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དཔུང་བཟང་གིས་ཞུས་པའི་རྒྱུད།

The Tantra of Subāhu’s Questions

Subāhu­paripṛcchā­tantra
འཕགས་པ་དཔུང་བཟང་གིས་ཞུས་པ་ཞེས་བྱ་བའི་རྒྱུད།
’phags pa dpung bzang gis zhus pa zhes bya ba’i rgyud
The Noble Tantra “Subāhu’s Questions”
Ārya­subāhu­pari­pṛcchānāma­tantra

Toh 805

Degé Kangyur, vol. 96 (rgyud ‘bum, wa), folios 118.a–140.b

Imprint

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Translated by Dr. Lozang Jamspal, Kaia Fischer, and Erin Sperry of the Tibetan Classics Translators Guild of New York, under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 11 chapters- 11 chapters
1. Chapter 1
2. Chapter 2
3. Chapter 3
4. Chapter 4
5. Chapter 5
6. Chapter 6
7. Chapter 7
8. Chapter 8
9. Chapter 9
10. Chapter 10
11. Chapter 11
ab. Abbreviations
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Primary Sources
· Secondary References: Indo-Tibetan
g. Glossary

s.

Summary

s.­1

The Tantra of Subāhu’s Questions is a Kriyātantra scripture that presents a series of practices and rites that can be employed in diverse Buddhist ritual contexts, rather than for a specific deity or maṇḍala. The tantra records a conversation between the Buddhist deity Vajrapāṇi and the layman Subāhu, whose questions prompt Vajrapāṇi to share a wealth of instructions on ritual practices primarily intended to bring about the accomplishment of worldly goals. The rites described in The Tantra of Subāhu’s Questions address concerns about health, spirit possession, the accumulation of wealth and prosperity, and warding off destabilizing and obstructing forces. Special attention is given to rites for animating corpses and using spirits and spirit mediums for divination purposes. Despite the generally worldly applications for the rites explained to Subāhu, Vajrapāṇi is careful to establish the Mahāyāna orientation that must frame them: the quest for complete liberation guided by ethical discipline, insight into the faults of saṃsāra, and the motivation to alleviate the suffering of other beings and assist them in reaching awakening.


ac.

Acknowledgements

ac.­1

Translated by Dr. Lozang Jamspal, Kaia Fischer, and Erin Sperry of the Tibetan Classics Translators Guild of New York.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.



i.

Introduction

i.­1

The Tantra of Subāhu’s Questions (henceforth Subāhu) is a record of a conversation between Vajrapāṇi and the layman Subāhu on a wide range of doctrinal, ethical, ritual, and magical topics. The text is classified as a Kriyātantra and is further categorized as a “general tantra” in the Kriyātantra section of the Kangyur. As a Kriyātantra, the text focuses on an array of ritual practices that are intended to secure physical and mental health, the acquisition of wealth, comfort, and pleasure, and freedom from hostile and disruptive supernatural forces. Because it is a general Kriyātantra, it does not focus on a single deity or ritual system, but rather contains instructions that are applicable in any ritual context explained elsewhere in the Kriyātantras. Vajrapāṇi’s teachings include a body of exoteric instructions to ensure that a practitioner of mantra, a mantrin, is properly oriented in the Mahāyāna as they carry out the elaborate esoteric rituals and transgressive rites outlined in the tantra.


Text Body

The Translation
The Noble
Tantra of Subāhu’s Questions

1.

Chapter 1

[F.118.a]


1.­1

Homage to the Omniscient One.


1.­2
Subāhu paid respectful homage to the Lord of Yakṣas,18
Brilliant like a thousand suns
And deeply immersed in compassion,
Then asked him how to master the collections of vidyā and mantra.
1.­3
“I have not seen anyone on earth
Who has reached perfection through persistence
In recitation, fasting, or restrictive austerities.19
Sole Father, do austerities not serve any purpose?
1.­4
“Your Eminence, you are brilliant as sun-fire,
Supreme among those who purify and destroy evil.
If you spoke words of truth,
Why have the mantras not borne fruit?

2.

Chapter 2

2.­1
“Places of pratyekabuddhas and the sugatas’ heirs,
Those where the Victor previously lived,
Places that are pleasant and steeped in merit,
Or venerated by devas and asuras43‍—
Those with vows purified through the restoration rite
Should perform the approach in order to purify themselves.
2.­2
“If such places are not to be found, there are others:
Accessible rivers, brooks, and streams,
Lakes adorned with lotuses and utpalas,
Places unfrequented by people,
Or those abundant with clean water; [F.120.a]
Places unknown to terrible grahas;
Those with fresh flowers and fruit,
Rich in medicinal plants, or thick with different trees;
Places with clean spots to sleep upon the ground,
Those free of tiger, leopard, and lion,
Or places pleasing, level, and without brambles‍—
These are places people celebrate for siddhi.
Avoid places with ravines, anthills, ash, or hair,
Rubbish, charcoal, salt deposits, or excrement.

3.

Chapter 3

3.­1
“Beset with the host of afflictions, desire and the like,
The mind itself is said to be saṃsāra.
When free of affliction, when crystalline and moon-like,66
It is declared the end of the ocean of existence.
3.­2
“In the same way that, for example, clean water
Is instantly polluted by dirt and the like,67
So too the pure, pristine mind
Is polluted by the faults of desire and the like.
3.­3
“One should select a mālā
With 108 beads of bodhi seed,68
Conch, crystal, rūdrākṣa,69 soapberry,70
Lotus seed, lead, copper, or bronze.

4.

Chapter 4

4.­1
“Next to be explained are the vajras
A practitioner should be sure to wield.
They can measure ten, twelve, sixteen, or eighteen finger-widths, [F.123.a]
But the best measures twenty finger-widths.
4.­2
“Gold vajras are recommended to obtain
The state of a vidyādhara, or any lands.87
Silver is the best for kingship,
While copper is for nāgas, the source of jewels.88
4.­3
“To destroy the magical devices of asura lords,
Or enter openings in the earth, use a stone vajra.
For success in all aims, a triple-alloy is best,89
While iron is used to smash guhyaka armies.

5.

Chapter 5

5.­1
“Vighnas exhaust all merit,
So that people do not succeed in mantra.
Those freed from vighnas shine,
Like the moon emerging from a cloud.
5.­2
“Just as no fruit, flower, or sprout will grow from a vase
Without soil and water, or out of season,
Sprouts, leaves, stalks, flowers, and fruit
Will grow when such conditions are present.
5.­3
“When the rites are corrupted, vowels and syllables missing,
Offerings are lacking, recitation is sloppy,
Or when vowels and syllables are added,
Mantras will not grant abundant siddhi.

6.

