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.
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha.
v 1.1 2016
84000: Translating the Words of the Buddha is a global non-profit initiative that aims to translate all of the Buddha’s words into modern languages, and to make them available to everyone.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
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.
Acknowledgements
ac.1Translated 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.
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), The Noble Great Amulet, Queen of Incantations (Mahāpratisāravidyārājñī, Toh 561), The Sūtra of Great Cool Grove, (Mahāśītavana, Toh 562), and Upholding the Great Secret Mantra (Mahāmantrānudhāraṇi, Toh 563).1 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.2Tibetan 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 Krīyayoga 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.2 The Mahāmāyūrī also appears as a remedy for snakebites in the earlier Mūlasarvāstivāda-vinayavastu.3 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”.4
i.3Regardless 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.5 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.6 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 Krīyatantra, 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.”7
i.4The 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 scholars 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.6The 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.7The 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.8This 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.
The Translation
The Sūtra
Destroyer of the Great Trichiliocosm
1.1 [F.63.a] I pay homage to all buddhas and bodhisattvas!
1.2Thus have I heard 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 Mahāmaugalyāyana, 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.
1.3At 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.
1.4With 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, Pūrnabhadra, 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?”
1.5The 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]
1.6At 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:
“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.
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.
Like the moon in a cloudless sky
Studded with stars,
You are adorned with sublime characteristics
In the midst of a śrāvaka assembly.
This world with its gods
Comes to the Sage for refuge.
The time for safeguarding
The welfare of humans has neared!
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.
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!”
1.13The 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.”
1.14Then, 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, fully8 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:
“One laughs repeatedly and trembles,
Speaks incoherently, and is prone to anger.
One sleeps,
Or is in excruciating pain.
“One constantly looks upward,
As though chasing the stars.
At night one is in ecstasy,
Constantly writhing and groaning.
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!”
1.21Next, 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]
“One sings and dances,
And also indulges in jewelry.
One is without avarice and speaks profusely,
Laughs, and is prone to anger.
“One is thirsty, has red eyes,
And is constantly suffering with fever.
Unable to open one’s eyes,
One lies with face averted.
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!”
1.26Then 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:
“One becomes afflicted with extreme thirst
And looks about with bewilderment.
One’s face turns red,
And one lies curled up on the ground.
“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.
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!”
1.31The 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 9 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.
“Full in complexion and strong,
Accordingly, one thrashes and runs about,
Bares one’s finger nails,
And throws oneself on the ground wailing.
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!”
1.35At 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!”
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.
The gatherings of bhūtas that remained,
Frightened, bewildered, and panicked,
Fled throughout the ten directions,
Crying out with loud wails.
Perceiving that, the great kings
Proclaimed three secrets:
“Wondrous! Incantation, great incantation,
That destroys the great trichiliocosm!
“Hearing this speech of the Buddha,
The bhūtas have become frightened.
It is like a raging fire,
Or like a sword striking sesame butter.
“The incantation disclosed by Gautama
Is like a razor blade.
Whoever disregards
That speech of the Sage, so eloquently uttered,
“Will have his oldest son
Eliminated by Brahmā’s noose.
Ignite a blazing fire,
Scatter the water of the burnt offering
“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.
“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.
“Threatened with the punishment of yakṣas,
They will not be well—
Large boils will form
On the right side of the rib cage.
“Afflicted with a yakṣa illness,
They will contract white leprosy,10
And never travel
To the palace of Aḍakavatī.
“They will not see the home
Of illustrious Kubera,
Nor find a seat
In the company of the bhūta assemblies.
“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.
“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.”
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.
Dhṛtarāṣṭra was in the east,
Virūḍhaka in the south,
Virūpākṣa in the west,
And Kubera in the north.
When the great kings,
Radiant with glory and splendor, had thus departed,
The omniscient teacher
Floated up, suspended in space.
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:
“Glorious One, you are like a golden mountain,
Or a golden sacrificial post.11
You are like a lotus flower in full bloom,
Or the king of sal trees in blossom.
“Like the sun, or the full moon,
Surrounded by stars,
The Sage, with his golden complexion,
Is replete with sublime characteristics.”
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:
“The entourages of the guardians of the world
Have not received the instruction,
Because from it emerge buddhas
And pratyekabuddhas.
“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.
“So are distinguished sages
And mendicant brāhmins.
Humanity is being tormented
From your lack of concern.”
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]
“This world with its gods
Complains on account of the bhūtas.
The bhūtas harm human beings
And endanger them.
“The mantra holders show
That anyone who transgresses
Mantras, medicines, or incantations
Is defeated.
“Having threatened them thoroughly with punishment
We will now speak
Before the Lord of the World
To our retinues that transgress the incantation.
“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.”
They bowed to the feet of the Buddha
And glanced at one another.
Then, on four golden chariots,
Fit for all tasks,
With wheels with a thousand spokes,
And studded with the seven types of precious substances—
Beryl, gold, and silver,
Pearl and crystal,
Ruby and emerald—
They miraculously took to the sky.
The kings, seated there,
Arrived within the circle of bhūtas.
They dispatched all the yakṣa generals
To the four directions, saying:
“Strew the ground
With gold dust and flowers.
“Then, fasten sticks, cords, and nooses
To the necks of all the bhūtas
Present throughout the lands
And bring them here!
“The sublime sūtra
Destroyer of the Great Trichiliocosm,
Heard as far as the Brahma worlds,
Is pondered by all gods.
When the yakṣa generals
Heard Kubera’s words,
They went throughout the four directions.
They called out loudly to the guhyakas:
“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!12
“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!
“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!
“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!
“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.
“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.
“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.
“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.
“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.
“Once all the bhūtas have arrived
On the mountain that destroys bhūtas,
They ponder this incantation,
The source of all incantations.
“Since this severely strict punishment
Was uttered by all buddhas,
We all respectfully
Go to Gautama for refuge!
Then, all of a sudden
The assemblies of bhūtas arrived.
Through the noose incantation
Billions of yakṣas were summoned—
Those that dwell
On mountains and precipices,
In oceans and lakes,
In rivers, cascades, and springs;
Those that dwell in parks and mansions,
In gardens and forests,
In shrines and towns,
And at tree trunks;
Those that dwell at town gates and in villages,
In cities and countries,
In royal palaces and doorways,
And in mansions;
Those that dwell in maṇḍalas and charnel grounds,
And likewise, in temples,
At borders, and in customs houses,
Empty houses, and wild places;
All the yakṣas were summoned from above and below,
The four directions, and all intermediate directions.
Some played clay drums,
Others played gargara drums.
The Mahābalas played
Lutes, flutes, and small kettledrums.
As they played these instruments,
Sang songs, and danced, they summoned
Indra, Soma, and Varuṇa,
Bharadvāja and Prajāpati,
Vikala13 and Lohitākṣa,
Himavat and Supūrṇaka,
Candana and Kāmaśreṣṭhī,
Maṇikaṇṭha and Nikaṇṭhaka,
Likewise the one named Pañcaśikha,
Tumburu [F.69.b] and Sūryavarcasa,
Śaila and Asiputra,
Viśvāmitra and Yaśodhara,
Āḍavaka and Sumana,
Śūcīkarṇa and Darīmukha,
Pañcālagaṇḍa and Sumukha,
All with their sentinels, troops, and mounts,
The gods, nāgas, and gandharvas,
Yakṣas, rākṣasas, and asuras,
The unmādas that return every third day,
Fevers that recur every fourth day,
And all the wicked yakṣas and rākṣasas,
Harmful to the world,
Present throughout the four directions.
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage to you with palms joined!
Homage to you, king of Dharma!
