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  • Toh 544

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དཔའ་བོ་གཅིག་པུ་གྲུབ་པའི་རྒྱུད།

The Tantra of Siddhaikavīra
Chapter 1

Siddhaika­vīra­tantram
དཔའ་བོ་གཅིག་པུ་གྲུབ་པ་ཞེས་བྱ་བའི་རྒྱུད་ཀྱི་རྒྱལ་པོ་ཆེན་པོ།
dpa’ bo gcig pu grub pa zhes bya ba’i rgyud kyi rgyal po chen po
The Great Sovereign Tantra of Siddhaikavīra
Siddhaika­vīra­mahā­tantra­rājaḥ

Toh 544

Degé Kangyur, vol. 89 (rgyud ’bum, pa), folios 1.b–13.a

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Dīpaṃkara Śrījñāna
  • Géwai Lodrö
  • Tsultrim Gyalwa

Imprint

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

First published 2016

Current version v 1.17.12 (2023)

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

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

Tantra Text Warning

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 2 sections- 2 sections
· Summary of the Chapters
· Notes on the Translation
tr. The Translation
+ 4 chapters- 4 chapters
1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
c. Colophon
n. Notes
b. Bibliography
g. Glossary

s.

Summary

s.­1

The Tantra of Siddhaikavīra is a tantra of ritual and magic. It is a relatively short text extant in numerous Sanskrit manuscripts and in Tibetan translation. Although its precise date is difficult to establish, it is arguably the first text to introduce into the Buddhist pantheon the deity Siddhaikavīra‍—a white, two-armed form of Mañjuśrī. The tantra is primarily structured around fifty-five mantras, which are collectively introduced by a statement promising all mundane and supramundane attainments, including the ten bodhisattva levels, to a devotee who employs the Siddhaikavīra and, presumably, other Mañjuśrī mantras. Such a devotee is said to become a wish-fulfilling gem, constantly engaged in benefitting beings. Most of the mantras have their own section that includes a description of the rituals for which the mantra is prescribed and a brief description of their effects. This being a tantra of the Kriyā class, the overwhelming majority of its mantras are meant for use in rites of prosperity and wellbeing.


ac.

Acknowledgements

ac.­1

This translation was produced by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit, and Andreas Doctor compared the translation against the Tibetan translation contained in the Degé Kangyur and edited the text.

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


i.

Introduction

i.­1

Despite what its title might suggest, the Siddhaika­vīra­tantra (hereafter SEV) is not a tantra of Siddhaikavīra in the same way that, for example, the Hevajra­tantra is a tantra of Hevajra. Siddhaikavīra is not the main subject, and indeed, excluding the chapter colophons, his name is mentioned in the tantra only three times‍—and, interestingly, never in a mantra. Nevertheless, Siddhaikavīra is awarded prominence in the text in a short preamble that introduces the SEV and points out the soteriological nature of the mantra of Siddhaikavīra-Arapacana, the forty-first mantra of the fifty-five in this text and the only one that invokes him, setting this mantra somewhat apart from other mantras, most of which have magical and practical applications. The ritual related to this particular mantra requires the visualization of Siddhaikavīra, but even then he is invoked not by the name Siddhaikavīra but as Arapacana. Only one other mantra, addressed to Arkamālinī (Mahāsarasvatī), involves the visualization of Siddhaikavīra.

Summary of the Chapters

Notes on the Translation


Text Body

The Translation
The Great Sovereign Tantra of Siddhaikavīra

1.

Chapter 1

[F.1.b] [S1]


1.­1

Oṁ, homage to Mañjughoṣa!

The teacher of living beings, Mañjuvajra,
Taught this tantra for the sake of the world‍—
The tantra of Siddhaikavīra, the heroic lord,
The best and foremost among speakers.
1.­2
This very deity, in the form of the mantra,
Bounteously grants every accomplishment.
On him indeed should the follower of Mantra meditate.
He in whom Siddhaikavīra is realized will gain accomplishment.
1.­3
A follower of Mantra who has a pure body,
Once the small accomplishment has been obtained,
Will make his body a field
In which the great accomplishment will arise
1.­4
And gradually to him will come
The attainment of bhūmis and so forth.
Like a wish-fulfilling gem, this follower of Mantra
Will always act for the benefit of beings.
1.­5
With that in mind, overcome with compassion,
When asked by Vajradhara and others, [F.2.a]
Mañjuvajra gave, for the sake of the world,
A mantra collection of the accomplished ones.
First Mantra
1.­6

oṁ kālumelu kālumelu stambhaya śilāvarṣaṃ tuṣāra­varṣaṃ ca lucca i lucca i svāhā |

Oṁ, kālumelu kālumelu, stop the hailstorm and snowfall, stop, stop! Svāhā!4

1.­7

This king of mantras, when correctly recited, will stop a hailstorm. Merely to remember it, using incanted ashes, can stop snow5 falling, or make it fall wherever one wishes. In the same way, one can also stop lightning, hurricanes, thunderbolt strikes, etc. [S2]

Second Mantra
1.­8

oṁ garuḍa haṃsa he he cala cala svāhā |

Oṁ, garuḍa! Swan! Hey, hey! Move, move! Svāhā!

The mere thought of this king of mantras will stop a hailstorm. By inscribing it on a kettle drum with chalk and chanting over the drumstick, one can then use the sound of the drum to stop a hailstorm. The same can be done with the sound of a conch, etc.

Third Mantra
1.­9

oṁ he he tiṣṭha tiṣṭha bandha bandha dhāraya dhāraya nirundhaya nirundhaya devadattam ūrṇāmaṇe svāhā |

Oṁ, hey, hey! Remain, remain! Bind, bind! Hold, hold! Restrain such-and-such, restrain! O Ūrṇāmaṇi, svāhā!6

1.­10

One should write the name of the enemy, in combination with this mantra, on a palm leaf, and place it in the burrow of a crab. That will bind the enemy’s mouth. It will also stop others’ evil designs, etc.7 This king of mantras, when recited 100,000 times according to the procedure of the preliminary practice, will bring success. By merely remembering this mantra one will be able to stop lightning, wind, thunderbolt strikes, hail, snow, and so forth. One will also stop torrential rain.8

1.­11

By using incanted ashes and mustard seeds, one will bind the snouts of mice, the stylets of mosquitoes, etc. This will also stop attacks on a garden or field by birds, worms, locusts, and other pests. One should inscribe this mantra on a rag that has been discarded in a charnel ground, together with the name of a pregnant woman, enclose it in beeswax, place it in a charnel ground in a pot, seal it, and bury it. This will make the woman unable to give birth. Digging it up again, rinsing it with milk,9 and floating it on water will alleviate the problem. [F.2.b]

1.­12

One should write this mantra on birchbark or cloth10 with turmeric or yellow orpiment. One should make an effigy11 using clay from an anthill, and place the mantra, enclosed in beeswax, in the effigy’s heart. One should fill its mouth with ash and bury it.12 In case of a dispute, one will be able to paralyze the mouth of one’s opponent. Also, in case of a lawsuit, one should incant the tongue of the effigy seven times and pierce it with seven thorns.13 That will bind the opponent’s mouth.