Chapter 6

6.­1
“As the siddhis near, the mind delights in recitation
And takes no joy in evil.
It never wavers, even when beset with severe sufferings
Such as hunger and thirst, heat, cold, wind, and weariness.
6.­2
“One is not menaced by bees, biting flies, worms, or ants,
By reptiles, centipedes, snakes, or bears,
Or by piśācas and pūtanas‍—
Not even by their shadows.
6.­3
“Mantrins’ words will be memorable, their minds keen;
They will be skilled in literature and the art of inquiry.
They will take joy in the Dharma, perceive hidden treasures,
And their bodies will be free of illness and odor.

7.

Chapter 7

7.­1
“Those hoping to sell human flesh
Should visit a charnel ground during the waning moon,
And at night, feeling no fear,
Take the calf, thigh, neck, or head
From someone killed by a wood or stone weapon,
Poison, beating, medicine, or a vighna.
7.­2
“It should be chopped into pieces
And generously placed in clean new bowls or pots.
They should mark their body with a bloody handprint
And wrap their head and neck with intestines.
7.­3
“Clothed in fresh human skin,
They should hold a pot of flesh in their left hand
And grip a bloody sword in their right,
Brandishing it aloft.

8.

Chapter 8

8.­1
“The Buddha taught the eightfold path:
Right livelihood, right action, right samādhi, right speech,232
Right effort, right intention, right attention, and right view.
A mantrin should correctly rely on each and every one.
8.­2
“Through this path one finds success in mantras,
And likewise the higher realms and liberation.233
The victors of the past and the victors’ heirs
Have gone along it to become thus-gone ones.234
8.­3
“Those who, with an insatiable mind,
Reverentially gather merit235 with body, speech, and mind
Will cultivate that path of virtue
If they embrace the true path spoken by the Sugata.

9.

Chapter 9

9.­1
“Slaying an arhat or one’s parents,
Creating discord in a harmonious saṅgha,
Or, with malicious intent,
Drawing blood from a tathāgata‍—
9.­2
“These heinous acts the Victor called
The five deeds with immediate consequences.
Deluded people who commit just one of them
Will not reach attainment in their present aggregates.257
9.­3
“Destroying a caitya, slaying a bodhisattva, [F.135.a]
Violating a woman who has exhausted her afflictions,
Killing a novice student, or coveting and then stealing
Something owned by the saṅgha, however great or small‍—

10.

Chapter 10

10.­1
“For the benefit of devas, asuras, and humans,
The Victor taught The Vidyādhara’s Basket,
Various types of vidyā and mantra
Numbering thirty million, five hundred thousand.269
10.­2
“To conquer guhyakas
And remove poverty’s misery,
I taught seventy million mantras
Along with their maṇḍalas and mudrās.
10.­3
“I have described in detail all who belong to the vajra clan:
The ten dūtīs,270 the seven vidyā kings,271
The sixty-four servants,272
My eight supreme essences,273
The powerful lords of vidyās,
Such as Amṛtakuṇḍalin and Vidyottama,274
And all who are aligned with their mantras.275

11.

Chapter 11

11.­1
“There are eight famed instructions:
Alchemy, locating treasure, entering openings in the earth,
Metallurgy, locating mines, mantra,
Mineral refinement, and the granting of immeasurable wealth.291
11.­2
“Mantra, entering openings in the earth, and alchemy‍—
These are supreme because they lead to the abandonment of evil.
The granting of wealth, locating treasure, and locating mines are middling.
Mineral refinement and metallurgy are the lesser among them.
11.­3
“People of strong mind, with zeal for the Dharma
And rich in austerities, are vessels for the first of these.292
The middling are for those in whom passion predominates,
While the inferior are for those beset with dullness.293

ab.

Abbreviations

C Choné
F Phukdrak
H Lhasa (Zhol)
J Lithang
K Peking/Kangxi
N Narthang
S Stok Palace
U Urga
Y Peking Yongle

n.

