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སྟོང་ཆེན་མོ་རབ་ཏུ་འཇོམས་པ།

Destroyer of the Great Trichiliocosm

Mahā­sāhasra­pramardanī
སྟོང་ཆེན་མོ་རབ་ཏུ་འཇོམས་པ་ཞེས་བྱ་བའི་མདོ།
stong chen mo rab tu ’joms pa zhes bya ba’i mdo
The Sūtra “Destroyer of the Great Trichiliocosm”
Mahā­sāhasra­pramardanī­nāma­sūtra

Toh 558

Degé Kangyur, vol. 90 (rgyud ’bum, pha), folios 63.a–87.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ
  • Bandé Yeshé Dé
  • Surendrabodhi
  • Jñānasiddhi
  • Śākyaprabha

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 1.5.29 (2025)

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgments
i. Introduction
tr. The Translation
+ 2 sections- 2 sections
1. Destroyer of the Great Trichiliocosm
c. Colophon
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan and Sanskrit Texts
· Secondary Sources
g. Glossary

s.

Summary

s.­1

Destroyer of the Great Trichiliocosm is one of five texts that together constitute the Pañcarakṣā scriptural collection, popular for centuries as an important facet of Mahāyāna-Vajrayāna Buddhism’s traditional approach to personal and communal misfortunes of all kinds. Destroyer of the Great Trichiliocosm primarily addresses illnesses caused by spirit entities thought to devour the vitality of humans and animals. The text describes them as belonging to four different subspecies, presided over by the four great kings, guardians of the world, who hold sovereignty over the spirit beings in the four cardinal directions. The text also includes ritual prescriptions for the monastic community to purify its consumption of alms tainted by the “five impure foods.” This refers generally to alms that contain meat, the consumption of which is expressly prohibited for successful implementation of the Pañcarakṣā’s dhāraṇī incantations.


ac.

Acknowledgments

ac.­1

Translated by the Dharmachakra Translation Committee under the guidance of Chökyi Nyima Rinpoche. The translation was produced by James Gentry, who also wrote the introduction. Andreas Doctor compared the translation with the original Tibetan 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

Destroyer of the Great Trichiliocosm is the first scripture in a series of five; the other four texts are The Great Peahen, Queen of Incantations (Mahā­māyūrī­vidyā­rājñī, Toh 559),1 The Noble Great Amulet, Queen of Incantations (Mahā­pratisarā­vidyā­rājñī, Toh 561), The Sūtra of Great Cool Grove, (Mahāśītavana, Toh 562),2 and Great Upholder of the Secret Mantra (Mahā­mantrānudhāraṇi, Toh 563).3 Together these scriptures have been apotheosized in the Mahāyāna tradition as five goddesses known collectively as the Pañcarakṣā, or the “Five Protectresses.” In the Tibetan tradition this collection is known by the moniker gzungs chen grwa lnga, “The Fivefold Great Dhāraṇī.” In the Degé Kangyur collection these texts constitute 49, 60, 43, 25, and 12 folios respectively, making a total of 189 folios.

i.­2

Tibetan redactors of Kangyur collections have catalogued this set of five texts together within the final Action (kriyā) tantras section of the “tantra collection” (rgyud ’bum) division. Indeed, these scriptures do contain elements‍—powerful incantations, an emphasis on external ritual hygiene and other material details such as auspicious dates, and so forth‍—that resonate with standard Kriyāyoga practice as understood in Tibet. Yet missing from nearly all these texts is any extensive mention of the contemplative visualization exercises, specialized ritual gestures (mudrā), elaborate maṇḍala diagrams, and initiation ceremonies so typical of full-blown Buddhist tantra. A close perusal of these five texts might then lead the reader to construe them as standard Mahāyāna texts with a preponderance of elements‍—magical mantra formulas, ritual prescriptions, pragmatic aims, and so forth‍—that only later coalesced and developed into a typically tantric practice tradition with its own unique set of view, meditation, and conduct. To complicate things further, the core of the Mahāmāyūrī, for one, is rooted in Indian Buddhist traditions that predate even the rise of Mahāyāna.4 The Mahāmāyūrī also appears as a remedy for snakebites in the earlier Mūla­sarvāsti­vāda-vinaya­vastu.5 This accords with Gregory Schopen’s general observation, based on inscriptional evidence, that “dhāraṇī texts were publically known much earlier and more widely than texts we think of as ‘classically’ Mahāyāna”.6

i.­3

Regardless of their bibliographical position in the Tibetan canon, the Five Protectresses have been among the most popular texts used for pragmatic purposes throughout the Mahāyāna-Vajrayāna Buddhist world. While it seems certain that these texts each developed independently and were only later combined into a five-text corpus, their popularity is attested by their eventual spread to Nepal, Tibet, Central Asia, China, Mongolia, Korea, Japan, and Indonesia (Hidas 2007: 189). In East Asia, the textual tradition associated with the Mahāmāyūrī in particular was instrumental in integrating Buddhist and indigenous notions of divine kingship.7 Moreover, the tradition of all five goddesses and their texts still occupies a place of central importance today in the Vajrayāna Buddhism practiced by the Newar population of the Kathmandu Valley in Nepal. Newar Buddhist communities of Kathmandu have even translated the texts of the Five Protectresses into the modern vernacular, based on which they continue to stage a number of annual rites for a broad range of pragmatic purposes.8 Newars often propitiate the Five Protectresses together by means of a five-section maṇḍala and other tantric elements that do not necessarily feature in the scriptures themselves. This tradition reflects a specifically tantric ritual treatment of the texts, which, judging by the presence of tantric sādhana practices associated with these five texts in the Tibetan Tengyur collections, had already developed by the time the Tibetan translations were executed. This helps account for why Tibetan redactors construed these five texts as belonging to the category of Kriyātantra, and not to the Dhāraṇī or Sūtra sections. Indeed, the Tibetan translation of the Mahāpratisarā reflects a recension of the Sanskrit text, which, Gergely Hidas suggests, “most likely served the better integration of this text into the Vajrayāna, changing the historical locus of the nidāna to a mythical Vajrayānic setting.”9

i.­4

The designation Five Protectresses denotes the set of five texts, the incantations presented therein, and the goddesses presiding over each. It is believed that all these texts, particularly their incantations, provide special protection against a wide range of illnesses and misfortunes for those who memorize, recollect, read, copy, teach, wear, or otherwise come into contact with them. Each text promises protection against specific misfortunes, with considerable overlap witnessed between the texts. Despite the pragmatic thrust of these scriptures, each text also contains numerous allusions to doctrinal notions. The range of effects described therein sometimes, though rarely, extends beyond the pragmatic sphere to include the purification of negative karma, deliverance from the lower realms, and even the attainment of buddhahood.


i.­5

Destroyer of the Great Trichiliocosm was translated into Tibetan under Tibetan imperial patronage sometime during the early ninth century by a translation team that included the translator-editor Bandé Yeshé Dé (ca. late eighth to early ninth centuries) and the Indian preceptors Śīlendrabodhi, Jñānasiddhi, and Śākyaprabha. The Degé edition, which forms the basis of this English translation, was re-edited several centuries later by Gö Lotsāwa Zhönnu Pal (’gos lo tsā ba gzhon nu dpal, 1392–1481), based on a Sanskrit edition that had been in the possession of Chojé Chaglo (chag lo tsā ba chos rje dpal, 1197–1263/64).

i.­6

The text primarily addresses illnesses caused by spirit entities, collectively referred to as graha or bhūta throughout the text, which are thought to devour the vitality of men, women, children, and animals. The text describes these graha or bhūta as belonging to four different subspecies of beings, each of which is presided over by one of the four great kings, guardians of the world, who hold spiritual sovereignty over the territories and resident spirit beings present throughout the four cardinal directions. According to the cosmology presented in the text, the great king Kubera (who is also called Vaiśravaṇa in some passages) dwells in the north, where he presides over the yakṣa variety of graha. The great king Dhṛtarāṣṭra dwells in the east, where he reigns over the gandharva grahas. The great king Virūḍhaka rules in the south, where his entourage consists of kumbhāṇḍa grahas. And the great king Virūpākṣa reigns in the west, where his entourage is nāga grahas. Each group of grahas, moreover, is responsible for a particular category of illness, with its own unique set of physical symptoms.

i.­7

The narrative of this sūtra revolves around Buddha Śākyamuni’s gradual dispensation of a series of incantations and rituals centered upon formulas intended to prevent violent grahas from striking, or to heal those already afflicted. These prescriptions unfold in the context of the Buddha’s conversations with the four great kings and the god Brahmā about their mutual concern to control the grahas after their boundless greed has plagued Vaiśālī and its Licchavi people with a natural disaster and an epidemic of cosmic proportions. The text also includes ritual prescriptions for the monastic community to purify their consumption of alms tainted by the “five impure foods.” This refers generally to alms that contain meat, the consumption of which is expressly prohibited for successful implementation of the dhāraṇī incantations. In this final section of the text all five Protectresses are mentioned, suggesting that Destroyer of the Great Trichiliocosm emerged only after the other four scriptures of the group, despite its position as first in the collection.

i.­8

This English translation is based primarily on the Degé edition, with close consultation of Yutaka Iwamoto’s (1937) edited Sanskrit edition, as obtained electronically through GRETIL: Göttingen Register of Electronic Texts in Indian Languages. When encountering variant readings between Tibetan and Sanskrit editions, we tended to select the Tibetan Degé readings and note the variations. This choice was made based on the profusion of variant Sanskrit witnesses that postdate the ninth-century Tibetan translation, and our own ignorance of the witnesses and criteria employed in the creation of Iwamoto’s edited Sanskrit edition.


Text Body

The Sūtra
Destroyer of the Great Trichiliocosm

1.

The Translation

[F.63.a]


1.­1

I pay homage to all buddhas and bodhisattvas!


1.­2

Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha, on the southern slope of Vulture Peak Mountain in the luminous grove of jewel trees, the domain of the Buddha, together with a large monastic assembly of 1,250 monks. This assembly included venerable Śāriputra, venerable Mahā­maudgalyāyana, venerable Mahākāśyapa, venerable Gayākāśyapa, venerable Nadīkāśyapa, venerable Ājñāta­kauṇḍinya, venerable Nandika, venerable Mahākātyāyana, venerable Bakkula, venerable Vāṣpa, venerable Koṣṭhila, venerable Vāgīśa, venerable Aśvajit, venerable Subhūti, venerable Suvāhu, venerable Aniruddha, venerable Uruvilvā­kāśyapa, venerable Revata, and venerable Ānanda, among others.

1.­3

At that time, the Blessed One and his monastic assembly were venerated, revered, honored, and worshipped by Ajātaśatru, king of Magadha, son of Vaidehī, who offered them clothes, food, bedding, medicine, and other material necessities. Just then, the earth shook tremendously, a massive cloud formation appeared, there was an untimely wind, strong hail began to fall, and a heavy rain fell from the massive cloud. Thunder roared and lightning flashed. Chaos erupted throughout the ten directions. A thick darkness then settled, such that the stars disappeared and even the sun and moon were dimmed. [F.64.a] No longer gleaming and luminous, they ceased to shine.

1.­4

With his pristine, divine vision, superior to that of humans, the Blessed One saw those frightening things occur in the city of Vaiśālī. He saw that villages belonging to certain Licchavi people of Vaiśālī were afflicted with elemental spirits. He saw that some of the village youth, astrologers, councilors, prime ministers, court members, servant men and women, laborers, messengers, and attendants were also afflicted with elemental spirits. He saw that the monks and nuns and the men and women with lay vows throughout the entire land of Vaiśālī were all frightened, looking up to the sky, and crying out in horror. They paid homage to the Buddha, the Dharma, and the Saṅgha. He saw that from among the brahmins and householders without particular devotion toward the Buddha’s teachings, some paid homage to Brahmā; some paid homage to Śakra; some paid homage to the guardians of the world; and still others paid homage to Maheśvara, Māṇibhadra, Pūrṇabhadra, Hārītī, the sun, the moon, the planets, the stars, or those spirits that dwell in mountains, forests, thickets, trees, rivers, fountains, ponds, pools, wells, and reliquaries. He saw that everyone was sitting and wondering, “How can we be freed from the peril of such a calamity?”

1.­5

The Blessed One then manifested a miraculous feat by which a sound was heard throughout all realms of the trichiliocosm, causing the world of gods, humans, and demigods to have faith and assemble. [F.64.b]

1.­6

At that point, Brahmā, master of the world; the gods of the Brahma realm; Śakra, lord of the gods; the gods of the realm of the Thirty-Three; the four great kings and the gods of their realm; the twenty-eight yakṣa generals; the thirty-two great yakṣa warriors; and Hārītī with her sons, together with their retinues, all with sublime complexions, used their respective complexions and powers to bathe Vulture Peak Mountain in bright light, like a pristine dawn once the night has passed. Approaching the Blessed One, they bowed their heads to his feet, sat to one side, then praised the Blessed One in verses of unified phrasing, cadence, and meter:


1.­7
“You shine with the luster of burnished gold,
Like the light of the full moon.
As stable as Vaiśravaṇa,
You are the source of all jewels.
1.­8
Lion-Like One, with your elephant-like gait,
You advance like an elephant in rut.
You are like a golden mountain,
Or an ornament made of gold from the Jambu River.
1.­9
Like the moon in a cloudless sky
Studded with stars,
You are adorned with sublime characteristics
In the midst of a śrāvaka assembly.
1.­10
This world with its gods
Comes to the Sage for refuge.
The time for safeguarding
The welfare of humans has neared!
1.­11
This sūtra, Destroyer of the Great Trichiliocosm,
Disclosed by the previous buddhas,
Is the supreme boundary that seals the area,
All the way to the ends of the surrounding mountains.
1.­12
We pay homage to you, heroic being!
We pay homage to you, supreme being!
To the great Sage, king of Dharma,
We pay homage with palms joined!”
1.­13

The Blessed One remained silent for a moment, then said to the four great kings, “Great Kings! It would be improper to think that your assembly could harm my assembly. That is because [F.65.a] it is in this world of humans that the Buddha has appeared, the sublime Dharma has been eloquently taught, and the Saṅgha has excellently practiced it. The seed planted from this has yielded buddhas, pratyekabuddhas, arhats, and śrāvakas in the world. Based on generating the roots of virtue with respect to them, beings of the world are born into any of the thirty-two divine realms. And kings, moreover, with their four-division army, become cakra-ruling kings with dominion over the four continents. They exercise righteous rule over the entire earth all the way to the oceans. They also come to possess a thousand sons, valiant, courageous, handsome in all respects, with the impetuousness of the power of great champions, who vanquish opposing groups and take possession of the seven kinds of precious substances. Thus, you should worry little about such a thing happening in this world.”

1.­14

Then, the great king Vaiśravaṇa arose from his seat, draped his upper robe on one shoulder, and knelt on his right knee. Bowing to the Blessed One with palms joined, he said to him, “Blessed One, we have houses, abodes, and estates, including villages, gardens, mansions, apartments, and residences scented with incense censers and strewn with flowers, with porticos, archways, and small windows. Everywhere is festooned with beautiful and bright multi-colored silk streamers and studded with bell and pearl lattice. There we dwell, surrounded by hundreds of thousands of girls, fully10 embroiled in the five sense pleasures. Venerable Blessed One, since we are intoxicated and thus remain without a care, our entourages venture out everywhere throughout the ten directions in search of food and drink. [F.65.b] They thus steal life force, harm, obstruct, murder, and take the lives of men, women, boys, girls, newborns, and animals.

1.­15

“We will reveal the physical characteristics of our own respective entourages before the fourfold retinue, in the presence of the Venerable Blessed One. There should be formed a magnificent image, along with a shrine, of the great king to whom a particular graha belongs. The patient should proclaim the name of that great king and scent with his own hand the image and the shrine with various fragrances. Having strewn the earth with flower petals and offered burning butter-lamps, the patient should then perform worship at that shrine.

1.­16

“The symptoms of being afflicted by a yakṣa graha belonging to my entourage, Venerable Blessed One, are as follows:


1.­17
“One laughs repeatedly and trembles,
Speaks incoherently, and is prone to anger.
One sleeps,
Or is in excruciating pain.
1.­18
“One constantly looks upward,
As though chasing the stars.
At night one is in ecstasy,
Constantly writhing and groaning.
1.­19
“There are mantra syllables for this,
So please listen to me, Lord of the World!

syād yathedam siddhe susiddhe satve are araṇe bale mahābale jambhe jaṭile akhane makhane khakhane kharaṭṭe kharaṅge haripiṅgale temiṅgile temiṅgile temiṅgile temiṅgile nimaṃgalye svāhā |

1.­20

“May my mantra syllables be fulfilled! May the name, power, sovereignty, and might of the great king Vaiśravaṇa bring me well-being! Svāhā!”


1.­21

Next, the great king Dhṛtarāṣṭra arose from his seat, draped his upper robe on one shoulder, and knelt on his right knee. Bowing to the Blessed One with palms joined, he said to him, “The symptoms of being afflicted by a gandharva graha from my entourage, Blessed One, are as follows: [F.66.a]


1.­22
“One sings and dances,
And also indulges in jewelry.
One is without avarice and speaks profusely,
Laughs, and is prone to anger.
1.­23
“One is thirsty, has red eyes,
And is constantly suffering with fever.
Unable to open one’s eyes,
One lies with face averted.
1.­24
“There are mantra syllables for this,
So please listen to me, Lord of the World!

syād yathedam akhe nakhe vinakhe bhandhe varāṅge capale vakhe vakhane akhiṇe nakhene vahule bhakhe bhagandale vaśe vaśavartīna svāhā |

1.­25

“Through the name, power, sovereignty, and might of the great king Dhṛtarāṣṭra, may I be free of all grahas and misfortunes! Svāhā!”


1.­26

Then it was the great king Virūḍhaka who arose from his seat, draped his upper robe on one shoulder, and kneeled on his right knee. Bowing to the Blessed One with palms joined, he said to him, “The symptoms of being afflicted by a preta kumbhāṇḍa from my entourage, Blessed One, are as follows:


1.­27
“One becomes afflicted with extreme thirst
And looks about with bewilderment.
One’s face turns red,
And one lies curled up on the ground.
1.­28
“One’s complexion becomes sickly and one’s body emaciated.
One’s hair and nails grow long.
One becomes filthy and malodorous.
One utters falsehoods and nonsense.
1.­29
“There are mantra syllables for this,
So please listen to me, Lord of the World!

syād yathedam khakhakhami khalane khalami kharāli kharali karakhe kaśani karaṭe kāli kāmini vivale vidheya­śayani­samavate śama śamini svāhā |

1.­30

“Through the name, power, sovereignty, and might of the great king Virūḍhaka, may all grahas and misfortunes be pacified for me! Svāhā!”


1.­31

The great king Virūpākṣa now arose from his seat, draped his upper robe on one shoulder, and kneeled on his right knee [F.66.b]. Bowing to the Blessed One with palms joined, he said to him, “The symptoms of being afflicted by a fine-winged nāga graha from my entourage, Blessed One, are as follows:

“One hiccups and pants.
Likewise, one’s breath becomes cold.
One perspires and drools.
One falls asleep repeatedly.
1.­32
“Full in complexion and strong,
Accordingly, one thrashes and runs about,
Bares one’s finger nails,
And throws oneself on the ground wailing.
1.­33
“There are mantra syllables for this,
So please listen to me, Lord of the World!

syād yathedam krakami kragamaṇi kragase krugraśe krakra śami kruśrumi kruśrume krukka krukluma kruge agale nagale samagale kuhume gume alake kaluke kalamale galale kalaṭake irimire dhire arugavati svāhā |

1.­34

“Through the name, power, sovereignty, and might of the great king Virūpākṣa, may I have well-being!”


1.­35

At this, the Blessed One sounded a lion’s roar before the whole assembly:

“I, replete with the ten powers and emboldened by the four types of fearlessness, will perfectly roar out a great lion’s roar like the leader of the pack amid the assembly. I will turn the wheel of Brahmā.

“Only one can defeat Māra,
With his sentinels, troops, and mounts!
For the sake of protecting all beings,
Listen to me for all incantations!
1.­36

syād yathedam asaṅge khaṅgavate balavate balanirghoṣe śūre śūravatve vajrasme vajragame vajradhare stambhe jambhe dṛḍhasāre viraje vighośe varāgraprāpte araṇe araṇe dharmmayukte diśi vighuṣṭe svāhā |

1.­37

“May the name, power, sovereignty, and might of the Thus-Gone One bring me well-being! Svāhā!”