“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,
“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,
“With the heads of ass, camel, and elephant,
With arms above and head hanging,
With weapons for teeth, arms, and feet,
“Rākṣasas with copper hair and teeth,
Copper eyes and arms,
Copper hammers for feet,
Copper noses and mouths,
With hands and feet ablaze,
“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,
“With swollen bellies and vase-shaped ears,
With hanging ears, or no ears,
With long arms and long ears,
Long noses and long hands,
“With wizened bodies, long bodies,
And long hair, well adorned,
With thin feet and necks, [F.70.a]
Malodorous, and with gourd-shaped bellies,
“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,
“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.
“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.
“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.
“While devouring children,
They robbed embryos and creatures
Of the strength of their limbs.
With the bodies of skeletons,
They terrorized many people.
“Carrying human skins,
Filled with blood,
And smeared with potent poison,
They ran all around.
“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.
“All such graha kings
And terrifying beings
Assembled there
Are bound by the noose incantation.
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!
“Coursing throughout cities, towns, countries,
And the courts of royal palaces,
The horrible yakṣas steal luster.
Devoid of compassion, they drink blood.
“They are large bodied and terrible,
Mighty and loud,
With ten necks and a thousand eyes,
Great grahas with red eyes.
“Dispatching their retainers, [F.70.b]
They are terrifying, with weapons in their hands.
Some are carrying serpent nooses;
“Those with four arms carry torches,
Knives, sticks,
And vajra spears.
Vanquishing fierce armies,
They bring terror everywhere.
“Even all the gracious guhyakas
Dwelling in the locale of the wicked
Seize men, women, and others
In these worlds of humans.
“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,
“In the form of cats, rats, or monkeys,
In the form of rhinoceroses, boars, mongooses,
Fish, or turtles.
“Some are seen in the form of otters;
Others are seen in the form of crows, owls, or cuckoos,
Vultures, falcons, or timitimiṅgila fish;
“Even as birds
They terrorize many people.
Some have the heads of humans
And the bodies of wild cocks, or asses.
“Some attack with weapons;
Others manifest as disembodied.
Disturbed and driven by their wants,
They are draped in intestine garlands.
“Stabbing with tridents,
They injure creatures.
Exclaiming horrid sounds,
Beings are tormented.
“They manifest in various forms,
As many as there are types of creatures.
Some even hold mountains,
While others hold swords and disks.
“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.14
“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.
“Seeking an opportunity,
They steal the luster of the wicked. [F.71.a]
They manifest as microscopic grahas
In the bodies of humans.
“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.
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!
“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,
“Those that dwell on Pāṇḍava, Citrakūṭa,
And on the twin peaks of Nārada,
Those on the peak of Śrīparvata,
Risen to lofty summits,
“All the gods and sages
Dwelling on all those mountains
Are displeased
And cry out with anguish.
“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.
“Supratiṣṭha, Sāgara,
And the nāga king Manasvin,
The nāga king Anavatapta,
And the pair Nanda and Upanandaka,
“Who with millions
And billions of nāgas
Churn up the ocean—
They and their fortunate daughters
Join their palms.
“Even the sun and the moon,
Surrounded by the stars,
Suvarṇavarṇa in Puṣpa,
Rabheyaka in Magadha,
Kāpili in Bharukaccha,
Prapuṇḍaka in Kośala,
“Piṅgala in Avanta,
Kapilākṣa in Vaidiśa,
Kumbhodara in Matsa, [F.71.b]
And Dīrghila in Sūrata,
“Pramardana in Gāndhāra,
Sūryamitra in Kambu,
And the sixteen ukta yakṣas
In the great countries.
“The great yakṣa Vajrapāṇi,
The Dharma protector Prapuṇḍara,
Kapila, Sudarśana, Viṣṇu,
Piṇḍāra, and Karaśodara,
“Kumbhīra, Sātyaki,
Pāñcika, and Jinarṣabha,
The great yakṣa Maheśvara,
Four armed and mighty,
“The yakṣa named Hari
Retaining an entourage of ten million yakṣas,
Śarita with her army,
And the yakṣiṇī Giridāri
With her army,
“The majestic, terrific form
Known as Hārītī,
And Caṇḍā Caṇḍālikā
Surrounded by her five hundred sons,
“Carrying spears, bows, and arrows,
They run around everywhere,
Harming and devouring
People, horses, cows, and deer.
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
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:
“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.
“Its high surrounding wall
Is studded with all precious materials.
It is sixteen leagues in height
And made out of gold.
“Each of its four directional turrets
Is inhabited all around
By vajra-holding yakṣas,
With weapons manifested in their hands.
“The royal palace
Is equipped with four gates:
The first gate is made of gold.
The second is made of silver.
“The third is a crystal gate.
The fourth is adorned with gold.
Inside the city
Is a garden with flowers in full bloom.
“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.
“It is strewn with various flowers
And anointed with various perfumes.
It is adorned with the yakṣiṇī Vidhvaṃsaṇī
And with song and music.
“I experience the most sublime happiness
There, in that circle of bhūtas.
My attendants there, moreover,
Are endowed with all the best attributes.
“Deprived of food and drink,
Other dreadful beings
Search about for the best sense pleasures,
And look everywhere throughout the four directions.
“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!
“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.
“All around, for sixteen leagues, [F.72.b]
Mansions are formed.
The first is made of gold.
The second is made of silver.
“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.
“Hundreds of thousands of women
Adorned with many various pieces of jewelry
And garments
Inhabit each one of them.
“They are learned in singing and playing musical instruments
And in artistic skills.
Enthralled and satiated
With such delights,
“I am intoxicated there
With sweet drink and pleasures.
Thus, my attendants wander off
And wreak havoc throughout the ten directions.
“Women and men,
And likewise boys and girls,
And infants in the womb are terrorized.
Those in the animal realms are also harmed.
“The stars, the sun, and the moon,
And the terrible planets are harmed.
They steal grain, seeds, and fruit,
Flowers, medicine, food, and drink.
“Whatever wars, fights, and strife
There are in the world,
All that is scorched, destroyed, slain, or split
Is an expression of bhūtas.
“They cause nightmares
And cause harm to the slumbering.
Projecting clicking sounds from doorways,
They screech and devour.
“They appear in the form of friends and relatives
And begin conversation.
They appear in the form of beautiful girls
And indulge their desires.
“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.
“They appear as frightening jackals and dogs, [F.73.a]
As many as the host of stars,
At the locales of trees
And shrines.
“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.
“In various forms,
With various sounds
And various diseases,
They manifest illnesses in the body.
They falsely present the symptoms
Of all diseases.
“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.”
“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!
“Sixty-four thousand yakṣas
With terrible secret mantras
Dwell in the north
And perpetrate harm in the north.
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!
“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!
“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]
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
“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,
“Great Sage,
Sixty-four thousand yakṣas, rākṣasas, and gandharvas
Dwell in the east
And perpetrate harm in the east.
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!
“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!
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes!
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
“All-knower, all-seer,
Defeater of all proponents,
Dispeller of all doubts,
Leader of all worlds,
“Sixty-four thousand
Kumbhāṇḍa pretapūtanas
Dwell in the south
And perpetrate harm
Against those who appear there.
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!
“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!
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes!
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
“Great Cloud, Great Lion,
Greatest of the Great, Great Ocean,
Great Proponent, Great Hero,
Vanquisher of Great Armies,
“Sixty-four thousand
Fine-winged nāga guhyakas
Dwell in the west
And perpetrate harm against those who appear there.
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!
“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!
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes! Svāhā!
“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!”
