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དཔའ་བོ་གཅིག་པུ་གྲུབ་པའི་རྒྱུད།

The Tantra of Siddhaikavīra
Chapter 2

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.

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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

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
2.­4

oṁ sara sara siri siri suru suru meru­mandara­pratīkāśa āviśa āviśa kailāsa­kūṭa­putrāya namaḥ svāhā  |

Oṁ, run, run! Move, move! Go, go! Become like Mount Meru, become! Homage to the Kailāsakūṭa­putra! Svāhā!

2.­5
“Whatever task I can think of,
Please explain it to me in its entirety, according to the facts,
Regardless of whether it is for one’s own sake, or the sake of another,
Whether it is wholesome or unwholesome.”50
2.­6

Early in the morning, in a clean place, one should draw a maṇḍala, set up a jar, and make generous offerings to the god Vimalacandra.51 One should incant the mirror and show it to a boy or girl who is well washed,52 dressed in very clean clothes, anointed with white sandalwood paste and wearing a necklace of sweet-smelling flowers, and uncorrupted by “villagers’ dharma.” Then the mirror will reveal without error what should be done as regards the intended task.

2.­7

In the evening, one should wipe the top surface of the maṇḍala disk and make generous offerings to the god, lord Vimalacandra.53 Having made an offering 108 times, one should go to sleep without speaking. The beneficial and harmful results of the task one has in mind will be revealed. To those who recite the mantra continuously, the events taking place in the three worlds will be revealed.

Twenty-Second Mantra
2.­8

oṁ śravaṇa­piśācini muṇḍe svāhā |

Oṁ, Śravaṇa­piśācī, Muṇḍā, svāhā! [S10]

2.­9

If one stands under a belleric myrobalan tree or under a banyan tree and silently recites the mantra 100,000 times, one will attain success. Muṇḍā, whispering in one’s ear,54 will recount all that is happening in the three worlds. Alternatively, bathed and dressed in clean clothes, one should recite it 10,000 times in a secluded place. Then one will attain success.

At night, one should incant costus root 108 times. Then, having anointed one’s face and feet with it, one should go to sleep without speaking. It will then be revealed in one’s sleep what will be beneficial and what will not.

Twenty-Third Mantra
2.­10

oṁ namaḥ saptānāṃ samyak­saṃbuddha­koṭīnām | tadyathā | oṁ cale cule cunde mahāvidye satyavādini varade kathaya kathaya svāhā |

Oṁ, homage to the seven koṭis of perfectly awakened buddhas! Just as here follows, Oṁ, Calā, Culā, Cundā, Mahāvidyā, Satyavādinī, Varadā, speak, speak! Svāhā!

2.­11

If one follows here the same procedure described for the previous mantra, Calā will reveal things in a mirror, a conch, a candle, or a dish of water. One who recites the mantra silently, after washing his face with water incanted 108 times, will perceive in his sleep what is beneficial and what is not.

Twenty-Fourth Mantra
2.­12

oṁ mucili svāhā | mohani svāhā | dantili svāhā |

Oṁ, Mucilī, svāhā! Mohanī, svāhā! Dantilī, svāhā!

2.­13

This mantra55 can be mastered by reciting it 10,000 times. [F.7.a] One should make generous offerings to the blessed noble lord Avalokiteśvara, wash one’s face with water incanted 108 times, and recite the mantra, having set one’s mind on the task to be accomplished. If one goes to sleep without speaking, one will behold the lord as one’s own body and learn what will be beneficial and what will not.

Twenty-Fifth Mantra
2.­14

oṁ prajvala hūṁ phaṭ |

Oṁ, Prajvala! Hūṁ, phaṭ!

2.­15

This mantra is the heart essence of Lord Lokanātha. One will attain success by reciting it one million times. If one follows here the same ritual described for the previous mantra, it will be revealed in one’s dreams what is beneficial and what is not.

Twenty-Sixth Mantra
2.­16

oṁ namaḥ saptānāṃ buddhānām apratihata­śāsanānām | tadyathā | oṁ kumāra­rūpeṇa darśaya darśaya ātmano vibhūtiṃ samudbhāvaya svapnaṃ nivedaya yathābhūtaṃ hūṁ hūṁ phaṭ phaṭ svāhā |

Oṁ, homage to the seven buddhas whose teachings are inviolable! As here follows: Oṁ, show yourself in the form of the Youthful One, show! Manifest your power! Send me a dream to reveal the way things are! Hūṁ, hūṁ! Phaṭ, phaṭ! Svāhā! [S11]

2.­17

One should make offerings, according to one’s ability, in front of a painting or a statue of venerable Mañjuśrī,56 or by a memorial that contains his body relics. If one recites the mantra seven hundred times, one will oneself behold the lord in a dream and show him to others, too.