1.­38
Once the guardians of the world in the four quarters [F.67.a]
Heard the Buddha’s speech,
Frightened, petrified, and timid,
They sat down with palms joined.
1.­39
The gatherings of bhūtas that remained,
Frightened, bewildered, and panicked,
Fled throughout the ten directions,
Crying out with loud wails.
1.­40
Perceiving that, the great kings
Proclaimed three secrets:
“Wondrous! Incantation, great incantation,
That destroys the great trichiliocosm!
1.­41
“Hearing this speech of the Buddha,
The bhūtas have become frightened.
It is like a raging fire,
Or like a sword striking sesame butter.
1.­42
“The incantation disclosed by Gautama
Is like a razor blade.
Whoever disregards
That speech of the Sage, so eloquently uttered,
1.­43
“Will have his oldest son
Eliminated by Brahmā’s noose.
Ignite a blazing fire,
Scatter the water of the burnt offering
1.­44
“Above, below, and throughout the four directions,
Then take barley grains and white mustard seeds,
Combined with clarified butter,
And pour them into the fire.
1.­45
“If, upon hearing this eloquent utterance,
They do not quickly exclaim it,
They will be incinerated,
Like butter and white mustard seeds poured into a fire.
1.­46
“Threatened with the punishment of yakṣas,
They will not be well‍—
Large boils will form
On the right side of the rib cage.
1.­47
“Afflicted with a yakṣa illness,
They will contract white leprosy,11
And never travel
To the palace of Aḍakavatī.
1.­48
“They will not see the home
Of illustrious Kubera,
Nor find a seat
In the company of the bhūta assemblies.
1.­49
“In the circle of yakṣas,
They will be without food and drink.
1.­50
“Any yakṣa that does not heed
This sūtra, Destroyer of the Great Trichiliocosm,
Will incur the wrath of Vajradhara,
Who will split open his forehead,
Cut out his tongue
With a jagged knife,
Cut off his ears and nose
With a sharp knife, [F.67.b]
Cut out his brains
With a circular saw,
And pulverize his heart
With a sledgehammer.
Warm pus and blood
Will flow from his mouth.
1.­51
“Through the punishment of the noose incantation,
They will perpetually wander in saṃsāra.
They will keep on cycling just there,
In the cyclic existence of the yakṣa world.”
1.­52
Each of the glorious great kings
Then went to one of the four directions.
Clad in the armor of Dharma,
They sat on fine thrones.
1.­53
Dhṛtarāṣṭra was in the east,
Virūḍhaka in the south,
Virūpākṣa in the west,
And Kubera in the north.
1.­54
When the great kings,
Radiant with glory and splendor, had thus departed,
The omniscient teacher
Floated up, suspended in space.
1.­55
There, on a vajra seat,
In a mansion emanated by Brahmā, he took his seat.
Then, Brahmā, Great Brahmā,
Standing with palms joined, paid homage:
1.­56
“Glorious One, you are like a golden mountain,
Or a golden sacrificial post.12
You are like a lotus flower in full bloom,
Or the king of sal trees in blossom.
1.­57
“Like the sun, or the full moon,
Surrounded by stars,
The Sage, with his golden complexion,
Is replete with sublime characteristics.”
1.­58
When Brahmā, Forefather of the World,
Had thus praised the Light of the World,
In front of the Lord of the World,
He addressed the guardians of the world:
1.­59
“The entourages of the guardians of the world
Have not received the instruction,
Because from it emerge buddhas
And pratyekabuddhas.
1.­60
“Śrāvakas are born from it,
And gods, too, are born from it.
Brāhmans, who have mastered the six branches of Vedic learning,
Are also born from it.
1.­61
“So are distinguished sages
And mendicant brāhmins.
Humanity is being tormented
From your lack of concern.”
1.­62
When they heard Brahmā’s speech,
The guardians of the world said:
“It is so, Great Brahmā!
It is so, Great Sage! [F.68.a]
1.­63
“We will purify all this,
As far as the ocean,
Shaking Mount Sumeru
And overturning the earth!
1.­64
“With lasso, tight and sturdy,
We will bind
The sun, the moon, the winds,
And all the stars!
1.­65
“We will forever eliminate
Even the quarters of those
Who are wicked
And do the world no good.
1.­66
“This world with its gods
Complains on account of the bhūtas.
The bhūtas harm human beings
And endanger them.
1.­67
“The mantra holders show
That anyone who transgresses
Mantras, medicines, or incantations
Is defeated.
1.­68
“Having threatened them thoroughly with punishment
We will now speak
Before the Lord of the World
To our retinues that transgress the incantation.
1.­69
“We will now mete out the punishment‍—
The sūtra manifested by Brahmā‍—
To those in the circle of bhūtas
Who did not obey when it was uttered.”
1.­70
They bowed to the feet of the Buddha
And glanced at one another.
Then, on four golden chariots,
Fit for all tasks,
1.­71
With wheels with a thousand spokes,
And studded with the seven types of precious substances‍—
Beryl, gold, and silver,
Pearl and crystal,
1.­72
Ruby and emerald‍—
They miraculously took to the sky.
The kings, seated there,
Arrived within the circle of bhūtas.
1.­73
They dispatched all the yakṣa generals
To the four directions, saying:
“Strew the ground
With gold dust and flowers.
1.­74
“Then, fasten sticks, cords, and nooses
To the necks of all the bhūtas
Present throughout the lands
And bring them here!
1.­75
“The sublime sūtra
Destroyer of the Great Trichiliocosm,
Heard as far as the Brahma worlds,
Is pondered by all gods.
1.­76
“Yakṣas and rākṣasas are vanquished
By the body of The Great Trichiliocosm.” [F.68.b]
1.­77
When the yakṣa generals
Heard Kubera’s words,
They went throughout the four directions.
They called out loudly to the guhyakas:
1.­78
“O Sage! May the assemblies of bhūtas in the east,
Twenty-eight bhūtas,
Grahas born from gandharvas,
Obey me!
By means of the sūtra noose
They are all bound by the five fetters!13
1.­79
“O Sage! May the assemblies of bhūtas in the south,
Twenty-eight bhūtas,
Grahas born from kumbhāṇḍas,
Obey me!
By means of the sūtra noose,
They are all bound by the five fetters!
1.­80
“O Sage! May the assemblies of bhūtas in the west,
Twenty-eight bhūtas,
Grahas born from nāgas,
Obey me!
By means of the sūtra noose,
They are all bound by the five fetters!
1.­81
“O Sage! May the assemblies of bhūtas in the north,
Twenty-eight bhūtas,
Grahas born from yakṣas,
Obey me!
By means of the sūtra noose,
They are all bound by the five fetters!
1.­82
“The six hundred million yakṣas
In the court of Sañjaya,
He Who Is Born by Men,
The oldest son of Kubera,
Are bound by the five fetters,
And brought forth with the sūtra noose.
1.­83
“The six hundred million yakṣas
In the court
Of Kubera’s second oldest son,
Known as Janaka,
Are bound by the five fetters,
And brought forth with the sūtra noose.
1.­84
“The six hundred million yakṣas
In the court
Of Kubera’s third oldest son,
Whose name is Mahāgraha,
Are bound by the five fetters,
And brought forth with the sūtra noose.
1.­85
“The six hundred million yakṣas
In the court
Of Kubera’s fourth oldest son,
Whose name is Kalaśodara,
Are bound by the five fetters,
And brought forth with the sūtra noose.
1.­86
“The six hundred million yakṣas
In the court of the great god Maheśvara,
The Four-Armed One, Mahābala, [F.69.a]
Are bound by the five fetters,
And brought forth with the sūtra noose.
1.­87
“Once all the bhūtas have arrived
On the mountain that destroys bhūtas,
They ponder this incantation,
The source of all incantations.
1.­88
“Since this severely strict punishment
Was uttered by all buddhas,
We all respectfully
Go to Gautama for refuge!
1.­89
“You should firmly obey this,
And everything will vanish!”
1.­90
Then, all of a sudden
The assemblies of bhūtas arrived.
Through the noose incantation
Billions of yakṣas were summoned‍—
1.­91
Those that dwell
On mountains and precipices,
In oceans and lakes,
In rivers, cascades, and springs;
1.­92
Those that dwell in parks and mansions,
In gardens and forests,
In shrines and towns,
And at tree trunks;
1.­93
Those that dwell at town gates and in villages,
In cities and countries,
In royal palaces and doorways,
And in mansions;
1.­94
Those that dwell in maṇḍalas and charnel grounds,
And likewise, in temples,
At borders, and in customs houses,
Empty houses, and wild places;
1.­95
All the yakṣas were summoned from above and below,
The four directions, and all intermediate directions.
1.­96
Some played clay drums,
Others played gargara drums.
The Mahābalas played
Lutes, flutes, and small kettledrums.
1.­97
As they played these instruments,
Sang songs, and danced, they summoned
Indra, Soma, and Varuṇa,
Bharadvāja and Prajāpati,
1.­98
Vikala14 and Lohitākṣa,
Himavat and Supūrṇaka,
Candana and Kāmaśreṣṭhī,
Maṇikaṇṭha and Nikaṇṭhaka,
1.­99
Prajāguru,
The divine son Mātali,
The gandharva Citrasena,
Nararāj, Jinarṣabha,
1.­100
Likewise the one named Pañcaśikha,
Tumburu [F.69.b] and Sūryavarcasa,
Śaila and Asiputra,
Viśvāmitra and Yaśodharā,
1.­101
Āḍavaka and Sumanas,
Śūcīkarṇa and Darīmukha,
Pañcālagaṇḍa and Sumukha,
All with their sentinels, troops, and mounts,
1.­102
The gods, nāgas, and gandharvas,
Yakṣas, rākṣasas, and asuras,
The unmādas that return every third day,
Fevers that recur every fourth day,
1.­103
And all the wicked yakṣas and rākṣasas,
Harmful to the world,
Present throughout the four directions.
1.­104
Bound by the five fetters,
They stood with palms joined
And addressed the Lord of the World:
1.­105
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage to you with palms joined!
Homage to you, king of Dharma!
1.­106
“Running before them
Are bhūta yakṣas with large bodies,
Terrible ones with four arms,
With many feet, or one foot,
With four feet, or two feet,
With feet above and face below,
1.­107
“With many bodies and one head,
With one body and four heads,
With many eyes and half a body,
With one eye and twelve stomachs,
1.­108
“With the heads of ass, camel, and elephant,
With arms above and head hanging,
With weapons for teeth, arms, and feet,
1.­109
“Rākṣasas with copper hair and teeth,
Copper eyes and arms,
Copper hammers for feet,
Copper noses and mouths,
With hands and feet ablaze,
1.­110
“Ones that dwell inside the bodies of humans,
Hunchbacked, one eyed, and with boils,
With disfigured eyes and yawning mouths,
With bodies of sea monsters and tigers,
Monstrous, with gaping mouths,
Dangling lips, and curled fangs,
Wicked faces, wrinkled with wrath,
1.­111
“With swollen bellies and vase-shaped ears,
With hanging ears, or no ears,
With long arms and long ears,
Long noses and long hands,
1.­112
“With wizened bodies, long bodies,
And long hair, well adorned,
With thin feet and necks, [F.70.a]
Malodorous, and with gourd-shaped bellies,
1.­113
“With limbs like a sea monster’s,
Bellies like wooden pestles and hammers,
Eyes cocked up, big noses,
And bright red hair sticking straight up,
1.­114
“With big heads, necks like bows,
Wizened, hunchbacked, and with gourd-shaped bellies‍—
1.­115
“They poured down a rain of flaming sparks,
Shaking the peak of Mount Sumeru.
1.­116
“With complexions like trees, mountains, stones,
Or cloud masses,
The kumbhāṇḍas let out the horrific sounds
Of percussion music
With conch shells, kettledrums, clay drums, and large kettledrums.
1.­117
“With large throats, they brayed like donkeys.
They were black, yellow, and blue,
Or orange, as orange as fire,
With body hairs like needles and head hairs like swords.
1.­118
“Smeared red with blood,
They ran around,
Seizing and devouring
Human corpses.
1.­119
“With sharp teeth, red hands,
And lips spattered with blood,
They filled their hands
With half-eaten bodies,
And with kidneys, hearts, and other internal organs.
1.­120
“While devouring children,
They robbed embryos and creatures
Of the strength of their limbs.
With the bodies of skeletons,
They terrorized many people.
1.­121
“Carrying human skins,
Filled with blood,
And smeared with potent poison,
They ran all around.
1.­122
“They scattered to the gates of the cities,
From house to house,
And disturbed the humors of wind, bile, and phlegm
Throughout the four directions.
1.­123
“All such graha kings
And terrifying beings
Assembled there
Are bound by the noose incantation.
1.­124
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!
1.­125
“Coursing throughout cities, towns, countries,
And the courts of royal palaces,
The horrible yakṣas steal luster.
Devoid of compassion, they drink blood.
1.­126
“They are large bodied and terrible,
Mighty and loud,
With ten necks and a thousand eyes,
Great grahas with red eyes.
1.­127
“Dispatching their retainers, [F.70.b]
They are terrifying, with weapons in their hands.
Some are carrying serpent nooses;
1.­128
“Those with four arms carry torches,
Knives, sticks,
And vajra spears.
Vanquishing fierce armies,
They bring terror everywhere.
1.­129
“Even all the gracious guhyakas
Dwelling in the locale of the wicked
Seize men, women, and others
In these worlds of humans.
1.­130
“Reveling in warm flesh and blood, they are protean‍—
Humans see the yakṣas
In the form of lions, tigers, or horses,
Buffaloes, cows, asses, camels,
Or elephants,
1.­131
“Bears, leopards, or jackals,
Dogs, foxes, or goats,
1.­132
“In the form of cats, rats, or monkeys,
In the form of rhinoceroses, boars, mongooses,
Fish, or turtles.
1.­133
“Some are seen in the form of otters;
Others are seen in the form of crows, owls, or cuckoos,
Vultures, falcons, or timitimiṅgila fish;
1.­134
“Still others are seen
In the form of peacocks, or swans,
Swans, curlews,
Or wild cocks.
1.­135
“Even as birds
They terrorize many people.
Some have the heads of humans
And the bodies of wild cocks, or asses.
1.­136
“Some attack with weapons;
Others manifest as disembodied.
Disturbed and driven by their wants,
They are draped in intestine garlands.
1.­137
“Stabbing with tridents,
They injure creatures.
Exclaiming horrid sounds,
Beings are tormented.
1.­138
“They manifest in various forms,
As many as there are types of creatures.
Some even hold mountains,
While others hold swords and disks.
1.­139
“Numbering in the hundreds of thousands,
Rākṣasas are threatened with clubs and abuse,
Their eyes are plucked out, their faces disfigured,
And their teeth are broken.15
1.­140
“Rākṣasas have their noses and ears severed,
Their tongues severed, and their faces wrinkled.
Their hands and feet are chopped off,
And their heads are cut off.
1.­141
“Seeking an opportunity,
They steal the luster of the wicked. [F.71.a]
They manifest as microscopic grahas
In the bodies of humans.
1.­142
“All those assembled
Between body hairs, in the body’s vital spots,
Or at the openings of wounds
Are also brought forth by the noose incantation.
1.­143
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!
1.­144
“Those that dwell on Sumeru, the king of mountains,
And likewise on the surrounding mountain range,
Those that dwell on Vulture Peak, Iśādhāra,
Gandhamādana, and Himavat,
1.­145
“Those that dwell on Pāṇḍava, Citrakūṭa,
And on the twin peaks of Nārada,
Those on the peak of Śrīparvata,
Risen to lofty summits,
1.­146
“All the gods and sages
Dwelling on all those mountains
Are displeased
And cry out with anguish.
1.­147
“Billions of gods
And trillions of gods
With fortunate, divine maidens
Join their palms.
1.­148
“Vemacitrin, Rāhula,
And Prahlāda have also assembled;
The trillions of asuras
And billions of asuras,
Along with their many daughters with supernatural powers,
All join their palms.
1.­149
“Supratiṣṭha, Sāgara,
And the nāga king Manasvin,
The nāga king Anavatapta,
And the pair Nanda and Upanandaka,
1.­150
“Vajramati, Vakṣunanda,
Gaṅgā, Nanda, Sindhu, Sāgara,
And Suparṇī, king of birds‍—
1.­151
“Who with millions
And billions of nāgas
Churn up the ocean‍—
They and their fortunate daughters
Join their palms.
1.­152
“Even the sun and the moon,
Surrounded by the stars,
Suvarṇavarṇa in Puṣpa,
Rabheyaka in Magadha,
Kāpili in Bharukaccha,
Prapuṇḍaka in Kośala,
1.­153
“Śūcīlomā in Bhadra,
Yaśodharā in Malla,
Vibhīṣaṇa in Pāñcāla,
And Lohitākṣa in Aśvaja,
1.­154
“Piṅgala in Avanta,
Kapilākṣa in Vaidiśa,
Kumbhodara in Matsa, [F.71.b]
And Dīrghila in Sūrata,
1.­155
“Pramardana in Gāndhāra,
Sūryamitra in Kambu,
And the sixteen ukta yakṣas
In the great countries.
1.­156
“The great yakṣa Vajrapāṇi,
The Dharma protector Prapuṇḍara,
Kapila, Sudarśana, Viṣṇu,
Piṇḍāra, and Karaśodara,
1.­157
“Kumbhīra, Sātyaki,
Pāñcika, and Jinarṣabha,
The great yakṣa Maheśvara,
Four armed and mighty,
1.­158
“Pramardana Śūrasena,
Powerful and mighty,
Yama and his servants,
And Māra with his army,
1.­159
“The yakṣa named Hari
Retaining an entourage of ten million yakṣas,
Śarita with her army,
And the yakṣiṇī Giridāri
With her army,
1.­160
“The majestic, terrific form
Known as Hārītī,
And Caṇḍā Caṇḍālikā
Surrounded by her five hundred sons,
1.­161
“Ākoṭā, Karkaṭī, Kālī,
Padumā, Padumāvatī,
Puṣpadantī, Viśālā,
And the rākṣasī Kharakarṇa,
1.­162
“Candana, Viṣṇula,
Haripiṅgalapiṅgala,
Kuñjara, Nāgadanta,
Girimitra, and Agradaṃṣṭraka,
1.­163
“The rākṣasī Bhadradantā,
Brahmilā, Viṣṇulā,
The yakṣa Hālāhala,
And the rākṣasa Vituṇḍaka‍—
1.­164
“Carrying spears, bows, and arrows,
They run around everywhere,
Harming and devouring
People, horses, cows, and deer.
1.­165
“Shaking the earth,
They dry up the groves;
Shaking the mountains,
They harm these beings.
1.­166
“Assembling from far and near,
They converged, summoned by the incantation.
1.­167
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
1.­168
When they had thus assembled
Before the Lord of the World,
King Vaiśravaṇa then said this [F.72.a]
To the Lord of the World:
1.­169
“The royal palace manifested
To the north of me
Is beautiful Aḍakavatī;
Thus I am its lord.
All the gods marvel over
The royal palace of Aḍakavatī.
1.­170
“Its high surrounding wall
Is studded with all precious materials.
It is sixteen leagues in height
And made out of gold.
1.­171
“Each of its four directional turrets
Is inhabited all around
By vajra-holding yakṣas,
With weapons manifested in their hands.
1.­172
“The royal palace
Is equipped with four gates:
The first gate is made of gold.
The second is made of silver.
1.­173
“The third is a crystal gate.
The fourth is adorned with gold.
Inside the city
Is a garden with flowers in full bloom.
1.­174
“Inside the city are various mansions
Made of the seven types of precious substances,
With trees of various jewels,
And the symphonic warbling of birds.
1.­175
“It is strewn with various flowers
And anointed with various perfumes.
It is adorned with the yakṣiṇī Vidhvaṃsaṇī
And with song and music.
1.­176
“I experience the most sublime happiness
There, in that circle of bhūtas.
My attendants there, moreover,
Are endowed with all the best attributes.
1.­177
“As beings that seek the Dharma and practice the Dharma,
They do not harm creatures.
1.­178
“Deprived of food and drink,
Other dreadful beings
Search about for the best sense pleasures,
And look everywhere throughout the four directions.
1.­179
“I will destroy
All of those hundreds of billions
Of yakṣas, rākṣasas, and bhūtas
That dwell at the city gates,
In gardens and forests,
Summoning them with the sūtra noose!
1.­180
“At the center of the royal palace
Is the dwelling place of the Dharma King,
Encircled by a cool pond
And shaded by sandal trees.
1.­181
“All around, for sixteen leagues, [F.72.b]
Mansions are formed.
The first is made of gold.
The second is made of silver.
1.­182
“The third is made of beryl.
The fourth is made of pure crystal.
The fifth is made of red pearl.
The sixth is made of emerald.
The seventh is made of ruby.
The eighth is made of all seven precious substances.
1.­183
“Hundreds of thousands of women
Adorned with many various pieces of jewelry
And garments
Inhabit each one of them.
1.­184
“They are learned in singing and playing musical instruments
And in artistic skills.
Enthralled and satiated
With such delights,
1.­185
“I am intoxicated there
With sweet drink and pleasures.
Thus, my attendants wander off
And wreak havoc throughout the ten directions.
1.­186
“Women and men,
And likewise boys and girls,
And infants in the womb are terrorized.
Those in the animal realms are also harmed.
1.­187
“The stars, the sun, and the moon,
And the terrible planets are harmed.
They steal grain, seeds, and fruit,
Flowers, medicine, food, and drink.
1.­188
“Stealing the splendor of human beings,
They make high beings low.
1.­189
“Whatever wars, fights, and strife
There are in the world,
All that is scorched, destroyed, slain, or split
Is an expression of bhūtas.
1.­190
“They conceal and reveal,
Turn back and confront,
Frighten and seek out,
And show hostility.
1.­191
“They cause nightmares
And cause harm to the slumbering.
Projecting clicking sounds from doorways,
They screech and devour.
1.­192
“They appear in the form of friends and relatives
And begin conversation.
They appear in the form of beautiful girls
And indulge their desires.
1.­193
“They appear in the form of the sun and stars,
And in the form of the moon.
Those detrimental to life
Appear in the form of wind and shooting stars.
1.­194
“They appear as frightening jackals and dogs, [F.73.a]
As many as the host of stars,
At the locales of trees
And shrines.
1.­195
“In the beautiful form of young men,
They shine and make the sounds of carriages.
At locations and on roads
They manifest various forms.
These yakṣas open the entrances
To cities and homes.
1.­196
“Seizing life force and body,
They gravitate toward bad pathways.
1.­197
“In various forms,
With various sounds
And various diseases,
They manifest illnesses in the body.
They falsely present the symptoms
Of all diseases.
1.­198
“They distort everything‍—
The nature of all that appears in the world
Is twisted by them.
Led forth by the sūtra noose,
They are all present here.”
1.­199
Then, Vaiśravaṇa arose,
And with palms joined said:
1.­200
“You with designs of wheels on your feet,
You are like a shining golden sacrificial post.
Illuminator of the world,
Great Sage, you are like fire!
1.­201
“Sixty-four thousand yakṣas
With terrible secret mantras
Dwell in the north
And perpetrate harm in the north.
1.­202
“In the presence of the Lord of the World,
I will pronounce their punishment:

syād yathedam khaṅge khaṅge khaṅga garbhe vicakṣaṇe cakra rājane candre capale pātāle bhīmavadavati kharāgre bhṛikuṭimukhe kuṭila­karāgre ekākṣi vargavati sāraṅgavati mārgavati gargavate citravati citrakānti |

“May I have well-being in the north! Svāha!
1.­203
“May Brahmā and Śakra,
The guardians of the world and Maheśvara,
All the yakṣa generals,
And Hārītī with her sons
Accept from me these flowers, incense,
And burnt offerings!
1.­204
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes! [F.73.b]
1.­205
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
1.­206
The great king Dhṛtarāṣṭra arose,
And with palms joined said:
1.­207
“You who are in full bloom, like a bouquet of flowers,
You with the voice of a kalaviṅka bird’s call,
Who resound with the sound like that of kokila birds and peacocks,
And like the roar of kettledrums and thunder,
1.­208
“Great Sage,
Sixty-four thousand yakṣas, rākṣasas, and gandharvas
Dwell in the east
And perpetrate harm in the east.
1.­209
“In the presence of the Lord of the World
I will pronounce their punishment:

syād yathedam dhāraṇi dhāraṇi pradhvaṃsani bhañjani prabhañjani vidhamaṇi kiṃpuruṣe śakale sārethe sāravati śūladhare śūladhāriṇi śuddhacaraṇe ghoṣavati śārāgre śānte |

“May I have well-being in the east! Svāha!
1.­210
“May Brahmā and Śakra,
The guardians of the world and Maheśvara,
All the yakṣa generals,
And Hārītī with her sons
Accept from me these flowers, incense,
And burnt offerings!
1.­211
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes!
1.­212
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
1.­213
King Virūḍhaka then arose,
And with palms joined said:
1.­214
“All-knower, all-seer,
Defeater of all proponents,
Dispeller of all doubts,
Leader of all worlds,
1.­215
“Sixty-four thousand
Kumbhāṇḍa pretapūtanas
Dwell in the south
And perpetrate harm
Against those who appear there.
1.­216
“In the presence of the Lord of the World,
I will pronounce their punishment: [F.74.a]

syād yathedam śānti śāravati kānti kāravati kiṃkarasi kiṃkarati kiṃkasikiriṇṭi kiṃrate kiṃvate dharaṇi dhavani bhūmi dhāriṇi himavati jyotiścaraṇe gālāgre |

“May I have well-being in the south! Svāha!
1.­217
“May Brahmā and Śakra,
The world protectors and Maheśvara,
All the yakṣa generals,
And Hārītī with her sons
Accept from me these flowers, incense,
And burnt offerings!
1.­218
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes!
1.­219
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
1.­220
King Virūpākṣa then arose,
And with palms joined said:
1.­221
“Great Cloud, Great Lion,
Greatest of the Great, Great Ocean,
Great Proponent, Great Hero,
Vanquisher of Great Armies,
1.­222
“Sixty-four thousand
Fine-winged nāga guhyakas
Dwell in the west
And perpetrate harm against those who appear there.
1.­223
“In the presence of the Lord of the World,
I will pronounce their punishment:

syād yathedam dharmivarāgre balavate balini viśāṅge vicaśi sāgare khārī kapali caṇḍāli kiriṇi nīrañjane vidhāriṇi vallamati avarṇavati acale |

“May I have well-being in the west! Svāha!
1.­224
“May Brahmā and Śakra,
The guardians of the world and Maheśvara,
All the yakṣa generals,
And Hārītī with her sons
Accept from me these flowers, incense,
And burnt offerings!
1.­225
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes! Svāhā!
1.­226
“Homage to you, heroic being!
Homage to you, supreme being! [F.74.b]
We pay homage with palms joined!
Homage to you, king of Dharma!”
1.­227
Then, Brahmā, Great Brahmā, arose,
And with palms joined said:
1.­228
“Pristine One, purified by Brahmā,
Master of all forms of knowledge,
Delighter of beings, king of physicians,
Healer of all worlds,
1.­229
“In the presence of the Lord of the World,
I will pronounce the punishment
For the yakṣas and rākṣasas
That dwell throughout the cardinal and intermediate directions,
And for the grahas that dwell
Deep underground, on the earth,
In between, and in the sky:

syād yathedam brahme brahma ghoṣe brahmasvare vajre vajraghoṣe vajradhare sthite sāre acale araṇe iṣaṇe arāṇete śūre varāgra prāpte sāgaravate |

“May I have well-being in all directions! Svāha!
1.­230
“May Brahmā and Śakra,
The guardians of the world and Maheśvara,
All the yakṣa generals,
And Hārītī with her sons
Accept from me these flowers, incense,
And burnt offerings!
1.­231
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes! Svāhā!
1.­232
“May all illnesses from wind, bile,
Phlegm, and their combination
Be quelled,
And may I be safe
From all perils and misfortunes! Svāhā!
1.­233
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
1.­234

At this point, the Blessed One thought, “The blessed buddhas have not come into the world for the sake of a single kingdom. The blessed buddhas have not come into the world for a single city, township, province, town, home, or being. Rather, blessed buddhas have come into the world for the sake of the whole world, with its gods, Māra, and Brahmā; [F.75.a] and for the sake of creatures, including mendicants and priests, gods, humans, and asuras‍—in the same way that a master physician, a healer learned in the field of medicine, appears in the world neither for a single kingdom, nor for a single land or being. Why so? It is thought that humans and non-humans could not be harmed wherever blessed buddhas were dwelling. Thus, I too should venture out to the big city of Vaiśālī. I will then secure the welfare of the populace in the big city of Vaiśālī and there perform buddha activities on their behalf.”