1.­13

One should write this mantra on a clay pot with chalk, fill the pot with ashes, seal it, and bury it‍—that will paralyze the mouths of slanderers. With clay wiped off the hand of a potter, one should make an effigy of a ram, and place in its heart this mantra inscribed on birchbark with turmeric or yellow orpiment, tied up with a yellow string, and enclosed in beeswax.14 That will put an end to their anger and paralyze their mouths.15

1.­14

When this mantra is written with saffron16 and worn on one’s neck or arm, one will be able to stop the enemy’s weapons in battle. This king of mantras, placed at the feet of an effigy of Gaṇapati made of clay from an anthill and buried at a crossroads, [S3] will stop all coming and going. It will interrupt all daily activities. When this king of mantras, written on birchbark or cloth and enclosed in beeswax, is put in the Gaṇapati’s abdomen and placed in a new jar filled with cool17 water, it will stop all daily activities.

1.­15

While traveling, one will stop thieves and the like by tying a knot on the border of one’s upper garment and recalling the mantra. In a forest, one will stop animals with horns,18 or those with fangs. By throwing a lump of clay, incanted with this mantra seven times, into water, one will bind the teeth of water animals.

1.­16

One should write this mantra on a rag from a charnel ground, in combination with the names of the commanders of an opposing army, in the center of a double vajra. Outside the double vajra, one should write eight laṁ syllables, and around the outside of these, one should draw a double19 maṇḍala of Indra. The mantra should then be placed in the abdomen of a Gaṇapati made of beeswax who is adorned with the double vajra.20 When it is buried next to an opposing army, it will stop that army. [F.3.a]

One should place this mantra, enclosed at both ends by a syllable oṁ flanked by two ṭha syllables, adorned by eight laṁ syllables, covered with a maṇḍala of Indra, and embellished with a double vajra, in the abdomen of the effigy of Gaṇapati made of clay from an anthill. One should then place it in a cremation urn and bury this urn in a cemetery.21 That will stop an opposing army.

1.­17

If a city is on fire, one should offer a chaff homa and, facing the fire, throw on seven double handfuls of water, having first incanted it with the mantra. One will then be able to protect any house one wishes.

By tying ashes to one’s neck, one will put an end to vomiting. One should pronounce the mantra while firmly pressing the tip of one’s little finger; that will stop hiccups. With incanted ash one can cure blindness.22

When afflicted with blistering leprosy, one should draw a cirikā23 on a piece of cloth.24 Placed at any doorstep, it will prevent diseases such as blistering leprosy in that house.

1.­18

Outside a village one should offer a great bali of fish, meat, alcohol, sour gruel, etc. In the center of the village, one should prepare a fire pit for the rite of pacifying, with five types of sacrificial wood and five types of grain smeared with ghee, and perform a homa offering. This will stop all death-causing demons and accidents. A village, etc., can be protected from being handed over to another owner by simply reciting the mantra.

By reciting the mantra continuously, one will become unassailable25 by gods, demi-gods, humans, and nāgas.26

This king of mantras emerged from the ūrṇā hair between the eyebrows of the venerable lord Buddha at the time of his awakening in order to conquer the four māras. It is therefore called the jewel of the ūrṇā.

1.­19

To drive away snakes one should scatter gravel that has been incanted, or write the mantra on the wall of a house with incanted chalk. [F.3.b] Alternatively, one should engrave the mantra with a chisel on a stone tablet and bury it. That will bind the teeth of wild animals and poisonous snakes in a house, village, or town for [S4] as long as one desires. One breaks the spell by digging it up. This mantra accomplishes all endeavors even when it has not been fully mastered.

To arrest the fangs of all creatures that bite,
One should incant gravel, etc., and scatter it.
1.­20

All mantras should be written, together with the name of the intended person, in the center of the double vajra surrounded by a maṇḍala of Indra.

By hiding eight27 splinters from a funeral pyre, incanted seven times, above an entrance door, one will interrupt the livelihood of all who live there. One can break the spell by taking the splinters out.

Fourth Mantra
1.­21

oṁ nihi nicule abhayaṃkari elu velu śila pa ḍa i jahaṃ pelu āgāsapantharate ha attaṃdhari khili mo ḍi them bhi jakāre jā hi ṭhakāre hi ṭhaḥ ṭhaḥ ṭhaḥ svāhā |

Oṁ nihi, O Niculā who grants fearlessness! Elu velu śila pa ḍa i jahaṃ pelu āgāsapantharate ha attaṃdhari khili mo ḍi them bhi jakāre jā hi ṭhakāre hi ṭhaḥ ṭhaḥ ṭhaḥ svāhā!

1.­22

This king of mantras accomplishes all the previously mentioned acts even if it is not fully mastered. Moreover, it will accomplish all other tasks that may be desired by the mantrin.28 Making a homa offering of salt and black mustard, or a chaff homa will certainly put an opposing army to flight.

Fifth Mantra
1.­23

oṁ ambāsimbāka pyāsu jom mo phe ḍa i du pyāsu  |

Oṁ, Ambāsimbāka, pyāsu jom mo phe ḍa i du pyāsu!

1.­24

This king of mantras will remove all fear in all those who constantly recite it, even before it is fully mastered. By making a tika on one’s forehead29 with vajra water incanted seven times, one will confuse all of one’s adversaries and appease their anger. If one is imprisoned, constant recitation of it will set one free. When one meets with misfortune, one will be without fear.