“Pristine One, purified by Brahmā,
Master of all forms of knowledge,
Delighter of beings, king of physicians,
Healer of all worlds,
“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!
“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!
“Through their vigor,
Brilliance, majesty, and might,
May all illnesses be vanquished
And may I be safe
From all perils and misfortunes! Svāhā!
“May all illnesses from wind, bile,
Phlegm, and their combination
Be quelled,
And may I be safe
From all perils and misfortunes! Svāhā!
“Homage to you, heroic being!
Homage to you, supreme being!
We pay homage with palms joined!
Homage to you, king of Dharma!”
1.234At 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.”
1.235So, 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.
1.236Brahmā, 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.
1.237Śakra, 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.
1.238Each 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.
1.239Finally, 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]
1.240Having 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.
1.241As 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.
1.242Then, 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.
1.243Reaching 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.”
1.244Then, 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?”
1.245The 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.
1.246The 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 |”
1.247Concerning 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 |”
1.249Then, the Blessed One uttered these verses:
“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!
“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!
“There is nothing comparable to the absorption
That perceives the vajra-like, non-dual path—15
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!
“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!
“Since those striving with firm resolve
Who 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!
“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!
“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]
“Just as a threshold beam planted in the ground
Is unmoved by winds from the four directions,
So are the people 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!
“Those who cultivate with profound wisdom
The eloquently taught truths of the noble ones
And consider giving away even their 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!
“Just as a flame extinguished by the wind
Cannot be taken up and counted,
So do the sons 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!
“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!
“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!
“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!
“May the bhūtas assembled here,
That dwell on the earth or in the sky,
Forever be loving toward creatures!
May they practice Dharma day and night!
“By the truth that the Victorious One, Jitaśatru,
Spoke truthfully, without falsehood,
May there be well-being here,
And may all be delivered from grave perils! Svāha!
1.265 syād yathedam dhire dhidhire balinirghoṣe balisvare sāravate stuti prastutiprāpte ārave aranirghoṣe āravati acyute [F.78.a] balavate śūraprāpte sāraṃgame sūryavale sūryanirghoṣe svāhā |
1.266“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.
1.267 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!
1.268“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.”
1.269Then, 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.
“We will impart the seal—
The sūtra Destroyer of the Great Trichiliocosm—
The seal that frightens all bhūtas
When stamped.
“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:
1.272 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 |”
1.273When 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:
“Alas, great suffering! Alas, calamity!
We assemblies of bhūtas are ruined!
We assemblies of bhūtas are totally ruined!
We are forever led by force!
All the bhūta creatures,
Powerless, are today confronted.
Sitting on the ground,
Cowering and discouraged,
They toss and turn.”
1.276Then, the Blessed One transformed the ground into vajra, and the bhūtas fled throughout the four directions.
1.277The four great kings then manifested a great conflagration of flames throughout the four directions, and the bhūtas ran off into the sky.
1.278Brahmā, 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.
1.279Śakra, lord of the gods, then brought down a rain of swords, arrows, spears, lances, javelins, trees, and mountains.
1.280At 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:
“Mendicant Gautama, benevolent
And compassionate toward all beings!
Mendicant Gautama, please protect us!” [F.79.b]
1.282The Blessed One then embraced those guhyaka lords with love, and induced them to take up the bases of training.
[They said:]
“Were we to disregard the seal,
We would travel the same course
As those who have killed their mother,
Killed their father,
“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.
“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.”
1.287Just 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 kiṃnaras 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.
1.288Then, with palms joined, the four great kings said to the Blessed One, “Venerable Blessed One! This Dharma teaching, the king16 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.
1.289“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,17 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.18 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]
1.290“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 casket19 and marked with the four seals.20 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.
“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.
“Having transformed them into one with his miraculous powers,
The teacher took into his hand
Ambrosia-like medicines
With that supreme divine vessel.
“The goddess Hārītī, too,
Took the auspicious divine substance of harītakī wood,
And offered to the teacher
Ambrosia-like medicines.
“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]
“By the majesty of the Buddha Vipaśyin,
The power of Śikhin,
The true words of Viśvabhū,
And the absorption of Krakucchanda,
“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!
“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:
1.299 syād yathedam khaṭe khaṭe khaṭe khaṭevikhaṭi vimale vilambe bale balavati candre caraṇe amṛtanirghoṣe svāhā |
“ ‘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!’
1.301“As counteraction to interferences devised by kākhordas21 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:
“ ‘By the power and majesty
Of the buddhas and pratyekabuddhas,
The śrāvakas of the buddhas,
Brahmā, Indra, and the guardians of the world,
“ ‘The yakṣa generals and Īśvara,
The yakṣa warriors,
And Hārītī with her sons,
May the vetāḍa action be interrupted!
“ ‘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.
“ ‘By the truth of these words
May the kākhorda actions be scorched!
With various fragrances and flowers
All evil is surely vanquished!
1.306 tadyathā hume hume kakhali kakhali kharale juhvini javale harāgre hariṇi śāvari śānti prasānti svāhā dhāvani svāhā pradhāvani svāhā gāndharve svāhā pralaṅgani svāhā sarvakākhordakṛtavetāḍacchedani svāhā |
1.307“ ‘These mantra syllables cause all the deities22 to shear, eliminate, vanquish, and overcome all kākhordas, vetāḍas, medicinal herbs, mantras, poisons, and potions. Svāha!’
1.308“One who endeavors to be free of goiters, herpes, insanity, boils, blisters, rashes,23 and the drinking of poison should be ritually cleansed and well adorned, and say the following incantation while sitting on a fine seat:
“ ‘By the majesty of all buddhas,
The majesty of the pratyekabuddhas,
The power of the arhats
And of all secret mantra holders,
“ ‘By the wisdom of Śāriputra,
The supernatural power of Maudgalya,
The vision of Aniruddha,
And the qualities from training of Kāśyapa,
“ ‘By the previous attainments of Kauṇḍinya,
The learning of Ānanda,
The benevolence of Brahmā,
And the supremacy of Śatakratu,
“ ‘By the territories of the guardians of the world,
The power of Maheśvara,
The might of the generals,
And the supernatural splendor of Hārītī,
“ ‘Through their might and majesty,
May poison be removed from me!
These are the secret mantra syllables
That remove and counteract poison:
1.314 syād yathedam harigiśinakili ehere amare aṇḍare paṇḍare kaṭake keyūre hase hase hase khase khase khase kharaṅge marugahaṇe svāhā mumukṣa svāhā hile svāhā mile svāhā |
“ ‘Boils, white leprosy, herpes,
Itches, blisters,
Blood blisters, and rashes— [F.82.a]
All seven are cured!
“ ‘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!
“ ‘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!
“ ‘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!
“ ‘Earth is the mother of poison.
Earth is the father of poison.
By these words of truth,
May my poison disappear!
1.321“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:
“ ‘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.
“ ‘Fire overcomes wood,
And water overcomes fire.
Wind overcomes clouds,
And vajra pierces gems.
“ ‘The gods speak truthfully.
The earth abides truthfully.
The Buddha and the Dharma too are true.
May truth reign! Not deception!
1.325 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!’”
1.326Then the omniscient teacher uttered these verses:
“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.
“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.
“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.
“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.”
1.331In 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!”
1.332Then, 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.
“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!”
1.334Having 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!
“Great sage! There are yakṣas and rākṣasas here
That crave wombs,
But kings can neither see them, [F.83.a]
Nor even describe them.
“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.
“They destroy the embryos of children
In the first week, or the first trimester.
They cause miscarriage,
And ensure that no placenta grows.
“Pūtanā, Mātṛnandā,
Śakuni, Kaṇṭhapāṇinī,
Mukhamaṇḍiti, and Kālambā—
All of them course on the earth.