1.­235

So, sure enough, in the morning the Blessed One donned his robes, picked up his alms bowl, and came down from Vulture Peak Mountain together with 1,250 monks.

1.­236

Brahmā, master of the world, took five hundred divine parasols and offered them to the Blessed One on his right. Having made the offering, Brahmā sat, fanning the Blessed One with a chowrie.

1.­237

Śakra, lord of the gods, took five hundred divine parasols and offered them to the Blessed One on his left. Having made the offering, he sat, fanning the Blessed One with a chowrie.

1.­238

Each of the four great kings then took five hundred divine parasols and offered them to the Blessed One from behind. Having made the offering, they sat, fanning the Blessed One with a chowrie.

1.­239

Finally, the divine son Maheśvara, the twenty-eight great yakṣa generals, the thirty-two great yakṣa warriors, and Hārītī with her sons, all with their entourages, each took a divine parasol, offered it to the śrāvakas, then sat, fanning them with chowries. [F.75.b]

1.­240

Having received such accolades, respect, and reverence, the Blessed One came down from Vulture Peak Mountain together with the saṅgha of monks and set out for the city of Vaiśālī. From a distance the Licchavi people of Vaiśālī saw the Blessed One coming. He was handsome and inspiring, and his senses were stilled. His mind was serene, his sense faculties were restrained, his mind was temperate, and he had attained the perfection of sublime tranquility. His sense faculties were isolated and withdrawn. He was as well trained as an elephant, and as lucid, limpid, and clear as a lake. His body was adorned with the thirty-two characteristics of a great being, and he was ornamented with the eighty fine marks. He had the body of a thus-gone one, bedecked like the king of sal trees. Like the sun, he emitted a profusion of light rays everywhere. He was like a conflagration raging atop a mountain peak in the middle of a dark night, and brilliant and shining like a golden mountain.

1.­241

As soon as the Licchavi people of Vaiśālī saw the Blessed One, they gained faith in him. With faith they swept, anointed, cleansed, and strewed with flowers the path on which the Blessed One was traveling to the great city of Vaiśālī. Having decorated the road with various silk wreaths, bells, parasols, standards, and banners, and having scented it with various incenses and perfumes, they approached the Blessed One and bowed at his feet.

1.­242

Then, with his stainless hand, radiating hundreds of light rays, tender and smooth, shining brighter than the rays of the sun, adorned with the signs of past virtuous conduct, as soft as the bulb of a lotus flower, and whose palm had the design of a thousand-spoked wheel, the Blessed One stroked the heads of the Licchavi people and instructed them.

1.­243

Reaching the great city of Vaiśālī, the Blessed One [F.76.a] stepped across the city threshold at midday. Looking throughout the four directions, he extended his golden arm, adjusted his upper garment, and said, “This queen of all incantations, Destroyer of the Great Trichiliocosm, is a Dharma teaching that liberates from all grahas. It is the seal of many buddhas, as many perfectly awakened, thus-gone arhats as there are grains of sand in the river Ganges. Any monk or nun, or any man or woman with lay vows, who in the future worships the physical relics of the Thus-Gone One, even those as small as a mustard grain, and who receives, holds, reads aloud, teaches, and masters this teaching will never be afflicted by any fever, peril, harm, epidemic, assault, strife, fight, bondage, argument, dispute, or slander. Such a person will be unaffected by the painful karma arising from non-virtuous, evil deeds. Such a person will be unaffected by any harm doers.”

1.­244

Then, Brahmā, master of the world, asked the Blessed One, “Venerable Blessed One, what is the queen of secret mantras called Destroyer of the Great Trichiliocosm, the Dharma teaching that liberates from all grahas, the seal of the buddhas, as many perfectly awakened, thus-gone arhats as there are grains of sand in the river Ganges?”

1.­245

The Blessed One answered Brahmā, master of the world, “Brahmā, listen well and keep in mind what I am going to tell you!”

“As you say, Venerable One,” responded Brahmā, master of the world, to the Blessed One, and he paid attention as the Blessed One had instructed.


1.­246

The Blessed One then said to him:

syād yathedaṃ acale macale sāramacale prakṛtivarṇe pra­kṛti­nirghoṣe samantamukhe sthire sthāvare vighuṣṭe vighuṣṭaśabde pragalani sāraṅgame [F.76.b] sārāsute sāraṅgavate bale mahābale mahā­nirbhāse svāhā |”

1.­247

Concerning this he continued, “Bodily mindfulness, tranquility and insight, the three absorptions, the four bases of supernatural power, the four thorough relinquishments, the four foundations of mindfulness, the four concentrations, the four truths of the noble ones, the five faculties, the five powers, the six kinds of mindfulness, the seven aspects of awakening, the eightfold path of the noble ones, the nine successive stages of meditative equipoise, the ten powers of a thus-gone one, the eleven liberated sense fields, the twelve links of dependent origination, the twelvefold wheel of Dharma, the sixteen recollections of inhaling and exhaling the breath, the eighteen unique attributes of a buddha, and the forty-two letters‍—all this, Brahmā, is in the queen of incantations called Destroyer of the Great Trichiliocosm. This is the sūtra that delivers from all grahas, the buddha seal of as many perfectly awakened, thus-gone arhats as there are grains of sand in the river Ganges. It is the accomplishment of the Buddha, the accomplishment of the Dharma, and the accomplishment of the Saṅgha. It is the accomplishment of Brahmā, the accomplishment of Indra, the accomplishment of the guardians of the world, and the accomplishment of Īśvara. It is the accomplishment of the truth, the accomplishment of the path, and the accomplishment of dependent origination. It is the accomplishment of the moon, the sun, the planets, and the stars.

1.­248

syād yathedam sāle kasine vidharaṇi varāgra sāre āmarṣaṇi amoghavati secanakāli nakāli kāśikavati bharaṇi bharakaśakhe samanta­prāpte sāraprāpte stambhani stambhana­prāpte vajradhare svāhā |”

1.­249

Then, the Blessed One uttered these verses:16

1.­250
“In this world or beyond there is nothing‍— [F.77.a]
Not even a precious gem in the higher realms‍—
That equals the Thus-Gone One, the god of gods,
The supreme among humans.
Thus, he is called the most precious gem.
By this truth may there be well-being here!
1.­251
“There is nothing at all comparable to the Dharma
Of uncompounded, quiescent ambrosia‍—
The uncompounded ambrosia of extinction and dispassion
Discerned by the Sage of the Śākyas through his knowledge.
Thus, it is called the most precious gem.
By this truth may there be well-being here!
1.­252
“There is nothing comparable to the absorption
That perceives the vajra-like, non-dual path‍—17
The manifestation, in due order, of what is most desired,
The permanent accomplishment of the teacher’s absolute practice.
Thus, it is called the most precious gem.
By this truth may there be well-being here!
1.­253
“The eight great kinds of person praised
And called the four pairs,
Extolled as ‘venerable’ by the Thus-Gone One,
The incomparable person, the Great Sage,
Yield great fruits when offered to,
Like seeds planted in a fertile field‍—
This is called the most precious gem of the Saṅgha.
By this truth may there be well-being here!
1.­254
“Since those who strive with firm resolve
And enter Gautama’s teaching
Gain access to ambrosia,
Remove darkness, and attain nirvāṇa,
They are called the most precious gem of the Saṅgha.
By this truth may there be well-being here!
1.­255
“As soon as they connect with this vision,
Belief in the transitory collection,
Ethical discipline in the form of extreme austerity,
And doubt are simultaneously cast off,
And they see the truths of the noble ones.
Thus, they are called the most precious gem of the Saṅgha.
By this truth may there be well-being here!
1.­256
“With body, speech, or mind
They never produce the threefold evil deeds,
And even when they suddenly do, they do not conceal them,
And in that way, their view is not tainted with grasping.
Thus, they are called the most precious gem of the Saṅgha.
By this truth may there be well-being here! [F.77.b]
1.­257
“Just as a threshold beam planted in the ground
Is unmoved by winds from the four directions,
So are the members of the saṅgha of noble ones,
Who have insight into the highest path of the noble ones.
Thus, they are called the most precious gem of the Saṅgha.
By this truth may there be well-being here!
1.­258
“Those who cultivate with profound wisdom
The eloquently taught truths of the noble ones
And consider giving away even their own bodies
Never encounter the eight perils.
Thus, they are called the most precious gem of the Saṅgha.
By this truth may there be well-being here!
1.­259
“Just as a flame extinguished by the wind
Cannot be taken up and counted,
So do the offspring of the buddhas
Become indemonstrable
Once they have discarded all fetters.
Thus, they are called the most precious gem of the Saṅgha.
By this truth may there be well-being here!
1.­260
“May all sentient beings, moving or still, be well here!
And may they pay homage to the Buddha,
The supreme teacher, venerated by gods and men!
May there be well-being here today!
1.­261
“May all sentient beings, moving or still, be well here!
May they pay homage to the Dharma,
The peaceful dispassion venerated by gods and men!
May there be well-being here today!
1.­262
“May all sentient beings, animate and inanimate, be well here!
May they pay homage to the Saṅgha,
The supreme assembly venerated by gods and men!
May there be well-being here today!
1.­263
“May all sentient beings, moving or still,
Be well here!
1.­264
“May whatever bhūtas are assembled here,
All those that dwell upon the earth or in the sky,
Act always lovingly toward all creatures
And practice Dharma day and night!
1.­265
“By the truth that the Victorious One, having vanquished his foes,
Spoke truthfully, without falsehood,
May there be well-being here,
And may all be delivered from grave perils! Svāhā!
1.­266

syād yathedam dhire dhidhire bali­nirghoṣe balisvare sāravate stuti prastuti­prāpte ārave aranirghoṣe āravati acyute [F.78.a] balavate śūraprāpte sāraṃgame sūryavale sūrya­nirghoṣe svāhā |

1.­267

“Brahmā, this queen of incantations called Destroyer of the Great Trichiliocosm, which delivers from all grahas, is the buddha seal of as many perfectly awakened, thus-gone arhats as there are grains of sand in the river Ganges. It is the abode of the Buddha, the abode of the Dharma, and the abode of the Saṅgha. It is the abode of Brahmā, the abode of Indra, the abode of the guardians of the world, and the abode of Īśvara. It is the abode of great sages, the abode of the elements, the abode of the eyes, the abode of causes, the abode of spatial extension, and the abode of the teachings. It is the complete and perfect awakening of all buddhas. It is touched by śrāvakas, blessed by Brahmā, praised by Indra, revered by the world protectors, worshipped by Īśvara, extolled by the gods, and saluted by yoga practitioners. It delights scholars. It is praised by sages. It is adorned by priests. It is praised by the gods. It is cleansed by those who perform ritual ablutions. It is delighted in by the world of the four castes. It is the domain of all buddhas, the garden of pratyekabuddhas, the abode of sages, the nirvāṇa of śrāvakas, the abode of yoga practitioners, and the source of the qualities of awakening. It is the destroyer of afflictions. It uproots latent pains. It fully teaches the path of the noble ones. It opens the gates to liberation. It eradicates all beliefs in the transitory collection. It demolishes the mountain of pride. It dries the ocean of saṃsāra. It liberates all sentient beings who have fallen into the ocean of saṃsāra. [F.78.b] It severs Māra’s noose. It frightens Māra’s entourage. It scatters Māra’s spit. It overcomes the army of afflictions. It inducts one into the city of nirvāṇa.

1.­268

syād yathedam khaṅge khaṅge khaṅgeghoṣe uṣodhane sārathi prabhede vipulaprabhe saṃkarṭhaṇi vikarṭhaṇi viśagravate śuddhasādhani varuṇavate vāsa vibhūṣeṇe vesaṃgame paśupati puspagarbhe |

“May I and all sentient beings be safe from all perils, calamities, and misfortunes! Svāha!

1.­269

“This queen of incantations called Destroyer of the Great Trichiliocosm is the sūtra that delivers from all grahas. It is the buddha seal of as many perfectly awakened, thus-gone arhats as there are grains of sand in the river Ganges. It seals the world with its gods, humans, and asuras and poises it for the supreme city of nirvāṇa. For its sake, the previous perfect and complete buddhas‍—the fully awakened ones‍—as well as the pratyekabuddhas and śrāvakas are honored like parents, objects of veneration, and gurus. For its sake, chastity is practiced, discipline is observed, generosity is enacted, and the perfection of compassion is fulfilled. The attainment of awakening is accomplished. Māra is vanquished.”

1.­270

Then, paying homage to the Blessed One, Brahmā, master of the world, Śakra, lord of the gods, and the four great kings simultaneously, with a single thought and in the same cadence, said to the Blessed One:

“Ah! Incantation, great incantation,
Destroyer of the Great Trichiliocosm.
This buddha seal
Protects all sentient beings throughout the four directions.
1.­271
“We will impart the seal‍—
The sūtra Destroyer of the Great Trichiliocosm‍—
The seal that frightens all bhūtas
When stamped.
1.­272
“To humans who are hostile
And lack faith in this teaching [F.79.a]
We will pronounce the punishment‍—
The incantation manifested by Brahmā,
Revered by Śakra,
And sealed by the guardians of the world:
1.­273

syād yathedam kaliṅge bharade jautāgre jāmani siṃhavade sārāgraprāpte haṃsagāmini malini hule sihule sihuli sihuleme haham haham sudani varāgravati hastini nevaramita caṇḍale carame carāme carā carāre svāhā |”

1.­274

When this queen of incantations called Destroyer of the Great Trichiliocosm was being expounded, this great trichiliocosm shook, rumbled, trembled, and quaked in six ways. The yakṣas and flesh-eating rākṣasas throughout the four directions loudly proclaimed:

1.­275
“Alas, great suffering! Alas, calamity!
We assemblies of bhūtas are ruined!
We assemblies of bhūtas are totally ruined!
We are forever led by force!
1.­276
All the bhūta creatures,
Powerless, are today confronted.
Sitting on the ground,
Cowering and discouraged,
They toss and turn.”
1.­277

Then, the Blessed One transformed the ground into vajra, and the bhūtas fled throughout the four directions.

1.­278

The four great kings then manifested a great conflagration of flames throughout the four directions, and the bhūtas ran off into the sky.

1.­279

Brahmā, master of the world, then transformed the sky into metal, and the bhūtas ran off farther into the sky, suspended in the air at the height of seven palm trees.

1.­280

Śakra, lord of the gods, then brought down a rain of swords, arrows, spears, lances, javelins, trees, and mountains.

1.­281

At that time, the five thousand yakṣas who had assembled from everywhere in the universe, vanquished by the curse of the incantation, crazed and weakened by fever, fell to the Blessed One’s feet exhausted and said:


1.­282
“Mendicant Gautama, benevolent
And compassionate toward all beings!
Mendicant Gautama, please protect us!” [F.79.b]
1.­283

The Blessed One then embraced those guhyaka lords with love, and induced them to take up the bases of training.


1.­284
[They said:]
“Were we to disregard the seal,
We would travel the same course
As those who have killed their mother,
Killed their father,
1.­285
“Killed an arhat,
Divided the saṅgha,
Or hatefully
Drawn the blood of a perfected buddha.
1.­286
“Our heads would split into seven pieces,
Like the blossom of a basil shrub,
And afflicted with a yakṣa illness,
Our bodies would contract white leprosy.
1.­287
“Were we to transgress the queen of incantations,
The sūtra Destroyer of the Great Trichiliocosm,
Uttered by the victorious ones,
Things would not go according to our wishes.”
1.­288

Just then all the illnesses, perils, calamities, diseases, and disturbances raging throughout the city of Vaiśālī ceased. The yakṣas, rākṣasas, humans, and non-humans ventured out from their respective domains. Swans, parrots, myna birds, kokila cuckoos, peacocks, wild geese, jīvañjīva pheasants, and flocks of other birds all melodiously warbled. The kinnaras became free of physical ailments, like divine daughters. Jeweled utensils clanged without being touched. Kettledrums, conch shells, clay drums, small kettledrums, lutes, and flutes sounded right where they stood. Pomegranate trees, wood-apple trees, āmalakī trees, banyan trees, bodhi trees, plakṣa trees, kapittha trees, udumbara trees, sal trees, and tamāla trees all released their fragrances. A hundred thousand gods exclaimed, “Ah, Ah!” A rain of flowers fell from the sky, and the fragrances of non-humans manifested in the world.

1.­289

Then, with palms joined, the four great kings said to the Blessed One, “Venerable Blessed One! This Dharma teaching, the king18 of sūtras, Destroyer of the Great Trichiliocosm, is the buddha seal that delivers from all grahas. Whoever observes the bases of training, dons the saffron-colored robes, [F.80.a] and receives, holds, recites aloud, explains, masters, writes out, binds into a book, and wears it will be unaffected by any inauspicious phenomena, ranging from illness, peril, misfortune, disease, disturbance, fighting, contention, bondage, argument and dissension, and slander. They will overcome all harm.

1.­290

“Villages, towns, regions, the kingdom, crossroads, and homes should be cleansed of heaps of rubbish by one seeking to demarcate the kingdom’s borders, who has performed his ablutions, seeks the three white foods, abstains from the five impure foods, observes the bases of human training, possesses equanimity for all beings, and is adorned with fine garments and jewelry. The ground at the center of the king’s palace should be strewn with flower petals and scented with various fragrances. In the four directions should be placed four girls who have performed their ablutions. They should be well adorned and hold weapons in their hands. Each of them should also have a bell, and a jewel vessel.19 In the morning, when the sun has risen, the incantation should be read out loud, and the sūtra should be recited and chanted. It should be written out and fastened to the tops of large shrines, tall trees, and tall standards, and then worshipped for up to half a lunar month with various flowers and fragrances. It should be chanted once each day. Thus, the kingdom will be delivered. Thus, the villages, cities, regions, country, kingdom, palaces, sacred sites, temples, homes, fields, government offices, trees, orchards, meadows, gardens, cowsheds, and stables will be divested of heaps of rubbish. [F.80.b]

1.­291

“Khadira and jujube woods should be lit, the ground should be strewn with flower petals, and the porticos should be scented with various fragrances to the right and left. All seeds should be smeared with clarified butter and scattered to the four directions. Threads of various colors should be tied to the passageways. All the animals should be released and then rounded up again. The incantation should be chanted. It should be written out or bound into a book, fastened to some high place, and then worshipped. In front of the patient a buddha image, a buddha reliquary, or an image of Brahmā, Śakra, or the four great kings should be placed on a stool or on a casket20 and marked with the four seals.21 The three jewels should be worshipped with various flowers and fragrances, and in the names of Brahmā, Śakra, the four great kings, Maheśvara, the yakṣa generals, the yakṣa warriors, Hārītī, and so forth. ‘By their power, majesty, and might may I have well-being! May I be protected! May I be delivered from all illnesses!’ All of the patient’s food, drink, and medicine should be bestowed enchanted with this incantation.


