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  • Toh 544

This rendering does not include the entire published text

The full text is available to download as pdf at:
/translation/toh544.pdf

དཔའ་བོ་གཅིག་པུ་གྲུབ་པའི་རྒྱུད།

The Tantra of Siddhaikavīra
Chapter 4

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

84000 logo

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)

Generated by 84000 Reading Room v2.26.1

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

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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The responsibility for reading these texts or sharing them with others—and hence the consequences—lies in the hands of readers.

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The decision to publish tantra texts without restricted access has been considered carefully. First of all, it should be noted that all the original Tibetan texts of the Kangyur, including those in this Tantra section, are in the public domain. Some of the texts in this section (but by no means all of them) are nevertheless, according to some traditions, only studied with authorization and after suitable preliminaries.

It is true, of course, that a translation makes the content accessible to a far greater number of people; 84000 has therefore consulted many senior Buddhist teachers on this question, and most of them felt that to publish the texts openly is, on balance, the best solution. The alternatives would be not to translate them at all (which would defeat the purposes of the whole project), or to place some sort of restriction on their access. Restricted access has been tried by some Buddhist book publishers, and of course needs a system of administration, judgment, and policing that is either a mere formality, or is very difficult to implement. It would be even harder to implement in the case of electronic texts—and even easier to circumvent. Indeed, nowadays practically the whole range of traditionally restricted Tibetan Buddhist material is already available to anyone who looks for it, and is all too often misrepresented, taken out of context, or its secret and esoteric nature deliberately vaunted.

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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

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 |

4.­2

Oṁ, Lavaṇāmbha! You are fierce! You are vast! O terrifying one! Burn the limbs of such-and-such! Burn his flesh! Burn his skin! Burn even his nails! Burn his bones and the marrow in his bones! He cuts the salt, breaks the salt, and cooks the salt. When the salt of the earth is being seized, how could one sleep, how could one find pleasure? If such-and-such dwells a hundred leagues away, behind a hundred rivers, in a city surrounded by iron walls and protected by cobras‍—at that very place, enthrall that person, having first bound the salt. Oṁ, ciṭi, ciṭi! Vikloli! Please bring here such-and-such a person! Svāhā!

4.­3

As a preliminary practice, one should perform 10,000 recitations before commencing the sādhana practice. Here, one should visualize oneself as the noble lord Avalokiteśvara, standing beneath a blossoming aśoka tree. He is red in color and wears red garlands,89 red clothes, jewelry, and unguents. He has a distinctively erotic appearance and in his four arms he holds a noose, a goad, a bow, and an arrow. He is accompanied by two goddesses, Tārā and Bhṛkuṭī, who stand to his right and left respectively.

4.­4

Visualizing oneself like this, one should offer, in the three periods of the day, 108 homa offerings90 of salt. After seven days, one will succeed in enthralling a man or a woman. After twenty-one days, one will be able to enthrall an eminent person.

One should make an effigy from beeswax mixed with salt in the shape of the target person, four fingers in size. Then one should heat up that effigy at the three junctions of the day above the smokeless embers of cutch tree wood while saying the mantra aloud. Whoever’s name is included in the mantra, that person will become enthralled. One should give the target salt mixed with vajra water after incanting it 108 times. Then the target will become enthralled simply by drinking it.

Fifty-Third Mantra
4.­5

oṁ lavaṇāmbho ’si tikṣṇo ’si udagro ’si hṛdayaṃgama amukasya hṛdayaṃ pītaṃ nāsti loke cikitsakaḥ oṁ ciṭi ciṭi vikloli vikloli mahāvikloli mahāvikloli amukaṃ me vaśam ānaya svāhā |

Oṁ, Lavaṇāmbha! You are fierce! You are vast! You touch the heart! The heart of such-and-such a person is drunk. There is no physician in the world for this. Oṁ, ciṭi, ciṭi! Vikloli, vikloli! Mahāvikloli, mahāvikloli! Please enthrall such-and-such a person for me! Svāhā!

4.­6

Having completed the procedure of the preliminary practice as before, one should drink three handfuls of incanted water with salt in the three periods of the day. Whoever’s name one includes, that person will become enthralled.

One should mix equal amounts of salt and black mustard seed and offer them in a homa offering. Whoever’s name is used in the offering, that person will become enthralled. [F.12.b]

Fifty-Fourth Mantra
4.­7

oṁ kurukulle svāhā |

Oṁ, svāhā to Kurukullā! [S21]

4.­8

This is the heart mantra of the venerable noble Tārā. Its invincible power in the activity of enthralling the three worlds is known far and wide.

One should, while absorbed in the absorption mentioned previously, recite the mantra 100,000 times for each syllable. Later, the person to whom one gives flowers, incense, unguents, fragrant powders, or betel will become enthralled.

4.­9

By censing oneself with a pleasant-smelling incense, one will be adored by everyone. If one offers a homa of red flowers, the person whose name one uses in the homa will become enthralled. If one incants food and drink, whoever it is given to will become enthralled. To enthrall an important person, one should offer white mustard seeds in the fire. Later, on an auspicious lunar day, during an auspicious asterism, etc., one should make offerings to her, the Blessed One. Then one should draw a circle with sixteen divisions in the form of a lotus with petals. One should draw it on birchbark or cloth using saffron, bovine orpiment, resin, etc. In the center of the circle, one should write both the name of the target and that of the practitioner.91 On the petals, one should write the four syllables ku ru ku llā in combination with the target’s name only.92 On the outside, one should surround this with a threefold circle of oṁ syllables using a red cord and insert the drawing into the heart of an effigy made of beeswax. Then, while heating up the effigy over the embers of cutch tree wood at the three junctions of the day, one should draw the effigy’s feet toward oneself. Whether one is enthralling a man or a woman, one should pierce the feet with a copper needle and heat them. The target will become enthralled.