Sixth Mantra
1.­25

eṣotthito hulu hulu jvālājihve hulu hulu yatraivotthito hulu hulu tatraiva pratigacchatu hulu hulu svāhā |

It has arisen; destroy it, destroy! Jvālājihvā, destroy it, destroy! Wherever it has arisen‍—destroy it, destroy‍—there you should go‍—destroy it, destroy! Svāhā! [S5]

1.­26

This king of mantras brings peace to all those afflicted by the scourge of quarrels and disputes, even when recited just once.30 [F.4.a] Performing a chaff homa will pacify everything. By reciting this mantra over whatever flowers one may find and letting them float on water, one will surely pacify all and gain victory. If a city is on fire, one should stand facing the blaze, incant seven double-handfuls of water and throw them into the fire. Thus one will be able to protect any house one wishes by keeping it safe from the flames. By offering a chaff homa one will pacify epidemics among bipeds and quadrupeds.31

Seventh Mantra
1.­27

oṁ padme padmākṣi padmasubhage phura phura phura |

Oṁ, O lotus-eyed Padmā! You with the beauty of a lotus! Flicker, flicker, flicker!

1.­28

Having32 incanted some ash with this mantra, one should apply it to the eyes, making a dressing33 with it; by wiping the eyes, one will remove blindness. By gazing at an angry person with an eye incanted seven times, one will appease him. To have everybody’s adoration, one should rinse one’s face with water incanted seven times. By writing this mantra, interspersed with the beneficiary’s name, on a wall with chalk, one will cure all eye diseases.

In a place where there are no people, one should one-pointedly incant one’s eyes seven times and stand with a one-pointedly focused mind. In the case of a man,34 if the left eye throbs, it foretells the successful accomplishment of a task according to his wishes. If the right eye throbs, it announces something bad.

Eighth Mantra
1.­29

oṁ mocani mocaya mokṣaṇi mokṣaya jīvaṃvarade svāhā  |

Oṁ, Mocanī, release! O Mokṣaṇī, set free! O Jīvaṃvaradā, svāhā!

1.­30

When a pregnant woman’s birth canal is anointed with incanted sesame oil, she will give birth with ease.

Facing a bound person, one should throw seven double-handfuls of incanted water toward him in the three periods of the day. The bound person will then become free from his bondage. One should write this mantra with saffron or bovine orpiment on birchbark, and tie it to the head of someone who is bound; it will release him from bondage.

Ninth Mantra
1.­31

oṁ hari­markaṭa­nāma­sahasra­bāhur devadattaṃ bandhanād mocaya svāhā |

Oṁ, O thousand-armed one called Grey Monkey, please release such-and-such from bondage! Svāhā! [F.4.b]

1.­32

Having incanted a piece of chalk, one should repeatedly write this mantra on the ground and rub it out in the opposite direction. Then a bound person will be freed from bondage. Alternatively, one should write the mantra and the person’s name on a slip of birchbark35 and wear it on one’s head. Then a bound person will be freed from bondage.

Tenth Mantra
1.­33

oṁ tāraṇi tāraya mocani mocaya mokṣaṇi mokṣaya jīvaṃvarade svāhā |

Oṁ, Tāraṇī, liberate! Mocanī, release! Mokṣaṇī, set free! Jivaṃvaradā, svāhā! [S6]

1.­34

This king of mantras, correctly recited, will accomplish all actions.

One should anoint a pregnant woman’s birth canal with sesame oil incanted seven times. Then she will give birth with ease. A pregnant woman will also give birth easily after drinking a handful of water incanted seven times. By reciting the mantra continuously, one will free oneself and others from bondage. Wearing a leaf with the mantra on one’s neck or arm will release one from bondage.

Eleventh Mantra
1.­35

oṁ tāre tu tāre ture mokṣaya jīvaṃvarade svāhā  |

Oṁ, Tārā, powerful Tārā, please liberate! O Jivaṃvaradā, svāhā!

1.­36

This king of mantras accomplishes all previously mentioned actions. One should write this mantra, interwoven with the beneficiary’s name, with saffron on a piece of birchbark, surround it with beeswax, place it inside a new jar filled with scented water, and worship it in the three periods of the day with offerings of fragrant flowers and so forth. The person whose name has been interwoven with the mantra will be victorious in all quarrels and disputes.

Twelfth Mantra
1.­37
eraṇḍasya vane kāko gaṅgātīram upasthitaḥ |
pibatu dūtaḥ pānīyaṃ viśalyā bhavatu gurviṇī ||
The crow in a thicket of palma christi
Roosting on the bank of Ganges‍—
The messenger‍—may he drink water!
May the pregnant woman be delivered of her child!
1.­38

One should give the messenger who has arrived a drink of three handfuls of water incanted with this mantra seven times. Then the pregnant woman will give birth with ease.

Thirteenth Mantra
1.­39

oṁ amaraṇi jīvantīye svāhā |

Oṁ, Amaraṇī! Svāhā to Jīvantī!

1.­40

This king of mantras, duly recited, can accomplish all endeavors. After water incanted with it has been drunk, blisters will not appear.

One should incant turmeric, yellow myrobalan, costus, etc., and rub it into a wound caused by a venomous spider, a monkey, or skin eruptions.36 Then one will become well. [F.5.a] At the onset of any type of illness, one will become well by tying a mantra knot.

A person who is about to die will, by reciting the mantra continuously, live one hundred years. By offering a homa of [incanted] sesame and ghee, one will pacify all ailments. By drinking an herbal remedy incanted with this mantra, one will become free from all diseases.

1.­41

One should besmear an ailing body part with [incanted] butter, clarified one hundred times. Then the part will become well. If one has a headache, one should incant sesame oil and rub it onto one’s head. One will become well.

One should make a dressing of [incanted] water over a festering wound and it will heal. In the case of enlargement of the spleen, one should split an eggplant with an [incanted] machete. This will make the enlargement disappear.

1.­42

One should bring together a root of the five-leaved chaste tree, a root of the margosa tree, and a peacock’s feather, and incant them one hundred and eight times and add incense.37 This will cure fevers‍—a one-, two-, three-, or four-day fever, etc. It will also chase away ghosts, spirits of the deceased, ghouls, gods, and demons.

A woman whose child has died can bring that child back to life by bathing it from a jar incanted with the mantra one hundred and eight times. [S7] A woman who carries this mantra, written on birchbark, on her waist or arm will have her fetus protected.

When one recalls this mantra in battle, one will meet with victory.

By using the mantra for cleansing38 one will remove all diseases.

Fourteenth Mantra
1.­43

oṁ pādacalane svāhā |

Oṁ, Pādacalanā, svāhā!