1.­292
“When he attained perfect awakening,
The guardians of the world
Took four vessels from the four directions
And offered them to the Bliss-Gone One.
1.­293
“Having transformed them into one with his miraculous powers,
The teacher took into his hand
Ambrosia-like medicines
With that supreme divine vessel.
1.­294
“By these words of truth
May medicines be transformed into ambrosia!
1.­295
“The goddess Hārītī, too,
Took the auspicious divine substance of harītakī wood,
And offered to the teacher
Ambrosia-like medicines.
1.­296
“By these words of truth,
May the illnesses of the afflicted be removed!
May all their hardships be taken away!
May their medicines be transformed into ambrosia! [F.81.a]
1.­297
“By the majesty of the Buddha Vipaśyin,
The power of Śikhin,
The true words of Viśvabhū,
And the absorption of Krakucchanda,
1.­298
“By the wisdom of he who is known as Kanaka,
The supernatural power of Kāśyapa,
And the might of the Lion of the Śākyas,
May the medicines transform into ambrosia!
1.­299
“The medicines should be given
To the patient while he is facing east.
At that time, the following incantation
Should be placed in the palm of his hand and chanted:
1.­300

syād yathedam khaṭe khaṭe khaṭe khaṭevikhaṭi vimale vilambe bale balavati candre caraṇe amṛta­nirghoṣe svāhā |

1.­301
“ ‘May all illnesses‍—those born from wind,
Those born from bile, those born from phlegm,
And those from their combination‍—be destroyed!
May I always be well!’
1.­302

“As counteraction to interferences devised by kākhordas22 or vetāḍas, a man or a woman who has fasted for a single day and night and been ritually cleansed and well adorned should strew the ground with flower petals, scent it with various fragrances, light a fire from khadira and jujube woods, and scatter seeds throughout the four directions. The seeds should also be scattered into the fire. All roots and flowers should be wound into cords of various colors and fastened to swords, tridents, spears, and arrows. Many varieties of perfumed water should be mixed together and then poured into a large pot. The one who is afflicted by the kākhorda should be tied up with the cord and cleansed with the liquid from the pot. The cord should then be cut with a sword and tossed into the fire. This sūtra, Destroyer of the Great Trichiliocosm, should then be uttered:


1.­303
“ ‘By the power and majesty
Of the buddhas and pratyekabuddhas,
The śrāvakas of the buddhas,
Brahmā, Indra, and the guardians of the world,
1.­304
“ ‘The yakṣa generals and Īśvara,
The yakṣa warriors,
And Hārītī with her sons,
May the vetāḍa action be interrupted!
1.­305
“ ‘Gems are pierced by vajra, [F.81.b]
Firewood is burned by fire,
Clouds are scattered by wind,
And forests are dried up by the sun.
1.­306
“ ‘By the truth of these words
May the kākhorda actions be scorched!
With various fragrances and flowers
All evil is surely vanquished!
1.­307

tadyathā hume hume kakhali kakhali kharale juhvini javale harāgre hariṇi śāvari śānti prasānti svāhā dhāvani svāhā pradhāvani svāhā gāndharve svāhā pralaṅgani svāhā sarvakākhordakṛtavetāḍacchedani svāhā |

1.­308

“ ‘These mantra syllables cause all the deities23 to shear, eliminate, vanquish, and overcome all kākhordas, vetāḍas, medicinal herbs, mantras, poisons, and potions. Svāha!’


1.­309

“One who endeavors to be free of goiters, herpes, insanity, boils, blisters, rashes,24 and the drinking of poison should be ritually cleansed and well adorned, and say the following incantation while sitting on a fine seat:25


1.­310
“ ‘By the majesty of all the buddhas,
The majesty of the pratyekabuddhas,
The power of the arhats
And of all secret mantra holders;
1.­311
“ ‘By the wisdom of Śāriputra,
The supernatural power of Maudgalyāyana,
The vision of Aniruddha,
And the ascetic practices of Kāśyapa;
1.­312
“ ‘By the previous attainments of Kauṇḍinya,
The learning of Ānanda,
The benevolence of Brahmā,
And the supremacy of Śatakratu;
1.­313
“ ‘By the territories of the guardians of the world,
The power of Maheśvara,
The might of the generals,
And the supernatural splendor of Hārītī‍—
1.­314
“ ‘Through their might and majesty,
May poison be removed from me!
These are the secret mantra syllables
That remove and counteract poison:
1.­315

syād yathedam harigiśinakili ehere amare aṇḍare paṇḍare kaṭake keyūre hase hase hase khase khase khase kharaṅge marugahaṇe svāhā mumukṣa svāhā hile svāhā mile svāhā |

1.­316
“ ‘Boils, white leprosy, herpes,
Itches, blisters,
Blood blisters, and rashes‍—[F.82.a]
All seven are cured!
1.­317
“ ‘Desire, anger, and delusion:
These are the three poisons in the world.
The Blessed Awakened One is free of poisons.
Poison is eradicated by the majesty of the Awakened One!
1.­318
“ ‘Desire, anger, and delusion:
These are the three poisons in the world.
The Blessed One’s Dharma is free of poisons.
Poison is eradicated by the majesty of the Dharma!
1.­319
“ ‘Desire, anger, and delusion:
These are the three poisons in the world.
The Blessed One’s Saṅgha is free of poisons.
Poison is neutralized by the majesty of the Saṅgha!
1.­320
“ ‘Earth is the mother of poison.
Earth is the father of poison.
By these words of truth,
May my poison disappear!
1.­321
“ ‘May poison sink into the earth!
May poison return to the full vessel! Svāha!’
1.­322

“Then, one who wishes to be victorious in all skirmishes, fights, arguments, dissensions, and battles against opposing armies and enemies should first worship a large shrine. Then, he should recite the following queen of incantations, Destroyer of the Great Trichiliocosm:


1.­323
“ ‘Buddha defeated Māra,
And so the Dharma does to unrighteousness.
The Saṅgha defeats the non-Buddhists,
And Indra defeats the asuras.
The asuras defeat the moon,
And Vainateya the ocean.
1.­324
“ ‘Fire overcomes wood,
And water overcomes fire.
Wind overcomes clouds,
And vajra pierces gems.
1.­325
“ ‘The gods speak truthfully.
The earth abides truthfully.
The Buddha and the Dharma too are true.
May truth reign! Not deception!
1.­326

syād yathedam amṛte agrapuṣpe bahuphale nivāriṇi sarvārthasādhani aparājite varaṭe dharaṇi guhyāvarte gautame guptamati jambhani svāhā prajambhani svāha bala­prabhañjani svāhā jaye svāhā vijaye svāhā jaye vijaye svāhā |

“ ‘All opponents are defeated! All evil is vanquished!’”
1.­327

Then the omniscient teacher uttered these verses:

1.­328
“Akṣobhya, Vairocana, Avalokiteśvara,
Ratna, [F.82.b] Arci, Meru, Nemi, and Amitābha‍—
When the names of these vajra beings are continually upheld,
One will neither incur peril, nor be overcome.
1.­329
“Whoever recites the names of these eight powerful beings
For the sake of being safeguarded,
And thereby affords protection,
Will be physically unaffected by fire, poison, or weapon.
1.­330
“If the wicked should approach one,
Threatening to attack with weapons, like butchers,
If one recalls Lord Avalokiteśvara
The weapons will shatter to pieces and fall.
1.­331
“Even if they were to continue holding weapons,
Their arms would break and fall to the ground.
Nothing at all would happen to one’s body,
Aside from the effects of previous actions.”
1.­332

In unison, the gods then proclaimed this verse:

“Homage to you, the infinite experience of the awakened ones!
Homage to you, the sage who reveals the truth!
We will proceed henceforth, adhering to truth!
May all our actions bear fruit!”
1.­333

Then, Brahmā, Great Brahmā, arose, and bowing with palms joined said:

“I will pronounce the incantation
That benefits children‍—
This eloquently uttered incantation,
Destroyer of the Great Trichiliocosm.
1.­334
“I pay homage to the splendorous Buddha,
The king of Dharma, the illuminator,
Who first taught the incantation
In the world,
And to the exalted Dharma,
And the Saṅgha, the supreme assembly!”
1.­335

Having thus bowed down to the feet of the Buddha, Brahmā said:

“Buddhas, pratyekabuddhas,
The Buddha’s śrāvakas,
Sages, the guardians of the world,
All the varieties of gods‍—
All of them have only appeared
In this human world from this!
1.­336
“Great sage! There are yakṣas and rākṣasas here
That crave wombs,
But kings can neither see them, [F.83.a]
Nor even describe them.
1.­337
“They cause the senses
Of those who have not given birth to a child
Or those who are not pregnant
To become mad as man and woman unite.
1.­338
“They destroy the embryos of children
In the first week, or the first trimester.
They cause miscarriage,
And ensure that no placenta grows.
1.­339
“I will pronounce their names,
So please listen to me, Lord of the World!
1.­340
“Mañjuka, Mṛgarāja,
Skanda, Apasmāra, Muṣṭikā,
Mātṛkā, Jāmika,
Kāminī, and Revatī,
1.­341
“Pūtanā, Mātṛnandā,
Śakuni, Kaṇṭhapāṇinī,
Mukhamaṇḍiti, and Kālambā‍—
All of them course on the earth.
1.­342
“These fifteen grahas
Threaten children.
The signs and symptoms
Of how they possess children should also be described:
1.­343
“When a child is seized by Mañjuka,
The eyes roll back.
1.­344
“When a child is seized by Mṛgarāja,
There is severe vomiting.
When seized by Skanda,
A child moves by hopping (skanda).
1.­345
“When a child is seized by Apasmāra,
There are convulsions and groaning,
Frothing and drooling.
1.­346
“When seized by Muṣṭikā,
A child locks fists (muṣṭi) and fights.
When a child is seized by Mātṛkā,
There is laughing and moaning.
1.­347
“When a child is seized by Jāmika,
There is no interest in breastfeeding.
When seized by Kāminī,
A child lies sleepless in bed.
1.­348
“When a child is seized by Revatī,
The tongue is chewed with the teeth.
When a child is seized by Pūtanā,
There is coughing and crying.
1.­349
“When a child is seized by Mātṛnandā,
A variety of physical symptoms occur.
When seized by Śakuni,
A child becomes malodorous.
1.­350
“When a child is seized by Kaṇṭhapāṇinī,
The throat (kaṇṭha) is obstructed.
When seized by Mukhamaṇḍiti,
A child is afflicted with fever and diarrhea.
1.­351
“When a child is seized by Kālambā,
There are hiccups and panting.
1.­352
“I should now describe the forms
In which they frighten children:
1.­353
“Mañjuka is in the form of a cow.
Mṛgarāja resembles a deer. [F.83.b]26
Skanda is in the form of a young boy.
Apasmāra resembles a jackal.
1.­354
“Muṣṭikā is in the form of a crow.
Mātṛkā is in the form of a mother.27
1.­355
“Jāmika is in the form of a horse.
Kāminī is in the form of thunder.
Revatī is in the form of a dog.
Pūtanā is in the form of a pig.
1.­356
“Mātṛnandā is in the form of a cat.
Śakuni is in the form of a bird.
Kaṇṭhapāṇinī is in the form of a cock.
Mukhamaṇḍikā is in the form of an owl.
Kālambā is in the form of a bat.28
1.­357
“They terrorize children,
These wicked thieves of seminal fluid,
Threatening children.
1.­358
“Led forth by the sūtra noose,
They are summoned.”
1.­359
The great yakṣa general,
The gandharva called Candana,
Gave his letter and seal.
He sent these with a messenger, telling him:
“Go and summon
Those fifteen ferocious grahas!”
1.­360
Bound by the five fetters,
They were all instantly summoned.
1.­361
Then, with palms joined,
Great Brahmā said to the Lord of the World:
1.­362
“These bhūtas,
Destroyers of the seminal fluids of creatures, have come.
In the presence of the Lord of the World,
I will pronounce their punishment!
1.­363
“A woman who is childless,
Or pregnant,
Should, on the eighth and fourteenth days,
Observe the trainings, go for refuge in the sublime Dharma,
And worship well a reliquary.
1.­364
“Ritually cleansed and well adorned,
She should scatter mustard seeds on the ground,
And decorate the ground with flowers and fragrances.
She should surround the area
With threads of five different colors.
1.­365
“Waiting until midnight,
With mustard seeds placed on the top of her head,
Inspired by Brahmā, she should recite,
‘What was manifested by Brahmā.’29
1.­366
“The head of whoever transgresses this incantation‍—
The sūtra manifested by Brahmā,
Which brings benefit to young people
Up to twelve years of age‍—
Will split into seven pieces,
Like the blossom of a basil shrub.
1.­367

syād yathedam aṅge vaṅge bhaṅgini bhavane inande vinande sarali girigiri śavari garuṇi śaruṇi giri gavare locani roṣaṇi [F.84.a] lasani rocane alabhe agane alabhe talabhe prakarṣaṇe svāhā |

1.­368
“May there be well-being in the womb!
May the sense faculties develop perfectly!
May there be well-being while inside the womb!
May newborns not perish!
May there be well-being in the womb!
May there be timely birth!
1.­369
“It is said that multi-colored cords
And unbroken white mustard grains
Will protect them‍—
Long live the children!”
1.­370

Then, the omniscient teacher expressed these incantations:

“May those in the womb be protected!
May children have well-being!
1.­371

syād yathedaṃ bodhi bodhi mahābodhi bodhanumate phalini bahuphale śikṣa śikṣa sāravate sāgali durāsade dūrāgame śūraprāpte śūravate bhage bhagavate bhāgini nivāriṇi svāhā |”

1.­372
Then, the fifteen grahas,
Perpetual drinkers of blood,
Paid homage to the Lord of the World,
And with palms joined said:
1.­373
“Wherever this sūtra,
So eloquently spoken, happens to be‍—
Whether it be in villages, homes, or towns‍—
Children will not perish!
1.­374
“Obeying you, Great Sage,
We will follow accordingly!
Homage to the Blessed Buddha!
Homage to Brahmā!
1.­375
“May the mantra syllables be fulfilled!
May they be fulfilled!
May beings be delivered through the incantation!
May they be considered by Brahmā! Svāha!”
1.­376

The great king Vaiśravaṇa now draped his upper robe on one shoulder and, paying homage to the Blessed One with palms joined, said to him, “Venerable Blessed One, certain śrāvakas ought to receive, hold, teach, recite, and master this sūtra, Destroyer of the Great Trichiliocosm, and thereby strive to learn it well and strive in the worship of reliquaries with it. On the eighth, fourteenth, and fifteenth lunar days, they should perform elaborate worship at a reliquary and recite the incantation there. [F.84.b]. On the eighth lunar day people of the four great kings30 should reflect on that sūtra in the presence of the four kings. They should also recite the names of the four great kings. On the fourteenth lunar day they should reflect on it in the presence of the four great kings and recite their names. And on the fifteenth lunar day, they should reflect on the four great kings and recite their names.

1.­377

“The Blessed One’s śrāvaka who takes up, holds, teaches, recites, and masters this sūtra, Destroyer of the Great Trichiliocosm, benefits and cares for all creatures. Venerable Blessed One, we four great kings will ensure that he has no worries about procuring monk’s robes, alms, bedding, cushions, medicines for illness, and other necessary utensils. He will be honored by all beings. He will be venerated, revered, and worshipped by kings and ministers. He will be worshipped, moreover, by non-Buddhists, ascetics, priests, practitioners, mendicants, and among friends and foes alike. He will become a pure, faithful son or daughter of noble family.31 He will have a pure body, and pure food, adornments, bedding, cushions, and utensils. He will not meet with unfortunate states. He will not associate with bad companions. He will not encounter those who dwell in bad states. Whoever recollects32 this sūtra, Destroyer of the Great Trichiliocosm, before someone who has been seized by a bhūta graha ensures that the four great kings themselves guard, protect, and conceal him.

1.­378

“Venerable Blessed One, such is the great power of this sūtra, Destroyer of the Great Trichiliocosm, that whoever genuinely contemplates it inside their home for either a single night, or a single day, ensures that non-humans will not enter there for up to a single year. [F.85.a] He will be worthy of veneration by all assemblies of bhūtas. If even the four great kings show their faces when one holds this sūtra, Destroyer of the Great Trichiliocosm, how much more so will yakṣas, rākṣasas, and other ordinary beings? Why is that? It is because those who perform incantations in the world for the sake of healing sentient beings render these secret mantra syllables supreme, principal, exalted, sublime, profound, vast, authentic, impenetrable, and unique‍—it is the seal of the Dharma.”


1.­379
Then, Indra, The Thousand-Eyed One,
King of the Gods, Śacipati,
Paid homage with palms joined,
And said to the Lord of the World:
1.­380
“This incantation,
Which benefits all worlds, was eloquently spoken.
I will describe the incantation, the secret mantra,
In conjunction with medicinal substances.
1.­381
“Take śirīṣa flowers, the apāmārga plant,
Kaṭaka fruit, aloeswood,
Śaileya, eḍamañjiṣṭhā,
Sūkarī, markaṭī, and jayā,
1.­382
“Paripelava, rasa, vīrā,
Sāmaka, busā, tagara,
Sandalwood paste, costus root,
Nakha, kata leaves, marā,
1.­383
“Priyaṅgu, spṛkkā, rocanā,33
Mustard seeds, red arsenic,
Cinnamon, vacā, saffron,
And an unguent34 of asafetida mixed with leaves.
1.­384
“Mixing these together and making them into an ointment35
Delivers one from all harms.
When it is rubbed on the eyes
Of those afflicted with bhūtas,
It delivers those seized
By the vajra and thunderbolt arrows of bhūtas.
1.­385
“When it is smeared on a large tree,
Or on a large shrine,
Then whoever sees that spot
Will not be threatened by bhūtas, and
Bhūtas will not dwell there,
Nor will any other harm doer.
1.­386
“When it is applied
To kettledrums, conch shells,
Clay drums, and small kettledrums,
Then, wherever their sounds are heard,
The circles of bhūtas will be frightened. [F.85.b]
1.­387
“It should also be applied
To the wings of birds that circulate through villages.
Then, whatever place or direction
Those birds travel,
Bhūtas will not dwell there,
Nor will any other harm doers.
1.­388
“It should be tossed into springs, lakes, tanks,
Or anywhere else,
And there will be well-being and peace there,
For the distance of a league all around.
1.­389
“When one is in the midst of an enemy army
And weapons are falling,
It should be smeared on the vital points,
And one will easily escape.
1.­390
“When they drink or smear it on,
Those with goiters, hemorrhoids,
Rashes, or blisters, those with poisonous bites,
Or who drank poison will be delivered.
1.­391
“Should the body be smeared with it,
All kākhorda will be severed.
1.­392
“One will be free from all conflicts.
One will be delivered from contention with kings.
The unsuccessful will be successful.
The impoverished will become rich.
1.­393
“People without a son will acquire sons.
The poor will gain wealth.
One will accomplish the secret mantra
For as long as one continues to wear the incantation.
1.­394
“It produces the auspiciousness of peace
For those born as animals,
The fruits of trees,
Or anything else that bears the incantation.
1.­395
“Here are the secret mantra syllables,
Like the words of Indra:

syād yathedam akrame vikrame bhūtaghoṣe bhūtaṃgame dahani dhadhare dharavare dadhini nikhume khukhume khakha khakha sāraṃgame candre capale halime hale hāriṇi svāhā |

“May all my misfortunes from every quarter be pacified! Svāhā!”
1.­396
Then, Brahmā, Indra,
The guardians of the world, Maheśvara,
All the yakṣa generals,
And Hārītī with her sons
Joined their palms,
And said in one voice:
1.­397
“You radiate like a thousand suns.
You are as luminous as a full moon.
There has never been one like you
In this world of gods and men!
1.­398
“The destroyer of yakṣas and rākṣasas,
When well contemplated and well applied,
The incantation that guards kingdoms,
Called Liberator of Kingdoms,
Is the most sublime sūtra for protection
In the entire great trichiliocosm. [F.86.a]
1.­399
“Homage to you, heroic being!
Homage to you, supreme being!”
1.­400
Paying homage with palms joined,
They vanished right there.
1.­401

Then, at dusk, the Blessed One emerged from his meditative composure and said to the monks,

“Monks! Receive, hold, recite, teach, and master the sūtra called Destroyer of the Great Trichiliocosm! It will be for the long-term welfare, benefit, happiness, and comfort of the world with its gods!

1.­402

“Monks! If any of my monks were to tie a cord to a barren tree with this sūtra, Destroyer of the Great Trichiliocosm, then leaves, flowers, and fruits would grow on it. So it goes without saying what it can do for a body endowed with consciousness‍—unless, that is, the ripening of prior karma precludes it.”


1.­403

When the Blessed One had spoken, the monks then asked him, “The five great sūtras taught by the Venerable Blessed One are Destroyer of the Great Trichiliocosm, Great Peahen, Great Cool Grove, Great Amulet, and Great Application of Secret Mantra. Venerable Blessed One, you have instructed that these sūtras should be upheld by those who refrain from the five kinds of impure food.36 You have also said that we should take ordination and live on alms. However, Blessed One, there are very few alms that are unmixed with the five kinds of impure food. In this way, since there are many more that are mixed with the five kinds of impure food, how, Venerable Blessed One, should we conduct ourselves in this regard?”

1.­404

The Blessed One answered the monks, “Monks, it is precisely for this reason that, in order to protect oneself, one who holds the sūtra Destroyer of the Great Trichiliocosm should also hold the Dhāraṇī of the Unblemished Gem. In this way one should think of food as being agreeable when taking alms. [F.86.b] One should even consider food mixed with the five kinds of impure food as being unmixed with the five kinds of impure food. One should also consider all compounded phenomena as impermanent, impermanence as suffering, and suffering as selfless. Where are the five kinds of impure food? Who has the five kinds of impure food? Who eats the five kinds of impure food? No sentient being is perceived.

1.­405

“If alms are adulterated with the five kinds of impure foods, one should protect oneself on the eighth, fourteenth, and fifteenth lunar days. On those days, a girl of royal caste, who has been well cleansed, well adorned, and who has fasted for a day and taken the five precepts, should wind four red strings into a cord. Then, while the incantation is being recollected by a holder of the secret mantra, a knot should be tied in the cord. Next the cord should be cut with a new knife and burned. Then, the cord should be laid in a jewel or metal vessel filled with water, covered with flowers, and scented with various fragrances. This incantation should then be recited until the cord surfaces inside the vessel. The cord should then be tied to the wrist and the following should be recited:


1.­406
“ ‘Deceived by his priests,
Śrīgupta made an offering37
Of poisonous alms
To the protector, the Lion of the Śākyas.
1.­407
“ ‘Accepting it from him,
The teacher removed the poison and ate the alms.
Through these words of truth,
May food be transformed into ambrosia!
1.­408
“ ‘May Brahmā and Indra‍—
Lord of the gods and sovereign over the realm of the Thirty-Three‍—
The four guardians of the world,
Māṇibhadra, Maheśvara,
The rākṣasī Mahākālī,
And likewise Caṇḍa Caṇḍālinī‍—
1.­409
“ ‘All with fierce devotion
For Vipaśyin in his divinity,
Śikhin, Viśvabhū,
Krakucchanda,
Powerful in his divinity,
Kanakamuni, Kāśyapa,
And the Lion of the Śākyas‍—
1.­410
“ ‘Accept these flowers, fragrances,
And burnt offerings!
1.­411
“ ‘Thus satiated and revered, [F.87.a]
May they purify my food!
May they ensure that even food mixed with the five impure foods
Is unadulterated for me!
1.­412
“ ‘I will eat all the food,
Even what is mixed with the five impure foods!
1.­413
“ ‘May all adulterated foods
From all the collections of seeds
Enclosing the essential nutrients of the soil
Be unadulterated for me!
1.­414
“ ‘Just as the cord, cut and burned,
Was restored once more,
May adulterated foods likewise
Be made unadulterated for me!
1.­415

syād yathedam khakhame khakha khakha khukhume śime śime śihume śime śime svasti svasti svasti svasti mama śānte sārāgre |

1.­416
“ ‘Just as what is mixed with the five impure foods
Is eaten without being adulterated‍—
Just like the burned cord‍—
May this truth manifest!
1.­417

syād yathedam kalake kalale balani karuḍa ālāye agne saṃkrāmane svāhā |

1.­418
“ ‘I go for refuge to Buddha Vipaśyin, Śikhin,
The Thus-Gone One Viśvabhū, Krakucchanda,
Kanakamuni, Kāśyapa,
And fearless Gautama!
1.­419
“ ‘I worship the bodies of those seven supreme humans
With flowers and fragrances!
With body, speech, and devout mind,
I go to them for refuge!
1.­420
“ ‘May the gods who have special devotion
For those buddhas replete with supernatural powers
Be elated and joyous,
And with devout minds protect me!’ ”
1.­421

At these words from the Blessed One, the monks rejoiced, and praised what the Blessed One had said.


