This rendering does not include the entire published text

The full text is available to download as pdf at:
https://read.84000.co/data/toh431_84000-the-tantra-of-candamaharosana.pdf

ཁྲོ་བོ་ཆེན་པོའི་རྒྱུད།

The Tantra of Caṇḍamahāroṣaṇa

Caṇḍamahāroṣaṇatantram

དཔལ་གཏུམ་པོ་ཁྲོ་བོ་ཆེན་པོའི་རྒྱུད་ཀྱི་རྒྱལ་པོ་དཔའ་བོ་གཅིག་པ་ཞེས་བྱ་བ།

dpal gtum po khro bo chen po’i rgyud kyi rgyal po dpa’ bo gcig pa zhes bya ba

The Glorious Caṇḍamahāroṣaṇa Tantra “The Sole Hero”

Ekallavīrākhyaśrīcaṇḍamahāroṣaṇatantram

Toh 431

Degé Kangyur, vol. 80 (rgyud ’bum, nga), folios 304.b–343.a

Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2016
Current version v 2.28.16 (2023)
Generated by 84000 Reading Room v2.19.1

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

Warning: Readers are reminded that according to Vajrayāna Buddhist tradition there are restrictions and commitments concerning tantra. Practitioners who are not sure if they should read this translation are advised to consult the authorities of their lineage. The responsibility for reading this text or sharing it with others who may or may not fulfill the requirements lies in the hands of readers.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

co.

Summary

s.1

Written around the tenth or the eleventh century ᴄᴇ, in the late Mantrayāna period, The Tantra of Caṇḍamahāroṣaṇa represents the flowering of the Yoginītantra genre. The tantra offers instructions on how to attain the wisdom state of Buddha Caṇḍamahāroṣaṇa through the practice of the four joys. The tantra covers a range of practices and philosophical perspectives of late tantric Buddhism, including the development stage, the completion stage, the use of mantras, and a number of magical rites and rituals. The text is quite unique with its tribute to and apotheosis of women and, in this regard, probably has few parallels anywhere else in world literature. It is written in the spirit of great sincerity and devotion, and it is this very spirit that mitigates, and at the same time empowers, the text’s stark imagery and sometimes shocking practices. This text certainly calls for an open mind.

ac.

Acknowledgments

ac.1

This translation was produced by Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche. Wiesiek Mical translated the text from the Sanskrit manuscripts, prepared the Sanskrit edition, and wrote the introduction. The translation was then compared against the Tibetan translation found in the Degé Kangyur by James Gentry, and edited by Andreas Doctor.

The Dharmachakra Translation Committee is also indebted to Professor Harunaga Isaacson and Dr. Péter Szántó for their help in obtaining facsimiles of some of the manuscripts, and to Professor Isaacson for making available some of his personal materials.

This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

i.1

Like most Buddhist tantras, the Caṇḍamahāroṣaṇatantra (CMT) is regarded within the Vajrayāna tradition as a divinely revealed text, with its teachings delivered directly from the level of the saṃbhogakāya, that is, the bliss body of Lord Buddha. In such tantras, the saṃbhogakāya deity who delivers the original discourse varies‍—it could be Avalokiteśvara, Vajrapāṇi, or others. In this case, it is Lord Vajrasattva. The teaching itself takes the form of a dialogue between Vajrasattva and his consort. Lord Vajrasattva here assumes the identity of the deity Acala (Immovable One), which is another name for the deity of the title, Caṇḍamahāroṣaṇa (Fierce Great Angry One). His consort is Vajradhātvīśvarī (Goddess of the Vajra Realm).

The Translation

The Tantra of Caṇḍamahāroṣaṇa

Chapter 1

Introduction

[F.304.b]

1.1

Oṁ, homage to Caṇḍamahāroṣaṇa!

Thus have I heard at one time. Lord Vajrasattva dwelt within the bhaga of the goddess of the Vajra Realm, which is the essence of body, speech, and mind of all tathāgatas. He dwelt there together with many hosts of vajra yogins and yoginīs, namely: White Acala vajra yogin, Yellow Acala vajra yogin, Red Acala vajra yogin, Green Acala vajra yogin, Delusion Vajrī vajra yoginī, Calumny Vajrī vajra yoginī, Passion Vajrī vajra yoginī, and Envy Vajrī vajra yoginī. He dwelt there with trillions of yogins and yoginīs, headed by those just mentioned.

Chapter 2

The Maṇḍala

2.1

Then the blessed Hatred Vajrī tightly embraced Lord Caṇḍamahāroṣaṇa and said:

“What is the size of the maṇḍala,

And with what materials should it be drawn?