1.­44

This king of mantras, when fully mastered, will accomplish all endeavors after the prescribed preliminary practice. When one is in danger of developing the blisters of leprosy, one should drink water incanted with it and the leprosy will not appear. If this mantra is written on a leaf39 and placed by the door, the leprosy will not come. In all dangers, a homa oblation of sesame mixed with ghee will afford great protection.

One should incant a crow’s wing, holding it in one’s hand. Throwing it onto the roof of any house will then drive out its owner. [F.5.b]

Fifteenth Mantra
1.­45

oṁ piśācī parṇaśabari sarvopadrava­nāśani svāhā  |

Oṁ, demoness Parṇaśabarī! Remover of all misfortunes, svāhā!

1.­46

This great mantra removes all misfortunes that afflict bipeds and quadrupeds and accomplishes all endeavors, even when it has not been fully mastered.

A homa offering, mantra recitation, meditation,40 a mantra knot, a drink of incanted water, or cleansing with incanted water will remove all diseases.

One should write the mantra with turmeric on birchbark and wear it on one’s arm or neck. Thus one will obtain success in business transactions.41 One will be cured even of the quartan fever and other recurring fevers. One will be rid of the danger of rākṣasas, etc. One will be victorious in quarrels and disputes. One will become invisible to tigers, alligators, mahoragas, thieves, etc. By reciting it non-stop, one will be adored by everyone.

Sixteenth Mantra
1.­47

oṁ adya tṛtīyā amukasya cakṣuḥ stambhaya ṭhaḥ ṭhaḥ svāhā |

Oṁ, now you are the third. Stabilize the vision of such-and-such a person! Ṭhaḥ ṭhaḥ! Svāhā!

1.­48

On whichever lunar day one’s sight deteriorates, the name of that day should be written with chalk on a wall or a tablet. It should be enclosed three times with three ṭhaḥ syllables.42 The visual problem will be cured.

Seventeenth Mantra
1.­49

oṁ caṇḍa­mahā­roṣaṇa hūṁ phaṭ |

Oṁ Caṇḍa­mahā­roṣaṇa, hūṁ phaṭ!

1.­50

This king of mantras, pronounced once, burns all evil. It affords protection in every way. One will remove the danger of43 spirits, etc., by pelting them with beans, etc.44

Having written this mantra with chalk on a platter, one should hang it by the door. [S8] This will protect newborn babies.

1.­51

One should make a beeswax effigy, four fingers long, and insert this mantra, written along with the name of the person targeted, into its heart. If one pierces its mouth with a thorn the opponent’s mouth will be nailed. If one pierces its feet, one will stop him moving. If one pierces its heart, it will quell his anger. Whichever body parts one seizes and pierces with a splinter of human shinbone or an iron nail, his equivalent body parts will decay. If one buries the effigy under an enemy’s door, one will drive him out. [F.6.a] One can also drive an enemy out by throwing incanted ashes from a charnel ground on the lintel of his door.

Incanting one’s sword will bring victory if one goes into battle.

To fulfil any need need, one should offer a bali, and that need will be fulfilled. Whatever the follower of Mantrayāna desires, whether wholesome or unwholesome, he will accomplish it all merely by reciting the mantra.

Eighteenth Mantra
1.­52

oṁ kāśe syanda kuśe syanda syanda tvaṃ śūnyaveśmani mama tvaṃ tathā syanda yathā syandasi vajriṇaḥ svāhā  |

Oṁ, flow into the kāśa grass, flow into the kuśa grass, flow into an empty house! Flow for me as you flow for the possessor of the vajra! Svāhā!

For conjunctivitis, relief will come after wiping the eyes.

Nineteenth Mantra
1.­53

oṁ jambhe mohe hṛdaya­hṛdayāvartani hūṁ phaṭ svāhā |

Oṁ, Jambhā, Mohā! You who make one heart turn toward another heart! Hūṁ phaṭ! Svāhā!

1.­54

By rinsing one’s face with water incanted seven times with this king of mantras early in the morning before crows start to caw, one will be adored by everyone.

When the moon is in the asterism of Puṣya, one should take some lampblack with a garland of white lotuses and cow’s ghee45 and incant it 108 times. Anyone whose eyes have been anointed with this substance will steal the hearts of all wanton46 women.

One should blend sandalwood with the root of adhaḥpuṣpikā and make a tika with this substance. When the mantra is incanted 108 times, a capable practitioner will be able to appease others’ anger, and will be victorious in disputes and quarrels. One who recites the mantra continuously according to the ritual will be able to make a city tremble.

Twentieth Mantra
1.­55

oṁ stambhani stambhaya jambhani jambhaya mohani mohaya rakṣaṇi rakṣaya māṁ varade siddha­locane svāhā |

Oṁ, Stambhanī, immobilize! Jambhanī, destroy! Mohanī, delude! Rakṣaṇī, protect me! Varadā, Siddhalocanā, svāhā!

This heart mantra of Locanā will remove all fear.

This was the first chapter in the “Great Sovereign Tantra of Siddhaikavīra.” [S9]


2.

Chapter 2

2.­1
One should explain this king of tantras
To a disciple who is an awakened Buddhist,
Who has many good qualities,47
Who is devoted to his teacher, and who is skilled.
2.­2
Oṁ, homage to the god Vimalacandra!
The world is sustained by truth;
It is preserved by truth;
Through truth, it abides in Dharma;
Truth is eternal as Brahman.48
2.­3
Truth is the Buddha, the Dharma, and the Saṃgha;
It is the ocean of qualities.
By these words of truth
May you swiftly enter the mirror.49 [F.6.b]

As here follows:

Twenty-First Mantra

3.

Chapter 3

Forty-First Mantra
3.­1
oṁ vajratīkṣṇa duḥkhaccheda prajñā­jñāna­mūrtaye |
jñānakāya vāgīśvara arapacanāya te namaḥ ||
Oṁ, Vajratīkṣṇa! You who cut through suffering!
The embodiment of wisdom and knowledge!
The body of knowledge, Vāgīśvara‍—
Homage to Arapacana!
3.­2

One should visualize oneself in the form of Lord Mañjuvajra Siddhaikavīra, white like the light of the autumn moon. In his left hand he is holding a blue lotus and his right hand is in the boon-granting gesture. He is the pure sphere of phenomena, shining forth from his primordially unborn nature.66 After twenty-one days one will obtain the speech of Sarasvatī.67 Within six months, one will accomplish Vāgīśvara. One will see Vāgīśvara right in front of oneself and remember everything one has heard.