1.­422

This concludes the sūtra entitled “Destroyer of the Great Trichiliocosm.”


c.

Colophon

c.­1

This was translated and edited by the Indian preceptors Śīlendrabodhi, Jñānasiddhi, and Śākyaprabha, along with the translator-editor Bandé Yeshé Dé who edited and finalized the translation. Later still, the translator Zhönnu Pal [F.87.b] edited it by comparing it with the Sanskrit edition that had been in the possession of Chojé Chaglo.


n.

Notes

n.­1
Dharmachakra Translation Committee, trans., The Queen of Incantations: The Great Peahen , Toh 559 (84000: Translating the Words of the
 Buddha, 2023).
n.­2
Dharmachakra Translation Committee, trans., Great Cool Grove , Toh 562 (84000: Translating the Words of the
 Buddha, 2023).
n.­3
For all four, see bibliography under Dharmachakra (2016) and Dharmachakra Translation Committee (2023).
n.­4
Sørensen (2006), p 90.
n.­5
Pathak (1989), p 32. The story comes at the very end of the Bhaiṣajya­vastu (Toh 1 ch. 6); see Yao (2021), 11.217.
n.­6
Schopen (1989), p 157.
n.­7
Orzech (2002), p 58.
n.­8
Lewis (2000), pp 119–164.
n.­9
Hidas (2007), p 188.
n.­10
Cone and Peking Kangyurs read tshang bar (“fully”), Degé Kangyur tshangs par (“purely”).
n.­11
Tib. sha bkra. While the Sanskrit edition reads citra, Negi equates the Tibetan sha bkra with the Sanskrit terms kilāsa, or śvitra, synonyms for “white leprosy,” in which white spots form on the skin. It is quite possible that citra in the Sanskrit edition might be more correctly read as śvitra.
n.­12
The Tibetan term mchod sdong renders the Sanskrit terms yaṣṭiḥ, stambhaḥ, and yūpaḥ (Negi). The context here suggests yūdaḥ as the correct reading, although it is unattested in the Iwamoto edition, which has tapta instead.
n.­13
The ṭīka (F.31.b.6–7) glosses the phrase “bound by the five fetters” (bcings pa lnga yis bsdams pa yis) as “being bound by the noose of the five wisdoms” (ye shes lnga’i zhags pas bsdams pa…).
n.­14
Tib. mi ldan pa. We are unsure of this designation. The Sanskrit edition reads Mātali, which would translate into Tibetan as ma ldan pa, a name that appears below, indicating that mi ldan pa is probably not a scribal error. Negi includes no proper name in his entry for this term. However, Monier-Williams mentions that vikala, one of Negi’s entries, is a possible proper name.
n.­15
This reading is based on the Sanskrit khaṇḍa, “broken” (Monier-Williams), rather than the Tibetan rno ba (“sharp”).
n.­16
The verses that follow, 1.­250 down to 1.­265, correspond (with some additional phrases) to a passage in chapter 29 of the Sanskrit Mahāvastu (see bibliography for Sanskrit text and translation in Jones 1949), as well as to the whole of the Pali Ratana-sutta (Khuddakapāṭha 6 and Suttanipāta 2.1). Both texts place the verses in the same narrative context as here, the great epidemic afflicting Vaiśālī, but the Pali commentaries relate that the Buddha instructed Ānanda to recite them in the streets of the city. This verse passage, with the addition of the four and a half stanzas 1.­310 down to and including the first two lines of 1.­314, are reproduced as a standalone text in the section of dedications at the end of the Tantra Collection, Toh 813 (and duplicated in the Compendium of Dhāraṇīs as Toh 1098), with the title stong chen mo rab tu ’joms pa las gsungs pa’i smon lam.
n.­17
Narthang and Lhasa Kangyurs read mi gnyis (“non-dual”); Degé reads mig gnyis (“two eyes”). The former reading is also supported by the Sanskrit edition, which reads advaya­mārga­darśinā.
n.­18
Here, the sūtra changes gender from queen to king.
n.­19
The Sanskrit edition further modifies “jewel vessels” as “filled with scented water, flowers, and fruits” (ratna­bhājanāni gandho­daka­puṣpa­phala­pari­pūrṇāni).
n.­20
Tib. za ma tog; Skt. samudgaka.
n.­21
Vajrakarma states in his ṭīka that the “four seals” refers to the sūtra itself (F.82.a.6).
n.­22
The term kākhorda is rendered by the Tibetan as byad or byad stem (Negi). In indigenous Tibetan literature byad ka is a general term for “malevolent sorcery.” According to Sanderson (2004), pp 290–292, kākhorda is a Mahāyāna Buddhist variant of the word khārkhoda. Sanderson remarks that in the case of Kṣemarāja’s commentary to the Śaiva Netratantra, the term specifically denotes a yantra, or some other “supernatural device employed by an enemy for such effects as killing or expulsion.” The term might also refer, according to Sanderson, to a class of supernatural beings associated with such harmful sorcery. The occurrence of this term with the term vetāḍa, a variant of vetāla, suggests that kākhorda refers here to a class of pernicious spirits.
n.­23
Yongle and Peking Kangyurs read kyis (instrumental/agentive particle); Degé has kyi (genitive particle).
n.­24
rkom po. We are unsure of this term’s precise meaning.
n.­25
The following four and a half stanzas, down to and including the first two lines of 1.­314, are reproduced, preceded by the verses 1.­250 down to 1.­265 (which correspond to the well-known Pali Ratana-sutta, Khuddakapāṭha 6 and Suttanipāta 2.1, see n.­16) as a standalone text in the section of dedications at the end of the Tantra Collection, Toh 813 (and duplicated in the Compendium of Dhāraṇīs as Toh 1098), with the title stong chen mo rab tu ’joms pa las gsungs pa’i smon lam.
n.­26
In some copies of the Degé Kangyur, including the scanned W22084 on TBRC, folio 83.b appears to have been erroneously inserted from another work and the correct text of this folio side is missing. It can, however, be seen in the dpe bsdur ma (Comparative Edition), vol. 90, pp 225-226.
n.­27
Cone, Lithang, Narthang, Peking, and Yongle Kangyurs read ma (“mother”); Degé reads mi (“human”).
n.­28
Lhasa Kangyur reads pha wang (“bat”); Degé reads pha bang (“boulder”). This reading is supported by Negi’s identification of pha wang as an attested translation for the Sanskrit term jatukā, “bat.”
n.­29
This refers to the sūtra itself.
n.­30
The ṭīka (F.86.b) glosses “On the eighth lunar day people of the four great kings” as follows: “Worship should be performed in the form of a king.”
n.­31
The ṭīka (F.87.b) states that this refers to their positive rebirths.
n.­32
The Sanskrit edition here reads śrāvayiṣyati, “communicate,” rather than “recollect.”
n.­33
The Tibetan here reads smig bcud, a term unrecorded in Negi, whereas the Sanskrit edition reads rocanā.
n.­34
Skt. varṇaka.
n.­35
Tib. reng bu; Skt. vartī. This term can refer to a pill, paste, or medicinal bandage (Monier-Williams). Judging by the context, it seems to refer here to a paste or ointment.
n.­36
Tib. zas sna lnga; Skt. pañcāmiṣa. The ṭīka (F.89.b.7) here describes the “five kinds of food” as “food that is mixed with meat, which is the very nature of desire and so forth.”
n.­37
Śrīgupta, as the ṭīka (F.91.a) states, is the name of a previous king of Magadha (the first of the Guptas). However, the story referred to here is no doubt the one related in detail in the Śrī­gupta­sūtra (Toh 217), in which a wealthy householder called Śrīgupta, at the instigation of his Jain teacher, plots to kill the Buddha in a firepit and with a poisoned meal; he fails, repents, and receives teachings. See Liljenberg (2021).

b.

Bibliography

Tibetan and Sanskrit Texts

stong chen mo rab tu ’joms pa zhes bya ba’i mdo (Mahā­sahasra­pramardana­sūtra). Toh 558, Degé Kangyur, vol. 90 (rgyud ’bum, pha), folios 63a–87b.

stong chen mo rab tu ’joms pa zhes bya ba’i mdo (Mahā­sahasra­pramardana­sūtra). 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. 90, pp 177–253.

Mahā­sāhasra­pramardanī, digital edition (GRETIL: Göttingen Register of Electronic Texts in Indian Languages). Based on the edition by Yutaka Iwamoto: Mahā­sāhasra­pramardanī, Pañcarakṣā I, Kyoto: 1937 (Beiträge zur Indologie, 1).

stong chen mo rab tu ’joms pa’i mdo’i ’bum ’grel pa (Mahā­sahasra­pramardanī­sūtra­śata­sahasra­ṭīkā). Toh 2690, Degé Tengyur vol. 70 (rgyud, du), folios 1a–93a.

Mahāvastu. Sanskrit text online in GRETIL. Based on Émile Senart, ed. Mahā­vastu-Avadāna. 3 vols. Paris, 1882–97. Chapter 29 starts at Mvu_1.290. For translation, see Jones 1949.

Secondary Sources

Dharmachakra Translation Committee, tr. (2016). Great Upholder of the Secret Mantra (Mahā­mantrānudhāraṇi, Toh 563). 84000: Translating the Words of the Buddha, 2016.

Dharmachakra Translation Committee, tr. (2023a). The Queen of Incantations: The Great Peahen (Toh 559). 84000: Translating the Words of the Buddha, 2023.

Dharmachakra Translation Committee, tr. (2023b). The Great Amulet (Mahā­pratisarā­vidyā­rājñī, Toh 561). 84000: Translating the Words of the Buddha, 2023.

Dharmachakra Translation Committee, tr. (2023c). Great Cool Grove, (Mahāśītavana, Toh 562). 84000: Translating the Words of the Buddha, 2023.

Dharmachakra Translation Committee, tr. (2020). The Aspiration Prayer from “Destroyer of the Great Trichiliocosm” (Toh 813, 1098). 84000: Translating the Words of the Buddha, (2020).

Gray, David B. The Cakrasamvara Tantra (The Discourse of Śrī Heruka): A Study and Annotated Translation. New York: AIBS and Columbia University Press, 2007.

Hidas, Gergely. “Remarks on the Use of the Dhāraṇīs and Mantras of the Mahāpratisarā-Mahāvidyārājñī.” In Indian Languages and Texts Through the Ages: Essays of Hungarian Indologists in Honour of Prof. Csaba Töttössy. Edited by Csaba Dezsö, pp. 185–208. New Delhi: Manohar Publishers and Distributors, 2007.

Jones, J. J., trans. The Mahāvastu, Vol. 1. Sacred Books of the Buddhists. London: Luzac & co., 1949.

Lewis, Todd. Popular Buddhist Texts from Nepal: Narratives and Rituals of Newar Buddhism. Albany: State University of New York Press, 2000.

Liljenberg, Karen, and Pagel, Ulrich (tr.). The Śrīgupta Sūtra (Śrīguptasūtra, Toh 217). 84000: Translating the Words of the Buddha, 2021.

McHugh, James. Sandalwood and Carrion: Smell in South Asian Culture and Religion. Unpublished Ph.D. dissertation. Department of Sanskrit and Indian Studies, Harvard University, 2008.

Orzech, Charles D. “Metaphor, Translation, and the Construction of Kingship in the Scripture for Humane Kings and the Mahāmāyūrī Vidyārājñī Sūtra.” Cahiers d’Extreme-Asie, vol. 13 (2002): 55–83.

Pathak, Suniti K. “A Dharani-mantra in the Vinaya-vastu.” Bulletin of Tibetology, vol. 25, no. 2 (1989).

Sanderson, Alexis. “Religion and the State: Śaiva Officiants in the Territory of the King’s Brahmanical Chaplain.” Indo-Iranian Journal, 47 (2004): 229–300.

Schopen, Gregory. “A Verse from the Bhadracarīpraṇidhāna in a 10th Century Inscription found at Nālanda.” Journal of the International Association of Buddhist Studies 12 (1) (1989): 149–57.

Sørensen, Henrik H. “The Spell of the Great, Golden Peacock Queen: The Origin, Practices, and Lore of an Early Esoteric Buddhist Tradition in China.” Pacific World Journal Fall (8) (2006): 89–123.

Yao, Fumi (tr.). On Medicinal Materials (Bhaiṣajyavastu, Toh 1, ch. 6). 84000: Translating the Words of the Buddha, 2021.


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

Aḍakavatī

Wylie:
  • lcang lo can
Tibetan:
  • ལྕང་ལོ་ཅན།
Sanskrit:
  • aḍakavatī

The name of a city on Mount Sumeru, and the main palace in that city.

Located in 2 passages in the translation:

  • 1.­47
  • 1.­169
g.­2

Āḍavaka

Wylie:
  • ’brog gnas
Tibetan:
  • འབྲོག་གནས།
Sanskrit:
  • āḍavaka

Located in 1 passage in the translation:

  • 1.­101
g.­3

Agradaṃṣṭraka

Wylie:
  • drag po’i mche ba can
Tibetan:
  • དྲག་པོའི་མཆེ་བ་ཅན།
Sanskrit:
  • agradaṃṣṭraka

Located in 1 passage in the translation:

  • 1.­162
g.­4

Ajātaśatru

Wylie:
  • ma skyes dgra
Tibetan:
  • མ་སྐྱེས་དགྲ།
Sanskrit:
  • ajātaśatru

Located in 1 passage in the translation:

  • 1.­3
g.­5

Ājñāta­kauṇḍinya

Wylie:
  • cang shes kauN+Di n+ya
Tibetan:
  • ཅང་ཤེས་ཀཽཎྜི་ནྱ།
Sanskrit:
  • ājñāta­kauṇḍinya

Located in 1 passage in the translation:

  • 1.­2
g.­6

Ākoṭā

Wylie:
  • mi rdung
Tibetan:
  • མི་རྡུང་།
Sanskrit:
  • ākoṭā

Located in 1 passage in the translation:

  • 1.­161
g.­7

Akṣobhya

Wylie:
  • mi ’khrugs pa
Tibetan:
  • མི་འཁྲུགས་པ།
Sanskrit:
  • akṣobhya

Definition from the 84000 Glossary of Terms:

Lit. “Not Disturbed” or “Immovable One.” The buddha in the eastern realm of Abhirati. A well-known buddha in Mahāyāna, regarded in the higher tantras as the head of one of the five buddha families, the vajra family in the east.

Located in 1 passage in the translation:

  • 1.­328
g.­8

all forms of knowledge

Wylie:
  • rig byed
Tibetan:
  • རིག་བྱེད།
Sanskrit:
  • veda

Located in 1 passage in the translation:

  • 1.­228
g.­9

aloeswood

Wylie:
  • a ga ru
Tibetan:
  • ཨ་ག་རུ།
Sanskrit:
  • agaru

Located in 1 passage in the translation:

  • 1.­381
g.­10

āmalakī

Wylie:
  • skyu ru ra
Tibetan:
  • སྐྱུ་རུ་ར།
Sanskrit:
  • āmalakī

Emblic myrobalan, Phyllanthus emblica.

Located in 1 passage in the translation:

  • 1.­288
g.­11

Amitābha

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 1 passage in the translation:

  • 1.­328
g.­12

Ānanda

Wylie:
  • kun dga’ bo
Tibetan:
  • ཀུན་དགའ་བོ།
Sanskrit:
  • ānanda

Definition from the 84000 Glossary of Terms:

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

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

Located in 3 passages in the translation:

  • 1.­2
  • 1.­312
  • n.­16
g.­13

Anavatapta

Wylie:
  • ma dros
Tibetan:
  • མ་དྲོས།
Sanskrit:
  • anavatapta

Definition from the 84000 Glossary of Terms:

A nāga king whose domain is Lake Anavatapta. According to Buddhist cosmology, this lake is located near Mount Sumeru and is the source of the four great rivers of Jambudvīpa. It is often identified with Lake Manasarovar at the foot of Mount Kailash in Tibet.

Located in 1 passage in the translation:

  • 1.­149
g.­14

Aniruddha

Wylie:
  • ma ’gags pa
Tibetan:
  • མ་འགགས་པ།
Sanskrit:
  • aniruddha

Definition from the 84000 Glossary of Terms:

Lit. “Unobstructed.” One of the ten great śrāvaka disciples, famed for his meditative prowess and superknowledges. He was the Buddha's cousin‍—a son of Amṛtodana, one of the brothers of King Śuddhodana‍—and is often mentioned along with his two brothers Bhadrika and Mahānāma. Some sources also include Ānanda among his brothers.

Located in 2 passages in the translation:

  • 1.­2
  • 1.­311
g.­15

apāmārga

Wylie:
  • a pa marga
Tibetan:
  • ཨ་པ་མརྒ།
Sanskrit:
  • apāmārga

Achyranthes aspera; the chaff tree.

Located in 1 passage in the translation:

  • 1.­381
g.­16

Apasmāra

Wylie:
  • brjed byed
Tibetan:
  • བརྗེད་བྱེད།
Sanskrit:
  • apasmāra

Definition from the 84000 Glossary of Terms:

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

Located in 3 passages in the translation:

  • 1.­340
  • 1.­345
  • 1.­353
g.­17

Arci

Wylie:
  • ’od ’phro
Tibetan:
  • འོད་འཕྲོ།
Sanskrit:
  • arci

Located in 1 passage in the translation:

  • 1.­328
g.­18

asafetida

Wylie:
  • shing kun
Tibetan:
  • ཤིང་ཀུན།
Sanskrit:
  • hiṅgu

Ferula nartex, or Ferula foetida.

Located in 1 passage in the translation:

  • 1.­383
g.­19

Asiputra

Wylie:
  • ral gri bu
Tibetan:
  • རལ་གྲི་བུ།
Sanskrit:
  • asiputra

Located in 1 passage in the translation:

  • 1.­100
g.­20

asura

Wylie:
  • lha ma yin
Tibetan:
  • ལྷ་མ་ཡིན།
Sanskrit:
  • asura

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).

Located in 5 passages in the translation:

  • 1.­102
  • 1.­148
  • 1.­234
  • 1.­269
  • 1.­323
g.­21

Aśvaja

Wylie:
  • rta skye ba
Tibetan:
  • རྟ་སྐྱེ་བ།
Sanskrit:
  • aśvaja

Located in 1 passage in the translation:

  • 1.­153
g.­22

Aśvajit

Wylie:
  • rta thul
Tibetan:
  • རྟ་ཐུལ།
Sanskrit:
  • aśvajit

Definition from the 84000 Glossary of Terms:

The son of one of the seven brahmins who predicted that Śākyamuni would become a great king. He was one of the five companions with Śākyamuni in the beginning of his spiritual path, abandoning him when he gave up asceticism, but then becoming one of his first five pupils after his buddhahood. He was the last of the five to attain the realization of a “stream entrant” and became an arhat on hearing the Sūtra on the Characteristics of Selflessness (An­ātma­lakṣaṇa­sūtra), which was not translated into Tibetan. Aśvajit was the one who went to meet Śāriputra and Maudgalyāyana so they would become followers of the Buddha.

Located in 1 passage in the translation:

  • 1.­2
g.­23

Avalokiteśvara

Wylie:
  • spyan ras gzigs kyi dbang
Tibetan:
  • སྤྱན་རས་གཟིགས་ཀྱི་དབང་།
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 2 passages in the translation:

  • 1.­328
  • 1.­330
g.­24

Avanta

Wylie:
  • srung byed pa
Tibetan:
  • སྲུང་བྱེད་པ།
Sanskrit:
  • avanta

Located in 1 passage in the translation:

  • 1.­154
g.­25

Bakkula

Wylie:
  • bak+ku la
Tibetan:
  • བཀྐུ་ལ།
Sanskrit:
  • bakkula
  • vakula

Located in 1 passage in the translation:

  • 1.­2
g.­26

basil

Wylie:
  • ardza ka
Tibetan:
  • ཨརྫ་ཀ
Sanskrit:
  • arjaka

Ocimum gratissimum.

Located in 2 passages in the translation:

  • 1.­286
  • 1.­366
g.­27

Bhadra

Wylie:
  • bzang po
Tibetan:
  • བཟང་པོ།
Sanskrit:
  • bhadra

Located in 1 passage in the translation:

  • 1.­153
g.­28

Bhadradantā

Wylie:
  • so bzang yod pa
Tibetan:
  • སོ་བཟང་ཡོད་པ།
Sanskrit:
  • bhadradantā

Located in 1 passage in the translation:

  • 1.­163
g.­29

Bharadvāja

Wylie:
  • bha ra dwa dza
Tibetan:
  • བྷ་ར་དྭ་ཛ།
Sanskrit:
  • bharadvāja

Located in 1 passage in the translation:

  • 1.­97
g.­30

Bharukaccha

Wylie:
  • gso ba’i mtha’
Tibetan:
  • གསོ་བའི་མཐའ།
Sanskrit:
  • bharukaccha

Located in 1 passage in the translation:

  • 1.­152
g.­31

bhūta

Wylie:
  • ’byung po
Tibetan:
  • འབྱུང་པོ།
Sanskrit:
  • bhūta

Definition from the 84000 Glossary of Terms:

This term in its broadest sense can refer to any being, whether human, animal, or nonhuman. However, it is often used to refer to a specific class of nonhuman beings, especially when bhūtas are mentioned alongside rākṣasas, piśācas, or pretas. In common with these other kinds of nonhumans, bhūtas are usually depicted with unattractive and misshapen bodies. Like several other classes of nonhuman beings, bhūtas take spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva (also known by the name Bhūta), with whom they haunt dangerous and wild places, bhūtas are especially prominent in Śaivism, where large sections of certain tantras concentrate on them.