Twenty-Seventh Mantra
2.­18

oṁ karṇapiśāci karṇe me kathaya hūṁ phaṭ  |

Oṁ, Karṇapiśācī, whisper into my ear! Hūṁ phaṭ!

2.­19

Beneath a tree inhabited by piśācas, one should observe silence and sit absorbed in the samādhi of conquering the three worlds. Then, one should incant meat, fish,57 and black plum, and with them prepare a bali. One should recite the mantra in the three periods of the day. On the first day Karṇapiśācī will give a sign. Later, she will come, and one will attain success. From then on, whispering into one’s ear, she will recount all that is happening in the three worlds. After twenty-one days, one will succeed even in killing Brahmā.

Twenty-Eighth Mantra
2.­20

oṁ caturbhuja ṣaṇmukha vikṛtānana karṇapiśācīm ākarṣaya hūṁ phaṭ |

Oṁ, the four-armed and six-faced one! You with a contorted face! Please summon Karṇapiśācī! Hūṁ phaṭ!

One should recite [this mantra] in a charnel ground in front of a painting of Yamāntaka. After twenty-one days,58 Karṇapiśācī will be in one’s control.

Twenty-Ninth Mantra
2.­21

oṁ buddha curu curu mārge svāhā |

Oṁ, Buddha! Curu, curu on the path! Svāhā!

2.­22

In a memorial containing his relics, or in front of the venerable Buddha, one should recite the mantra 10,000 times as preliminary practice. Later, one should make offerings according to one’s ability. [F.7.b] At bedtime, one should recite the mantra eight hundred times. One should go to sleep with the following question in one’s mind: “What was my past existence, and what will my future existence be?” In one’s sleep, one will perceive one’s past and future births, there is no doubt.

2.­23

If one is to die within six months, then in one’s dream one will not be able to see one’s own head or those of others. Similarly, a boy or a girl whom one sees in an incanted mirror with his or her head invisible will die within six months.59

One should make an unguent from malachite and the root of white agastya tree, incant it 108 times, and smear it on one’s eyes. One will distinctly see without heads all those who are going to die within six months, whether humans or animals.

Thirtieth Mantra
2.­24

oṁ svapna­vilokini siddha­locane svapnaṃ me kathaya svāhā |

Oṁ, Svapnavilokinī! Siddhalocanā! Interpret my dream for me! Svāhā! [S12]

This king of mantras works with all the methods previously described.

Thirty-First Mantra
2.­25

oṁ aditi devadattāṃ me dehi dadāpaya svāhā |

Oṁ, Aditi, give me such-and-such a girl! Please give! Svāhā!

2.­26

If one recites this mantra surrounded by water, one will be given the girl one has in mind.

One should recite the mantra 100,000 times for each syllable. By offering a homa of priyaṅgu flowers or palāśa flowers one will obtain great splendor.

If one recites this mantra at night while performing a homa using the wood of a milk tree, one will obtain any village for which one performs the homa and recitation.

By performing 100,000 homa rituals with lotuses or bilva fruits, one born into a royal family will obtain the kingdom. Others will obtain great splendor.

When one offers 700,000 homa rituals with any type of flowers, one will obtain inexhaustible wealth.

Thirty-Second Mantra
2.­27

oṁ jaye vijaye ajite aparājite svāhā |

Oṁ, Jayā, Vijayā, Ajitā, Aparājitā, svāhā!

Reciting this king of the heart mantras of the four sisters 400,000 times, following the same procedures as described previously, will accomplish all the rituals described previously.

Thirty-Third Mantra
2.­28

oṁ megholkāya svāhā |

Oṁ, svāhā to Megholka!

By offering a homa with flowers of the palāśa tree 100,000 times, using, as an option, firewood from the same tree, one will obtain 100,000 pieces of gold. [F.8.a] One who wishes for a girl will soon obtain the one he desires.

Thirty-Fourth Mantra
2.­29

oṁ kamalavikāsini kamale mahālakṣmi rājyaṃ me dehi varade svāhā |

Oṁ, Kamalavikāsinī, Kamalā, Mahālakṣmī, give me the kingdom! You who grant boons, svāhā!