“These fifteen grahas
Threaten children.
The signs and symptoms
Of how they possess children should also be described:
“When a child is seized by Mṛgarāja,
There is severe vomiting.
When seized by Skanda,
A child moves by hopping (skanda).
“When a child is seized by Apasmāra,
There are convulsions and groaning,
Frothing and drooling.
“When seized by Muṣṭikā,
A child locks fists (muṣṭi) and fights.
When a child is seized by Mātṛkā,
There is laughing and moaning.
“When a child is seized by Jāmika,
There is no interest in breastfeeding.
When seized by Kāminī,
A child lies sleepless in bed.
“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.
“When a child is seized by Mātṛnandā,
A variety of physical symptoms occur.
When seized by Śakuni,
A child becomes malodorous.
“When a child is seized by Kaṇṭhapāṇinī,
The throat (kaṇṭha) is obstructed.
When seized by Mukhamaṇḍiti,
A child is afflicted with fever and diarrhea.
“Mañjuka is in the form of a cow.
Mṛgarāja resembles a deer. [F.83.b] 24
Skanda is in the form of a young boy.
Apasmāra resembles a jackal.
“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.
“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.26
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!”
“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!
“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.
“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.
“Waiting until midnight,
With mustard seeds placed on the top of her head,
Inspired by Brahmā, she should recite,
‘What was manifested by Brahmā.’27
“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.
1.366 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 |
“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!
“It is said that multi-colored cords
And unbroken white mustard grains
Will protect them—
Long live the children!”
1.369Then, the omniscient teacher expressed these incantations:
“May those in the womb be protected!
May children have well-being!
1.370 syād yathedaṃ bodhi bodhi mahābodhi bodhanumate phalini bahuphale śikṣa śikṣa sāravate sāgali durāsade dūrāgame śūraprāpte śūravate bhage bhagavate bhāgini nivāriṇi svāhā |”
Then, the fifteen grahas,
Perpetual drinkers of blood,
Paid homage to the Lord of the World,
And with palms joined said:
“Wherever this sūtra,
So eloquently spoken, happens to be—
Whether it be in villages, homes, or towns—
Children will not perish!
“Obeying you, Great Sage,
We will follow accordingly!
Homage to the Blessed Buddha!
Homage to Brahmā!
“May the mantra syllables be fulfilled!
May they be fulfilled!
May beings be delivered through the incantation!
May they be considered by Brahmā! Svāha!”
1.375The 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 kings28 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.
1.376“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.29 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 recollects30 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.
1.377“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.”
Then, Indra, The Thousand-Eyed One,
King of the Gods, Śacipati,
Paid homage with palms joined,
And said to the Lord of the World:
“This incantation,
Which benefits all worlds, was eloquently spoken.
I will describe the incantation, the secret mantra,
In conjunction with medicinal substances.
“Take śirīṣa flowers, the apāmārga plant,
Kaṭaka fruit, aloeswood,
Śaileya, eḍamañjiṣṭhā,
Sūkarī, markaṭī, and jayā,
“Paripelava, rasa, vīrā,
Sāmaka, busā, tagara,
Sandalwood paste, costus root,
Nakha, kata leaves, marā,
“Priyaṅgu, spṛkkā, rocanā,31
Mustard seeds, red arsenic,
Cinnamon, vacā, saffron,
And an unguent32 of asafetida mixed with leaves.
“Mixing these together and making them into an ointment33
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.
“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.
“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]
“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.
“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.
“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.
“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.
“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.
“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.
“It produces the auspiciousness of peace
For those born as animals,
The fruits of trees,
Or anything else that bears the incantation.
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!”
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:
“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!
“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]
1.400Then, 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!
1.401“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.”
1.402When 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.34 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?”
1.403The 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.
1.404“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:
“ ‘Deceived by his priests,
Śrīgupta made an offering35
Of poisonous alms
To the protector, the Lion of the Śākyas.
“ ‘Accepting it from him,
The teacher removed the poison and ate the alms.
Through these words of truth,
May food be transformed into ambrosia!
“ ‘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—
“ ‘All with fierce devotion
For Vipaśyin in his divinity,
Śikhin, Viśvabhū,
Krakucchanda,
Powerful in his divinity,
Kanakamuni, Kāśyapa,
And the Lion of the Śākyas—
“ ‘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!
“ ‘May all adulterated foods
From all the collections of seeds
Enclosing the essential nutrients of the soil
Be unadulterated for me!
“ ‘Just as the cord, cut and burned,
Was restored once more,
May adulterated foods likewise
Be made unadulterated for me!
1.414 syād yathedam khakhame khakha khakha khukhume śime śime śihume śime śime svasti svasti svasti svasti mama śānte sārāgre |
“ ‘Just as what is mixed with the five impure foods
Is eaten without being adulterated—
Just like the burned cord—
May this truth manifest!
1.416 syād yathedam kalake kalale balani karuḍa ālāye agne saṃkrāmane svāhā |
“ ‘I go for refuge to Buddha Vipaśyin, Śikhin,
The Thus-Gone One Viśvabhū, Krakucchanda,
Kanakamuni, Kāśyapa,
And fearless Gautama!
“ ‘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!
“ ‘May the gods who have special devotion
For those buddhas replete with supernatural powers
Be elated and joyous,
And with devout minds protect me!’ ”
1.420At these words from the Blessed One, the monks rejoiced, and praised what the Blessed One had said.
Colophon
c.1This concludes the sūtra entitled Destroyer of the Great Trichiliocosm.
This was translated and edited by the Indian scholars 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.
Notes
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.
Secondary Sources
Dharmachakra Translation Committee (tr.). Upholding the Great Secret Mantra (Mahāmantrānudhāraṇi, Toh 563). 84000: Translating the Words of the Buddha, 2016. (read.84000.co)
______ (tr.). The Great Peahen, Queen of Incantations (Mahāmāyūrīvidyārājñī, Toh 559). 84000: Translating the Words of the Buddha, (forthcoming).
______ (tr.). The Noble Great Amulet, Queen of Incantations (Mahāpratisāravidyārājñī, Toh 561). 84000: Translating the Words of the Buddha, (forthcoming).
______ (tr.). The Sūtra of Great Cool Grove, (Mahāśītavana, Toh 562). 84000: Translating the Words of the Buddha, (forthcoming).
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.
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 (trs.). The Śrīguptasūtra. 84000: Translating the Words of the Buddha (forthcoming).
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).
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Glossary
Aḍakavatī
lcang lo can
ལྕང་ལོ་ཅན།
Aḍakavatī
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Śacipati
Śacipati
Epithet of Indra.
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Agradaṃṣṭraka
drag po’i mche ba can
དྲག་པོའི་མཆེ་བ་ཅན།
Agradaṃṣṭraka
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Śaila
nya lcibs
ཉ་ལྕིབས།
Śaila
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Śaileya
rdo dreg
རྡོ་དྲེག
śaileya
Bitumen, benzoin, or lichen (McHugh, 2008, p 180 n25).
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Ajātaśatru
ma skyes dgra
མ་སྐྱེས་དགྲ།
Ajātaśatru
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Akṣobhya
mi ’khrugs pa
མི་འཁྲུགས་པ།
Akṣobhya
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Śakra
brgya byin
བརྒྱ་བྱིན།
Śakra
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Śakuni
bya
བྱ།
Śakuni
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All forms of knowledge
rig byed
རིག་བྱེད།
veda
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Aloeswood
a ga ru
ཨ་ག་རུ།
agaru
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Amitābha
’od dpag med
འོད་དཔག་མེད།
Amitābha
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Anavatapta
ma dros
མ་དྲོས།
Anavatapta
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Aniruddha
ma ’gags pa
མ་འགགས་པ།
Aniruddha
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Apasmāra
brjed byed
བརྗེད་བྱེད།
Apasmāra
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Apāmārga
a pa marga
ཨ་པ་མརྒ།
apāmārga
Achyranthes aspera; the chaff tree.