Notes

n.­1
Dharmachakra Translation Committee, trans., The Root Manual of the Rites of Mañjuśrī, Toh 543 (84000: Translating the Words of the Buddha, 2020).
n.­2
Dharmachakra Translation Committee, trans., The Sovereign Ritual of Amoghapāśa, Toh 686 (84000: Translating the Words of the Buddha, 2022).
n.­3
Dharmachakra Translation Committee, trans., The Bhūta­ḍāmara Tantra, Toh 747 (84000: Translating the Words of the Buddha, 2020).
n.­4
Note, however, that here in the tantra the name Subāhu is rendered in Tibetan as dpung bzang, while in the sūtra it is lag bzangs. In the sūtra, Subāhu only poses one question. See Dharmachakra Translation Committee, trans., The Sūtra of the Question of Subāhu, Toh 70 (84000: Translating the Words of the Buddha, 2020).
n.­5
Derived from the name of the Brahmanical god Śiva, the term śaiva refers to the followers of Śiva and to the myriad religious systems that look to Śiva as their primary deity.
n.­6
This “shared ritual syntax” has been summarized and discussed in Goodall and Isaacson (2016). Many of the shared features they discuss are on display in the Subāhu.
n.­7
A survey of the various Śaiva schools and the literature mentioned here and below can be found in Sanderson (1988).
n.­8
For discussions of vetālas and corpse magic in Indic literature, see Dezső (2010) and Huang (2009).
n.­18
“Lord of Yakṣas” is an epithet of Vajrapāṇi.
n.­19
There is considerable variation in this line across versions of the Tib. translation, with H, N, and S closely aligned with the reading from F and Notes on the Meaning followed here: dka’ thub nges par spyad pa rnams. D has yang dag sdom pa mi bzad pa (“tedious prohibitions”).
n.­43
According to Notes on the Meaning, a place of the pratyekabuddhas is exemplified by Ṛṣipatana near Vārāṇasī; those of the sugatas’ heirs (identified as bodhisattvas) include Wutai Shan; a place where the Victor lived is exemplified by Vulture Peak; a place “suffused with merit” would include places visited by a noble being of the past; and places venerated by devas and asuras refers to those places where such divinities venerated and worshiped noble beings, or that they venerate now because of the site’s past association with noble beings.
n.­66
This translation follows F, H, N, and S in not reading a genitive particle at the end of line three.
n.­67
This translation follows F, H, N, S and Notes on the Meaning in reading rdul sogs (“dust and the like”) instead of the reading in D rdul tshogs (“a heap of dust”).
n.­68
This translation follows F, H, K, Y, and S in reading bo de tse, “bodhi seed,” the seeds of Ficus religiosa. D has pu tra dzi, which is the transliteration of the Skt. putrañjīvika. The putranjiva plant (Putranjiva roxburghii) is a native Indian species whose seeds are reported to be used in mālās such as described here.
n.­69
The seeds of Elaeocarpus sphaericus.
n.­70
Tib. lung tang; Skt. ariṣṭa. A plant of the Sapindus genus. This could alternatively be a reference to the neem tree (Azadirachta indica).
n.­87
Tib. sa rnams. This translation follows the gloss in Notes on the Meaning, which states that the phrase “obtain any lands” refers to royal sovereignty.
n.­88
The translation of the final line is conjectural.
n.­89
Notes on the Meaning says this is a mixture of gold, silver, and copper.
n.­232
This translation follows Notes on the Meaning in reading ngag where all other extant versions of the Tibetan translation read dag, which appears to be a pervasive scribal error, as the set of eight is incomplete without ngag.
n.­233
This translation follows F, H, N, S, and Notes on the Meaning in reading mtho ris thar pa thob. D omits mtho ris and instead reads thar pa myur du thob (“swiftly attain liberation”).
n.­234
This translation attempts to capture the pun of using the verbal form gshegs to describe both having “gone” (gshegs) on the eightfold path and the state of a thus-gone one (de bzhin gshegs pa) that is reached.
n.­235
This translation follows F, H, N, and S in omitting dge ba. Degé reads dge ba’i bsod nams, “virtuous merit,” which is redundant and so seems like the less plausible reading.
n.­257
In other words, in their current body and life.
n.­269
According to Notes on the Meaning, this refers to the total number of verses (śloka) in which they were taught.
n.­270
Notes on the Meaning, quoting the Vidyottama Tantra, enumerates them as: Vajramatī (rdo rje’i blo gros ma), Ghantā (dril bu ma), Kālī (nag mo), Aparājitā (gzhan gyis mi thub ma), Sundarī (mdzes ma), Vegā (shugs), thog thag (unidentified), *Satyā (conjecture: bden ma), *Suryā (conjecture: nyi ma), and *Vajradaṇḍā (rdo rje’i dbyug pa ma).
n.­271
Notes on the Meaning, quoting The Tantra of Vajrapāṇi’s Initiation, enumerates these as Susiddhi (rab tu grub pa), Mauli (dbu rgyan rtse gsum), Vajrakīlikīla (va dz+ra ki li ki la), Ratnakīlikīla, (rin chen ki li ki la), *Surūpa (conjecture: gzugs legs), *Vajrabindu (conjecture: rdo rje thigs pa), and *Vajralalita (conjecture: rdo rje’i rol pa).
n.­272
These sixty-four are not enumerated in Notes on the Meaning.
n.­273
Notes on the Meaning cites two sources here, The Rite of Mahābala and the Vidyottama Tantra, to enumerate this list of eight. There is no extant text titled The Rite of Mahābala (Tib. stobs po che ’ i cho ga zhib mo); however, the list below is found in the Mahābala­nāma­mahāyāna­sūtra (Toh 757/947: ’phags pa stobs po che zhes bya ba theg pa chen po’i mdo). The list cited in Notes on the Meaning is: Kīlikīla (ki li ki la), Dramiḍa (’gro lding), Raktāṅga (lus dmar), Vajravidāraṇa (rdo rje rnam par ’joms pa), rdo rje rgya chen (unidentified), snying po’i mchog (unidentified), sog med gtum po (unidentified), and dpal ldan zhi bar grags pa (unidentified).
n.­274
Notes on the Meaning, again quoting from The Tantra of Vajrapāṇi’s Initiation, provides the following list: Vidyottama (rig pa mchog), Kuñjarakarṇa (glang po’i rna ba), Sumbha (gnod mdzes), *Bhīma (conjecture: bsdigs su rung ba), *Hārita (conjecture: ’phrog byed), and Vajrapāśa (rdo rje’i zhags pa).
n.­275
Notes on the Meaning clarifies that this refers to the large numbers of deities that are aligned with the vidyā kings.
n.­291
Though called the “eight instructions” (brgyad po bstan pa), this list is nearly identical to the list of eight major worldly siddhis that appears in Buddhist and non-Buddhist literature. Though too lengthy to cite here, Notes on the Meaning offers an illuminating, detailed commentary on each of these eight instructions and their benefits.
n.­292
That is, those described as “supreme” in the previous verse.
n.­293
This verse employs a triad of terms drawn from Āyurveda, the classical system of Indian medicine. Here the text is equating each of the three levels of attainments mentioned in the previous verse with the three primary qualities of the mind that are core to Āyurvedic thought: clarity (sattva), passion (rajas), and dullness/torpor (tamas). Of these three, only sattva is not named explicitly, but rather is described through the qualities associated with it: strength of mind, spiritual enthusiasm, and the observance of austere religious practices. Rajas is translated by the Tib. term rdul, while tamas is directly translated with mun pa. Thus, when reading this verse it is necessary to know that the passion and dullness mentioned here are not precisely synonymous with those counted among the three poisons of Buddhist thought, but rather refer, along with clarity, to the three inherent and natural qualities of mind that collectively serve as the basic constituents of physical and mental health as articulated systematically in the literature of Āyurveda.

b.

Bibliography

Primary Sources

’phags pa dpung bzang gis zhus pa zhes bya ba’i rgyud (Ārya­subāhu­paripṛcchānāma­tantra). Toh 805, Degé Kangyur vol. 96 (rgyud, wa), folios 118.a–140.b.

’phags pa dpung bzang gis zhus pa zhes bya ba’i rgyud (Ārya­subāhu­paripṛcchā­nāma­tantra). 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), 2006–9, vol. 96, pp. 434-508.

’phags pa dpung bzang gis zhus pa zhes bya ba’i rgyud (Ārya­subāhu­pari­pṛcchā­nāma­tantra). Stok Palace Kangyur vol.109 (rgyud ’bum, tsha), folios 398.a–420.b.

’phags pa dpung bzangs gis zhus pa’i rgyud ces bya ba (Ārya­subāhu­pari­pṛcchānāmatantra). Phukdrak Kangyur vol.111 (rgyud, pa), folios 196.a–229.b.

’phags pa lag bzangs kyis zhus pa zhes bya ba theg pa chen po’i mdo (Ārya­subāhu­paripṛcchā­nāma­mahāyāna­sūtra). Toh 70, Degé Kangyur vol. 43 (dkon brtsegs, ca), folios 154.a–180.b.

Anonymous. ’phags pa dpung bzangs gis zhus pa’i rgyud tshig gi don bshad pa’i brjed byang bzhugs. Toh 2672, Degé Tengyur vol. 7 (rgyud ’grel, thu), folios 54.b–100.b.

Anonymous. ’phags pa dpung bzangs gis zhus pa’i rgyud kyi bsdus pa’i don dgrol ba’i brjed byang (Ārya­subāhu­pari­pṛcchā­nāma­tantra­piṇḍārthavṛtti). Toh 2673, Degé Tengyur vol. 7 (rgyud ’grel, thu), folios 100.b–116.b.

Buddhaguhya. ’phags pa dpung bzangs gis zhus pa’i rgyud kyi bsdus pa’i don (Ārya­subāhu­pari­pṛcchā­nāma­tantra­piṇḍārtha). Toh 2671, Degé Tengyur vol. 7 (rgyud ’grel, thu), folios 38.a–54.b.