4.

Chapter 4

Fifty-Second Mantra
4.­1

oṁ lavaṇāmbho ’si tīkṣṇo ’si udagro ’si bhayṃkara  | amukasya daha gātrāṇi daha māṃsāni daha tvacam nakhāny api daha asthīni asthibhyo majjakaṃ daha | lavaṇaṃ chindati lavaṇaṃ bhindati lavaṇaṃ pacati | kṣoṇita­lavaṇe hriyamāṇe kuto nidrā kuto ratiḥ | yadi vasati yojanaśate nadīnāṃ ca śatāntare | nagare lohaprākāre kṛṣṇa­sarpa­kṛtākule | tatraiva vaśam ānīhi lavaṇa­bandha­puraskṛta | oṁ ciṭi ciṭi vikloli amukaṃ sadhana­parivāram eva samānaya svāhā |


c.

Colophon

c.­1

Translated by the great Indian preceptor Dīpaṃkara Śrījñāna and the translator monk Géwai Lodrö, and finalized by the monk Tsultrim Gyalwa.


n.

Notes

n.­1
For more on these two deities, see Dharmachakra (2016) and (2011), respectively.
n.­2
See bibliography, Khyentse (1970).
n.­3
Pandey (1998), p 9.
n.­4
Tib.: oṁ kālumelu kālume stambhaya śilāvarṣaṃ tuṣāranya ca lucca i lucca i svāhā |
n.­5
Tib.: “a hailstorm or a snowfall.”
n.­6
In the Tibetan the mantra ends: nirundha nirundha chegemo* ūrṇāmaṇe svāhā.
n.­7
Tib. omits the three sentences starting with “One should write…” and ending with “evil designs, etc.”
n.­8
In the Tibetan, the sentence “One will also stop torrential rain” appears in the next paragraph.
n.­9
Tib.: “with water and milk.”
n.­10
Tib.: “on birchbark, cloth, or leaves.”
n.­11
Tib.: “an effigy in the form of Bhairava.”
n.­12
Skt.: “bury it right there.”
n.­13
Tib.: “one should incant seven thorns and stick them in the tongue of the effigy.”
n.­14
Except for the beeswax, the Tibetan omits the details of how the mantra should be written and wrapped.
n.­15
Tib.: “That will paralyze the mouths of any aggressors.”
n.­16
Tib. omits “written with saffron.”
n.­17
Tib. omits “cool.”
n.­18
Tib.: “animals with horns, such as the gaur.”
n.­19
Tib. omits “double.”
n.­20
Translation based on the Tibetan. The Sanskrit reads, “The mantra should then be adorned with the double vajra and placed in the abdomen of a Gaṇapati made of beeswax.”
n.­21
Tib. adds “or burn it in a homa of chaff.”
n.­22
Translation based on the Tibetan. The Sanskrit reads, “one will arrest vision,” possibly meaning, “one will stabilize vision.”
n.­23
A kind of weapon (Monier-Williams).
n.­24
Skt. omits “on a piece of cloth.”
n.­25
Tib. reflects the reading adṛśyo (“invisible”).
n.­26
Tib. omits “humans” and “nāgas,” but adds “mahoragas.”
n.­27
Tib. omits “eight.”
n.­28
Tib. omits “by the mantrin.”
n.­29
Tib. omits “by making a tika on one’s forehead.”
n.­30
Tib. omits “just once.”
n.­31
Tib. has instead, “one will pacify the teeth of bipeds and quadrupeds,” which makes little sense, as the teeth of bipeds seldom constitute a cause of fear.
n.­32
The Sanskrit sentence begins with “this king of mantras,” which does not fit the context.
n.­33
Tib. omits “making a dressing.”
n.­34
Tib. omits “in the case of a man.”
n.­35
Skt. omits “and the name”; Tib. omits “birchbark.”
n.­36
Tib. omits “spider” but adds “snake.”
n.­37
According to the Tibetan, it is the incense that should be incanted 108 times.
n.­38
Based on the Tibetan (the Sanskrit is unclear).
n.­39
Tib.: “on a leaf or parchment.”
n.­40
Tib. omits “meditation.”
n.­41
Tib.: “disputes.”
n.­42
The Devanāgarī letter ṭha has the shape of a circle, and it can therefore be drawn around objects or shapes.
n.­43
Tib.: “possession by.”
n.­44
Tib.: “mustard seeds.”
n.­45
This clause is unclear both in the Sanskrit and the Tibetan.
n.­46
Tib. omits “wanton.”
n.­47
Tib.: “who has the potential for good qualities.”
n.­48
In the Tibetan, this verse and the next are transcribed in Sanskrit, like a mantra.
n.­49
We have a play on words here, as darpaṇa can mean “mirror” as well as be the name of the mountain of Kubera. Both of these meanings are required for the context that follows.
n.­66
In the Tibetan the last sentence is transcribed as a Sanskrit mantra. In the Sanskrit, however, it is impossible to take it as such.
n.­67
The translation “the speech of Sarasvatī” is based on emended Sanskrit reading (sarasvatīṃ vāṇīm to sarasvatī­vāṇīm).

b.

Bibliography

dpa’ bo gcig pu grub pa zhes bya ba’i rgyud kyi rgyal po chen po (Siddhaika­vīra­mahā­tantra­rāja). Toh 544, Degé Kangyur vol. 89 (rgyud ’bum, pa), folios 1b–13a.

dpa’ bo gcig pu grub pa zhes bya ba’i rgyud kyi rgyal po chen po. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006-2009, vol. 89, pp 3-44.

Bhattacharyya, Benoytosh, ed. Sādhanamālā. 2nd edition. Gaekwad’s Oriental Series, nos. 26, 41. Baroda: Oriental Institute, 1968.

Otsuka, Nobuo (Mikkyo Seiten Kyekyūkai), ed. “Siddhaikavīratantra.” In Taisho Daigaku Sogo-Bukkyo-Kenkyujo-Kiyo, vol. 15, pp (1)–(18). Tokyo: Taisho University Press, 1995.

Pandey, Janardan, ed. Siddhaikavīra­mahā­tantram. Rare Buddhist Texts Series, no. 20. Sarnath: Central Institute for Higher Tibetan Studies, 1998.

