་དམ་པ།

kusumottama

g.818

Kūṭākhya

brtsegs pa’i mtshan

བརྩེགས་པའི་མཚན།

kūṭākhya

g.819

Kūtākṣa

brtsegs mig

བརྩེགས་མིག

kūtākṣa

g.820

Lāḍa

lA dA
la da

ལཱ་དཱ།
ལ་ད།

lāḍa

g.821

Lakṣmī

dpal mo

དཔལ་མོ།

lakṣmī

g.822

Lakṣmīvatī

dpal ldan ma

དཔལ་ལྡན་མ།

lakṣmīvatī

g.823

Lakuṭa

dbyig pa

དབྱིག་པ།

lakuṭa

g.824

Laṅkā

lang ka
sing ha la

ལང་ཀ
སིང་ཧ་ལ།

laṅkā

g.825

Ledruma

ljon pa bral

ལྗོན་པ་བྲལ།

ledruma

g.826

Leo

seng ge

སེང་གེ

siṃha

g.827

Libra

srang

སྲང་།

tula

g.828

Licchavi

lits+tsha vI

ལིཙྪ་བཱི༹།

licchavi

g.829

limbs of awakening

byang chub kyi yan lag

བྱང་ཆུབ་ཀྱི་ཡན་ལག

bodhyaṅga

g.830

Lion of the Śākyas

shAkya seng ge

ཤཱཀྱ་སེང་གེ

śākyasiṃha

g.831

Locanā

spyan ma

སྤྱན་མ།

locanā

g.832

Locanā

de bzhin gshegs pa’i spyan
spyan

དེ་བཞིན་གཤེགས་པའི་སྤྱན།
སྤྱན།

tathāgatalocanā
locanā

g.833

Loka

’jig rten

འཇིག་རྟེན།

loka

g.834

Lokābha

’jig rten ’od

འཇིག་རྟེན་འོད།

lokābha

g.835

Lokabhūta

’jig rten gyur pa

འཇིག་རྟེན་གྱུར་པ།

lokabhūta

g.836

Lokadruma

’jig rten ljon pa

འཇིག་རྟེན་ལྗོན་པ།

lokadruma

g.837

Lokāgata

’jig rten ’ongs

འཇིག་རྟེན་འོངས།

lokāgata

g.838

Lokagati

’jig rten ’gro ba

འཇིག་རྟེན་འགྲོ་བ།

lokagati

g.839

Lokāgrakeyūrā

’jig rten mchog gi dpung rgyan ma

འཇིག་རྟེན་མཆོག་གི་དཔུང་རྒྱན་མ།

lokāgrakeyūrā

g.840

Lokagupta

’jig rten sbas

འཇིག་རྟེན་སྦས།

lokagupta

g.841

Lokajit

lokajit

g.842

Lokakaṇṭha

’jig rten mgul pa

འཇིག་རྟེན་མགུལ་པ།

lokakaṇṭha

g.843

Lokakara

’jig rten byed

འཇིག་རྟེན་བྱེད།

lokakara

g.844

Lokākhya

’jig rten grags pa

འཇིག་རྟེན་གྲགས་པ།

lokākhya

g.845

Lokākhyā

’jig rten grags pa ma

འཇིག་རྟེན་གྲགས་པ་མ།

lokākhyā

g.846

Lokamaha

’jig rten mchod ’os

འཇིག་རྟེན་མཆོད་འོས།

lokamaha

g.847

Lokamātā

’jig rten ma

འཇིག་རྟེན་མ།

lokamātā

g.848

Lokamātā

lokamātā

g.849

Lokaṃkara

’jig rten byed

འཇིག་རྟེན་བྱེད།

lokaṃkara

g.850

Lokanātha

lokanātha

g.851

Lokaniṣṭha

lokaniṣṭha

g.852

Lokānta

’jig rten mthar byed

འཇིག་རྟེན་མཐར་བྱེད།

lokānta

g.853

Lokāntakarī

’jig rten mthar byed ma

འཇིག་རྟེན་མཐར་བྱེད་མ།

lokāntakarī

g.854

Lokāntikā

’jig rten nye gnas ma

འཇིག་རྟེན་ཉེ་གནས་མ།

lokāntikā

g.855

Lokaprabha

lokaprabha

g.856

Lokapravarā

’jig rten rab mchog

འཇིག་རྟེན་རབ་མཆོག

lokapravarā

g.857

Lokaśānti

’jig rten zhi ba

འཇིག་རྟེན་ཞི་བ།

lokaśānti

g.858

Lokaśrī

lokaśrī

g.859

Lokaśriyā

’jig rten dpal

འཇིག་རྟེན་དཔལ།

lokaśriyā

g.860

Lokaṭī

’jig rten ’gro ma

འཇིག་རྟེན་འགྲོ་མ།

lokaṭī

g.861

Lokātikrāntagāmin

’jig rten las ’das par ’gro ba

འཇིག་རྟེན་ལས་འདས་པར་འགྲོ་བ།

lokātikrāntagāmin

g.862

Lokāvartā

’jig rten ’khyil ma

འཇིག་རྟེན་འཁྱིལ་མ།

lokāvartā

g.863

Lokavāsinī

’jig rten gnas ma

འཇིག་རྟེན་གནས་མ།

lokavāsinī

g.864

Lokavatī

’jig rten ldan ma

འཇིག་རྟེན་ལྡན་མ།

lokavatī

g.865

Lokendra

’jig rten dbang po

འཇིག་རྟེན་དབང་པོ།

lokendra

g.866

Lokendrarāja

’jig rten gyi dbang po’i rgyal po

འཇིག་རྟེན་གྱི་དབང་པོའི་རྒྱལ་པོ།

lokendrarāja

g.867

Lokeśa

’jig rten dbang phyug

འཇིག་རྟེན་དབང་ཕྱུག

lokeśa

g.868

Lokeśvara

’jig rten dbang phyug

འཇིག་རྟེན་དབང་ཕྱུག

lokeśvara

g.869

Lokīśa

’jig rten dbang phyug bdag nyid che

འཇིག་རྟེན་དབང་ཕྱུག་བདག་ཉིད་ཆེ།

lokīśa

g.870

Lokottara

’jig rten mthon po

འཇིག་རྟེན་མཐོན་པོ།

lokottara

g.871

Lokottarā

’jig rten las ’das ma

འཇིག་རྟེན་ལས་འདས་མ།

lokottarā

The Root Manual of the Rites of Mañjuśrī Glossary

Toh 543

Imprint

Text Body

Published editions

Manuscripts

Tibetan sources

Critical apparatus

Attested in source text

Attested in other text

Attested in dictionary

Approximate attestation

Reconstruction from Tibetan phonetic rendering

Reconstruction from Tibetan semantic rendering

Source unspecified

Ābha

Ābhāsvara

Ābhāsvara

Abhāva­samudgata­rāja

Abhāva­svabhāva­rāśi

Abhāva­svabhāva­samudgata­rāja

Abhāveśvara

Abhayā

Abhayā

Abhayadā

Abhija

Abhijā

Abhijata

Abhijit

Abhirati

Abhyudgatoṣṇīṣa

Abjaketu

Abjavāsinī

Abjoṣṇīṣa

ācārya

acchaṭā

accomplishment

The Root Manual of the Rites of Mañjuśrī
Glossary

Abhāvasamudgatarāja

Abhāvasvabhāvarāśi

Abhāvasvabhāvasamudgatarāja