And also, what is to be written in its center?

Tell me, O lord!”

2.2

The lord then said:

“The size of the maṇḍala

Should be one cubit, two cubits,

Three cubits, four or five‍—

But not more than five cubits in measure.

2.3

“It should be made with powders of whatever substances

And of different colors,

With four corners, four doors,

And adorned with four archways.

Chapter 3

Empowerment

3.1

Then the goddess said:

“How should the student be prepared,

And how should he be engaged in this tantra?

How are his doubts resolved?

Please explain this, O great lord!”

3.2

The lord then said:

“First one should give him the triple refuge,

The five disciplines, and the fast.

Then the five empowerments,

The secret empowerment, and lastly the wisdom-consort empowerment.

3.3

“Then the disciple will be fit.

One should explain this tantra to him alone;

One should keep others far away,

Otherwise one will go to Raurava Hell.

Chapter 4

Deity

4.1

Then the goddess said:

“How should he meditate,

The meditator on Caṇḍamahāroṣaṇa?

What mantra should he recite?

Please tell me, O great lord!”

4.2

The lord then said:

“In a place pleasing to the mind

And free from all distractions,

One whose mind is in equipoise

Should prepare a pleasant seat.

4.3

“First one should cultivate loving kindness;

Second, compassion;

Third, sympathetic ‌joy;

And, to complete the lot, ‌equanimity.

4.4

“Then one should visualize the seed syllable in one’s heart,

Standing on the sun, which is on the moon, which is on the lotus.

One should visualize Caṇḍamahāroṣaṇa in front,

Arisen from light rays of the seed syllable.

Chapter 5

Mantra

5.1

“Now I will teach the complete collection of mantras.” So saying, the lord entered the absorption called Victory over All Māras, and presented the collection of mantras.

“The root mantra: Oṁ, Caṇḍamahāroṣaṇa, hūṁ phaṭ!36

The second root mantra: Oṁ, Acala, hūṁ phaṭ!37

The third root mantra: Oṁ hūṁ phaṭ!

The heart mantra: Hūṁ

The second heart mantra: Āṁ

The third heart mantra: Haṁ.

Chapter 6

Completion Stage

6.1

Then the goddess Prajñāpāramitā embraced the lord tightly, rubbing her lotus against his vajra, and said:

“How should one meditate

According to the practice of the completion stage?

Please elaborate on this question

For the good of the yoginīs.”

6.2

The lord then said:

“Immersed in the practice of the completion stage

And wholly devoted to his practice, a yogin

Should visualize my form,

With one-pointed mind, day and night.

6.3

“He should visualize his woman [F.311.b]

In your form, incisively.

Through intensive practice like this,

He will achieve mastery.

Chapter 7

Revitalizing the Body

7.1

Then the goddess said:

“The fatigue of any person practicing

Sexual intercourse would be great.

Please deign to explain, O lord,

For everybody’s sake, how to remove this fatigue.”

7.2

The lord said:

“When one has noticed, with one’s own senses,

That the pleasure given by the woman has died out,

One should eat fish and meat,

And drink wine, being focused.

7.3

“Other food too, as available,

Boiled grain66 and so on, milk and water.

First he should give to the woman,

And eat only what has been left by her.

Chapter 8

Caṇḍamahāroṣaṇa’s Nature

8.1

Then the lord made full prostrations to the goddess and said: [F.316.a]

“How should a yogin

Perceive your form, dear?

And by what means should the goddess

Be honored by the yogins?”

8.2

The goddess then said:

“Whenever a female form is seen

In the world of the three abodes,

It should be regarded as my form,

Be it of low or respectable family.

8.3

“A goddess or demigoddess,

Or a yakṣiṇī, a rākṣasī,

A nāginī, a bhūtinī,

A kinnarī, or a human girl,

8.4

“A gandharvī, even a female hell-being,

A she-animal, a female hungry ghost,

A woman from the priestly, warrior, or merchant caste,

Or a peasant woman, or one of endless other groups,

Chapter 9

Meditation

9.1

Then the goddess said, “How, O lord, should the wisdom and the means, the woman and the man, cultivate their identification with the deities?”

The lord said:

“A yogin should place the woman in front

And look deeply in her eyes.

He should make his body straight

And meditate with one-pointed mind.

9.2

“Because of the nature of the four bodies,

There is no separation, not even in the slightest.

However, without understanding,

A distinction is perceived between wisdom and means.