Secondary References: Indo-Tibetan

Denkarma (pho brang stod thang ldan [/ lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

sba bzhed. Edited by mGon po mrgyal mtshan. Beijing: Mi rigs dpe skrun khang.

Nāgārjuna. bshes pa’i spring yig (Suhṛllekha). Toh 4182, Degé Tengyur, vol. 173 (mdo ’grel, nge), folios 40.b–46.b.

Nāropā. Sekodeśaṭikā: Being a Commentary on the Sekoddeśa Section of the Kālacakra Tantra. Edited by Mario E. Carelli. Baroda: Oriental Institute, 1941.

Somadeva. The Kathāsaritsāgara of Somadevabhatta. Edited by Pandit Durgāprasād and Kāśīnāth Pāndurang Parab. Bombay: Pāndurang Jāwajī, 1930.

Suśruta. The Suśrutasaṃhitā of Suśruta: with the Nibandhsangraha Commentary of Śrī Dalhaṇācārya. Edited by Vaidya Jādavji Trikamji ācāryā, revised second edition, Bombay: Pāndurang Jāṃajī, 1931.

Secondary References: Contemporary

Dezső, Csaba. “Encounters with Vetālas: Studies on Fabulous Creatures I.” Acta Orientalia Acadamiae Scientiarum Hungary 63, no. 4 (2010): 391–426.

Dharmachakra Translation Committee, trans. The Root Manual of the Rites of Mañjuśrī (Toh 543). 84000: Translating the Words of the Buddha, 2022.

Dharmachakra Translation Committee, trans. The Sovereign Ritual of Amoghapāśa (Toh 686). 84000: Translating the Words of the Buddha, 2022.

Goodall, Dominic and Harunaga Isaacson. “On the Shared ‘Ritual Syntax’ of the Early Tantric Traditions.” In Tantric Studies: Fruits of a Franco-German Collaboration on Early Tantra. Edited by Dominic Goodall and Harunaga Isaacson, pp. 1–72. Pondicherry: Institut Français de Pondichéry, 2016.

Granoff, Phyllis. “Other People’s Rituals: Ritual Eclecticism in Early Medieval Indian Religions.” Journal of Indian Philosophy 28 (2000): 399–424.

Gyatso, Janet. “One Plus One Makes Three: Buddhist Gender, Monasticism, and the Law of the Non-excluded Middle.” History of Religions 23, no.2 (2003): 89–115.

Halkias, Georgios. “Tibetan Buddhism Registered: A Catalogue from the Imperial Court of ’Phang Thang.” The Eastern Buddhist 36 (2004): 46–105.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Wien: Verlag der österreichischen Akademie der Wissenschaften, 2008.

Huang, Po-Chi. “The Cult of Vetāla and Tantric Fantasy.” In Rethinking Ghosts in World Religions, edited by M. Poo, 211–35. Leiden: Brill Publications, 2009.

Meulenbeld, G. Jan. A History of Indian Medical Literature. Groningen: Egbert Forsten, 1999.

Orofino, Giacomella. “Divination with Mirrors: Observations on a Simile Found in the Kālacakra Literature.” Tibetan Studies vol. 2 (1994): 612–28.

Sanderson, Alexis. “Śaivism and the Tantric Traditions.” In The World’s Religions, edited by Stewart Sutherland, et al, 660–704. London: Routledge, 1988.

Slouber, Michael. Early Tantric Medicine: Snakebite, Mantras, and Healing in the Gāruḍa Tantras. Oxford: Oxford University Press, 2017.

Smith, Frederick M. The Self Possessed: Deity and Spirit Possession in South Asian Literature and Civilization. New York: Columbia University Publications, 2006.

Vasudeva, Somadeva. “Prasenā, Prasīnā and Prasannā: The Evidence of the Niśvāsaguhya and the Tantrasadbhāva.” Cracow Indological Studies 16, Special Issue (2015): 369–90.

Vienna Buddhist Translation Studies Group, trans. Summary of Empowerment (Toh 361). 84000: Translating the Words of the Buddha, 2022.


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

age of strife

Wylie:
  • rtsod pa’i dus
Tibetan:
  • རྩོད་པའི་དུས།
Sanskrit:
  • kaliyuga

The last and worst of the four ages (yuga), the present age of degeneration.

Located in 1 passage in the translation:

  • 1.­39
g.­2

Agni

Wylie:
  • me
Tibetan:
  • མེ།
Sanskrit:
  • agni

The Brahmanical god of fire; also the deity who governs the southeastern direction.

Located in 3 passages in the translation:

  • 8.­37
  • 10.­23
  • n.­254
g.­3

Airāvaṇa

Wylie:
  • sa srung bu
Tibetan:
  • ས་སྲུང་བུ།
Sanskrit:
  • airāvaṇa

The name of Indra’s elephant.

Located in 2 passages in the translation:

  • 11.­50
  • n.­327
g.­7

Amṛtakuṇḍalin

Wylie:
  • bdud rtsi thab sbyor
Tibetan:
  • བདུད་རྩི་ཐབ་སྦྱོར།
Sanskrit:
  • amṛtakuṇḍalin

A vidyā king (vidyārāja) of the vajra clan.

Located in 5 passages in the translation:

  • 4.­37
  • 6.­44
  • 8.­19
  • 10.­3
  • 11.­49
g.­9

arhat

Wylie:
  • dgra bcom pa
Tibetan:
  • དགྲ་བཅོམ་པ།
Sanskrit:
  • arhat

One who has achieved the fourth and final level of attainment on the śrāvaka path, and who has attained liberation with the cessation of all mental afflictions.

Located in 4 passages in the translation:

  • 9.­1
  • n.­212
  • n.­287
  • g.­37
g.­10

asura

Wylie:
  • lha min
Tibetan:
  • ལྷ་མིན།
Sanskrit:
  • asura

A class of nonhuman beings that are engaged in a perpetual war with the gods (deva) for possession of the nectar of immortality. In Buddhist cosmology, they count as one of the six classes of beings and are tormented by their intense jealousy of the gods.

Located in 25 passages in the translation:

  • 1.­19
  • 1.­21
  • 1.­26
  • 2.­1
  • 4.­3
  • 6.­20
  • 6.­27
  • 7.­25
  • 7.­42
  • 8.­29
  • 9.­8
  • 10.­1
  • 10.­10
  • 11.­31
  • 11.­47-48
  • 11.­50
  • 11.­52-53
  • 11.­56
  • n.­29
  • n.­43
  • n.­324
  • g.­11
  • g.­27
g.­12

austerities

Wylie:
  • dka’ thub
Tibetan:
  • དཀའ་ཐུབ།
Sanskrit:
  • tapas

Harsh, often extreme practices that can include deprivation and physical mortification. Such practices are typically rejected in the Buddhist “middle way.” The term can be used in a more positive sense to refer to the hardships of practice one must endure to reach liberation.