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Arci
’od ’phro
འོད་འཕྲོ།
Arci
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Śarita
sha ri ta
ཤ་རི་ཏ།
Śarita
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Asafetida
shing kun
ཤིང་ཀུན།
hiṅgu
Ferula nartex, or Ferula foetida.
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Asiputra
ral gri bu
རལ་གྲི་བུ།
Asiputra
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Asura
lha ma yin
ལྷ་མ་ཡིན།
asura
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Śatakratu
brgya byin
བརྒྱ་བྱིན།
Śatakratu
Epithet of Indra. Literally, “he who contains one hundred sacrificial rites.”
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Aśvaja
rta skye ba
རྟ་སྐྱེ་བ།
Aśvaja
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Aśvajit
rta thul
རྟ་ཐུལ།
Aśvajit
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Āḍavaka
’brog gnas
འབྲོག་གནས།
Āḍavaka
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Avalokiteśvara
spyan ras gzigs kyi dbang
སྤྱན་རས་གཟིགས་ཀྱི་དབང་།
Avalokiteśvara
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Avanta
srung byed pa
སྲུང་བྱེད་པ།
Avanta
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Bakkula
bak+ku la
བཀྐུ་ལ།
Bakkula · Vakula
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Basil
ardza ka
ཨརྫ་ཀ
arjaka
Ocimum gratissimum.
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Bhadra
bzang po
བཟང་པོ།
Bhadra
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Bhadradantā
so bzang yod pa
སོ་བཟང་ཡོད་པ།
Bhadradantā
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Bharadvāja
bha ra dwa dza
བྷ་ར་དྭ་ཛ།
Bharadvāja
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Bharukaccha
gso ba’i mtha’
གསོ་བའི་མཐའ།
Bharukaccha
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Bhūta
’byung po
འབྱུང་པོ།
bhūta
A general term for spirit, ghost, or demon (either positive or negative).
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Bodily mindfulness
lus su gtogs pa dran pa
ལུས་སུ་གཏོགས་པ་དྲན་པ།
kāyagatānusmṛti
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Brahmā
tshangs pa
ཚངས་པ།
Brahmā
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Brahmilā
tshangs pa len
ཚངས་པ་ལེན།
Brahmilā
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Busā
buspa
བུསྤ།
busā
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Caṇḍā
gdol pa mo
གདོལ་པ་མོ།
Caṇḍā
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Caṇḍa Caṇḍālinī
gdol ma gtum mo
གདོལ་མ་གཏུམ་མོ།
Caṇḍa Caṇḍālinī
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Caṇḍālikā
gtum mo
གཏུམ་མོ།
Caṇḍālikā
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Candana
tsan+dan
ཙནྡན།
Candana
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Casket
za ma tog
ཟ་མ་ཏོག
samudgaka
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Cinnamon
shing tsha
ཤིང་ཚ།
tvaca
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Citrakūṭa
sna tshogs brtsegs
སྣ་ཚོགས་བརྩེགས།
Citrakūṭa
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Citrasena
sna tshogs sde
སྣ་ཚོགས་སྡེ།
Citrasena
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Śūcīkarṇa
khab sna
ཁབ་སྣ།
Śūcīkarṇa
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Clay drum
rdza rnga
རྫ་རྔ།
mṛdaṃga
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Śūcīlomā
kha spu can
ཁ་སྤུ་ཅན།
Śūcīlomā
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Costus root
ru rta
རུ་རྟ།
kuṣṭhaṃ
Negi identifies the Tibetan ru rta as a translation of the Sanskrit kuṣṭhaṃ, Saussurea costus (McHugh, 2008, p 233).
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Darīmukha
ri sul kha
རི་སུལ་ཁ།
Darīmukha
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Dhṛtarāṣṭra
yul ’khor srung
ཡུལ་འཁོར་སྲུང་།
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.
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Dīrghila
ring por skyes
རིང་པོར་སྐྱེས།
Dīrghila
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Eḍamañjiṣṭhā
ni mi da
ནི་མི་ད།
eḍamañjiṣṭhā
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Eighteen unique attributes of a buddha
sangs rgyas kyi chos ma ’dres pa bco brgyad
སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད།
aṣṭādaśāveṇikābuddhadharmāḥ
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Eightfold path of the noble ones
’phags pa’i lam yan lag brgyad pa
འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད་པ།
āryāṣṭāṅgā mārgāḥ
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Elemental spirits
gdon ’byung po
གདོན་འབྱུང་པོ།
purīṣābhūta
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Eleven liberated sense fields
rnam par grol ba’i skye mched bcu gcig
རྣམ་པར་གྲོལ་བའི་སྐྱེ་མཆེད་བཅུ་གཅིག
ekādaśavimuktāyatanāni
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Fine-winged nāga graha
klu ’dab bzangs kyi gdon
ཀླུ་འདབ་བཟངས་ཀྱི་གདོན།
nāgasuparṇīgraha
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Five faculties
dbang po lnga
དབང་པོ་ལྔ།
pañcendriyāṇi
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Five powers
stobs lnga
སྟོབས་ལྔ།
pañcabalāni
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Flute
gling bu
གླིང་བུ།
veṇu
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Four bases of supernatural power
rdzu ’phrul gyi rkang pa gzhi
རྫུ་འཕྲུལ་གྱི་རྐང་པ་གཞི།
catvāro ṛddhipādāḥ
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Four concentrations
bsam gtan bzhi
བསམ་གཏན་བཞི།
catvāri dhyānāni
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Four-division army
dmag rnam pa gzhi dang ldan pa
དམག་རྣམ་པ་གཞི་དང་ལྡན་པ།
caturaṅgin
An army comprising elephants, chariots, cavalry, and infantry (Monier-Williams).
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Four foundations of mindfulness
dran pa nye bar gzhag pa bzhi
དྲན་པ་ཉེ་བར་གཞག་པ་བཞི།
catvāri smṛtyupasthānāni
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Four thorough relinquishments
yang dag par sbong ba bzhi
ཡང་དག་པར་སྦོང་བ་བཞི།
catvāri samyakprahāṇāni
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Four truths of the noble ones
’phags pa’i bden pa bzhi
འཕགས་པའི་བདེན་པ་བཞི།
catvāry āryasatyāni
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Gaṅgā
gangga
གངག
Gaṅgā
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Gandhamādana
spos ngad ldang
སྤོས་ངད་ལྡང་།
Gandhamādana
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Gandharva graha
dri za’i gdon
དྲི་ཟའི་གདོན།
gandharva graha
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Gargara drums
rnga zlum
རྔ་ཟླུམ།
gargara
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Gayākāśyapa
ga ya ’od srung
ག་ཡ་འོད་སྲུང་།
Gayākāśyapa
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Giridāri
ri’i bu mo
རིའི་བུ་མོ།
Giridāri
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Girimitra
ri bshes
རི་བཤེས།
Girimitra
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Gāndhāra
ba lang ’dzin
བ་ལང་འཛིན།
Gāndhāra
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Graha
gdon
གདོན།
graha
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Guardians of the world
’jig rten skyong ba
འཇིག་རྟེན་སྐྱོང་བ།
lokapāla
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Guhyaka
gsang ba po
གསང་བ་པོ།
guhyaka
Another term for the yakṣa subjects of Kubera.