10.

Chapter 10

In Praise of Women

10.1

Then the goddess said, “Is it possible, O lord, to attain the level of Caṇḍamahāroṣaṇa even without a woman? [F.318.b] Or is it not possible?”

The lord replied, “It is not possible, O goddess.”

The goddess said, “Is it impossible, O lord, because bliss does not arise?”

The lord said:

“The highest awakening is not attained

Merely by the arising of bliss.

Only by the arising of a particular kind of bliss

Can it be reached, not otherwise.

11.

Chapter 11

The Universality of Caṇḍamahāroṣaṇa

11.1

Then the blessed lady said, “Are you, O lord, with or without passion?”

The blessed lord said:

“I am everyone, and I pervade everything,

Creating everything and destroying everything.

I possess all forms, I am the awakened one;

I am the creator, the destroyer, a powerful lord full of bliss.

11.2

“Through whatever form

Beings may be guided,

In that very form, I abide

For the benefit of the world.

12.

Chapter 12

Mantra Rituals

12.1

Then the blessed lady said:

“Please explain about applying mantras‍—

The pacifying and the enriching;

The practices of enthralling and summoning;

The killing, the driving away, and so forth.

12.2

“The removing of poison, the removing of disease,

The stopping of a fire or a sword.

Also the victory in battle

And the most eminent scholarship.

12.3

“The sādhana of yakṣiṇīs that inducts them into service,

The sādhanas of dūtas and bhūtas‍—

These skills and arts of many types‍—

Please explain them to me, O lord, with a firm motive.”

13.

Chapter 13

Conduct

13.1

The goddess then said:

“What conduct should be followed by a yogin?

Tell me, O lord!

And what practice ought to be done?

By what means is accomplishment speedily attained?”

13.2

The lord said:

“Killed should be the evil ones‍—

Those who disparage the Buddha’s teaching.

Having seized their wealth,

One should perform the benefit of beings. [F.325.a]

13.3

“All widows should indeed be attended upon;

Female ascetics, one’s mother or daughter.

One should consume fish and meat,

And drink wine, in a state of mental equilibrium.

14.

Chapter 14

The Name Acala

14.1

Then in that gathering, a vajra yogin called Samantabhadra said this to the Blessed One, “May I ask, O lord, why do we use the names Acala (Immovable), as well as Ekallavīra (Sole Hero) and Caṇḍamahāroṣaṇa (Great Fierce Angry One)?”

The Blessed One replied:

“Because of the union of wisdom and skillful means,

It is immovable and by nature blissful.

It is the wisdom and skillful means itself,

And therefore cannot be swayed by dispassion.

15.

Chapter 15

Purities

15.1

Then the blessed lady, Delusion Vajrī, said, “How can Sole Hero be actualized? Tell me, O supreme lord!” [F.327.a]

The lord then said:

“Starting from the syllable ā,

One should instantly visualize Black Acala.

Then, merely by the power of stability,

The yogin will certainly become a buddha.

15.2

“One should meditate on White Acala,

Or the yellow one, or the red one.

Or one should meditate on the green one,

Embraced by Hatred Vajrī, and so forth.

15.3

“One should visualize him alone,

Assuming him to be the central figure among the five Acalas.

The wisdom should belong to his spiritual family,

Or alternatively one should visualize her as being from another spiritual family.

16.

Chapter 16

Dependent Origination

16.1

Then the Blessed Lady said:

“How does the world come into being?

How does it meet its end?

How does accomplishment come about?

Tell me, O supreme lord!”

16.2

The Blessed One then said:

“Formations have ignorance for their cause.

Consciousness has formations for its cause.

Name and form have consciousness for their cause.

The six cognitive fields have name and form for their cause.

Contact has the six cognitive fields for its cause.

Sensation has contact for its cause.

Craving has sensation for its cause.

Grasping has craving for its cause.

Becoming has grasping for its cause.

Birth has becoming for its cause.

Old age, death, grief, lamentation, pain, despair, and turmoil have birth for their cause‍—in this way arises this whole great heap of suffering. [F.328.b]

17.

Chapter 17

Increasing the Semen

17.1

Then the Blessed Lady said:

“Lord, this sexual union

Can increase and vitalize

The semen, menstrual blood, penis, vagina, and breasts,

Since it prevents the development of diseases.

17.2

“As there are methods for bringing the woman’s mind to the state of enthrallment,

And also for treating barrenness,132

For arresting the semen, and causing the menstrual blood to flow‍—

Please explain these methods.”