4.­10

One should visualize the wind maṇḍala arisen from the syllable yaṁ. Above it, one should visualize the target with disheveled hair, naked, and with a noose tied around his neck. One should pull him by the chest with a hook and draw him by means of the mantra which has the force of the wind. As he is visualized prostrate at the practitioner’s feet, all that one wants from him can be accomplished. With dedicated practice, one will be able to draw even material objects93 into one’s presence by mere concentration. [F.13.a]

4.­11

One should place the mantra in the center of a bowl of ghee, honey, and sugar-candy and, in the three periods of the day, offer flowers and other things to it while reciting the mantra. Then one will enthrall whomever one wishes.

One should make a lamp wick with fibers of white lotus and put lampblack into a dish of unbaked clay along with clarified butter from a brown cow. By applying this lampblack, incanted 108 times, to one’s eyes, one will be adored by everyone.

In the ancestors’ grove,94 one should collect lampblack from a wick made of white lotus fibers burning inside a human skull with human fat. This should be done at night on the eighth or the fourteenth day of the waning moon. By anointing one’s eyes with this lampblack, one will be adored by everyone.

Fifty-Fifth Mantra
4.­12

amale vimale kuṅkume samayena baddho ’si | bindūn bindūn icchayā devo varṣati vidyotayati garjati garjati | vismaya­mahā­rāja samāyita vardhayita hūṁ | devebhyo manuṣyebhyo gandarvebhyo śikhi­graha­deva ānandasya grahaṇāyāgama­nāyākramaṇāya95 juhomīha svāhā |

4.­13

In the pure and stainless saffron, you are bound by your pledge. The god rains raindrops, raindrops, as he pleases. He sends lightning and thunder. O amazing great king! May he bring prosperity and growth! Hūṁ! [S22] O god of comets and planets, I now offer an oblation to gods, humans, and gandharvas, for the seizing, the coming, and the traversing of happiness,96 svāhā!

4.­14

With this king of mantras one should perform the preliminary ritual. Then, in the center of a house yard, one should smear cow dung and delineate the altar space.97 One should spread darbha grass there and set it alight. Next, one should take 108 flowers of the giant milkweed shrub and, repeating the mantra, offer the flowers one by one in the fire. Then one summons the woman or man one desires.

4.­15

An intelligent person, knowing what is described here, should treat it with respect.98

This was the fourth chapter in the “Great Sovereign Tantra of Siddhaikavīra.”


4.­16

Here ends the “Great Sovereign Tantra of Siddhaikavīra.”


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.­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).
n.­89
Tib. omits “red garlands.”
n.­90
Translation based on the Tibetan. The Sanskrit suggests “figurines made of salt.”
n.­91
Tib. only mentions the name of the target.
n.­92
Skt. omits “only.”
n.­93
The Sanskrit word is piṇḍa, which means a lump of any solid material. Tib. says “the sky.”
n.­94
Tib.: “in a cemetery.”
n.­95
Grahaṇāyāgama­nāyākramaṇāya is a conjectured reading. In the manuscripts we have grahaṇīyāgama­nāyākramaṇīya.
n.­96
Perhaps a metaphor is intended here: it is the function of the god of comets and planets to control the seizing (i.e., eclipsing), coming, and traversing of heavenly bodies, but here he is meant to apply this function to the “movements” of happiness. The grammar, however, is not very clear.
n.­97
Instead of “delineate an altar,” Tib. has “shape it into a square.”
n.­98
Based on the Tibetan, which is glossed by Jamyang Khyentse Wangpo: “An intelligent person who takes pleasure in benefitting others, knowing merely from reading [this text] the mantras that are to be found in it, should practice them with respect.” The Sanskrit could be interpreted as, “When they see things accomplished, skillful ones should feel respect.”

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.­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.­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.­11

Bhṛkuṭī

Wylie:
  • khro gnyer can
Tibetan:
  • ཁྲོ་གཉེར་ཅན།
Sanskrit:
  • bhṛkuṭī

Along with Tārā, a female deity visualized in the sādhana of Lavaṇāmbha.

Located in 1 passage in the translation:

  • 4.­3
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.­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.­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.­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.­35

human fat

Wylie:
  • snum chen po
Tibetan:
  • སྣུམ་ཆེན་པོ།
Sanskrit:
  • mahātaila

In this context, a ritual object used in rituals of enthrallment.

Located in 1 passage in the translation:

  • 4.­11
g.­36

human skull

Wylie:
  • ka pa chen po
Tibetan:
  • ཀ་པ་ཆེན་པོ།
Sanskrit:
  • mahākapala

Located in 1 passage in the translation:

  • 4.­11
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.­53

Kurukullā

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • kurukullā

Goddess invoked in the rites of enthrallment.

Located in 3 passages in the translation:

  • i.­3
  • i.­11
  • 4.­7
g.­55

Lavaṇāmbha

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • lavaṇāmbha

“Salty water,” epithet of Avalokiteśvara; invoked in the rites of enthrallment.

Located in 4 passages in the translation:

  • i.­11
  • 4.­2
  • 4.­5
  • g.­11
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.­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.­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.­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.­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.­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.­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.­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.­122

Vajratīkṣṇa

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

“Diamond-sharp,” epithet of Mañjuśrī.

Located in 2 passages in the translation:

  • 3.­1
  • 3.­41
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-4.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-4.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-4.Copy

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