Located in 32 passages in the translation:

  • i.­6
  • 1.­39
  • 1.­41
  • 1.­48
  • 1.­66
  • 1.­69
  • 1.­72
  • 1.­74
  • 1.­78-81
  • 1.­87
  • 1.­90
  • 1.­106
  • 1.­176
  • 1.­179
  • 1.­189
  • 1.­264
  • 1.­271
  • 1.­275-279
  • 1.­362
  • 1.­377-378
  • 1.­384-387
g.­32

bodily mindfulness

Wylie:
  • lus su gtogs pa dran pa
Tibetan:
  • ལུས་སུ་གཏོགས་པ་དྲན་པ།
Sanskrit:
  • kāya­gatānusmṛti

Located in 1 passage in the translation:

  • 1.­247
g.­33

Brahmā

Wylie:
  • tshangs pa
Tibetan:
  • ཚངས་པ།
Sanskrit:
  • brahmā

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

Located in 37 passages in the translation:

  • i.­7
  • 1.­4
  • 1.­6
  • 1.­35
  • 1.­43
  • 1.­55
  • 1.­58
  • 1.­62
  • 1.­69
  • 1.­203
  • 1.­210
  • 1.­217
  • 1.­224
  • 1.­227-228
  • 1.­230
  • 1.­234
  • 1.­236
  • 1.­244-245
  • 1.­247
  • 1.­267
  • 1.­270
  • 1.­272
  • 1.­279
  • 1.­291
  • 1.­303
  • 1.­312
  • 1.­333
  • 1.­335
  • 1.­361
  • 1.­365-366
  • 1.­374-375
  • 1.­396
  • 1.­408
g.­34

Brahmilā

Wylie:
  • tshangs pa len
Tibetan:
  • ཚངས་པ་ལེན།
Sanskrit:
  • brahmilā

Located in 1 passage in the translation:

  • 1.­163
g.­35

busā

Wylie:
  • buspa
Tibetan:
  • བུསྤ།
Sanskrit:
  • busā

Located in 1 passage in the translation:

  • 1.­382
g.­36

Caṇḍā

Wylie:
  • gdol pa mo
Tibetan:
  • གདོལ་པ་མོ།
Sanskrit:
  • caṇḍā

Located in 1 passage in the translation:

  • 1.­160
g.­37

Caṇḍa Caṇḍālinī

Wylie:
  • gdol ma gtum mo
Tibetan:
  • གདོལ་མ་གཏུམ་མོ།
Sanskrit:
  • caṇḍa caṇḍālinī

Located in 1 passage in the translation:

  • 1.­408
g.­38

Caṇḍālikā

Wylie:
  • gtum mo
Tibetan:
  • གཏུམ་མོ།
Sanskrit:
  • caṇḍālikā

Located in 1 passage in the translation:

  • 1.­160
g.­39

Candana

Wylie:
  • tsan+dan
Tibetan:
  • ཙནྡན།
Sanskrit:
  • candana

Located in 4 passages in the translation:

  • 1.­98
  • 1.­162
  • 1.­359
  • g.­199
g.­40

casket

Wylie:
  • za ma tog
Tibetan:
  • ཟ་མ་ཏོག
Sanskrit:
  • samudgaka

Located in 1 passage in the translation:

  • 1.­291
g.­41

cinnamon

Wylie:
  • shing tsha
Tibetan:
  • ཤིང་ཚ།
Sanskrit:
  • tvaca

Located in 1 passage in the translation:

  • 1.­383
g.­42

Citrakūṭa

Wylie:
  • sna tshogs brtsegs
Tibetan:
  • སྣ་ཚོགས་བརྩེགས།
Sanskrit:
  • citrakūṭa

Located in 1 passage in the translation:

  • 1.­145
g.­43

Citrasena

Wylie:
  • sna tshogs sde
Tibetan:
  • སྣ་ཚོགས་སྡེ།
Sanskrit:
  • citrasena

Located in 1 passage in the translation:

  • 1.­99
g.­44

clay drum

Wylie:
  • rdza rnga
Tibetan:
  • རྫ་རྔ།
Sanskrit:
  • mṛdaṃga

Located in 4 passages in the translation:

  • 1.­96
  • 1.­116
  • 1.­288
  • 1.­386
g.­45

costus root

Wylie:
  • ru rta
Tibetan:
  • རུ་རྟ།
Sanskrit:
  • kuṣṭhaṃ

Negi identifies the Tibetan ru rta as a translation of the Sanskrit kuṣṭhaṃ, Saussurea costus (McHugh, 2008, p 233).

Located in 1 passage in the translation:

  • 1.­382
g.­46

Darīmukha

Wylie:
  • ri sul kha
Tibetan:
  • རི་སུལ་ཁ།
Sanskrit:
  • darīmukha

Located in 1 passage in the translation:

  • 1.­101
g.­47

Dhṛtarāṣṭra

Wylie:
  • yul ’khor srung
Tibetan:
  • ཡུལ་འཁོར་སྲུང་།
Sanskrit:
  • dhṛtarāṣṭra

One of the “four great kings, guardians of the world,” he is held to dwell in the east, presiding over the gandharva spirits that live there.

Located in 6 passages in the translation:

  • i.­6
  • 1.­21
  • 1.­25
  • 1.­53
  • 1.­206
  • g.­174
g.­48

Dīrghila

Wylie:
  • ring por skyes
Tibetan:
  • རིང་པོར་སྐྱེས།
Sanskrit:
  • dīrghila

Located in 1 passage in the translation:

  • 1.­154
g.­49

eḍamañjiṣṭhā

Wylie:
  • ni mi da
Tibetan:
  • ནི་མི་ད།
Sanskrit:
  • eḍamañjiṣṭhā

Located in 1 passage in the translation:

  • 1.­381
g.­50

eighteen unique attributes of a buddha

Wylie:
  • sangs rgyas kyi chos ma ’dres pa bco brgyad
Tibetan:
  • སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།
Sanskrit:
  • aṣṭā­daśāveṇikā­buddha­dharmāḥ

Definition from the 84000 Glossary of Terms:

Eighteen special features of a buddha’s behavior, realization, activity, and wisdom that are not shared by other beings. They are generally listed as: (1) he never makes a mistake, (2) he is never boisterous, (3) he never forgets, (4) his concentration never falters, (5) he has no notion of distinctness, (6) his equanimity is not due to lack of consideration, (7) his motivation never falters, (8) his endeavor never fails, (9) his mindfulness never falters, (10) he never abandons his concentration, (11) his insight (prajñā) never decreases, (12) his liberation never fails, (13) all his physical actions are preceded and followed by wisdom (jñāna), (14) all his verbal actions are preceded and followed by wisdom, (15) all his mental actions are preceded and followed by wisdom, (16) his wisdom and vision perceive the past without attachment or hindrance, (17) his wisdom and vision perceive the future without attachment or hindrance, and (18) his wisdom and vision perceive the present without attachment or hindrance.

Located in 1 passage in the translation:

  • 1.­247
g.­51

eightfold path of the noble ones

Wylie:
  • ’phags pa’i lam yan lag brgyad pa
Tibetan:
  • འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད་པ།
Sanskrit:
  • āryāṣṭāṅgā mārgāḥ

Located in 1 passage in the translation:

  • 1.­247
g.­52

elemental spirit

Wylie:
  • gdon ’byung po
Tibetan:
  • གདོན་འབྱུང་པོ།
Sanskrit:
  • purīṣābhūta

Located in 1 passage in the translation:

  • 1.­4
g.­53

eleven liberated sense fields

Wylie:
  • rnam par grol ba’i skye mched bcu gcig
Tibetan:
  • རྣམ་པར་གྲོལ་བའི་སྐྱེ་མཆེད་བཅུ་གཅིག
Sanskrit:
  • ekādaśa­vimuktāyatanāni

Located in 1 passage in the translation:

  • 1.­247
g.­54

fine-winged nāga graha

Wylie:
  • klu ’dab bzangs kyi gdon
Tibetan:
  • ཀླུ་འདབ་བཟངས་ཀྱི་གདོན།
Sanskrit:
  • nāga­suparṇī­graha

The Sanskrit term suparṇī in nāga­suparṇī­graha, translated by the Tibetan term ’dab bzang, literally means “fine-winged” or “beautiful-leaved.” While this can be an epithet for the mythical garuḍa bird, here it seems to simply describe a general characteristic of the nāga.

Located in 1 passage in the translation:

  • 1.­31
g.­55

five faculties

Wylie:
  • dbang po lnga
Tibetan:
  • དབང་པོ་ལྔ།
Sanskrit:
  • pañcendriyāṇi

Located in 1 passage in the translation:

  • 1.­247
g.­56

five impure foods

Wylie:
  • zas sna lnga
Tibetan:
  • ཟས་སྣ་ལྔ།
Sanskrit:
  • pañcāmiṣa

The “five kinds of [impure] food” are described in the ṭīka (F.80.b.) as “meat, anything mixed with garlic, beer, fish, and so forth.”

Located in 9 passages in the translation:

  • s.­1
  • i.­7
  • 1.­290
  • 1.­403-405
  • 1.­411-412
  • 1.­416
g.­57

five powers

Wylie:
  • stobs lnga
Tibetan:
  • སྟོབས་ལྔ།
Sanskrit:
  • pañcabalāni

Located in 1 passage in the translation:

  • 1.­247
g.­58

flute

Wylie:
  • gling bu
Tibetan:
  • གླིང་བུ།
Sanskrit:
  • veṇu

Located in 2 passages in the translation:

  • 1.­96
  • 1.­288
g.­59

four bases of supernatural power

Wylie:
  • rdzu ’phrul gyi rkang pa bzhi
Tibetan:
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི།
Sanskrit:
  • catvāro ṛddhipādāḥ

Located in 1 passage in the translation:

  • 1.­247
g.­60

four concentrations

Wylie:
  • bsam gtan bzhi
Tibetan:
  • བསམ་གཏན་བཞི།
Sanskrit:
  • catvāri dhyānāni

Located in 1 passage in the translation:

  • 1.­247
g.­61

four foundations of mindfulness

Wylie:
  • dran pa nye bar gzhag pa bzhi
Tibetan:
  • དྲན་པ་ཉེ་བར་གཞག་པ་བཞི།
Sanskrit:
  • catvāri smṛtyupasthānāni

Located in 1 passage in the translation:

  • 1.­247
g.­62

four thorough relinquishments

Wylie:
  • yang dag par sbong ba bzhi
Tibetan:
  • ཡང་དག་པར་སྦོང་བ་བཞི།
Sanskrit:
  • catvāri samyak­prahāṇāni

Located in 1 passage in the translation:

  • 1.­247
g.­63

four truths of the noble ones

Wylie:
  • ’phags pa’i bden pa bzhi
Tibetan:
  • འཕགས་པའི་བདེན་པ་བཞི།
Sanskrit:
  • catvāry āryasatyāni

Definition from the 84000 Glossary of Terms:

The four truths that the Buddha transmitted in his first teaching: (1) suffering, (2) the origin of suffering, (3) the cessation of suffering, and (4) the path to the cessation of suffering.

Located in 1 passage in the translation:

  • 1.­247
g.­64

four-division army

Wylie:
  • dmag rnam pa gzhi dang ldan pa
Tibetan:
  • དམག་རྣམ་པ་གཞི་དང་ལྡན་པ།
Sanskrit:
  • caturaṅgin

An army comprising elephants, chariots, cavalry, and infantry (Monier-Williams).

Located in 1 passage in the translation:

  • 1.­13
g.­65

Gandhamādana

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

Located in 1 passage in the translation:

  • 1.­144
g.­66

Gāndhāra

Wylie:
  • ba lang ’dzin
Tibetan:
  • བ་ལང་འཛིན།
Sanskrit:
  • gāndhāra

Located in 1 passage in the translation:

  • 1.­155
g.­67

gandharva graha

Wylie:
  • dri za’i gdon
Tibetan:
  • དྲི་ཟའི་གདོན།
Sanskrit:
  • gandharva graha

Located in 2 passages in the translation:

  • i.­6
  • 1.­21
g.­68

Gaṅgā

Wylie:
  • gang+gA
Tibetan:
  • གངྒཱ།
Sanskrit:
  • gaṅgā

Located in 1 passage in the translation:

  • 1.­150
g.­69

gargara drums

Wylie:
  • rnga zlum
Tibetan:
  • རྔ་ཟླུམ།
Sanskrit:
  • gargara

Located in 1 passage in the translation:

  • 1.­96
g.­70

Gayākāśyapa

Wylie:
  • ga ya ’od srung
Tibetan:
  • ག་ཡ་འོད་སྲུང་།
Sanskrit:
  • gayākāśyapa

Located in 1 passage in the translation:

  • 1.­2
g.­71

Giridāri

Wylie:
  • ri’i bu mo
Tibetan:
  • རིའི་བུ་མོ།
Sanskrit:
  • giridāri

Located in 1 passage in the translation:

  • 1.­159
g.­72

Girimitra

Wylie:
  • ri bshes
Tibetan:
  • རི་བཤེས།
Sanskrit:
  • girimitra

Located in 1 passage in the translation:

  • 1.­162
g.­73

graha

Wylie:
  • gdon
Tibetan:
  • གདོན།
Sanskrit:
  • graha

Located in 23 passages in the translation:

  • i.­6-7
  • 1.­15
  • 1.­25
  • 1.­30
  • 1.­78-81
  • 1.­123
  • 1.­126
  • 1.­141
  • 1.­229
  • 1.­243-244
  • 1.­247
  • 1.­267
  • 1.­269
  • 1.­289
  • 1.­342
  • 1.­359
  • 1.­372
  • 1.­377
g.­74

guardians of the world

Wylie:
  • ’jig rten skyong ba
Tibetan:
  • འཇིག་རྟེན་སྐྱོང་བ།
Sanskrit:
  • lokapāla

Located in 24 passages in the translation:

  • s.­1
  • i.­6
  • 1.­4
  • 1.­38
  • 1.­58-59
  • 1.­62
  • 1.­203
  • 1.­210
  • 1.­224
  • 1.­230
  • 1.­247
  • 1.­267
  • 1.­272
  • 1.­292
  • 1.­303
  • 1.­313
  • 1.­335
  • 1.­396
  • 1.­408
  • g.­47
  • g.­255
  • g.­269
  • g.­270
g.­75

guhyaka

Wylie:
  • gsang ba po
Tibetan:
  • གསང་བ་པོ།
Sanskrit:
  • guhyaka

Another term for the yakṣa subjects of Kubera.

Located in 4 passages in the translation:

  • 1.­77
  • 1.­129
  • 1.­222
  • 1.­283
g.­76

Hālāhala

Wylie:
  • ha la ha la
Tibetan:
  • ཧ་ལ་ཧ་ལ།
Sanskrit:
  • hālāhala

Located in 1 passage in the translation:

  • 1.­163
g.­77

Hari

Wylie:
  • ’phrog po
Tibetan:
  • འཕྲོག་པོ།
Sanskrit:
  • hari

Located in 1 passage in the translation:

  • 1.­159
g.­78

Haripiṅgalapiṅgala

Wylie:
  • seng ge ser skya dmar ser po
Tibetan:
  • སེང་གེ་སེར་སྐྱ་དམར་སེར་པོ།
Sanskrit:
  • hari­piṅgala­piṅgala

Located in 1 passage in the translation:

  • 1.­162
g.­79

harītakī

Wylie:
  • a ru ra
Tibetan:
  • ཨ་རུ་ར།
Sanskrit:
  • harītakī

Terminala chebula.

Located in 1 passage in the translation:

  • 1.­295
g.­80

Hārītī

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

Located in 14 passages in the translation:

  • 1.­4
  • 1.­6
  • 1.­160
  • 1.­203
  • 1.­210
  • 1.­217
  • 1.­224
  • 1.­230
  • 1.­239
  • 1.­291
  • 1.­295
  • 1.­304
  • 1.­313
  • 1.­396
g.­81

Himavat

Wylie:
  • gangs can
Tibetan:
  • གངས་ཅན།
Sanskrit:
  • himavat

Located in 2 passages in the translation:

  • 1.­98
  • 1.­144
g.­82

Indra

Wylie:
  • dbang po
Tibetan:
  • དབང་པོ།
Sanskrit:
  • indra

Definition from the 84000 Glossary of Terms:

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

Located in 11 passages in the translation:

  • 1.­97
  • 1.­247
  • 1.­267
  • 1.­303
  • 1.­323
  • 1.­379
  • 1.­395-396
  • 1.­408
  • g.­190
  • g.­203
g.­83

insight

Wylie:
  • lhag mthong
Tibetan:
  • ལྷག་མཐོང་།
Sanskrit:
  • vipaśyana

Definition from the 84000 Glossary of Terms:

An important form of Buddhist meditation focusing on developing insight into the nature of phenomena. Often presented as part of a pair of meditation techniques, the other being śamatha, “calm abiding”.

Located in 2 passages in the translation:

  • 1.­247
  • 1.­257
g.­84

Iśādhāra

Wylie:
  • gshol mda’ ’dzin
Tibetan:
  • གཤོལ་མདའ་འཛིན།
Sanskrit:
  • iśādhāra

Located in 1 passage in the translation:

  • 1.­144
g.­85

Īśvara

Wylie:
  • dbang phyug
Tibetan:
  • དབང་ཕྱུག
Sanskrit:
  • īśvara

Located in 3 passages in the translation:

  • 1.­247
  • 1.­267
  • 1.­304
g.­86

Jāmika

Wylie:
  • dza mi ka
Tibetan:
  • ཛ་མི་ཀ
Sanskrit:
  • jāmika

Located in 3 passages in the translation:

  • 1.­340
  • 1.­347
  • 1.­355
g.­87

Janaka

Wylie:
  • skyed pa po
Tibetan:
  • སྐྱེད་པ་པོ།
Sanskrit:
  • janaka

Located in 1 passage in the translation:

  • 1.­83
g.­88

jayā

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

Located in 1 passage in the translation:

  • 1.­381
g.­89

Jinarṣabha

Wylie:
  • rgyal ba khyu mchog
Tibetan:
  • རྒྱལ་བ་ཁྱུ་མཆོག
Sanskrit:
  • jinarṣabha

Located in 2 passages in the translation:

  • 1.­99
  • 1.­157
g.­90

jīvañjīva pheasants

Wylie:
  • shang shang te’u
Tibetan:
  • ཤང་ཤང་ཏེའུ།
Sanskrit:
  • jīvañjīva

Located in 1 passage in the translation:

  • 1.­288
g.­91

jujube

Wylie:
  • rgya shug
Tibetan:
  • རྒྱ་ཤུག
Sanskrit:
  • badara

Located in 2 passages in the translation:

  • 1.­291
  • 1.­302
g.­92

kākhorda

Wylie:
  • byad
  • byad stem
Tibetan:
  • བྱད།
  • བྱད་སྟེམ།
Sanskrit:
  • kākhorda

Harmful sorcery, or a class of being prone to perpetrating it. (See also n.­22).

Located in 5 passages in the translation:

  • 1.­302
  • 1.­306
  • 1.­308
  • 1.­391
  • n.­22
g.­93

Kālambā

Wylie:
  • mig ’phyang ba
Tibetan:
  • མིག་འཕྱང་བ།
Sanskrit:
  • kālambā

Located in 3 passages in the translation:

  • 1.­341
  • 1.­351
  • 1.­356
g.­94

Kalaśodara

Wylie:
  • bum pa’i lto
Tibetan:
  • བུམ་པའི་ལྟོ།
Sanskrit:
  • kalaśodara

Located in 1 passage in the translation:

  • 1.­85
g.­95

Kālī

Wylie:
  • nag mo
Tibetan:
  • ནག་མོ།
Sanskrit:
  • kālī

Located in 1 passage in the translation:

  • 1.­161
g.­96

Kāmaśreṣṭhī

Wylie:
  • ’dod mchog
Tibetan:
  • འདོད་མཆོག
Sanskrit:
  • kāmaśreṣṭhī

Located in 1 passage in the translation:

  • 1.­98
g.­97

Kambu

Wylie:
  • dung
Tibetan:
  • དུང་།
Sanskrit:
  • kambu

Located in 1 passage in the translation:

  • 1.­155
g.­98

Kāminī

Wylie:
  • ’dod pa can
Tibetan:
  • འདོད་པ་ཅན།
Sanskrit:
  • kāminī

Located in 3 passages in the translation:

  • 1.­340
  • 1.­347
  • 1.­355
g.­99

Kanaka

Wylie:
  • gser thub
  • gser
Tibetan:
  • གསེར་ཐུབ།
  • གསེར།
Sanskrit:
  • kanaka

See “Kanakamuni.”

Located in 2 passages in the translation:

  • 1.­298
  • g.­100
g.­100

Kanakamuni

Wylie:
  • gser thub
Tibetan:
  • གསེར་ཐུབ།
Sanskrit:
  • kanakamuni

Fifth of the seven buddhas of the past, and second in this kalpa. Also rendered “Kanaka.”

Located in 3 passages in the translation:

  • 1.­409
  • 1.­418
  • g.­99
g.­101

Kaṇṭhapāṇinī

Wylie:
  • gnya’ ba’i lag can
Tibetan:
  • གཉའ་བའི་ལག་ཅན།
Sanskrit:
  • kaṇṭhapāṇinī

Located in 3 passages in the translation:

  • 1.­341
  • 1.­350
  • 1.­356
g.­102

Kapila

Wylie:
  • ser skya
Tibetan:
  • སེར་སྐྱ།
Sanskrit:
  • kapila

Located in 1 passage in the translation:

  • 1.­156
g.­103

Kapilākṣa

Wylie:
  • mig ser po
Tibetan:
  • མིག་སེར་པོ།
Sanskrit:
  • kapilākṣa

Located in 1 passage in the translation:

  • 1.­154
g.­104

Kāpili

Wylie:
  • mi thod can
Tibetan:
  • མི་ཐོད་ཅན།
Sanskrit:
  • kāpili

Located in 1 passage in the translation:

  • 1.­152
g.­105

kapittha

Wylie:
  • spre’u gnas
Tibetan:
  • སྤྲེའུ་གནས།
Sanskrit:
  • kapittha

Located in 1 passage in the translation:

  • 1.­288
g.­106

Karaśodara

Wylie:
  • bum lto
Tibetan:
  • བུམ་ལྟོ།
Sanskrit:
  • karaśodara

Located in 1 passage in the translation:

  • 1.­156
g.­107

Karkaṭī

Wylie:
  • kar ka te
Tibetan:
  • ཀར་ཀ་ཏེ།
Sanskrit:
  • karkaṭī

Located in 1 passage in the translation:

  • 1.­161
g.­108

Kāśyapa

Wylie:
  • ’od srung
Tibetan:
  • འོད་སྲུང་།
Sanskrit:
  • kāśyapa

1) Close disciple of the Buddha; 2) Sixth of the seven buddhas of the past, and third in this kalpa.

Located in 4 passages in the translation:

  • 1.­298
  • 1.­311
  • 1.­409
  • 1.­418
g.­109

kaṭaka

Wylie:
  • ka ta ka
  • ka ta
Tibetan:
  • ཀ་ཏ་ཀ
  • ཀ་ཏ།
Sanskrit:
  • kaṭaka

Strychnos potatorum; clearing nut.

Located in 1 passage in the translation:

  • 1.­381
g.­110

khadira

Wylie:
  • seng ldeng
Tibetan:
  • སེང་ལྡེང་།
Sanskrit:
  • khadira

Acacia catechu; cutch tree, kutch tree.