Khyentse, Jamyang ‍— Wangpo (’jam dbyangs mkhyen brtse’i dbang po). “sna tshogs pa’i las rab tu ’byung ba ’jam dpal dpa’ bo gcig pu grub pa’i rgyud ’grel man ngag dang bcas pa.” In Compendium of Methods for Accomplishment (sgrub pa’i thabs kun las btus pa dngos grub rin po che’i ’dod ’jo), vol. 7, folios 1.a–39.a (pp 1–77). Edited by Jamyang Khyentse Wangpo and Loter Wangpo (blo gter dbang po). Dehra Dun: G. Loday, N. Gyaltsen and N. Lungtok, 1970.

Dharmachakra Translation Committee (tr.). The Practice Manual of Kurukullā (Toh 437). 84000: Translating the Words of the Buddha, 2011-2016. (read.84000.co).

Dharmachakra Translation Committee (tr.). The Tantra of Caṇḍa­mahā­roṣaṇa (Toh 431). 84000: Translating the Words of the Buddha, 2016. (read.84000.co).


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

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

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

Aditi

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • aditi

Goddess invoked to help win a girl.

Located in 2 passages in the translation:

  • i.­9
  • 2.­25
g.­2

Ajitā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ajitā

One of the “four sisters of victory.”

Located in 1 passage in the translation:

  • 2.­27
g.­3

Amaraṇī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • amaraṇī

“Immortal One,” epithet of Jīvantī in the mantra of long life.

Located in 1 passage in the translation:

  • 1.­39
g.­4

Ambāsimbāka

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ambāsimbāka

Deity invoked to remove fear.

Located in 1 passage in the translation:

  • 1.­23
g.­6

Arapacana

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • arapacana

Emanation of Mañjuśrī, invoked to obtain the gift of speech, memory, sharp intellect, and learning.

Located in 10 passages in the translation:

  • i.­1-2
  • i.­10
  • 3.­1
  • 3.­35-36
  • g.­16
  • g.­37
  • g.­51
  • g.­115
g.­7

Arkamālinī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • arkamālinī

“Having the nimbus of the sun,” epithet of Mahāsarasvatī, one of the four retinue goddesses of Siddhaikavīra.

Located in 2 passages in the translation:

  • i.­1
  • 3.­25
g.­10

bali

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

Ritual oblation offered into the fire.

Located in 4 passages in the translation:

  • 1.­18
  • 1.­51
  • 2.­19
  • g.­34
g.­12

bhūmi

Wylie:
  • sa
Tibetan:
  • ས།
Sanskrit:
  • bhūmi

Level of the realization of a bodhisattva. Typically there are ten bhūmis, sometimes thirteen.

Located in 1 passage in the translation:

  • 1.­4
g.­14

Caṇḍa­mahā­roṣaṇa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • caṇḍa­mahā­roṣaṇa

Deity invoked to destroy evil and to grant protection.

Located in 3 passages in the translation:

  • i.­3
  • i.­5
  • 1.­49
g.­18

chaff homa

Wylie:
  • phub ma’i sbyin sreg
Tibetan:
  • ཕུབ་མའི་སྦྱིན་སྲེག
Sanskrit:
  • tuṣahoma

Type of homa where chaff fire is used or chaff is offered. Sometimes mixed with clarified butter.

Located in 4 passages in the translation:

  • 1.­17
  • 1.­22
  • 1.­26
  • n.­21
g.­25

Dīpaṃkara Śrījñāna

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • dīpaṃkara śrījñāna

The famed Indian scholar who spent twelve years in Tibet from 1042–1054. Also known as Atīśa.

Located in 2 passages in the translation:

  • i.­4
  • c.­1
g.­26

double vajra

Wylie:
  • sna tshogs rdo rje
Tibetan:
  • སྣ་ཚོགས་རྡོ་རྗེ།
Sanskrit:
  • viśvavajra

Two crossed vajras.

Located in 3 passages in the translation:

  • 1.­16
  • 1.­20
  • n.­20
g.­27

effigy

Wylie:
  • gzugs
Tibetan:
  • གཟུགས།
Sanskrit:
  • puttalaka
  • puttalikā

Effigy of the target used in magical rites.

Located in 9 passages in the translation:

  • 1.­12-14
  • 1.­16
  • 1.­51
  • 4.­4
  • 4.­9
  • n.­11
  • n.­13
g.­29

follower of Mantra

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

A practitioner of mantra; a follower of the Mantra Vehicle.

Located in 4 passages in the translation:

  • 1.­2-4
  • 3.­15
g.­30

Gaṇapati

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • gaṇapati

Epithet of Ganeśa; sometimes of other deities.

Located in 4 passages in the translation:

  • i.­13
  • 1.­14
  • 1.­16
  • n.­20
g.­31

Géwai Lodrö

Wylie:
  • dge ba’i blo gros
Tibetan:
  • དགེ་བའི་བློ་གྲོས།
Sanskrit:
  • —

One of the three translators responsible for the canonical translation of the SEV.

Located in 2 passages in the translation:

  • i.­4
  • c.­1
g.­32

Grey Monkey

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • harimarkaṭa

Deity invoked to release a prisoner from bondage.

Located in 1 passage in the translation:

  • 1.­31
g.­34

homa

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

Ritual oblation offered into the fire. Unlike bali, homa in a tantric ritual is a repetitive act performed a prescribed number of times.

Located in 17 passages in the translation:

  • 1.­18
  • 1.­22
  • 1.­40
  • 1.­44
  • 1.­46
  • 2.­26
  • 2.­28
  • 2.­30
  • 2.­35
  • 2.­37
  • 3.­5
  • 3.­9-10
  • 4.­4
  • 4.­6
  • 4.­9
  • g.­18
g.­38

Jambhā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • jambhā

Deity invoked to make a person lovable; also to fulfill one’s wishes.

Located in 2 passages in the translation:

  • 1.­53
  • 2.­32
g.­40

Jambhanī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • jambhanī

“Snapper.” This seems to be an epithet of Locanā.

Located in 1 passage in the translation:

  • 1.­55
g.­42

Jīvaṃvaradā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • jīvaṃvaradā

“Giver of the Boon of Life,” epithet of a goddess (Tārā?) invoked to give an easy delivery of a child.

Located in 1 passage in the translation:

  • 1.­29
g.­43

Jīvantī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • jīvantī

“Ever Alive,” goddess invoked in the mantra of long life.