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Hari
’phrog po
འཕྲོག་པོ།
Hari
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Haripiṅgalapiṅgala
seng ge ser skya dmar ser po
སེང་གེ་སེར་སྐྱ་དམར་སེར་པོ།
Haripiṅgalapiṅgala
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Harītakī
a ru ra
ཨ་རུ་ར།
harītakī
Terminala chebula.
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Himavat
gangs can
གངས་ཅན།
Himavat
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Hālāhala
ha la ha la
ཧ་ལ་ཧ་ལ།
Hālāhala
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Hārītī
’phrog ma
འཕྲོག་མ།
Hārītī
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Iśādhāra
gshol mda’ ’dzin
གཤོལ་མདའ་འཛིན།
Iśādhāra
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Śikhin
gtsug tor can
གཙུག་ཏོར་ཅན།
Śikhin
Second of the seven buddhas of the past.
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Indra
dbang po
དབང་པོ།
Indra
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Insight
lhag mthong
ལྷག་མཐོང་།
vipaśyana
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Śirīṣa
shir sha
ཤིར་ཤ།
śirīṣa
Acacia sirissa (Monier-Williams).
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Janaka
skyed pa po
སྐྱེད་པ་པོ།
Janaka
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Jayā
dza ya
ཛ་ཡ།
jayā
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Jinarṣabha
rgyal ba khyu mchog
རྒྱལ་བ་ཁྱུ་མཆོག
Jinarṣabha
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Jāmika
dza mi ka
ཛ་མི་ཀ
Jāmika
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Ājñātakauṇḍinya
cang shes kauN+Di n+ya
ཅང་ཤེས་ཀཽཎྜི་ནྱ།
Ājñātakauṇḍinya
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Jujube
rgya shug
རྒྱ་ཤུག
badara
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Jīvañjīva pheasants
shang shang te’u
ཤང་ཤང་ཏེའུ།
jīvañjīva
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Kaṭaka
ka ta ka · ka ta
ཀ་ཏ་ཀ · ཀ་ཏ།
kaṭaka
Strychnos potatorum; clearing nut.
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Kaṇṭhapāṇinī
gnya’ ba’i lag can
གཉའ་བའི་ལག་ཅན།
Kaṇṭhapāṇinī
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Kalaśodara
bum pa’i lto
བུམ་པའི་ལྟོ།
Kalaśodara
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Kambu
dung
དུང་།
Kambu
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Kanaka
gser thub · gser
གསེར་ཐུབ། · གསེར།
Kanaka
See “Kanakamuni.”
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Kanakamuni
gser thub
གསེར་ཐུབ།
Kanakamuni
Fifth of the seven buddhas of the past, and second in this kalpa. Also rendered “Kanaka.”
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Kapila
ser skya
སེར་སྐྱ།
Kapila
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Kapilākṣa
mig ser po
མིག་སེར་པོ།
Kapilākṣa
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Kapittha
spre’u gnas
སྤྲེའུ་གནས།
kapittha
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Karaśodara
bum lto
བུམ་ལྟོ།
Karaśodara
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Karkaṭī
kar ka te
ཀར་ཀ་ཏེ།
Karkaṭī
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Khadira
seng ldeng
སེང་ལྡེང་།
khadira
Acacia catechu; cutch tree, kutch tree.
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Kharakarṇā
bong bu’i rna can
བོང་བུའི་རྣ་ཅན།
Kharakarṇā
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Kiṃnara
mi’am ci
མིའམ་ཅི།
kiṃnara
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Kākhorda
byad · byad stem
བྱད། · བྱད་སྟེམ།
kākhorda
Harmful sorcery, or a class of being prone to perpetrating it.
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Kālī
nag mo
ནག་མོ།
Kālī
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Kālambā
mig ’phyang ba
མིག་འཕྱང་བ།
Kālambā
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Kāmaśreṣṭhī
’dod mchog
འདོད་མཆོག
Kāmaśreṣṭhī
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Kāminī
’dod pa can
འདོད་པ་ཅན།
Kāminī
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Ākoṭā
mi rdung
མི་རྡུང་།
Ākoṭā
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Kośala
ko sa la
ཀོ་ས་ལ།
Kośala
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Koṣṭhila
gsus po che
གསུས་པོ་ཆེ།
Koṣṭhila
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Kāpili
mi thod can
མི་ཐོད་ཅན།
Kāpili
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Krakucchanda
log dad sel · log par dad sel
ལོག་དད་སེལ། · ལོག་པར་དད་སེལ།
Krakucchanda
Fourth of the seven buddhas of the past, and first in this kalpa.
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Kubera
lus ngan · lus ngan po
ལུས་ངན། · ལུས་ངན་པོ།
Kubera
Epithet of Vaiśravaṇa.
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Kuñjara
glang po
གླང་པོ།
Kuñjara
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Kumbhodara
phan bum pa’i sto
ཕན་བུམ་པའི་སྟོ།
Kumbhodara
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Kumbhīra
chu srin
ཆུ་སྲིན།
Kumbhīra
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Kāśyapa
’od srung
འོད་སྲུང་།
Kāśyapa
1) Close disciple of the Buddha; 2) Sixth of the seven buddhas of the past, and third in this kalpa.
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Licchavi people
li tstsha bi
ལི་ཙཚ་བི།
Licchavi
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Lohitākṣa
kun tu lta · mig dmar gnas
ཀུན་ཏུ་ལྟ། · མིག་དམར་གནས།
Lohitākṣa
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Lute
pi wang
པི་ཝང་།
vīṇā
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Magadha
ma ga dha
མ་ག་དྷ།
Magadha
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Mahābala
stobs po che
སྟོབས་པོ་ཆེ།
Mahābala
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Maheśvara
dbang phyug chen po
དབང་ཕྱུག་ཆེན་པོ།
Maheśvara
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Mahāgraha
gdon po che
གདོན་པོ་ཆེ།
Mahāgraha
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Mahākālī
nag mo chen mo
ནག་མོ་ཆེན་མོ།
Mahākālī
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Mahākātyāyana
ka tya’i bu chen po
ཀ་ཏྱའི་བུ་ཆེན་པོ།
Mahākātyāyana
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Mahākāśyapa
’od srung chen po
འོད་སྲུང་ཆེན་པོ།
Mahākāśyapa
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Mahāmaugalyāyana
maud gal gyi bu chen po
མཽད་གལ་གྱི་བུ་ཆེན་པོ།
Mahāmaugalyāyana
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Maṇikaṇṭha
mgul pa mdzes
མགུལ་པ་མཛེས།
Maṇikaṇṭha
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Mañjuka
’jam pa po
འཇམ་པ་པོ།
Mañjuka
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Āmalakī
skyu ru ra
སྐྱུ་རུ་ར།
āmalakī
Emblic myrobalan, Phyllanthus emblica.
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Malla
gyad
གྱད།
Malla
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Manasvin
gzi can
གཟི་ཅན།
Manasvin
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Marā
ma ra
མ་ར།
marā
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Markaṭī
marga ti
མརྒ་ཏི།
markaṭī
Galedupa piscidia.