2.­30

This mantra is the essence of Mahālakṣmī. When recited continuously, it will bring enormous glory. By offering a homa of whatever flowers are available, one will obtain great splendor and any girl one desires. By offering 100,000 homas of bdellium pills the size of a kernel of a cotton tree, smeared with the three sweet substances, or 100,000 homas of lotuses, one will obtain a kingdom.

Thirty-Fifth Mantra
2.­31

oṁ nandini varade kiṇi kiṇi khiṇi khiṇi śriyaṃ me dada vauṣaṭ |

Oṁ, Nandinī! You who grant boons! Kiṇi, kiṇi! Khiṇi, khiṇi! Give me splendor! Vauṣaṭ!

This king of mantras is the heart essence of Nandinī. It accomplishes all the previously described activities.60 [S13]

Thirty-Sixth Mantra
2.­32

oṁ jambhe mohe svāhā |  

Oṁ, Jambhā! Mohā! Svāhā!

This king of mantras brings the fulfillment of wishes when one makes offerings of oleander flowers to the venerable Tārā and recites the mantra 100,000 times for each syllable.

Thirty-Seventh Mantra
2.­33

oṁ vasudhāriṇi svāhā  | oṁ śrīvasu svāhā | oṁ vasuśriye svāhā | oṁ vasumukhi svāhā | oṁ vasu­matiśriye svāhā |

Oṁ, Vasudharā, svāhā! Oṁ, Śrīvasu, svāhā! Oṁ, Vasuśrī, svāhā! Oṁ, Vasumukhī, svāhā! Oṁ, Vasumatiśrī, svāhā!

2.­34

One should imagine oneself in the form of Jambhala, and visualize in one’s heart, in the center of a moon disk, the goddess Vasudharā, who is of golden color, has two arms, and is adorned with all adornments. In the four directions, starting with the east, she is surrounded by four goddesses. Her right hand is in a boon-granting gesture, and in her left she is holding grain and a cluster of blossoms. Visualizing her like this will bring fulfillment of one’s wishes.

2.­35

One should draw a four-sided maṇḍala with cow dung, two hands in diameter, and offer sweet-smelling61 flowers in the three periods of the day. When one has done 4,000 recitations, one’s wishes will become fulfilled within six months.

By offering 400,000 homas of whatever flowers may be available, one will obtain great splendor. By reciting the mantra 100,000 times for each syllable, one will ensure great splendor. After offering 100,000 homas of bdellium pills, one’s wishes will come true. [F.8.b]

Thirty-Eighth Mantra
2.­36

oṁ vasudhāriṇi amukīṃ kanyāṃ me dehi dadāpaya svāhā |

Oṁ, Vasudharā, give such-and-such girl to me! Cause her to be given to me! Svāhā!

2.­37

Observing one’s minor vows,62 one should bathe and, while in the water, recite this mantra 400,000 times. Then one will obtain the girl one desires.

At night, one should do a homa offering 100,000 times with the wood of a milk tree, including [in the mantra] the name of a village. Then one will obtain that village.

Thirty-Ninth Mantra
2.­38

oṁ vasudhāriṇi svāhā  | oṁ candrakāntyai svāhā | oṁ dattāyai svāhā | oṁ vasudattāyai svāhā | oṁ āryāyai svāhā | oṁ subhadrāyai svāhā | oṁ guptāyai svāhā  | oṁ devyai svāhā | oṁ sarasvatyai svāhā |

Oṁ Vasudharā, svāhā! Oṁ, svāhā to Candrakāntī! Oṁ, svāhā to Dattā! Oṁ, svāhā to Vasudattā! Oṁ, svāhā to Āryā! Oṁ, svāhā to Subhadrā! Oṁ, svāhā to Guptā! Oṁ, svāhā to Devī! Oṁ, svāhā to Sarasvatī!

2.­39

One should draw Vasudharā on a gold, silver, or copper leaf in the center of an eight-petaled lotus. On its petals, starting from the east, one should draw the great yakṣiṇīs, Candrakāntī, and so forth. One should then enclose it in two leaves and place it in between ghee, honey, and sugar.63 By following the same procedures as previously described, one will accomplish the tasks previously described. [S14]

Fortieth Mantra
2.­40
In the center:

oṁ jambhala­jalendrāya svāhā |

Oṁ, svāhā to Jambhala, the lord of the waters!