Located in 2 passages in the translation:

  • 1.­39
  • g.­3
g.­44

Jvālājihvā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • jvālājihvā

“Tongue of Flames,” goddess invoked to pacify disputes, quash fires, and stop epidemics.

Located in 1 passage in the translation:

  • 1.­25
g.­52

Kubera

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kubera

God of wealth.

Located in 5 passages in the translation:

  • i.­8
  • i.­13
  • n.­49
  • g.­45
  • g.­134
g.­56

Locanā

Wylie:
  • sangs rgyas spyan
Tibetan:
  • སངས་རྒྱས་སྤྱན།
Sanskrit:
  • locanā

Goddess invoked in divination and soothsaying.

Located in 8 passages in the translation:

  • 1.­55
  • g.­40
  • g.­75
  • g.­94
  • g.­98
  • g.­105
  • g.­108
  • g.­124
g.­60

Mahāsarasvatī

Wylie:
  • ngag gi dbang phyug ma chen mo
Tibetan:
  • ངག་གི་དབང་ཕྱུག་མ་ཆེན་མོ།
Sanskrit:
  • mahāsarasvatī

Goddess of learning; in the SEV she is associated with Tārā; she is also one the four retinue goddesses of Siddhaikavīra.

Located in 12 passages in the translation:

  • i.­1
  • i.­10
  • 3.­13-14
  • 3.­26
  • g.­7
  • g.­59
  • g.­70
  • g.­71
  • g.­89
  • g.­100
  • g.­102
g.­64

maṇḍala of Indra

Wylie:
  • dbang chen gyi dkyil ’khor
Tibetan:
  • དབང་ཆེན་གྱི་དཀྱིལ་འཁོར།
Sanskrit:
  • mahendra­maṇḍala

A rainbow.

Located in 2 passages in the translation:

  • 1.­16
  • 1.­20
g.­66

Mañjughoṣa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mañjughoṣa

Emanation of Mañjuśrī.

Located in 2 passages in the translation:

  • i.­2
  • 1.­1
g.­67

Mañjuśrī

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

Definition from the 84000 Glossary of Terms:

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

Located in 15 passages in the translation:

  • s.­1
  • i.­2
  • i.­8
  • i.­10
  • 2.­17
  • 3.­33
  • n.­56
  • g.­6
  • g.­66
  • g.­68
  • g.­97
  • g.­118
  • g.­122
  • g.­123
  • g.­139
g.­68

Mañjuvajra

Wylie:
  • ’jam pa’i rdo rje
Tibetan:
  • འཇམ་པའི་རྡོ་རྗེ།
Sanskrit:
  • mañjuvajra

Emanation of Mañjuśrī; the deity delivering the SEV.

Located in 5 passages in the translation:

  • i.­2
  • 1.­1
  • 1.­5
  • 3.­2
  • 3.­26
g.­69

mantra knot

Wylie:
  • sngags mdud
Tibetan:
  • སྔགས་མདུད།
Sanskrit:
  • gaṇḍaka

Knot which has been incanted with the mantra while being tied.

Located in 2 passages in the translation:

  • 1.­40
  • 1.­46
g.­73

Mocanī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mocanī

“Releaser,” epithet of a goddess (Tārā?) invoked to give an easy delivery of a child.

Located in 2 passages in the translation:

  • 1.­29
  • 1.­33
g.­74

Mohā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mohā

Deity invoked to make a person lovable; also to fulfill one’s wishes.

Located in 2 passages in the translation:

  • 1.­53
  • 2.­32
g.­75

Mohanī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mohanī

“Deluder.” This seems to be an epithet of Locanā. Goddess who reveals hidden facts in one’s sleep.

Located in 2 passages in the translation:

  • 1.­55
  • 2.­12
g.­76

Mokṣaṇī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mokṣaṇī

“Reliever,” epithet of a goddess (Tārā?) invoked to give an easy delivery of a child.

Located in 2 passages in the translation:

  • 1.­29
  • 1.­33
g.­79

nāga

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • 1.­18
  • n.­26
  • g.­77
  • g.­87
g.­81

Niculā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • niculā

Goddess invoked to protect one from danger.

Located in 1 passage in the translation:

  • 1.­21
g.­82

pacifying

Wylie:
  • zhi ba
Tibetan:
  • ཞི་བ།
Sanskrit:
  • śāntika
  • śānti

Peace; one of the four main types of enlightened activity.

Located in 2 passages in the translation:

  • i.­5
  • 1.­18
g.­83

Pādacalanā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • pādacalanā

This appears to be a goddess invoked to protect one from leprosy.

Located in 1 passage in the translation:

  • 1.­43
g.­84

Padmā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • padmā

Goddess invoked to cure diseases of the eyes, etc.

Located in 1 passage in the translation:

  • 1.­27
g.­86

Parṇaśabarī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • parṇaśabarī

Female piśāca invoked to protect people and animals from all kinds of troubles.

Located in 2 passages in the translation:

  • i.­5
  • 1.­45
g.­88

piśāca

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • i.­5
  • i.­8
  • 2.­19
  • g.­86
g.­92

preliminary practice

Wylie:
  • sngon du bsnyen pa
Tibetan:
  • སྔོན་དུ་བསྙེན་པ།
Sanskrit:
  • pūrvasevā

“Preliminary practice,” pūrvasevā, is a six-month period of formal practice to be performed before one can start employing the mantra for specific purposes.

Located in 8 passages in the translation:

  • 1.­10
  • 1.­44
  • 2.­22
  • 3.­6
  • 3.­18
  • 3.­26
  • 4.­3
  • 4.­6
g.­94

Rakṣaṇī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • rakṣaṇī

“Protector.” This seems to be an epithet of Locanā.

Located in 1 passage in the translation:

  • 1.­55
g.­95

Sarasvatī

Wylie:
  • dbyangs can
Tibetan:
  • དབྱངས་ཅན།
Sanskrit:
  • sarasvatī

Goddess of learning; one of the eight great yakṣiṇīs who form the retinue of Vasudharā.

Located in 12 passages in the translation:

  • i.­13-14
  • 2.­38
  • 3.­2
  • 3.­15-16
  • 3.­24
  • 3.­26
  • n.­67
  • n.­78
  • g.­62
  • g.­119
g.­97

Siddhaikavīra

Wylie:
  • dpa’ bo gcig pu grub pa
Tibetan:
  • དཔའ་བོ་གཅིག་པུ་གྲུབ་པ།
Sanskrit:
  • siddhaikavīra

Emanation of Mañjuśrī; the title deity of the SEV. He is visualized in the rituals of the 41st and 46th mantras of the SEV.