Located in 6 passages in the translation:

  • 1.­3
  • 3.­16
  • 9.­15
  • 11.­3
  • 11.­5
  • 11.­10
g.­22

caitya

Wylie:
  • mchod rten
Tibetan:
  • མཆོད་རྟེན།
Sanskrit:
  • caitya

A shrine or other structure used as a focal point for offerings. When these contain relics of a buddha or other realized beings, they are more commonly called stūpas.

Located in 12 passages in the translation:

  • 1.­34-35
  • 5.­46
  • 7.­35
  • 8.­9
  • 8.­32
  • 9.­3
  • 11.­22
  • n.­85
  • n.­162
  • n.­296
  • g.­38
g.­30

deva

Wylie:
  • lha
Tibetan:
  • ལྷ།
Sanskrit:
  • deva

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

Located in 46 passages in the translation:

  • 1.­19
  • 1.­21
  • 1.­26
  • 1.­30
  • 1.­38
  • 2.­1
  • 2.­13
  • 4.­6
  • 4.­23
  • 5.­38
  • 6.­4-5
  • 6.­20
  • 6.­24
  • 6.­27
  • 7.­25
  • 7.­42
  • 8.­29
  • 8.­32
  • 8.­37
  • 9.­7-8
  • 9.­10
  • 10.­1
  • 10.­10
  • 11.­31
  • 11.­47-48
  • 11.­52-53
  • 11.­56
  • 11.­59
  • n.­5
  • n.­29
  • n.­43
  • n.­167
  • n.­263
  • g.­2
  • g.­10
  • g.­19
  • g.­29
  • g.­46
  • g.­49
  • g.­102
  • g.­136
  • g.­151
g.­32

discipline

Wylie:
  • tshul khrims
Tibetan:
  • ཚུལ་ཁྲིམས།
Sanskrit:
  • śīla

The cultivation of morally virtuous and disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. Often the term is used in relation to the maintenance of formal vows.

Located in 16 passages in the translation:

  • s.­1
  • i.­3
  • 1.­31-32
  • 3.­16
  • 6.­32
  • 8.­27
  • 9.­4
  • 11.­19-20
  • 11.­24
  • n.­36
  • n.­65
  • n.­288
  • g.­91
  • g.­148
g.­33

Dramiḍa

Wylie:
  • ’gro lding ba
Tibetan:
  • འགྲོ་ལྡིང་བ།
Sanskrit:
  • dramiḍa

An esoteric deity associated with Vajrapāṇi, sometimes identified as a nāga king.

Located in 4 passages in the translation:

  • 4.­41
  • 5.­12
  • n.­131
  • n.­273
g.­34

dūtī

Wylie:
  • pho nya mo
Tibetan:
  • ཕོ་ཉ་མོ།
Sanskrit:
  • dūtī

A class of nonhuman female beings (masc. dūta); the name literally means “messenger,” which implies that these beings can be employed as messengers through magical rites.

Located in 2 passages in the translation:

  • 1.­24
  • 10.­3
g.­35

eightfold path

Wylie:
  • yan lag brgyad lam
Tibetan:
  • ཡན་ལག་བརྒྱད་ལམ།
Sanskrit:
  • aṣṭāṅgamārga

Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Located in 3 passages in the translation:

  • 2.­15
  • 8.­1
  • n.­234
g.­37

five deeds with immediate consequences

Wylie:
  • mtshams med lnga po
Tibetan:
  • མཚམས་མེད་ལྔ་པོ།
Sanskrit:
  • pañcānantarya

Five actions that bring immediate and severe consequences at death, so that the person who commits them will take rebirth in the lower realms directly after they die. The five are: patricide, matricide, killing an arhat, intentionally injuring a buddha, and causing a schism within the saṅgha.

Located in 1 passage in the translation:

  • 9.­2
g.­42

graha

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

A class of nonhuman beings able to enter and possess the human body. They are often explicitly associated with astrological forces, have a harmful effect on physical and mental health, and are specifically said to cause seizures and insanity. Often this term is used to broadly refer to multiple classes of beings that can affect a person’s physical and mental health.

Located in 16 passages in the translation:

  • i.­9
  • i.­14
  • 1.­22
  • 1.­30
  • 2.­2
  • 4.­43
  • 5.­17-18
  • 8.­29
  • 8.­36-37
  • 10.­19
  • 11.­34
  • 11.­47
  • 11.­50-51
g.­44

guhyaka

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

A subclass of yakṣas, but often used as an alternative name for yakṣas.

Located in 6 passages in the translation:

  • 4.­3
  • 8.­16
  • 10.­2
  • 11.­47
  • 11.­49
  • 11.­53
g.­53

Kīlikīla

Wylie:
  • kI li kI la
Tibetan:
  • ཀཱི་ལི་ཀཱི་ལ།
Sanskrit:
  • kīlikīla

An esoteric deity, often included in the class of wrathful (krodha) deities.

Located in 4 passages in the translation:

  • 4.­41
  • 5.­11-12
  • n.­273
g.­54

Kriyātantra

Wylie:
  • bya ba’i rgyud
Tibetan:
  • བྱ་བའི་རྒྱུད།
Sanskrit:
  • kriyātantra

A class of tantric scripture that generally features elaborate rites directed toward both mundane goals‍—such as health, prosperity, and protection‍—and to the ultimate goal of liberation. In this class of tantra, the practitioners do not identify themselves with the deity as in other classes of tantra, but rather seek their power, assistance, and intervention in pursuit of their goals. The Mañjuśrī­mūla­kalpa and Amoghapāśa­kalpa­rāja exemplify this class of tantra.

Located in 24 passages in the translation:

  • s.­1
  • i.­1-3
  • i.­5-9
  • i.­14
  • i.­17
  • n.­33
  • n.­35
  • n.­45
  • n.­109
  • n.­133
  • g.­6
  • g.­59
  • g.­89
  • g.­92
  • g.­109
  • g.­132
  • g.­142
  • g.­143
g.­56

Kubera

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

Lord of yakṣas and deity of wealth, he is the guardian king of the northern direction, ruling from his city of Aḍakavatī. He is also known as Vaiśravaṇa.

Located in 5 passages in the translation:

  • 8.­37
  • n.­116
  • n.­254
  • n.­325
  • g.­152
g.­58

Lord of Yakṣas

Wylie:
  • gnod sbyin bdag po
Tibetan:
  • གནོད་སྦྱིན་བདག་པོ།
Sanskrit:
  • yakṣādhipati

An epithet for Vajrapāṇi, who is also referred to as the yakṣasenāpati, the “yakṣa general.”

Located in 6 passages in the translation:

  • i.­2
  • 1.­2
  • 10.­8
  • 10.­16
  • n.­18
  • g.­56
g.­60

magical device

Wylie:
  • ’khrul ’khor
Tibetan:
  • འཁྲུལ་འཁོར།
Sanskrit:
  • yantra

A magical diagram; any mechanical tool or device.