2.­41
In the cardinal directions:

oṁ maṇibhadrāya svāhā  | oṁ pūrṇabhadrāya svāhā | oṁ dhanadāya svāhā | oṁ vaiśravaṇāya svāhā |

Oṁ, svāhā to Maṇibhadra! Oṁ, svāhā to Pūrṇabhadra! Oṁ, svāhā to Dhanada! Oṁ, svāhā to Vaiśravaṇa!

2.­42
In the intermediate directions:

oṁ kelimāline svāhā | oṁ vicitrakuṇḍaline svāhā | oṁ sukhendrāya svāhā | oṁ carendrāya svāhā |

Oṁ, svāhā to Kelimālin! Oṁ, svāhā to Vicitra­kuṇḍalin! Oṁ, svāhā to Sukhendra! Oṁ, svāhā to Carendra!

2.­43

The lord is surrounded by the eight great kings64 of the yakṣas, and accompanied by the goddess Vasudharā. He is of golden color, holding a mongoose and a citron, with a protruding belly, and adorned with all the jewel ornaments. The yakṣa lords, for their part, are accompanied by the yakṣiṇīs mentioned. The lord can even grant the rulership of the three worlds to those who meditate, make offerings during the three periods of the day, and recite the mantras, or to those who offer eight hundred handfuls of water.

2.­44

One who recites this early in the morning, before crows start to caw, while standing in water, will have an inexhaustible accumulation of wealth.

Alternatively, on a golden plate one should engrave Vasudharā surrounded by the yakṣiṇīs, and on a second plate Lord Jambhala surrounded by the yakṣas. [F.9.a] One should join them together and wear65 them. Then the lord will grant the eight great siddhis, not to mention other siddhis.

This was the second chapter in the “Great Sovereign Tantra of Siddhaikavīra.” [S15]


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.­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.­50
In the Tibetan, this verse is transcribed, like a mantra.
n.­51
Skt. omits “to the god Vimalacandra.”
n.­52
According to Jamyang Khyentse Wangpo’s commentary, “well washed” means “washed with water from the jar.”
n.­53
Tib.: “to the Blessed One and the god Vimalacandra.”
n.­54
Tib. omits “Muṇḍā, whispering in one’s ear.”
n.­55
Tib.: “secret mantra.”
n.­56
Tib.: “venerable youthful Mañjuśrī.”
n.­57
The Tib. adds “human flesh.”
n.­58
Tib.: “one week.”
n.­59
The translation is based on the Tibetan. The Sanskrit suggests that, rather than the head, one will not see the neck.
n.­60
Tib.: “This king of Nandinī mantras accomplishes all…”
n.­61
Skt. omits “sweet-smelling.”
n.­62
Tib. omits “observing one’s minor vows.”
n.­63
According to the Tibetan, the ghee, honey, and sugar are inside the two leaves. The Sanskrit, however, seems to reflect the standard way of placing the yantra between the three sweet things.
n.­64
Skt. omits “kings.”
n.­65
Tib.: “serve.”
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.­5

Aparājitā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • aparājitā

One of the “four sisters of victory.”

Located in 1 passage in the translation:

  • 2.­27
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.­8

Āryā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • āryā

One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

Located in 1 passage in the translation:

  • 2.­38
g.­9

Avalokiteśvara

Wylie:
  • spyan ras gzigs
Tibetan:
  • སྤྱན་རས་གཟིགས།
Sanskrit:
  • avalokiteśvara

Definition from the 84000 Glossary of Terms:

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

Located in 6 passages in the translation:

  • i.­11
  • 2.­13
  • 4.­3
  • g.­55
  • g.­57
  • g.­90
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.­13

Calā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • calā

Goddess of fortune invoked in divination and soothsaying.

Located in 6 passages in the translation:

  • 2.­10-11
  • g.­19
  • g.­20
  • g.­63
  • g.­96
g.­15

Candrakāntī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • candrakāntī

One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

Located in 2 passages in the translation:

  • 2.­38-39
g.­17

Carendra

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • carendra

One of the eight great yakṣas who form the retinue of Jambhala.

Located in 1 passage in the translation:

  • 2.­42
g.­19

Culā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • culā

Epithet of Calā.

Located in 1 passage in the translation:

  • 2.­10
g.­20

Cundā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • cundā

Epithet of Calā.

Located in 1 passage in the translation:

  • 2.­10
g.­21

Dantilī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • dantilī

Goddess who reveals hidden facts in one’s sleep.