Located in 13 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­10
  • 1.­1-2
  • 3.­2
  • 3.­26
  • g.­7
  • g.­51
  • g.­60
  • g.­61
  • g.­115
g.­98

Siddhalocanā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • siddhalocanā

“Endowed with Supernatural Vision,” epithet of Locanā.

Located in 3 passages in the translation:

  • i.­8
  • 1.­55
  • 2.­24
g.­102

Speech

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vāk

Speech personified; one of the names of Mahāsarasvatī.

Located in 11 passages in the translation:

  • 3.­2-3
  • 3.­9
  • 3.­15
  • 3.­21
  • 3.­24
  • 3.­30
  • 3.­36
  • n.­67
  • g.­6
  • g.­118
g.­105

Stambhanī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • stambhanī

“Immobilizer.” This seems to be an epithet of Locanā.

Located in 1 passage in the translation:

  • 1.­55
g.­109

Tārā

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

Located in 13 passages in the translation:

  • i.­10
  • i.­14
  • 1.­35
  • 2.­32
  • 3.­14
  • 4.­3
  • 4.­8
  • g.­11
  • g.­42
  • g.­60
  • g.­73
  • g.­76
  • g.­110
g.­110

Tāraṇī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • tāraṇī

“Savioress,” epithet of a goddess (Tārā?) invoked to give an easy delivery of a child.

Located in 1 passage in the translation:

  • 1.­33
g.­111

target

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

Person or being who is the target of a particular sādhana, or ritual.

Located in 5 passages in the translation:

  • 4.­4
  • 4.­9-10
  • n.­91
  • g.­27
g.­113

tika

Wylie:
  • tika
Tibetan:
  • ཏིཀ།
Sanskrit:
  • tika
  • tilaka

Dot painted between the eyebrows.

Located in 4 passages in the translation:

  • 1.­24
  • 1.­54
  • 3.­6
  • n.­29
g.­114

Tsultrim Gyalwa

Wylie:
  • tshul khrims rgyal ba
Tibetan:
  • ཚུལ་ཁྲིམས་རྒྱལ་བ།
Sanskrit:
  • —

One of the three translators responsible for the canonical translation of the SEV.

Located in 1 passage in the translation:

  • c.­1
g.­116

ūrṇā

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

Circular tuft of hair between the eyebrows.

Located in 2 passages in the translation:

  • 1.­18
  • g.­117
g.­117

Ūrṇāmaṇi

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • ūrṇāmaṇi

“One With the Jewel of Ūrṇā,” deity invoked to ward off enemies and natural disasters.

Located in 1 passage in the translation:

  • 1.­9
g.­118

Vāgīśvara

Wylie:
  • gsung gi dbang phyug
Tibetan:
  • གསུང་གི་དབང་ཕྱུག
Sanskrit:
  • vāgīśvara

“Lord of Speech,” epithet of Mañjuśrī.

Located in 12 passages in the translation:

  • 3.­1-2
  • 3.­5-6
  • 3.­18
  • 3.­32
  • 3.­34
  • 3.­36-37
  • 3.­39
  • 3.­42
  • n.­70
g.­121

Vajradhara

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vajradhara

One of the sambhogakāya deities; the bodhisattva requesting the teaching in the SEV.

Located in 2 passages in the translation:

  • i.­2
  • 1.­5
g.­122

Vajratīkṣṇa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vajratīkṣṇa

“Diamond-sharp,” epithet of Mañjuśrī.

Located in 2 passages in the translation:

  • 3.­1
  • 3.­41
g.­124

Varadā

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

“Boon-giver,” this seems to be an epithet of Locanā.

Located in 2 passages in the translation:

  • 1.­55
  • 2.­10
g.­126

Vasudharā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vasudharā

Goddess of riches, Earth personified; invoked for the fulfillment of wishes; also to obtain a girl or a village.

Located in 20 passages in the translation:

  • i.­9
  • 2.­33-34
  • 2.­36
  • 2.­38-39
  • 2.­43-44
  • g.­8
  • g.­15
  • g.­22
  • g.­23
  • g.­33
  • g.­95
  • g.­104
  • g.­106
  • g.­125
  • g.­127
  • g.­128
  • g.­129
g.­134

Vimalacandra

Wylie:
  • dri ma med pa’i zla ba
Tibetan:
  • དྲི་མ་མེད་པའི་ཟླ་བ།
Sanskrit:
  • vimalacandra

God invoked in divination and soothsaying, possibly associated with Kubera, or an epithet of Kubera.

Located in 6 passages in the translation:

  • i.­6
  • 2.­2
  • 2.­6-7
  • n.­51
  • n.­53
g.­135

wish-fulfilling gem

Wylie:
  • yid bzhin nor bu
Tibetan:
  • ཡིད་བཞིན་ནོར་བུ།
Sanskrit:
  • cintāmaṇi

Located in 2 passages in the translation:

  • s.­1
  • 1.­4
g.­136

yakṣa

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 12 passages in the translation:

  • i.­9
  • 2.­43-44
  • g.­17
  • g.­24
  • g.­50
  • g.­65
  • g.­93
  • g.­107
  • g.­120
  • g.­130
  • g.­137
g.­137

yakṣiṇī

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

Female yakṣa.

Located in 12 passages in the translation:

  • 2.­39
  • 2.­43-44
  • 3.­10
  • g.­8
  • g.­15
  • g.­22
  • g.­23
  • g.­33
  • g.­95
  • g.­106
  • g.­125
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    84000. The Tantra of Siddhaikavīra (Siddhaika­vīra­tantram, dpa’ bo gcig pu grub pa’i rgyud, Toh 544). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2023. https://84000.co/translation/toh544/UT22084-089-001-chapter-1.Copy
    84000. The Tantra of Siddhaikavīra (Siddhaika­vīra­tantram, dpa’ bo gcig pu grub pa’i rgyud, Toh 544). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2023, 84000.co/translation/toh544/UT22084-089-001-chapter-1.Copy
    84000. (2023) The Tantra of Siddhaikavīra (Siddhaika­vīra­tantram, dpa’ bo gcig pu grub pa’i rgyud, Toh 544). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh544/UT22084-089-001-chapter-1.Copy

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