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Matsa
be’u
བེའུ།
Matsa
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Meru
ri rab
རི་རབ།
Meru
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Mṛgarāja
ri dags rgyal
རི་དགས་རྒྱལ།
Mṛgarāja
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Māṇibhadra
nor bu bzang po
ནོར་བུ་བཟང་པོ།
Māṇibhadra
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Mātali
ma ldan
མ་ལྡན།
Mātali
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Mātṛkā
ma mo
མ་མོ།
Mātṛkā
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Mātṛnandā
ma dga’ byed
མ་དགའ་བྱེད།
Mātṛnandā
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Muṣṭikā
khu tshur can
ཁུ་ཚུར་ཅན།
Muṣṭikā
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Mukhamaṇḍiti
bzhin rgyan
བཞིན་རྒྱན།
Mukhamaṇḍiti
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Mustard seeds
yungs kar
ཡུངས་ཀར།
sarṣapā
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Nadīkāśyapa
chu klung ’od srung
ཆུ་ཀླུང་འོད་སྲུང་།
Nadīkāśyapa
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Nakha
sder mo
སྡེར་མོ།
nakha
Unguis odoratus, or sweet hoof (blattes de byzance): the operculus of certain sea snails (McHugh, 2008, p 180 n33).
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Ānanda
kun dga’ bo
ཀུན་དགའ་བོ།
Ānanda
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Nanda
dga’ bo
དགའ་བོ།
Nanda
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Nandika
dga’ byed
དགའ་བྱེད།
Nandika
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Nararāj
mi rgyal
མི་རྒྱལ།
Nararāj
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Nemi
mu khyud
མུ་ཁྱུད།
Nemi
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Nāgadanta
klu yi so can
ཀླུ་ཡི་སོ་ཅན།
Nāgadanta
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Nikaṇṭhaka
mgul nges
མགུལ་ངེས།
Nikaṇṭhaka
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Nine successive stages of meditative equipoise
mthar gyis gnas pa’i snyoms par ’jug pa dgu
མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ
navānupūrvavihārasamāpattayaḥ
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Nārada
na la pa
ན་ལ་པ།
Nārada
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Pañcaśikha
phud pu lnga
ཕུད་པུ་ལྔ།
Pañcaśikha
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Pañcālagaṇḍa
lnga ’dzin
ལྔ་འཛིན།
Pañcālagaṇḍa
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Padumā
pad+ma
པདྨ།
Padumā
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Padumāvatī
pad+ma can
པདྨ་ཅན།
Padumāvatī
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Paripelava
pa ri pe la
པ་རི་པེ་ལ།
paripelava
Cyperus rotundus.
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Pāṇḍava
pan+da pa
པནྡ་པ།
Pāṇḍava
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Pāñcāla
lnga ’dzin pa
ལྔ་འཛིན་པ།
Pāñcāla
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Piṅgala
ser skya
སེར་སྐྱ།
Piṅgala
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Piṇḍāra
gsus pa zlum po
གསུས་པ་ཟླུམ་པོ།
Piṇḍāra
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Plakṣa
blak+Sha
བླཀྵ།
plakṣa
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Prahlāda
sim par byed pa
སིམ་པར་བྱེད་པ།
Prahlāda
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Prajāguru
skye dgu’i bla ma
སྐྱེ་དགུའི་བླ་མ།
Prajāguru
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Prajāpati
skye dgu’i bdag
སྐྱེ་དགུའི་བདག
Prajāpati
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Pramardana
rab tu ’joms
རབ་ཏུ་འཇོམས།
Pramardana
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Pramardana Śūrasena
sde pa rab tu ’dul ba
སྡེ་པ་རབ་ཏུ་འདུལ་བ།
Pramardana Śūrasena
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Prapuṇḍaka
rab tu dkur
རབ་ཏུ་དཀུར།
Prapuṇḍaka
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Prapuṇḍara
rab tu dkar ba
རབ་ཏུ་དཀར་བ།
Prapuṇḍara
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Preta kumbhāṇḍa
yi dags grul bum
ཡི་དགས་གྲུལ་བུམ།
preta kumbhāṇḍa
A class of beings said to dwell in the east under the jurisdiction of the great king Dhṛtarāṣṭra.
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Pretapūtanas
yi dags srul bo
ཡི་དགས་སྲུལ་བོ།
preta pūtanas
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Priyaṅgu
pri yang ku
པྲི་ཡང་ཀུ
priyaṅgu
“A particularly tricky word – perhaps Agalia odorate?” (McHugh, 2008, p 180, n26). May also be Callicarpa macrophylla.
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Pūrnabhadra
gang ba bzang po
གང་བ་བཟང་པོ།
Pūrnabhadra
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Pūtanā
srul po
སྲུལ་པོ།
Pūtanā
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Puṣpa
yan lag
ཡན་ལག
Puṣpa
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Puṣpadantī
me tog so
མེ་ཏོག་སོ།
Puṣpadantī
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Rabheyaka
’jigs byed
འཇིགས་བྱེད།
Rabheyaka
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Rasa
ra sa
ར་ས།
rasa · guggulu
Guggulu or Commiphora mukul (McHugh 2008, p 180 n28).
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Ratna
rin chen
རིན་ཆེན།
Ratna
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Red arsenic
ldongs ros
ལྡོངས་རོས།
manaḥśilā
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Revata
nam gru
ནམ་གྲུ།
Revata · Revatī
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Śrīgupta
dpal sbas
དཔལ་སྦས།
Śrīgupta
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Rāhula
sgra gcan
སྒྲ་གཅན།
Rāhula
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Śāriputra
sha ri’i bu
ཤ་རིའི་བུ།
Śāriputra
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Rājagṛha
rgyal po’i khab
རྒྱལ་པོའི་ཁབ།
Rājagṛha
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Rākṣasa
srin po
སྲིན་པོ།
rākṣasa · rākṣasī
rākṣasī
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Rocanā
smig bcud
སྨིག་བཅུད།
rocanā
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Śrīparvata
dpal gyi ri
དཔལ་གྱི་རི།
Śrīparvata
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Saffron
gur gum
གུར་གུམ།
kuṅkuma
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Sañjaya
kun tu rgyal ba
ཀུན་ཏུ་རྒྱལ་བ།
Sañjaya
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Sal tree
sa la
ས་ལ།
śala
Vatica robusta.
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Sandalwood paste
tsan+dana a bar ta ka
ཙནྡན་ཨ་བར་ཏ་ཀ
candana āvartana
Skt. candana is sandalwood, while āvartana means “turning around repeatedly” as in a churning or grinding motion (Monier-Williams).
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Seven aspects of awakening
byang chub gyi yan lag bdun
བྱང་ཆུབ་གྱི་ཡན་ལག་བདུན།
saptabodhyaṅgāni
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Sāgara
mtsho · rgya mtsho
མཚོ། · རྒྱ་མཚོ།
Sāgara
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Sindhu
sin dhu
སིན་དྷུ།
Sindhu
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Six kinds of mindfulness
rjes su dran pa drug
རྗེས་སུ་དྲན་པ་དྲུག
ṣaḍanusmṛtayaḥ
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Sixteen recollections of inhaling and exhaling the breath
dbugs dbyung ba dang rngub pa rjes su dran pa rnam pa bcu drug
དབུགས་དབྱུང་བ་དང་རྔུབ་པ་རྗེས་སུ་དྲན་པ་རྣམ་པ་བཅུ་དྲུག
ṣoḍaśākāra anāyānānusmṛtiḥ
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Skanda
skem byed
སྐེམ་བྱེད།
Skanda
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Sūkarī
su ka ri
སུ་ཀ་རི།
sūkarī
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Sāmaka
sa ma ka
ས་མ་ཀ
sāmaka
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Small kettledrum
’khar ba’i rnga
འཁར་བའི་རྔ།
paṇava
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Soma
zla ba
ཟླ་བ།
Soma
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Spṛkkā
’bu gsug · ’bru gsug
འབུ་གསུག · འབྲུ་གསུག
tagara
Tib. is unrecorded in Negi. Skt. spṛkkā might possibly be Trigonella corniculata (McHugh, 2008, p 180, n30).