Located in 1 passage in the translation:

  • 2.­12
g.­22

Dattā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • dattā

One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

Located in 1 passage in the translation:

  • 2.­38
g.­23

Devī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • devī

One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

Located in 1 passage in the translation:

  • 2.­38
g.­24

Dhanada

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • dhanada

One of the eight great yakṣas who form the retinue of Jambhala.

Located in 1 passage in the translation:

  • 2.­41
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.­28

eight great siddhis

Wylie:
  • dngos grub chen po brgyad
Tibetan:
  • དངོས་གྲུབ་ཆེན་པོ་བརྒྱད།
Sanskrit:
  • aṣṭamahāsiddhi

Eight “ordinary” accomplishments attained through practice: (1) eye medicine (añjana, mig sman); (2) swift-footedness (jaṅghākara, rkang mgyogs); (3) magic sword (khaḍga, ral gri); (4) travel beneath the earth (pātāla, sa ’og spyod); (5) medicinal pills (gulikā, ril bu); (6) travel in the sky (khecara, mkha’ spyod); (7) invisibility (antardhāna, mi snang ba); and (8) elixir (rasāyana, bcud len). (From Jamyang Khyentse Wangpo’s commentary).

Located in 1 passage in the translation:

  • 2.­44
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.­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.­33

Guptā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • guptā

One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

Located in 1 passage in the translation:

  • 2.­38
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.­39

Jambhala

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • jambhala

God of riches.

Located in 12 passages in the translation:

  • i.­9
  • 2.­34
  • 2.­40
  • 2.­44
  • g.­17
  • g.­24
  • g.­50
  • g.­65
  • g.­93
  • g.­107
  • g.­120
  • g.­130
g.­41

Jayā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • jayā

One of the “four sisters of victory.”

Located in 1 passage in the translation:

  • 2.­27
g.­45

Kailāsakūṭa­putra

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kailāsakūṭa­putra

“Son of Mount Meru,” god invoked in divination and soothsaying (Kubera?).

Located in 1 passage in the translation:

  • 2.­4
g.­46

Kamalā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kamalā

One of the names of Lakṣmī.

Located in 1 passage in the translation:

  • 2.­29
g.­47

Kamalavikāsinī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kamalavikāsinī

“Possessor of lotus blossoms,” epithet of Lakṣmī.

Located in 1 passage in the translation:

  • 2.­29
g.­48

Karṇapiśācī

Wylie:
  • sha za rna sgrogs
Tibetan:
  • ཤ་ཟ་རྣ་སྒྲོགས།
Sanskrit:
  • karṇapiśācī

“Demoness of the Ear,” female spirit who reveals hidden facts or the future by whispering them into one’s ear; very likely another name for Śravaṇa­piśācī.

Located in 5 passages in the translation:

  • i.­8
  • 2.­18-20
  • g.­138
g.­50

Kelimālin

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kelimālin

One of the eight great yakṣas who form the retinue of Jambhala.

Located in 1 passage in the translation:

  • 2.­42
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.­54

Lakṣmī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • lakṣmī

Goddess of fortune, here invoked to obtain power, splendor, a girl, or even a kingdom.

Located in 4 passages in the translation:

  • i.­13
  • g.­46
  • g.­47
  • g.­58
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.­57

Lokanātha

Wylie:
  • ’jig rten mgon po
Tibetan:
  • འཇིག་རྟེན་མགོན་པོ།
Sanskrit:
  • lokanātha

“Lord of the World,” an epithet of Avalokiteśvara.

Located in 1 passage in the translation:

  • 2.­15
g.­58

Mahālakṣmī

Wylie:
  • dpal chen po
Tibetan:
  • དཔལ་ཆེན་པོ།
Sanskrit:
  • mahālakṣmī

One of the names of Lakṣmī.

Located in 3 passages in the translation:

  • i.­9
  • 2.­29-30
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.­63

Mahāvidyā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mahāvidyā

“Great Knowledge,” epithet of Calā.

Located in 1 passage in the translation:

  • 2.­10
g.­65

Maṇibhadra

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • maṇibhadra

One of the eight great yakṣas who form the retinue of Jambhala.

Located in 1 passage in the translation:

  • 2.­41
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.­72

Megholka

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • megholka

God of lightning (Indra?) invoked to obtain riches or women.

Located in 1 passage in the translation:

  • 2.­28
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.­77

Mucilī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • mucilī

Goddess who reveals hidden facts in one’s sleep; possibly another name for the nāga goddess Mucilindā.