17.3

The Blessed One then said:

“Well done! Well done, O goddess,

That you have made this request to me!

18.

Chapter 18

Preventing Disease

18.1

Then the lord said:

“One should blend the root of castor-oil plant with sour gruel, and rub it on the head. This will cure headache.

18.2

“One should fill the ear with lukewarm urine of a goat, cow, or human, with added salt. This will cure ear diseases. Alternatively one should place a dried spider into sesame oil.146

18.3

“One should make a pill from clearing nut, long pepper, emblic myrobalan, turmeric, and sweet flag, mixed with dew water. If one anoints the eyes with it, all eye diseases will be cured. Alternatively one should anoint them with honey and long pepper.

19.

Chapter 19

Retention of Semen and Similar Practices

19.1

Then the lord said:

“One should make a pill from the root of white butterfly pea with semen, and make a tilak mark on a woman’s forehead. Then she will become enthralled.

19.2

“One should smear one’s penis with tubeflower, sweet flag, and honey, and make love to a woman. One will enthrall her.

19.3

“One should administer to a woman costus and the root of vernonia, together with betel. Similarly one can administer tubeflower, false black pepper, sweet flag, costus, and cobra’s saffron, together with betel. She will become enthralled.158

20.

Chapter 20

Mantras and Yantras

20.1

Then the goddess requested the lord:

“I would like to learn about other things,

Which are equally interesting, O lord!

Namely about the proficiency in mantra and yantra,

Which have been described as being of many types.

20.2

“Also everything about the practice of winds

And the signs of death.

Also about the nature of the body as an instrument‍—

Please do me this favor, right now!”

20.3

The lord then said:

“Well done, O goddess, well done! It is good that

You have asked me about this.

Accordingly I will now deliver

A complete summary of the disciplines.

21.

Chapter 21

Magical Practices

21.1

Then the lord said:

“One should perform all the following rituals with this mantra while visualizing Caṇḍamahāroṣaṇa: ‘Oṁ, Caṇḍamahāroṣaṇa, you who are a teacher of all magic! Teach all the magical methods to remove obstacles! Hūṁ phaṭ!’225

21.2

“One should saturate a thickly woven cloth with the sap of cluster fig. Then one should blend sesame oil with oleogum resin, and throw it onto this cloth. One should make a wick from it. The lamp, with its glow, will burn steadily under water.226

22.

Chapter 22

Controlling Prāṇa

22.1

The lord then said:

“Prāṇa is in the heart, apāna in the anus,

Samāna in the navel area,

Udāna in the area of the throat,

And vyāna in the entire body.

22.2

“The most important among them is

The prāṇa, located in the heart.

Through the cycle of breathing in and out,

It sustains the life of all beings.

22.3

“With the system of sixteen saṃkrānti,

Each breath is one daṇḍa in duration.

With the passing of the four maṇḍalas,

There are 21,600 breaths.

22.4

“Breathing through the right nostril‍—

This is called the maṇḍala of fire.

Breathing through the left nostril‍—

This is called the maṇḍala of wind.

23.

Chapter 23

Signs of Death

23.1

Then the lord said:

“If one feels a prickling sensation in one’s navel when pricking the soles of the feet, death will come within three days. If one feels a prickling sensation in one’s eyes when pricking the soles of the feet, it will come within three months. If one feels a prickling sensation in one’s nose when pricking the soles of one’s feet, it will come within three months.

24.

Chapter 24

Nature of the Body

24.1

Then the lord said:

“After the mother and the father unite,

The moon has the nature of the five elements and

The sun has the nature of the five elements.

Through the meeting of these two,

24.2

“A being is born again‍—

One of the nature of wisdom and means.

Bones and sinews will be formed from the moon;

And flesh, and other matter, from the sun.

24.3

“It becomes a body, which is devoid of self,

And is produced by the beings’ karma.

By nature it is like a magical display,

Similar to a city of gandharvas.

25.

Chapter 25

Deity Practice

25.1

Then the goddess said:

“I want to hear more

About the arising of the perfection of wisdom‌.

Please grant me this favor, my lord;

Speak briefly, without elaborating too much.”

25.2

The lord then said:

“I will now teach

The arising of Perfection of Wisdom‌‍—

The goddess who sits in sattvaparyaṅka posture,

With the body of a sixteen-year-old.

25.3

“She is blue, greatly exalted in merit,

Crowned with Akṣobhya.

In her raised right hand, she holds a red lotus;

In her left hand, which is in the playful attitude,

Colophon

Dharmas arise based on causes, and those causes and their cessation the Thus-Gone One has explained. This is the teaching of the Great Ascetic.264

ap.