Located in 2 passages in the translation:

  • 1.­291
  • 1.­302
g.­111

Kharakarṇa

Wylie:
  • bong bu’i rna can
Tibetan:
  • བོང་བུའི་རྣ་ཅན།
Sanskrit:
  • kharakarṇa

Located in 1 passage in the translation:

  • 1.­161
g.­112

kinnara

Wylie:
  • mi’am ci
Tibetan:
  • མིའམ་ཅི།
Sanskrit:
  • kinnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

Located in 1 passage in the translation:

  • 1.­288
g.­113

Kośala

Wylie:
  • ko sa la
Tibetan:
  • ཀོ་ས་ལ།
Sanskrit:
  • kośala

Located in 1 passage in the translation:

  • 1.­152
g.­114

Koṣṭhila

Wylie:
  • gsus po che
Tibetan:
  • གསུས་པོ་ཆེ།
Sanskrit:
  • koṣṭhila

Located in 1 passage in the translation:

  • 1.­2
g.­115

Krakucchanda

Wylie:
  • log dad sel
  • log par dad sel
Tibetan:
  • ལོག་དད་སེལ།
  • ལོག་པར་དད་སེལ།
Sanskrit:
  • krakucchanda

Fourth of the seven buddhas of the past, and first in this kalpa.

Located in 3 passages in the translation:

  • 1.­297
  • 1.­409
  • 1.­418
g.­116

Kubera

Wylie:
  • lus ngan
  • lus ngan po
Tibetan:
  • ལུས་ངན།
  • ལུས་ངན་པོ།
Sanskrit:
  • kubera

Epithet of Vaiśravaṇa.

Located in 9 passages in the translation:

  • i.­6
  • 1.­48
  • 1.­53
  • 1.­77
  • 1.­82-85
  • g.­75
g.­117

Kumbhīra

Wylie:
  • chu srin
Tibetan:
  • ཆུ་སྲིན།
Sanskrit:
  • kumbhīra

Located in 1 passage in the translation:

  • 1.­157
g.­118

Kumbhodara

Wylie:
  • phan bum pa’i sto
Tibetan:
  • ཕན་བུམ་པའི་སྟོ།
Sanskrit:
  • kumbhodara

Located in 1 passage in the translation:

  • 1.­154
g.­119

Kuñjara

Wylie:
  • glang po
Tibetan:
  • གླང་པོ།
Sanskrit:
  • kuñjara

Located in 1 passage in the translation:

  • 1.­162
g.­120

Licchavi people

Wylie:
  • li ts+tsha bi
Tibetan:
  • ལི་ཙྪ་བི།
Sanskrit:
  • licchavi

Located in 5 passages in the translation:

  • i.­7
  • 1.­4
  • 1.­240-242
g.­121

Lohitākṣa

Wylie:
  • kun tu lta
  • mig dmar gnas
Tibetan:
  • ཀུན་ཏུ་ལྟ།
  • མིག་དམར་གནས།
Sanskrit:
  • lohitākṣa

Located in 2 passages in the translation:

  • 1.­98
  • 1.­153
g.­122

lute

Wylie:
  • pi wang
Tibetan:
  • པི་ཝང་།
Sanskrit:
  • vīṇā

Located in 2 passages in the translation:

  • 1.­96
  • 1.­288
g.­123

Magadha

Wylie:
  • ma ga dha
Tibetan:
  • མ་ག་དྷ།
Sanskrit:
  • magadha

Definition from the 84000 Glossary of Terms:

An ancient Indian kingdom that lay to the south of the Ganges River in what today is the state of Bihar. Magadha was the largest of the sixteen “great states” (mahājanapada) that flourished between the sixth and third centuries ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled by King Bimbisāra and later by Bimbisāra's son, Ajātaśatru. Its capital was initially Rājagṛha (modern-day Rajgir) but was later moved to Pāṭaliputra (modern-day Patna). Over the centuries, with the expansion of the Magadha’s might, it became the capital of the vast Mauryan empire and seat of the great King Aśoka.

This region is home to many of the most important Buddhist sites, including Bodh Gayā, where the Buddha attained awakening; Vulture Peak (Gṛdhra­kūṭa), where the Buddha bestowed many well-known Mahāyāna sūtras; and the Buddhist university of Nālandā that flourished between the fifth and twelfth centuries ᴄᴇ, among many others.

Located in 3 passages in the translation:

  • 1.­3
  • 1.­152
  • n.­37
g.­124

Mahābala

Wylie:
  • stobs po che
Tibetan:
  • སྟོབས་པོ་ཆེ།
Sanskrit:
  • mahābala

Located in 2 passages in the translation:

  • 1.­86
  • 1.­96
g.­125

Mahāgraha

Wylie:
  • gdon po che
Tibetan:
  • གདོན་པོ་ཆེ།
Sanskrit:
  • mahāgraha

Located in 1 passage in the translation:

  • 1.­84
g.­126

Mahākālī

Wylie:
  • nag mo chen mo
Tibetan:
  • ནག་མོ་ཆེན་མོ།
Sanskrit:
  • mahākālī

Located in 1 passage in the translation:

  • 1.­408
g.­127

Mahākāśyapa

Wylie:
  • ’od srung chen po
Tibetan:
  • འོད་སྲུང་ཆེན་པོ།
Sanskrit:
  • mahākāśyapa

Located in 1 passage in the translation:

  • 1.­2
g.­128

Mahākātyāyana

Wylie:
  • ka tya’i bu chen po
Tibetan:
  • ཀ་ཏྱའི་བུ་ཆེན་པོ།
Sanskrit:
  • mahākātyāyana

Located in 1 passage in the translation:

  • 1.­2
g.­129

Mahā­maudgalyāyana

Wylie:
  • maud gal gyi bu chen po
Tibetan:
  • མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Sanskrit:
  • mahā­maudgalyāyana

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, paired with Śāriputra. He was renowned for his miraculous powers. His family clan was descended from Mudgala, hence his name Maudgalyā­yana, “the son of Mudgala’s descendants.” Respectfully referred to as Mahā­maudgalyā­yana, “Great Maudgalyāyana.”

Located in 1 passage in the translation:

  • 1.­2
g.­130

Maheśvara

Wylie:
  • dbang phyug chen po
Tibetan:
  • དབང་ཕྱུག་ཆེན་པོ།
Sanskrit:
  • maheśvara

Located in 13 passages in the translation:

  • 1.­4
  • 1.­86
  • 1.­157
  • 1.­203
  • 1.­210
  • 1.­217
  • 1.­224
  • 1.­230
  • 1.­239
  • 1.­291
  • 1.­313
  • 1.­396
  • 1.­408
g.­131

Malla

Wylie:
  • gyad
Tibetan:
  • གྱད།
Sanskrit:
  • malla

Located in 1 passage in the translation:

  • 1.­153
g.­132

Manasvin

Wylie:
  • gzi can
Tibetan:
  • གཟི་ཅན།
Sanskrit:
  • manasvin

Located in 1 passage in the translation:

  • 1.­149
g.­133

Māṇibhadra

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

Located in 2 passages in the translation:

  • 1.­4
  • 1.­408
g.­134

Maṇikaṇṭha

Wylie:
  • mgul pa mdzes
Tibetan:
  • མགུལ་པ་མཛེས།
Sanskrit:
  • maṇikaṇṭha

A yakṣa.

Located in 1 passage in the translation:

  • 1.­98
g.­135

Mañjuka

Wylie:
  • ’jam pa po
Tibetan:
  • འཇམ་པ་པོ།
Sanskrit:
  • mañjuka

Located in 3 passages in the translation:

  • 1.­340
  • 1.­343
  • 1.­353
g.­136

marā

Wylie:
  • ma ra
Tibetan:
  • མ་ར།
Sanskrit:
  • marā

Located in 1 passage in the translation:

  • 1.­382
g.­137

markaṭī

Wylie:
  • marga ti
Tibetan:
  • མརྒ་ཏི།
Sanskrit:
  • markaṭī

Galedupa piscidia.

Located in 1 passage in the translation:

  • 1.­381
g.­138

Mātali

Wylie:
  • ma ldan
Tibetan:
  • མ་ལྡན།
Sanskrit:
  • mātali

Located in 2 passages in the translation:

  • 1.­99
  • n.­14
g.­139

Mātṛkā

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

Located in 3 passages in the translation:

  • 1.­340
  • 1.­346
  • 1.­354
g.­140

Mātṛnandā

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

Located in 3 passages in the translation:

  • 1.­341
  • 1.­349
  • 1.­356
g.­141

Matsa

Wylie:
  • be’u
Tibetan:
  • བེའུ།
Sanskrit:
  • matsa

Located in 1 passage in the translation:

  • 1.­154
g.­142

Meru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • meru

Located in 1 passage in the translation:

  • 1.­328
g.­143

Mṛgarāja

Wylie:
  • ri dags rgyal
Tibetan:
  • རི་དགས་རྒྱལ།
Sanskrit:
  • mṛgarāja

Located in 3 passages in the translation:

  • 1.­340
  • 1.­344
  • 1.­353
g.­144

Mukhamaṇḍiti

Wylie:
  • bzhin rgyan
Tibetan:
  • བཞིན་རྒྱན།
Sanskrit:
  • mukhamaṇḍiti

Located in 2 passages in the translation:

  • 1.­341
  • 1.­350
g.­145

mustard seed

Wylie:
  • yungs kar
Tibetan:
  • ཡུངས་ཀར།
Sanskrit:
  • sarṣapā

Located in 5 passages in the translation:

  • 1.­44-45
  • 1.­364-365
  • 1.­383
g.­146

Muṣṭikā

Wylie:
  • khu tshur can
Tibetan:
  • ཁུ་ཚུར་ཅན།
Sanskrit:
  • muṣṭikā

Located in 3 passages in the translation:

  • 1.­340
  • 1.­346
  • 1.­354
g.­147

Nadīkāśyapa

Wylie:
  • chu klung ’od srung
Tibetan:
  • ཆུ་ཀླུང་འོད་སྲུང་།
Sanskrit:
  • nadīkāśyapa

Located in 1 passage in the translation:

  • 1.­2
g.­148

Nāgadanta

Wylie:
  • klu yi so can
Tibetan:
  • ཀླུ་ཡི་སོ་ཅན།
Sanskrit:
  • nāgadanta

Located in 1 passage in the translation:

  • 1.­162
g.­149

nakha

Wylie:
  • sder mo
Tibetan:
  • སྡེར་མོ།
Sanskrit:
  • nakha

Unguis odoratus, or sweet hoof (blattes de byzance): the operculus of certain sea snails (McHugh, 2008, p 180 n33).

Located in 1 passage in the translation:

  • 1.­382
g.­150

Nanda

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

Located in 2 passages in the translation:

  • 1.­149-150
g.­151

Nandika

Wylie:
  • dga’ byed
Tibetan:
  • དགའ་བྱེད།
Sanskrit:
  • nandika

Located in 1 passage in the translation:

  • 1.­2
g.­152

Nārada

Wylie:
  • na la pa
Tibetan:
  • ན་ལ་པ།
Sanskrit:
  • nārada

Located in 1 passage in the translation:

  • 1.­145
g.­153

Nararāj

Wylie:
  • mi rgyal
Tibetan:
  • མི་རྒྱལ།
Sanskrit:
  • nararāj

Located in 1 passage in the translation:

  • 1.­99
g.­154

Nemi

Wylie:
  • mu khyud
Tibetan:
  • མུ་ཁྱུད།
Sanskrit:
  • nemi

Located in 1 passage in the translation:

  • 1.­328
g.­155

Nikaṇṭhaka

Wylie:
  • mgul nges
Tibetan:
  • མགུལ་ངེས།
Sanskrit:
  • nikaṇṭhaka

Located in 1 passage in the translation:

  • 1.­98
g.­156

nine successive stages of meditative equipoise

Wylie:
  • mthar gyis gnas pa’i snyoms par ’jug pa dgu
Tibetan:
  • མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ
Sanskrit:
  • navānupūrva­vihāra­samāpattayaḥ

Located in 1 passage in the translation:

  • 1.­247
g.­157

Padumā

Wylie:
  • pad+ma
Tibetan:
  • པདྨ།
Sanskrit:
  • padumā

Located in 1 passage in the translation:

  • 1.­161
g.­158

Padumāvatī

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

Located in 1 passage in the translation:

  • 1.­161
g.­159

Pāñcāla

Wylie:
  • lnga ’dzin pa
Tibetan:
  • ལྔ་འཛིན་པ།
Sanskrit:
  • pāñcāla

Located in 1 passage in the translation:

  • 1.­153
g.­160

Pañcālagaṇḍa

Wylie:
  • lnga ’dzin
Tibetan:
  • ལྔ་འཛིན།
Sanskrit:
  • pañcālagaṇḍa

Located in 1 passage in the translation:

  • 1.­101
g.­161

Pañcaśikha

Wylie:
  • phud pu lnga
Tibetan:
  • ཕུད་པུ་ལྔ།
Sanskrit:
  • pañcaśikha

Located in 1 passage in the translation:

  • 1.­100
g.­162

Pāṇḍava

Wylie:
  • pan+da pa
Tibetan:
  • པནྡ་པ།
Sanskrit:
  • pāṇḍava

Located in 1 passage in the translation:

  • 1.­145
g.­163

paripelava

Wylie:
  • pa ri pe la
Tibetan:
  • པ་རི་པེ་ལ།
Sanskrit:
  • paripelava

Cyperus rotundus.

Located in 1 passage in the translation:

  • 1.­382
g.­164

Piṇḍāra

Wylie:
  • gsus pa zlum po
Tibetan:
  • གསུས་པ་ཟླུམ་པོ།
Sanskrit:
  • piṇḍāra

Located in 1 passage in the translation:

  • 1.­156
g.­165

Piṅgala

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

Located in 1 passage in the translation:

  • 1.­154
g.­166

plakṣa

Wylie:
  • blak+Sha
Tibetan:
  • བླཀྵ།
Sanskrit:
  • plakṣa

Located in 1 passage in the translation:

  • 1.­288
g.­167

Prahlāda

Wylie:
  • sim par byed pa
Tibetan:
  • སིམ་པར་བྱེད་པ།
Sanskrit:
  • prahlāda

Located in 1 passage in the translation:

  • 1.­148
g.­168

Prajāguru

Wylie:
  • skye dgu’i bla ma
Tibetan:
  • སྐྱེ་དགུའི་བླ་མ།
Sanskrit:
  • prajāguru

Located in 1 passage in the translation:

  • 1.­99
g.­169

Prajāpati

Wylie:
  • skye dgu’i bdag
Tibetan:
  • སྐྱེ་དགུའི་བདག
Sanskrit:
  • prajāpati

Located in 1 passage in the translation:

  • 1.­97
g.­170

Pramardana

Wylie:
  • rab tu ’joms
Tibetan:
  • རབ་ཏུ་འཇོམས།
Sanskrit:
  • pramardana

Located in 1 passage in the translation:

  • 1.­155
g.­171

Pramardana Śūrasena

Wylie:
  • sde pa rab tu ’dul ba
Tibetan:
  • སྡེ་པ་རབ་ཏུ་འདུལ་བ།
Sanskrit:
  • pramardana śūrasena

Located in 1 passage in the translation:

  • 1.­158
g.­172

Prapuṇḍaka

Wylie:
  • rab tu dkur
Tibetan:
  • རབ་ཏུ་དཀུར།
Sanskrit:
  • prapuṇḍaka

Located in 1 passage in the translation:

  • 1.­152
g.­173

Prapuṇḍara

Wylie:
  • rab tu dkar ba
Tibetan:
  • རབ་ཏུ་དཀར་བ།
Sanskrit:
  • prapuṇḍara

Located in 1 passage in the translation:

  • 1.­156
g.­174

preta kumbhāṇḍa

Wylie:
  • yi dags grul bum
Tibetan:
  • ཡི་དགས་གྲུལ་བུམ།
Sanskrit:
  • preta kumbhāṇḍa

A class of beings said to dwell in the east under the jurisdiction of the great king Dhṛtarāṣṭra.

Located in 2 passages in the translation:

  • 1.­26
  • g.­269
g.­175

pretapūtana

Wylie:
  • yi dags srul bo
Tibetan:
  • ཡི་དགས་སྲུལ་བོ།
Sanskrit:
  • preta pūtana

Located in 1 passage in the translation:

  • 1.­215
g.­176

priyaṅgu

Wylie:
  • pri yang ku
Tibetan:
  • པྲི་ཡང་ཀུ
Sanskrit:
  • priyaṅgu

“A particularly tricky word – perhaps Agalia odorate?” (McHugh, 2008, p 180, n26). May also be Callicarpa macrophylla.

Located in 1 passage in the translation:

  • 1.­383
g.­177

Pūrṇabhadra

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

Located in 1 passage in the translation:

  • 1.­4
g.­178

Puṣpa

Wylie:
  • yan lag
Tibetan:
  • ཡན་ལག
Sanskrit:
  • puṣpa

Located in 1 passage in the translation:

  • 1.­152
g.­179

Puṣpadantī

Wylie:
  • me tog so
Tibetan:
  • མེ་ཏོག་སོ།
Sanskrit:
  • puṣpadantī

Located in 1 passage in the translation:

  • 1.­161
g.­180

Pūtanā

Wylie:
  • srul po
Tibetan:
  • སྲུལ་པོ།
Sanskrit:
  • pūtanā

Located in 3 passages in the translation:

  • 1.­341
  • 1.­348
  • 1.­355
g.­181

Rabheyaka

Wylie:
  • ’jigs byed
Tibetan:
  • འཇིགས་བྱེད།
Sanskrit:
  • rabheyaka

Located in 1 passage in the translation:

  • 1.­152
g.­182

Rāhula

Wylie:
  • sgra gcan
Tibetan:
  • སྒྲ་གཅན།
Sanskrit:
  • rāhula

Located in 1 passage in the translation:

  • 1.­148
g.­183

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

Located in 1 passage in the translation:

  • 1.­2
g.­184

rākṣasa

Wylie:
  • srin po
Tibetan:
  • སྲིན་པོ།
Sanskrit:
  • rākṣasa
  • rākṣasī

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

Located in 17 passages in the translation:

  • 1.­76
  • 1.­102-103
  • 1.­109
  • 1.­139-140
  • 1.­161
  • 1.­163
  • 1.­179
  • 1.­208
  • 1.­229
  • 1.­274
  • 1.­288
  • 1.­336
  • 1.­378
  • 1.­398
  • 1.­408
g.­185

rasa

Wylie:
  • ra sa
Tibetan:
  • ར་ས།
Sanskrit:
  • rasa
  • guggulu

Guggulu or Commiphora mukul (McHugh 2008, p 180 n28).

Located in 1 passage in the translation:

  • 1.­382
g.­186

Ratna

Wylie:
  • rin chen
Tibetan:
  • རིན་ཆེན།
Sanskrit:
  • ratna

Located in 1 passage in the translation:

  • 1.­328
g.­187

red arsenic

Wylie:
  • ldongs ros
Tibetan:
  • ལྡོངས་རོས།
Sanskrit:
  • manaḥśilā

Located in 1 passage in the translation:

  • 1.­383
g.­188

Revata

Wylie:
  • nam gru
Tibetan:
  • ནམ་གྲུ།
Sanskrit:
  • revata

Located in 1 passage in the translation:

  • 1.­2
g.­189

rocanā

Wylie:
  • smig bcud
Tibetan:
  • སྨིག་བཅུད།
Sanskrit:
  • rocanā

In the Cakra­saṃvara-tantra, rocanā is a medical concretion or bezoar stone found within the organs of certain animals (Gray, 2007, p 207 n3). Alternatively, Monier-Williams identifies it as “a particular yellow pigment,” or even a plant. It is unclear to us what the term refers to in this particular context.

Located in 2 passages in the translation:

  • 1.­383
  • n.­33
g.­190

Śacipati

Wylie:
  • —
Tibetan:
  • —
Sanskrit:
  • śacipati

Epithet of Indra.

Located in 1 passage in the translation:

  • 1.­379
g.­191

saffron

Wylie:
  • gur gum
Tibetan:
  • གུར་གུམ།
Sanskrit:
  • kuṅkuma

Located in 2 passages in the translation:

  • 1.­289
  • 1.­383
g.­192

Sāgara

Wylie:
  • mtsho
  • rgya mtsho
Tibetan:
  • མཚོ།
  • རྒྱ་མཚོ།
Sanskrit:
  • sāgara

Located in 2 passages in the translation:

  • 1.­149-150
g.­193

Śaila

Wylie:
  • nya lcibs
Tibetan:
  • ཉ་ལྕིབས།
Sanskrit:
  • śaila

Located in 1 passage in the translation:

  • 1.­100
g.­194

śaileya

Wylie:
  • rdo dreg
Tibetan:
  • རྡོ་དྲེག
Sanskrit:
  • śaileya

Bitumen, benzoin, or lichen (McHugh, 2008, p 180 n25).

Located in 1 passage in the translation:

  • 1.­381
g.­195

Śakra

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 12 passages in the translation:

  • 1.­4
  • 1.­6
  • 1.­203
  • 1.­210
  • 1.­217
  • 1.­224
  • 1.­230
  • 1.­237
  • 1.­270
  • 1.­272
  • 1.­280
  • 1.­291
g.­196

Śakuni

Wylie:
  • bya
Tibetan:
  • བྱ།
Sanskrit:
  • śakuni

Located in 3 passages in the translation:

  • 1.­341
  • 1.­349
  • 1.­356
g.­197

sal tree

Wylie:
  • sa la
Tibetan:
  • ས་ལ།
Sanskrit:
  • śala

Vatica robusta.

Located in 3 passages in the translation:

  • 1.­56
  • 1.­240
  • 1.­288
g.­198

sāmaka

Wylie:
  • sa ma ka
Tibetan:
  • ས་མ་ཀ
Sanskrit:
  • sāmaka

Located in 1 passage in the translation:

  • 1.­382
g.­199

sandalwood paste

Wylie:
  • tsan+dana a bar ta ka
Tibetan:
  • ཙནྡན་ཨ་བར་ཏ་ཀ
Sanskrit:
  • candana āvartana

Skt. candana is sandalwood, while āvartana means “turning around repeatedly” as in a churning or grinding motion (Monier-Williams).

Located in 1 passage in the translation:

  • 1.­382
g.­200

Sañjaya

Wylie:
  • kun tu rgyal ba
Tibetan:
  • ཀུན་ཏུ་རྒྱལ་བ།
Sanskrit:
  • sañjaya

Located in 1 passage in the translation:

  • 1.­82
g.­201

Śāriputra

Wylie:
  • shA ri’i bu
Tibetan:
  • ཤཱ་རིའི་བུ།
Sanskrit:
  • śāriputra

Definition from the 84000 Glossary of Terms:

One of the principal śrāvaka disciples of the Buddha, he was renowned for his discipline and for having been praised by the Buddha as foremost of the wise (often paired with Maudgalyā­yana, who was praised as foremost in the capacity for miraculous powers). His father, Tiṣya, to honor Śāriputra’s mother, Śārikā, named him Śāradvatīputra, or, in its contracted form, Śāriputra, meaning “Śārikā’s Son.”