Located in 1 passage in the translation:

  • 2.­12
g.­78

Muṇḍā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • muṇḍā

Female spirit invoked in divination and soothsaying.

Located in 4 passages in the translation:

  • 2.­8-9
  • n.­54
  • g.­103
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.­80

Nandinī

Wylie:
  • dga’ byed ma
Tibetan:
  • དགའ་བྱེད་མ།
Sanskrit:
  • nandinī

Goddess invoked to obtain power, riches, and splendor.

Located in 2 passages in the translation:

  • 2.­31
  • n.­60
g.­87

pātāla

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • pātāla

One of the seven subterranean realms, the abode of nāgas.

Located in 2 passages in the translation:

  • 3.­10
  • g.­28
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.­90

Prajvala

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • prajvala

“Blazing Light,” epithet of Avalokiteśvara when he is invoked in the rites of divination.

Located in 1 passage in the translation:

  • 2.­14
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.­93

Pūrṇabhadra

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • pūrṇabhadra

One of the eight great yakṣas who form the retinue of Jambhala.

Located in 1 passage in the translation:

  • 2.­41
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.­96

Satyavādinī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • satyavādinī

“Speaker of Truth,” epithet of Calā.

Located in 2 passages in the translation:

  • i.­8
  • 2.­10
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.­99

siddhi

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

An accomplishment that is the goal of sādhana practice; a supernatural power or ability.

Located in 3 passages in the translation:

  • i.­10
  • 2.­44
  • 3.­14
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.­103

Śravaṇa­piśācī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • śravaṇa­piśācinī

“Demoness of the Ear,” epithet of Muṇḍā.

Located in 2 passages in the translation:

  • 2.­8
  • g.­48
g.­104

Śrīvasu

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • śrīvasu

One of the four retinue goddesses of Vasudharā.

Located in 1 passage in the translation:

  • 2.­33
g.­106

Subhadrā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • subhadrā

One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

Located in 1 passage in the translation:

  • 2.­38
g.­107

Sukhendra

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • sukhendra

One of the eight great yakṣas who form the retinue of Jambhala.

Located in 1 passage in the translation:

  • 2.­42
g.­108

Svapnavilokinī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • svapnavilokinī

“One Who Can See Dreams,” epithet of Locanā.

Located in 2 passages in the translation:

  • i.­8
  • 2.­24
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.­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.­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.­120

Vaiśravaṇa

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vaiśravaṇa

One of the eight great yakṣas who form the retinue of Jambhala.

Located in 1 passage in the translation:

  • 2.­41
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.­125

Vasudattā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vasudattā

One of the eight great yakṣiṇīs who form the retinue of Vasudharā.

Located in 1 passage in the translation:

  • 2.­38
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.­127

Vasumatiśrī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vasumatiśrī

One of the four retinue goddesses of Vasudharā.

Located in 1 passage in the translation:

  • 2.­33
g.­128

Vasumukhī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vasumukhī

One of the four retinue goddesses of Vasudharā.

Located in 1 passage in the translation:

  • 2.­33
g.­129

Vasuśrī

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vasuśrī

One of the four retinue goddesses of Vasudharā.

Located in 1 passage in the translation:

  • 2.­33
g.­130

Vicitra­kuṇḍalin

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vicitra­kuṇḍalin

One of the eight great yakṣas who form the retinue of Jambhala.

Located in 1 passage in the translation:

  • 2.­42
g.­132

Vijayā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • vijayā

One of the “four sisters of victory.”

Located in 1 passage in the translation:

  • 2.­27
g.­133

villagers’ dharma

Wylie:
  • grong pa’i chos
Tibetan:
  • གྲོང་པའི་ཆོས།
Sanskrit:
  • grāmyadharma

Euphemism for sexual intercourse.

Located in 1 passage in the translation:

  • 2.­6
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
g.­138

Yamāntaka

Wylie:
  • gshin rje mthar byed
Tibetan:
  • གཤིན་རྗེ་མཐར་བྱེད།
Sanskrit:
  • yamāntaka

Deity invoked to summon and subdue Karṇapiśācī.

Located in 1 passage in the translation:

  • 2.­20
g.­139

Youthful One

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kumāra

In the SEV, deity invoked in a divination and soothsaying rite; often an epithet of Mañjuśrī.

Located in 1 passage in the translation:

  • 2.­16
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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-2.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-2.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-2.Copy

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