Located in 3 passages in the translation:

  • 3.­28
  • 4.­3
  • n.­84
g.­62

mālā

Wylie:
  • phreng ba
Tibetan:
  • ཕྲེང་བ།
Sanskrit:
  • mālā

A string of beads, much like a rosary, that is used to count recitations of mantra. The beads may be made from seeds, gemstones, shells, or other natural substances, which are often specifically selected for the mantra deity being recited or the intended purpose of the rite.

Located in 3 passages in the translation:

  • 3.­3
  • 5.­43
  • n.­68
g.­65

mantra

Wylie:
  • gsang sngags
Tibetan:
  • གསང་སྔགས།
Sanskrit:
  • mantra

A syllable or phrase used in esoteric rites to invoke a deity and its power for the purposes of both worldly aims and liberation.

Located in 158 passages in the translation:

  • i.­1
  • i.­5-8
  • i.­13
  • i.­17
  • 1.­2
  • 1.­4-8
  • 1.­12-13
  • 1.­20
  • 1.­27-28
  • 2.­12
  • 3.­5
  • 4.­11
  • 4.­13
  • 4.­16
  • 4.­18-21
  • 4.­34
  • 4.­37
  • 4.­41-42
  • 5.­1
  • 5.­3-5
  • 5.­7
  • 5.­10-16
  • 5.­19-21
  • 5.­23
  • 5.­30
  • 5.­37
  • 5.­41
  • 6.­14
  • 6.­16
  • 6.­23
  • 6.­27
  • 6.­29
  • 6.­32
  • 6.­42-45
  • 6.­47
  • 7.­8
  • 7.­10
  • 7.­14
  • 7.­30-31
  • 7.­34-37
  • 7.­44-45
  • 7.­48
  • 7.­53
  • 8.­2
  • 8.­9
  • 8.­13
  • 8.­20-21
  • 8.­26-28
  • 9.­4
  • 9.­7
  • 9.­10
  • 9.­15
  • 9.­20
  • 9.­23
  • 10.­1-5
  • 10.­7-8
  • 10.­10
  • 10.­12
  • 10.­15-16
  • 10.­18-21
  • 10.­25-26
  • 11.­1-2
  • 11.­7-10
  • 11.­16
  • 11.­22-24
  • 11.­26-27
  • 11.­29
  • 11.­31
  • 11.­35
  • 11.­44-46
  • 11.­50-52
  • n.­15
  • n.­20-21
  • n.­33
  • n.­63
  • n.­71
  • n.­114
  • n.­118
  • n.­129-130
  • n.­142
  • n.­153
  • n.­171
  • n.­177
  • n.­182
  • n.­191
  • n.­216
  • n.­220-221
  • n.­262
  • n.­268
  • n.­276
  • n.­294
  • n.­296
  • n.­299
  • n.­301
  • n.­309
  • g.­48
  • g.­62
  • g.­66
  • g.­104
  • g.­141
g.­66

mantrin

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

Literally “one who has mantra,” this term is used to refer to practitioners specifically engaged in mantra recitation and other esoteric practices.

Located in 64 passages in the translation:

  • i.­1
  • i.­3
  • i.­6-9
  • i.­13
  • i.­16
  • 1.­32
  • 1.­39
  • 2.­1
  • 2.­31
  • 3.­4
  • 3.­7
  • 3.­14
  • 3.­22
  • 3.­27
  • 3.­30
  • 4.­22
  • 4.­37
  • 5.­6
  • 5.­11
  • 5.­15
  • 5.­17
  • 5.­19
  • 5.­25
  • 6.­3
  • 6.­14
  • 6.­21
  • 6.­26
  • 6.­30
  • 7.­7
  • 7.­18
  • 7.­28
  • 7.­30
  • 7.­33-35
  • 7.­42
  • 7.­53
  • 8.­1
  • 8.­9
  • 8.­11-13
  • 8.­18
  • 8.­20
  • 8.­25
  • 8.­29
  • 8.­36
  • 9.­10-11
  • 10.­13
  • 11.­11
  • 11.­14
  • 11.­23
  • 11.­25-27
  • 11.­46
  • 11.­51
  • n.­144
  • n.­220
  • n.­318
g.­70

mudrā

Wylie:
  • phyag rgya
Tibetan:
  • ཕྱག་རྒྱ།
Sanskrit:
  • mudrā

An emblem, symbol, or gesture of esoteric significance related to specific deities or ritual acts.

Located in 5 passages in the translation:

  • 10.­2
  • 10.­7
  • 10.­25
  • n.­153
  • n.­312
g.­71

nāga

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

Definition from the 84000 Glossary of Terms:

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

Located in 28 passages in the translation:

  • i.­9
  • 1.­26
  • 1.­30
  • 4.­2
  • 4.­7
  • 4.­23
  • 5.­17
  • 5.­41
  • 6.­41
  • 7.­22
  • 8.­16
  • 8.­37
  • 10.­19
  • 10.­24
  • 11.­31
  • 11.­33-35
  • 11.­47
  • 11.­53
  • n.­37
  • n.­109
  • n.­131
  • n.­146
  • n.­160
  • n.­312
  • g.­33
  • g.­40
g.­86

piśāca

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

A class of nonhuman beings traditionally associated with the consumption of meat and flesh, alcohol, and other impure or taboo substances, especially when those substances are in the form of refuse, human waste, and carrion. They are said to live in forests, mountains, and other wild places, or near charnel grounds and sites where refuse is deposited, sites that are typically on the margins of society. Piśācas are generally considered threatening, and are closely associated with the transmission of disease. 

Located in 12 passages in the translation:

  • i.­9
  • 1.­19
  • 3.­28
  • 4.­6
  • 6.­2
  • 6.­30
  • 6.­41
  • 10.­19
  • 11.­47
  • n.­27
  • n.­109
  • n.­199
g.­89

poṣadha

Wylie:
  • gso sbyong
Tibetan:
  • གསོ་སྦྱོང་།
Sanskrit:
  • poṣadha

While this term most often refers to the fortnightly ceremony during which monastics gather to recite the prātimokṣa vows and confess faults and breaches, in the Kriyātantras and other esoteric texts, the term is used in the more general sense of a prescriptive ritual fast and period of abstinence that precedes the performance of many rites. This typically lasts between one and three days, and is to be performed by any practitioner, lay or monastic.

Located in 4 passages in the translation:

  • 2.­1
  • 2.­6
  • 6.­6
  • 7.­35
g.­91

prātimokṣa

Wylie:
  • so so thar pa
Tibetan:
  • སོ་སོ་ཐར་པ།
Sanskrit:
  • prātimokṣa

The vows and regulations that constitute Buddhist discipline. The number and scope of the vows differ depending on one’s status (lay, novice monastic, or full monastic) and whether one is female or male.