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Sūrata
dga’ ba
དགའ་བ།
Sūrata
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Sūryamitra
nyi ma’i grogs
ཉི་མའི་གྲོགས།
Sūryamitra
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Sūryavarcasa
nyi zer
ཉི་ཟེར།
Sūryavarcasa
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Sātyaki
bden pa ’chang ba
བདེན་པ་འཆང་བ།
Sātyaki
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Subhūti
rab ’byor
རབ་འབྱོར།
Subhūti
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Sudarśana
rab rdzes
རབ་རྫེས།
Sudarśana
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Sumana
yid bzangs
ཡིད་བཟངས།
Sumana
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Sumeru
ri rab
རི་རབ།
Sumeru
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Sumukha
kha bzangs
ཁ་བཟངས།
Sumukha
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Suparṇī
’dab bzangs
འདབ་བཟངས།
Suparṇī
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Supūrṇaka
rdzogs pa
རྫོགས་པ།
Supūrṇaka
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Supratiṣṭha
rab tu gnas
རབ་ཏུ་གནས།
Supratiṣṭha
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Suvarṇavarṇa
gser gyi me tog
གསེར་གྱི་མེ་ཏོག
Suvarṇavarṇa
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Suvāhu
lag bzang
ལག་བཟང་།
Suvāhu
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Tagara
rgya spos
རྒྱ་སྤོས།
tagara
Either Tabernaemontana coronaria, Ervatamia divaricata, Valeriana hardwickii, or Valeriana wallichi (McHugh 2008, p 129 n34).
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Tamāla
ta ma la
ཏ་མ་ལ།
tamāla
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Ten powers of a thus-gone one
de bzhin gshegs pa’i stobs bcu
དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ།
daśatathāgatabalāni
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Three absorptions
ting nge ’dzin gsum
ཏིང་ངེ་འཛིན་གསུམ།
trayaḥ samādhyaḥ
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Three white foods
zas dkar gsum
ཟས་དཀར་གསུམ།
triśuklabhukta
Milk, curd, and butter.
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Threshold beam
dbang po’i sdong po
དབང་པོའི་སྡོང་པོ།
indrikīla
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Tranquility
zhi gnas
ཞི་གནས།
śamatha
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Trichiliocosm
stong chen po · stong sum kyi stong chen po
སྟོང་ཆེན་པོ། · སྟོང་སུམ་ཀྱི་སྟོང་ཆེན་པོ།
mahāsāhasra · trimahāsāhasra mahāsāhasra lokadhatu
“The great thousand, three thousand-fold universe,” a cosmological term that signifies the entire universe.
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Tumburu
g.yer ma
གཡེར་མ།
Tumburu
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Twelvefold wheel of Dharma
rnam pa bcu gnyis dang ldan pa’i chos kyi ’khor lo
རྣམ་པ་བཅུ་གཉིས་དང་ལྡན་པའི་ཆོས་ཀྱི་འཁོར་ལོ།
dvādaśakāradharmacakram
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Twelve links of dependent origination
rten cing ’brel bar ’byung ba yan lag gcu gnyis
རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་ཡན་ལག་གཅུ་གཉིས།
dvādaśāṅgapratītyasamutpādaḥ
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Udumbara
u dum ba ra
ཨུ་དུམ་བ་ར།
udumbara
Ficus glomerata; cluster fig.
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Unmāda
smyo byed
སྨྱོ་བྱེད།
unmāda
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Upanandaka
nye dga’
ཉེ་དགའ།
Upanandaka
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Uruvilvākāśyapa
lteng rgyas ’od srung
ལྟེང་རྒྱས་འོད་སྲུང་།
Uruvilvākāśyapa
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Vacā
shu dag
ཤུ་དག
vacā
Acorus calamus; sweet flag.
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Vaidehī
lus ’phags mo
ལུས་འཕགས་མོ།
Vaidehī
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Vaidiśa
sems pa
སེམས་པ།
Vaidiśa
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Vaiśālī
yangs pa can
ཡངས་པ་ཅན།
Vaiśālī
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Vainateya
nam mkha’ lding
ནམ་མཁའ་ལྡིང་།
Vainateya
An epithet for the mythical, bird-like creature garuḍa.
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Vaiśravaṇa
rnam thos kyi bu
རྣམ་ཐོས་ཀྱི་བུ།
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.
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Vairocana
snang mdzad
སྣང་མཛད།
Vairocana
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Vajradhara
rdo rje ’chang
རྡོ་རྗེ་འཆང་།
Vajradhara
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Vajramati
rdo rje blo gros
རྡོ་རྗེ་བློ་གྲོས།
Vajramati
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Vajrapāṇi
lag na rdo rje
ལག་ན་རྡོ་རྗེ།
Vajrapāṇi
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Vakṣunanda
pak+Shu
པཀྵུ།
Vakṣunanda
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Īśvara
dbang phyug
དབང་ཕྱུག
Īśvara
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Varuṇa
chu lha
ཆུ་ལྷ།
Varuṇa
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Vemacitrin
thags bzangs ris
ཐགས་བཟངས་རིས།
Vemacitrin
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Vetāḍa
ro langs
རོ་ལངས།
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).
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Vāgīśa
ngag dbang
ངག་དབང་།
Vāgīśa
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Vibhīṣaṇa
skrag byed pa
སྐྲག་བྱེད་པ།
Vibhīṣaṇa
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Vidhvaṃsaṇī
’joms ma
འཇོམས་མ།
Vidhvaṃsaṇī
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Vikala
mi ldan pa
མི་ལྡན་པ།
Vikala
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Viśālā
sa ga
ས་ག
Viśālā
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Vipaśyin
sangs rgyas rnam gzigs · rnam par gzigs
སངས་རྒྱས་རྣམ་གཟིགས། · རྣམ་པར་གཟིགས།
Vipaśyibuddha
First of the seven buddhas of the past.
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Virūḍhaka
’phags skyes po
འཕགས་སྐྱེས་པོ།
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.
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Virūpākṣa
mig mi bzang
མིག་མི་བཟང་།
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.
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Vituṇḍaka
rnam pa’i mchu can
རྣམ་པའི་མཆུ་ཅན།
Vituṇḍaka
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Viṣṇu
khyab ’jug
ཁྱབ་འཇུག
Viṣṇu
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Viṣṇula
khyab ’jug len
ཁྱབ་འཇུག་ལེན།
Viṣṇula · Viṣṇulā
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Viśvabhū
thams cad skyob · kun skyob
ཐམས་ཅད་སྐྱོབ། · ཀུན་སྐྱོབ།
Viśvabhū
Third of the seven buddhas of the past.
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Viśvāmitra
kun gyi bshes
ཀུན་གྱི་བཤེས།
Viśvāmitra
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Vāṣpa
rlangs pa
རླངས་པ།
Vāṣpa
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Vīrā
bi ra
བི་ར།
vīrā
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Vulture Peak Mountain
bya rgod phung po
བྱ་རྒོད་ཕུང་པོ།
Gṛdhrakūṭa
Vulture Peak
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White leprosy
sha bkra
ཤ་བཀྲ།
citra · śvitra
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Yakṣa graha
gnod sbyin gyi gdon
གནོད་སྦྱིན་གྱི་གདོན།
yakṣa graha
yakṣa variety of graha
A class of beings said to dwell in the north, under the jurisdiction of the great king Vaiśravaṇa.
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Yama
gshin rje
གཤིན་རྗེ།
Yama
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Yaśodhara
grags pa ’dzin
གྲགས་པ་འཛིན།
Yaśodhara