Located in 2 passages in the translation:

  • 1.­2
  • 1.­311
g.­202

Śarita

Wylie:
  • sha ri ta
Tibetan:
  • ཤ་རི་ཏ།
Sanskrit:
  • śarita

Located in 1 passage in the translation:

  • 1.­159
g.­203

Śatakratu

Wylie:
  • brgya byin
Tibetan:
  • བརྒྱ་བྱིན།
Sanskrit:
  • śatakratu

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

Located in 1 passage in the translation:

  • 1.­312
g.­204

Sātyaki

Wylie:
  • bden pa ’chang ba
Tibetan:
  • བདེན་པ་འཆང་བ།
Sanskrit:
  • sātyaki

Located in 1 passage in the translation:

  • 1.­157
g.­205

Seven aspects of awakening

Wylie:
  • byang chub kyi yan lag bdun
Tibetan:
  • བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།
Sanskrit:
  • sapta­bodhyaṅgāni

Definition from the 84000 Glossary of Terms:

The set of seven factors or aspects that characteristically manifest on the path of seeing: (1) mindfulness (smṛti, dran pa), (2) discrimination between dharmas (dharmapravicaya, chos rab tu rnam ’byed/shes rab), (3) diligence (vīrya, brtson ’grus), (4) joy (prīti, dga’ ba), (5) mental and physical ease (praśrabdhi, shin sbyangs), (6) meditative absorption (samādhi, ting nge ’dzin), and (7) equanimity (upekṣā, btang snyoms).

Located in 1 passage in the translation:

  • 1.­247
g.­206

Śikhin

Wylie:
  • gtsug tor can
Tibetan:
  • གཙུག་ཏོར་ཅན།
Sanskrit:
  • śikhin

Second of the seven buddhas of the past.

Located in 3 passages in the translation:

  • 1.­297
  • 1.­409
  • 1.­418
g.­207

Sindhu

Wylie:
  • sin dhu
Tibetan:
  • སིན་དྷུ།
Sanskrit:
  • sindhu

Located in 1 passage in the translation:

  • 1.­150
g.­208

śirīṣa

Wylie:
  • shir sha
Tibetan:
  • ཤིར་ཤ།
Sanskrit:
  • śirīṣa

Acacia sirissa (Monier-Williams).

Located in 1 passage in the translation:

  • 1.­381
g.­209

six kinds of mindfulness

Wylie:
  • rjes su dran pa drug
Tibetan:
  • རྗེས་སུ་དྲན་པ་དྲུག
Sanskrit:
  • ṣaḍanusmṛtayaḥ

Located in 1 passage in the translation:

  • 1.­247
g.­210

sixteen recollections of inhaling and exhaling the breath

Wylie:
  • dbugs dbyung ba dang rngub pa rjes su dran pa rnam pa bcu drug
Tibetan:
  • དབུགས་དབྱུང་བ་དང་རྔུབ་པ་རྗེས་སུ་དྲན་པ་རྣམ་པ་བཅུ་དྲུག
Sanskrit:
  • ṣoḍaśā­kāra anāyānānusmṛtiḥ

Located in 1 passage in the translation:

  • 1.­247
g.­211

Skanda

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

Located in 3 passages in the translation:

  • 1.­340
  • 1.­344
  • 1.­353
g.­212

small kettledrum

Wylie:
  • ’khar ba’i rnga
Tibetan:
  • འཁར་བའི་རྔ།
Sanskrit:
  • paṇava

Located in 3 passages in the translation:

  • 1.­96
  • 1.­288
  • 1.­386
g.­213

Soma

Wylie:
  • zla ba
Tibetan:
  • ཟླ་བ།
Sanskrit:
  • soma

Located in 1 passage in the translation:

  • 1.­97
g.­214

spṛkkā

Wylie:
  • ’bu gsug
  • ’bru gsug
Tibetan:
  • འབུ་གསུག
  • འབྲུ་གསུག
Sanskrit:
  • spṛkkā

Tib. is unrecorded in Negi. Skt. spṛkkā might possibly be Trigonella corniculata (McHugh, 2008, p 180, n30).

Located in 1 passage in the translation:

  • 1.­383
g.­215

Śrīgupta

Wylie:
  • dpal sbas
Tibetan:
  • དཔལ་སྦས།
Sanskrit:
  • śrīgupta

Located in 2 passages in the translation:

  • 1.­406
  • n.­37
g.­216

Śrīparvata

Wylie:
  • dpal gyi ri
Tibetan:
  • དཔལ་གྱི་རི།
Sanskrit:
  • śrīparvata

Located in 1 passage in the translation:

  • 1.­145
g.­217

Subhūti

Wylie:
  • rab ’byor
Tibetan:
  • རབ་འབྱོར།
Sanskrit:
  • subhūti

Located in 1 passage in the translation:

  • 1.­2
g.­218

Śūcīkarṇa

Wylie:
  • khab sna
Tibetan:
  • ཁབ་སྣ།
Sanskrit:
  • śūcīkarṇa

Located in 1 passage in the translation:

  • 1.­101
g.­219

Śūcīlomā

Wylie:
  • kha spu can
Tibetan:
  • ཁ་སྤུ་ཅན།
Sanskrit:
  • śūcīlomā

Located in 1 passage in the translation:

  • 1.­153
g.­220

Sudarśana

Wylie:
  • rab rdzes
Tibetan:
  • རབ་རྫེས།
Sanskrit:
  • sudarśana

Located in 1 passage in the translation:

  • 1.­156
g.­221

sūkarī

Wylie:
  • su ka ri
Tibetan:
  • སུ་ཀ་རི།
Sanskrit:
  • sūkarī

Located in 1 passage in the translation:

  • 1.­381
g.­222

Sumanas

Wylie:
  • yid bzangs
Tibetan:
  • ཡིད་བཟངས།
Sanskrit:
  • sumanas

Located in 1 passage in the translation:

  • 1.­101
g.­223

Sumeru

Wylie:
  • ri rab
Tibetan:
  • རི་རབ།
Sanskrit:
  • sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

Located in 3 passages in the translation:

  • 1.­63
  • 1.­115
  • 1.­144
g.­224

Sumukha

Wylie:
  • kha bzangs
Tibetan:
  • ཁ་བཟངས།
Sanskrit:
  • sumukha

Located in 1 passage in the translation:

  • 1.­101
g.­225

Suparṇī

Wylie:
  • ’dab bzangs
Tibetan:
  • འདབ་བཟངས།
Sanskrit:
  • suparṇī

Located in 2 passages in the translation:

  • 1.­150
  • g.­54
g.­226

Supratiṣṭha

Wylie:
  • rab tu gnas
Tibetan:
  • རབ་ཏུ་གནས།
Sanskrit:
  • supratiṣṭha

Located in 1 passage in the translation:

  • 1.­149
g.­227

Supūrṇaka

Wylie:
  • rdzogs pa
Tibetan:
  • རྫོགས་པ།
Sanskrit:
  • supūrṇaka

Located in 1 passage in the translation:

  • 1.­98
g.­228

Sūrata

Wylie:
  • dga’ ba
Tibetan:
  • དགའ་བ།
Sanskrit:
  • sūrata

Located in 1 passage in the translation:

  • 1.­154
g.­229

Sūryamitra

Wylie:
  • nyi ma’i grogs
Tibetan:
  • ཉི་མའི་གྲོགས།
Sanskrit:
  • sūryamitra

Located in 1 passage in the translation:

  • 1.­155
g.­230

Sūryavarcasa

Wylie:
  • nyi zer
Tibetan:
  • ཉི་ཟེར།
Sanskrit:
  • sūryavarcasa

Located in 1 passage in the translation:

  • 1.­100
g.­231

Suvāhu

Wylie:
  • lag bzang
Tibetan:
  • ལག་བཟང་།
Sanskrit:
  • suvāhu

Located in 1 passage in the translation:

  • 1.­2
g.­232

Suvarṇavarṇa

Wylie:
  • gser gyi me tog
Tibetan:
  • གསེར་གྱི་མེ་ཏོག
Sanskrit:
  • suvarṇavarṇa

Located in 1 passage in the translation:

  • 1.­152
g.­233

tagara

Wylie:
  • rgya spos
Tibetan:
  • རྒྱ་སྤོས།
Sanskrit:
  • tagara

Either Tabernaemontana coronaria, Ervatamia divaricata, Valeriana hardwickii, or Valeriana wallichi (McHugh 2008, p 129 n34).

Located in 1 passage in the translation:

  • 1.­382
g.­234

tamāla

Wylie:
  • ta ma la
Tibetan:
  • ཏ་མ་ལ།
Sanskrit:
  • tamāla

Located in 1 passage in the translation:

  • 1.­288
g.­235

ten powers of a thus-gone one

Wylie:
  • de bzhin gshegs pa’i stobs bcu
Tibetan:
  • དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ།
Sanskrit:
  • daśatathāgatabalāni

Located in 1 passage in the translation:

  • 1.­247
g.­236

three absorptions

Wylie:
  • ting nge ’dzin gsum
Tibetan:
  • ཏིང་ངེ་འཛིན་གསུམ།
Sanskrit:
  • trayaḥ samādhyaḥ

Located in 1 passage in the translation:

  • 1.­247
g.­237

three white foods

Wylie:
  • zas dkar gsum
Tibetan:
  • ཟས་དཀར་གསུམ།
Sanskrit:
  • triśuklabhukta

Milk, curd, and butter.

Located in 1 passage in the translation:

  • 1.­290
g.­238

threshold beam

Wylie:
  • dbang po’i sdong po
Tibetan:
  • དབང་པོའི་སྡོང་པོ།
Sanskrit:
  • indrikīla

Located in 1 passage in the translation:

  • 1.­257
g.­239

tranquility

Wylie:
  • zhi gnas
Tibetan:
  • ཞི་གནས།
Sanskrit:
  • śamatha

Located in 2 passages in the translation:

  • 1.­240
  • 1.­247
g.­240

trichiliocosm

Wylie:
  • stong chen po
  • stong sum kyi stong chen po
Tibetan:
  • སྟོང་ཆེན་པོ།
  • སྟོང་སུམ་ཀྱི་སྟོང་ཆེན་པོ།
Sanskrit:
  • mahāsāhasra
  • trimahā­sāhasra mahā­sāhasra loka­dhatu

Definition from the 84000 Glossary of Terms:

The largest universe described in Buddhist cosmology. This term, in Abhidharma cosmology, refers to 1,000³ world systems, i.e., 1,000 “dichiliocosms” or “two thousand great thousand world realms” (dvi­sāhasra­mahā­sāhasra­lokadhātu), which are in turn made up of 1,000 first-order world systems, each with its own Mount Sumeru, continents, sun and moon, etc.

Located in 6 passages in the translation:

  • 1.­5
  • 1.­40
  • 1.­244
  • 1.­274
  • 1.­398
  • 1.­401
g.­241

Tumburu

Wylie:
  • g.yer ma
Tibetan:
  • གཡེར་མ།
Sanskrit:
  • tumburu

Located in 1 passage in the translation:

  • 1.­100
g.­242

twelve links of dependent origination

Wylie:
  • rten cing ’brel bar ’byung ba yan lag gcu gnyis
Tibetan:
  • རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་ཡན་ལག་གཅུ་གཉིས།
Sanskrit:
  • dvādaśāṅga­pratītya­samutpādaḥ

Definition from the 84000 Glossary of Terms:

The principle of dependent origination asserts that nothing exists independently of other factors, the reason for this being that things and events come into existence only by dependence on the aggregation of multiple causes and conditions. In general, the processes of cyclic existence, through which the external world and the sentient beings within it revolve in a continuous cycle of suffering, propelled by the propensities of past actions and their interaction with afflicted mental states, originate dependent on the sequential unfolding of twelve links: (1) fundamental ignorance, (2) formative predispositions, (3) consciousness, (4) name and form, (5) sense field, (6) sensory contact, (7) sensation, (8) craving, (9) grasping, (10) rebirth process, (11) actual birth, (12) aging and death. It is through deliberate reversal of these twelve links that one can succeed in bringing the whole cycle to an end.

Located in 1 passage in the translation:

  • 1.­247
g.­243

twelvefold wheel of Dharma

Wylie:
  • rnam pa bcu gnyis dang ldan pa’i chos kyi ’khor lo
Tibetan:
  • རྣམ་པ་བཅུ་གཉིས་དང་ལྡན་པའི་ཆོས་ཀྱི་འཁོར་ལོ།
Sanskrit:
  • dvādaśa­kāra­dharma­cakram

Located in 1 passage in the translation:

  • 1.­247
g.­244

udumbara

Wylie:
  • u dum ba ra
Tibetan:
  • ཨུ་དུམ་བ་ར།
Sanskrit:
  • udumbara

Ficus glomerata; cluster fig.

Located in 1 passage in the translation:

  • 1.­288
g.­245

unmāda

Wylie:
  • smyo byed
Tibetan:
  • སྨྱོ་བྱེད།
Sanskrit:
  • unmāda

Located in 1 passage in the translation:

  • 1.­102
g.­246

Upanandaka

Wylie:
  • nye dga’
Tibetan:
  • ཉེ་དགའ།
Sanskrit:
  • upanandaka

Definition from the 84000 Glossary of Terms:

One of eight mythological nāga kings. The story of the two nāga kings Upananda and Nanda and their taming by the Buddha and Maudgalyāyana is told in the Vinayavibhaṅga (Toh 3, Degé vol. 6, ’dul ba, ja, F.221.a–224.a).

Located in 1 passage in the translation:

  • 1.­149
g.­247

Uruvilvā­kāśyapa

Wylie:
  • lteng rgyas ’od srung
Tibetan:
  • ལྟེང་རྒྱས་འོད་སྲུང་།
Sanskrit:
  • uruvilvā­kāśyapa

Located in 1 passage in the translation:

  • 1.­2
g.­248

vacā

Wylie:
  • shu dag
Tibetan:
  • ཤུ་དག
Sanskrit:
  • vacā

Acorus calamus; sweet flag.

Located in 1 passage in the translation:

  • 1.­383
g.­249

Vāgīśa

Wylie:
  • ngag dbang
Tibetan:
  • ངག་དབང་།
Sanskrit:
  • vāgīśa

Located in 1 passage in the translation:

  • 1.­2
g.­250

Vaidehī

Wylie:
  • lus ’phags mo
Tibetan:
  • ལུས་འཕགས་མོ།
Sanskrit:
  • vaidehī

Located in 1 passage in the translation:

  • 1.­3
g.­251

Vaidiśa

Wylie:
  • sems pa
Tibetan:
  • སེམས་པ།
Sanskrit:
  • vaidiśa

Located in 1 passage in the translation:

  • 1.­154
g.­252

Vainateya

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

An epithet for the mythical, bird-like creature garuḍa.

Located in 1 passage in the translation:

  • 1.­323
g.­253

Vairocana

Wylie:
  • snang mdzad
Tibetan:
  • སྣང་མཛད།
Sanskrit:
  • vairocana

Located in 1 passage in the translation:

  • 1.­328
g.­254

Vaiśālī

Wylie:
  • yangs pa can
Tibetan:
  • ཡངས་པ་ཅན།
Sanskrit:
  • vaiśālī

Located in 8 passages in the translation:

  • i.­7
  • 1.­4
  • 1.­234
  • 1.­240-241
  • 1.­243
  • 1.­288
  • n.­16
g.­255

Vaiśravaṇa

Wylie:
  • rnam thos kyi bu
Tibetan:
  • རྣམ་ཐོས་ཀྱི་བུ།
Sanskrit:
  • vaiśravaṇa

One of the “four great kings, guardians of the world,” he is held to dwell in the north, presiding over the yakṣa spirits that live there.

Located in 9 passages in the translation:

  • i.­6
  • 1.­7
  • 1.­14
  • 1.­20
  • 1.­168
  • 1.­199
  • 1.­376
  • g.­116
  • g.­279
g.­256

Vajradhara

Wylie:
  • rdo rje ’chang
Tibetan:
  • རྡོ་རྗེ་འཆང་།
Sanskrit:
  • vajradhara

Located in 1 passage in the translation:

  • 1.­50
g.­257

Vajramati

Wylie:
  • rdo rje blo gros
Tibetan:
  • རྡོ་རྗེ་བློ་གྲོས།
Sanskrit:
  • vajramati

Located in 1 passage in the translation:

  • 1.­150
g.­258

Vajrapāṇi

Wylie:
  • lag na rdo rje
Tibetan:
  • ལག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

Definition from the 84000 Glossary of Terms:

Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.

Located in 1 passage in the translation:

  • 1.­156
g.­259

Vakṣunanda

Wylie:
  • pak+Shu
Tibetan:
  • པཀྵུ།
Sanskrit:
  • vakṣunanda

Located in 1 passage in the translation:

  • 1.­150
g.­260

Varuṇa

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

Located in 1 passage in the translation:

  • 1.­97
g.­261

Vāṣpa

Wylie:
  • rlangs pa
Tibetan:
  • རླངས་པ།
Sanskrit:
  • vāṣpa

Located in 1 passage in the translation:

  • 1.­2
g.­262

Vemacitrin

Wylie:
  • thags bzangs ris
Tibetan:
  • ཐགས་བཟངས་རིས།
Sanskrit:
  • vemacitrin

Located in 1 passage in the translation:

  • 1.­148
g.­263

vetāḍa

Wylie:
  • ro langs
Tibetan:
  • རོ་ལངས།
Sanskrit:
  • vetāḍa

The term vetāḍa is a variant of vetāla, or ro langs in Tibetan. A class of being that occupies and animates the body of a corpse (Monier-Williams).

Located in 4 passages in the translation:

  • 1.­302
  • 1.­304
  • 1.­308
  • n.­22
g.­264

Vibhīṣaṇa

Wylie:
  • skrag byed pa
Tibetan:
  • སྐྲག་བྱེད་པ།
Sanskrit:
  • vibhīṣaṇa

Located in 1 passage in the translation:

  • 1.­153
g.­265

Vidhvaṃsaṇī

Wylie:
  • ’joms ma
Tibetan:
  • འཇོམས་མ།
Sanskrit:
  • vidhvaṃsaṇī

Located in 1 passage in the translation:

  • 1.­175
g.­266

Vikala

Wylie:
  • mi ldan pa
Tibetan:
  • མི་ལྡན་པ།
Sanskrit:
  • vikala

Located in 2 passages in the translation:

  • 1.­98
  • n.­14
g.­267

Vipaśyin

Wylie:
  • sangs rgyas rnam gzigs
  • rnam par gzigs
Tibetan:
  • སངས་རྒྱས་རྣམ་གཟིགས།
  • རྣམ་པར་གཟིགས།
Sanskrit:
  • vipaśyibuddha

First of the seven buddhas of the past.

Located in 3 passages in the translation:

  • 1.­297
  • 1.­409
  • 1.­418
g.­268

vīrā

Wylie:
  • bi ra
Tibetan:
  • བི་ར།
Sanskrit:
  • vīrā

Located in 1 passage in the translation:

  • 1.­382
g.­269

Virūḍhaka

Wylie:
  • ’phags skyes po
Tibetan:
  • འཕགས་སྐྱེས་པོ།
Sanskrit:
  • virūḍhaka

One of the “four great kings, guardians of the world,” he is held to dwell in the south, presiding over the preta kumbhāṇḍa spirits that live there.

Located in 5 passages in the translation:

  • i.­6
  • 1.­26
  • 1.­30
  • 1.­53
  • 1.­213
g.­270

Virūpākṣa

Wylie:
  • mig mi bzang
Tibetan:
  • མིག་མི་བཟང་།
Sanskrit:
  • virūpākṣa

One of the “four great kings, guardians of the world,” he is held to dwell in the west, presiding over the nāga spirits that live there.

Located in 5 passages in the translation:

  • i.­6
  • 1.­31
  • 1.­34
  • 1.­53
  • 1.­220
g.­271

Viśālā

Wylie:
  • sa ga
Tibetan:
  • ས་ག
Sanskrit:
  • viśālā

Located in 1 passage in the translation:

  • 1.­161
g.­272

Viṣṇu

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

Located in 1 passage in the translation:

  • 1.­156
g.­273

Viṣṇula

Wylie:
  • khyab ’jug len
Tibetan:
  • ཁྱབ་འཇུག་ལེན།
Sanskrit:
  • viṣṇula
  • viṣṇulā

Located in 1 passage in the translation:

  • 1.­162
g.­274

Viśvabhū

Wylie:
  • thams cad skyob
  • kun skyob
Tibetan:
  • ཐམས་ཅད་སྐྱོབ།
  • ཀུན་སྐྱོབ།
Sanskrit:
  • viśvabhū

Third of the seven buddhas of the past.

Located in 3 passages in the translation:

  • 1.­297
  • 1.­409
  • 1.­418
g.­275

Viśvāmitra

Wylie:
  • kun gyi bshes
Tibetan:
  • ཀུན་གྱི་བཤེས།
Sanskrit:
  • viśvāmitra

Located in 1 passage in the translation:

  • 1.­100
g.­276

Vituṇḍaka

Wylie:
  • rnam pa’i mchu can
Tibetan:
  • རྣམ་པའི་མཆུ་ཅན།
Sanskrit:
  • vituṇḍaka

Located in 1 passage in the translation:

  • 1.­163
g.­277

Vulture Peak Mountain

Wylie:
  • bya rgod phung po
Tibetan:
  • བྱ་རྒོད་ཕུང་པོ།
Sanskrit:
  • gṛdhrakūṭa

Definition from the 84000 Glossary of Terms:

The Gṛdhra­kūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

Located in 5 passages in the translation:

  • 1.­2
  • 1.­6
  • 1.­144
  • 1.­235
  • 1.­240
g.­278

white leprosy

Wylie:
  • sha bkra
Tibetan:
  • ཤ་བཀྲ།
Sanskrit:
  • citra
  • śvitra

Located in 4 passages in the translation:

  • 1.­47
  • 1.­286
  • 1.­316
  • n.­11
g.­279

yakṣa graha

Wylie:
  • gnod sbyin gyi gdon
Tibetan:
  • གནོད་སྦྱིན་གྱི་གདོན།
Sanskrit:
  • yakṣa graha

A class of beings said to dwell in the north, under the jurisdiction of the great king Vaiśravaṇa.

Located in 2 passages in the translation:

  • i.­6
  • 1.­16
g.­280

Yama

Wylie:
  • gshin rje
Tibetan:
  • གཤིན་རྗེ།
Sanskrit:
  • yama

Located in 1 passage in the translation:

  • 1.­158
g.­281

Yaśodharā

Wylie:
  • grags pa ’dzin
Tibetan:
  • གྲགས་པ་འཛིན།
Sanskrit:
  • yaśodharā

Located in 2 passages in the translation:

  • 1.­100
  • 1.­153
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    Destroyer of the Great Trichiliocosm

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    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

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    84000. Destroyer of the Great Trichiliocosm (Mahā­sāhasra­pramardanī, stong chen mo rab tu ’joms pa, Toh 558). Translated by Dharmachakra Translation Committee. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh558.Copy
    84000. Destroyer of the Great Trichiliocosm (Mahā­sāhasra­pramardanī, stong chen mo rab tu ’joms pa, Toh 558). Translated by Dharmachakra Translation Committee, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh558.Copy
    84000. (2025) Destroyer of the Great Trichiliocosm (Mahā­sāhasra­pramardanī, stong chen mo rab tu ’joms pa, Toh 558). (Dharmachakra Translation Committee, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh558.Copy

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