Located in 3 passages in the translation:

  • i.­3
  • 1.­32
  • g.­89
g.­95

pūtana

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

A class of nonhuman beings specifically associated with illness and danger to children.

Located in 2 passages in the translation:

  • i.­9
  • 6.­2
g.­98

Raktāṅga

Wylie:
  • lus dmar po
Tibetan:
  • ལུས་དམར་པོ།
Sanskrit:
  • raktāṅga

An esoteric deity, sometimes counted as a king of vidyās (vidyārāja).

Located in 2 passages in the translation:

  • 4.­41
  • n.­273
g.­103

samādhi

Wylie:
  • ting ’dzin
  • ting nge ’dzin
Tibetan:
  • ཏིང་འཛིན།
  • ཏིང་ངེ་འཛིན།
Sanskrit:
  • samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

Located in 2 passages in the translation:

  • 5.­33
  • 8.­1
g.­105

saṃsāra

Wylie:
  • ’khor ba
Tibetan:
  • འཁོར་བ།
Sanskrit:
  • saṃsāra

A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions, characterized by suffering in a cycle of life, death, and rebirth within different realms of being.

Located in 3 passages in the translation:

  • s.­1
  • 3.­1
  • g.­29
g.­106

saṅgha

Wylie:
  • dge ’dun
Tibetan:
  • དགེ་འདུན།
Sanskrit:
  • saṅgha

Though the term is most often used for the monastic community, it can be applied to any of the four Buddhist communities‍—monks, nuns, laymen, and laywomen‍—as well as the community of bodhisattvas.

Located in 8 passages in the translation:

  • 3.­30
  • 9.­1
  • 9.­3
  • 9.­10
  • 10.­14
  • n.­65
  • g.­37
  • g.­38
g.­111

siddhi

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

An attainment that is the goal of a ritual or meditative practice; specifically, a supernatural power or ability.

Located in 45 passages in the translation:

  • i.­7
  • i.­12
  • 1.­36
  • 2.­2
  • 2.­5
  • 2.­7
  • 4.­13-14
  • 5.­3-4
  • 5.­6
  • 5.­9
  • 5.­19
  • 5.­23
  • 5.­34
  • 5.­37
  • 6.­1
  • 6.­5
  • 6.­25-26
  • 6.­45-47
  • 7.­34
  • 7.­46
  • 7.­53
  • 8.­22-23
  • 8.­38
  • 9.­4
  • 9.­7
  • 9.­10
  • 9.­20
  • 10.­13
  • 10.­15
  • 10.­26
  • 11.­8
  • 11.­11
  • 11.­22
  • n.­107
  • n.­155
  • n.­192-193
  • n.­291
  • n.­302
g.­113

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 5 passages in the translation:

  • 9.­17
  • 10.­17
  • 11.­31
  • n.­287
  • g.­9
g.­115

Subāhu

Wylie:
  • dpung bzang
Tibetan:
  • དཔུང་བཟང་།
Sanskrit:
  • subāhu

The main interlocutor for the Subāhu­paripṛcchā Tantra.

Located in 24 passages in the translation:

  • s.­1
  • i.­1
  • i.­4-5
  • i.­12
  • i.­17
  • 1.­2
  • 1.­40
  • 2.­34
  • 3.­31
  • 4.­44
  • 5.­50
  • 6.­7-8
  • 6.­48
  • 7.­54
  • 8.­39
  • 9.­24
  • 10.­27
  • 11.­59-62
  • n.­4
g.­117

Sugata

Wylie:
  • bde bar gshegs pa
Tibetan:
  • བདེ་བར་གཤེགས་པ།
Sanskrit:
  • sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers three different meanings for su- that are meant to show the special qualities of “accomplishment of one’s own purpose” (svārthasampad) for a complete buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa (“having a good form”); he is gone “in a way that he shall not come back,” as in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); and he has gone “without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is completely full”). According to Buddhaghoṣa, the term means that the way the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is good (Skt. su).

Located in 17 passages in the translation:

  • 1.­10
  • 1.­13
  • 1.­33-34
  • 2.­1
  • 2.­11
  • 2.­24
  • 3.­30
  • 6.­7-8
  • 6.­15
  • 8.­3
  • 9.­17-18
  • 10.­12
  • 10.­17
  • n.­43
g.­122

tathāgata

Wylie:
  • de bzhin gshegs pa
Tibetan:
  • དེ་བཞིན་གཤེགས་པ།
Sanskrit:
  • tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations, it can be read as tathā-gata, literally meaning “one who has thus gone,” or as tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,” is a past passive participle used to describe a state or condition of existence. Tatha­(tā), often rendered as “suchness” or “thusness,” is the quality or condition of things as they really are, which cannot be conveyed in conceptual, dualistic terms. Therefore, this epithet is interpreted in different ways, but in general it implies one who has departed in the wake of the buddhas of the past, or one who has manifested the supreme awakening dependent on the reality that does not abide in the two extremes of existence and quiescence. It is also often used as a specific epithet of the Buddha Śākyamuni.

Located in 5 passages in the translation:

  • i.­2
  • 9.­1
  • 9.­4
  • 11.­31
  • n.­279
g.­124

The Tantra of Vajrapāṇi’s Initiation

Wylie:
  • phyag na rdo rje dbang dbang bskur ba’i rgyud
Tibetan:
  • ཕྱག་ན་རྡོ་རྗེ་དབང་དབང་བསྐུར་བའི་རྒྱུད།
Sanskrit:
  • vajra­pāṇyabhiṣekatantra

Toh 496. An important tantra of the Kriyā class.

Located in 2 passages in the translation:

  • n.­271
  • n.­274
g.­130

utpala

Wylie:
  • ut+pal a
Tibetan:
  • ཨུཏྤལ་ཨ།
Sanskrit:
  • utpala

A water lily, often confused with a type of lotus.

Located in 3 passages in the translation:

  • 2.­2
  • 5.­43
  • 7.­21
g.­132

vajra clan

Wylie:
  • rdo rje’i rigs
Tibetan:
  • རྡོ་རྗེའི་རིགས།
Sanskrit:
  • vajrakula

One of the three, four, or five clans into which esoteric Buddhist deities are organized. In Kriyātantra literature, the head of this clan is Vajrapāṇi.

Located in 10 passages in the translation:

  • i.­2
  • 1.­14
  • 1.­24-25
  • 10.­3
  • 10.­11
  • n.­104
  • n.­276
  • g.­7
  • g.­134
g.­134

Vajrapāṇi

Wylie:
  • phyag na rdo rje
Tibetan:
  • ཕྱག་ན་རྡོ་རྗེ།
Sanskrit:
  • vajrapāṇi

First appearing in Buddhist literature as a yakṣa bodyguard of the Buddha Śākyamuni, Vajrapāṇi evolved into one of the primary transmitters of tantric scriptures, and is regarded as the head of the vajra clan (vajrakula) of esoteric Buddhism.

Located in 24 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­5
  • i.­10
  • i.­13
  • i.­17
  • 8.­18
  • 10.­15
  • 11.­59
  • n.­15
  • n.­18
  • n.­22
  • n.­104
  • n.­131
  • n.­143
  • n.­276
  • n.­331
  • n.­333-334
  • g.­33
  • g.­58
  • g.­132
  • g.­135
g.­135

Vajravidāraṇa

Wylie:
  • rdo rje rnam ’joms
Tibetan:
  • རྡོ་རྗེ་རྣམ་འཇོམས།
Sanskrit:
  • vajravidāraṇa

A form of Vajrapāṇi widely employed in esoteric rites.

Located in 2 passages in the translation:

  • i.­2
  • n.­273
g.­140

victor

Wylie:
  • rgyal ba
Tibetan:
  • རྒྱལ་བ།
Sanskrit:
  • jina

A common epithet of the buddhas, and also used among the Jains, whose name is derived from the term jina.

Located in 25 passages in the translation:

  • 1.­6
  • 1.­32
  • 2.­1
  • 2.­4
  • 2.­19
  • 2.­23
  • 3.­17
  • 4.­10
  • 5.­34
  • 5.­46
  • 7.­35
  • 8.­2
  • 8.­12
  • 9.­2
  • 9.­17-18
  • 9.­20-21
  • 10.­1
  • 10.­10
  • 10.­14
  • 11.­24
  • 11.­31
  • n.­43
  • n.­162
g.­141

vidyā

Wylie:
  • rig pa
Tibetan:
  • རིག་པ།
Sanskrit:
  • vidyā

A term that at once refers to a type of mantra or dhāraṇī and to the deity it invokes, thereby reflecting their inseparability. A vidyā is typically applied to female deities, and is often, but not exclusively, used for worldly goals in esoteric ritual. In worldly contexts a vidyā is similar to a “spell.”

Located in 36 passages in the translation:

  • i.­8
  • 1.­2
  • 1.­6
  • 1.­20
  • 1.­24-25
  • 1.­28
  • 4.­14
  • 4.­24-25
  • 7.­6
  • 7.­34
  • 7.­45
  • 9.­10
  • 10.­1
  • 10.­3-4
  • 10.­6-7
  • 11.­35
  • 11.­49
  • 11.­51
  • 11.­56
  • n.­114
  • n.­275
  • g.­7
  • g.­15
  • g.­36
  • g.­41
  • g.­69
  • g.­84
  • g.­98
  • g.­120
  • g.­121
  • g.­142
  • g.­155
g.­142

vidyādhara

Wylie:
  • rig ’dzin
Tibetan:
  • རིག་འཛིན།
Sanskrit:
  • vidyādhara

A class of nonhuman beings that are famous for wielding (dhara) spells (vidyā). Loosely understood as “sorcerers,” these magical beings are frequently petitioned through dhāraṇī and Kriyātantra ritual to grant magical powers to the supplicant. The later Buddhist tradition, playing on the dual valences of vidyā as “spell” and “knowledge,” began to apply this term to realized figures in the Buddhist pantheon.

Located in 2 passages in the translation:

  • 4.­2
  • 11.­53
g.­144

Vidyādhara’s Basket

Wylie:
  • rig ’dzin sde snod
Tibetan:
  • རིག་འཛིན་སྡེ་སྣོད།
Sanskrit:
  • vidyādhara­piṭaka

A compendium of esoteric ritual manuals, now lost. There may never have been a single text with this title, or the title may refer to a mythical source text from which extant ritual manuals were transmitted.

Located in 1 passage in the translation:

  • 10.­1
g.­145

Vidyottama Tantra

Wylie:
  • rig pa’i mchog
Tibetan:
  • རིག་པའི་མཆོག
Sanskrit:
  • vidyottama

The full title of this text as preserved in the Tibetan canon is the Vidyottamamahā­tantra (Toh 746), which can be translated as The Great Tantra: The Supreme Vidyā. This lengthy tantra of the Kriyā class appears to be a compendium of diverse rites arranged as a single collection.

Located in 6 passages in the translation:

  • 1.­23
  • n.­113
  • n.­127
  • n.­196
  • n.­270
  • n.­273
g.­146

vighna

Wylie:
  • bgegs
Tibetan:
  • བགེགས།
Sanskrit:
  • vighna

Similar to vināyakas, the term vighna refers to a broad class of nonhuman beings that create obstacles and problems for spiritual practitioners specifically, and all people in general.

Located in 23 passages in the translation:

  • i.­9
  • i.­14
  • 1.­30
  • 4.­14-15
  • 4.­22
  • 4.­26-29
  • 4.­33
  • 4.­37
  • 4.­42-43
  • 5.­1
  • 6.­22
  • 6.­42-44
  • 7.­1
  • g.­43
  • g.­78
  • g.­149
g.­149

vināyaka

Wylie:
  • log ’dren
Tibetan:
  • ལོག་འདྲེན།
Sanskrit:
  • vināyaka

Similar to vighnas, the term vināyaka refers to a broad class of nonhuman beings that create obstacles and problems for spiritual practitioners specifically, and all people in general.

Located in 16 passages in the translation:

  • i.­9
  • i.­14
  • 1.­30
  • 4.­14-15
  • 4.­18
  • 4.­22-23
  • 4.­37
  • 4.­42
  • 10.­15
  • n.­127
  • g.­18
  • g.­43
  • g.­78
  • g.­146
g.­152

yakṣa

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 37 passages in the translation:

  • i.­9
  • 1.­26
  • 1.­30
  • 4.­4
  • 4.­6
  • 5.­47
  • 6.­5
  • 6.­41
  • 7.­12
  • 7.­42
  • 7.­50
  • 8.­29
  • 8.­37
  • 10.­18-19
  • 11.­31
  • 11.­34
  • 11.­47
  • 11.­50
  • 11.­53
  • 11.­56
  • n.­38
  • n.­109
  • n.­115-116
  • n.­294
  • n.­332-333
  • g.­44
  • g.­51
  • g.­58
  • g.­64
  • g.­72
  • g.­74
  • g.­82
  • g.­134
  • g.­153
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    84000. The Tantra of Subāhu’s Questions (Subāhu­paripṛcchā­tantra, dpung bzang gis zhus pa’i rgyud, Toh 805). Translated by Tibetan Classics Translators Guild of New York. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh805.Copy
    84000. The Tantra of Subāhu’s Questions (Subāhu­paripṛcchā­tantra, dpung bzang gis zhus pa’i rgyud, Toh 805). Translated by Tibetan Classics Translators Guild of New York, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh805.Copy
    84000. (2025) The Tantra of Subāhu’s Questions (Subāhu­paripṛcchā­tantra, dpung bzang gis zhus pa’i rgyud, Toh 805). (Tibetan Classics Translators Guild of New York, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh805.Copy

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