Appendix

Sanskrit Text

Caṇḍamahāroṣaṇatantram

app.

Prologue to the Sanskrit Text

app.1

Sigla:

Manuscripts

A – Ekallavīranāmacaṇḍamahāroṣaṇatantram. Royal Asiatic Society, London. Ref.: Cowell 46/31.

B – Ekallavīranāmacaṇḍamahāroṣaṇatantram. National Archives of Nepal, Kathmandu. Ref.: NGMPP 3/687, Reel no. A 994/4.

Gt – Caṇḍamahāroṣaṇatantram. University of Göttingen Library, Göttingen. Ref.: Bandurski Xc 14/43–45.

P – Padmāvatīnāmā Pañjikā by Mahāsukhavajra. National Archives of Nepal, Kathmandu. Ref.: NGMPP 3/502, Reel no. B 31/7.

Published Editions

G – George 1974

Po – Poussin 1897

T – Dpal gtum po khro bo chen po’i rgyud kyi rgyal po dpa’ bo gcig pa zhes bya ba. Toh 431, Degé Kangyur, vol 80 (rgyud ’bum, nga), folios 304b–343a.

ap1.

Chapter A1

ap1.1

oṁ namaś caṇḍamahāroṣaṇāya ||

evaṃ mayā śrutam ekasmin samaye bhagavān vajrasattvaḥ sarvatathāgatakāyavākcittahṛdayavajradhātvīśvarībhage vijahāra | anekaiś ca vajrayogiyoginīgaṇaiḥ | tadyathā | śvetācalena vajrayoginā | pītācalena ca vajrayoginā | raktācalena ca vajrayoginā | śyāmācalena ca vajrayoginā | mohavajryā ca vajrayoginyā | piśunavajryā ca vajrayoginyā | rāgavajryā ca vajrayoginyā | īrṣyāvajryā ca vajrayoginyā | evaṃpramukhair yogiyoginīkoṭiniyutaśatasahasraiḥ ||

ap2.

Chapter A2

ap2.1

atha bhagavatī dveṣavajrī bhagavantaṃ caṇḍamahāroṣaṇaṃ gāḍham āliṅgyāha |

maṇḍalasya kiyan mānaṃ vartanīyañ ca kena hi |

likhitavyañ ca tathā tatra madhye kiṃ brūhi me prabho ||

ap2.2

atha bhagavān āha |

maṇḍalasya bhaven mānaṃ caikahastaṃ dvihastakam |

trihastaṃ vā catuḥpañca pañcamānaṃ na cādhikam ||

ap2.3

yasya tasyaiva cūrṇena nānāvarṇakṛtena ca |

caturaśrañ caturdvāraṃ catustoraṇābhūṣitam ||

ap2.4

bhāgena cāṣṭamenaiva dvāraṃ tasya prakalpayet |

dvāramānena niryūhaṃ tadardhena kapolakam ||

ap3.

Chapter A3

ap3.1

atha bhagavaty āha |

kathaṃ śiṣyo bhavet bhavyo yojitavyo 'tra tantrake |

nirviśaṅkaś ca kartavyaḥ kathaya tvaṃ mahāprabho ||

ap3.2

atha bhagavān āha |

ādau triśaraṇaṃ dadyāt pañcaśikṣāś ca poṣadham |

tataḥ pañcābhiṣekaṃ tu guhyaṃ prajñāṃ ca śeṣataḥ ||

ap3.3

tato bhavyo bhavec chiṣyas tantraṃ tasyaiva deśayet |

dūrato varjayed anyam anyathā rauravaṃ vrajet ||

ap3.4

tatreyaṃ triśaraṇagāthā |

buddhaṃ gacchāmi śaraṇaṃ yāvad ābodhimaṇḍataḥ |

dharmaṃ gacchāmi śaraṇaṃ saṅghaṃ cāvetyaśraddhayā ||

ap3.5

tatreyaṃ pañcaśikṣāgāthā |

ap4.

Chapter A4

ap4.1

atha bhagavaty āha |

bhāvitavyaṃ kathaṃ caṇḍaroṣaṇabhāvakena hi |

japtavyaṃ kīdṛśaṃ mantraṃ vada tvaṃ parameśvara ||

ap4.2

atha bhagavān āha |

mano 'nukūlake deśe sarvopadravavarjite |

āsanaṃ kalpayet tatra yathālabdhaṃ samāhitaḥ ||

ap4.3

prathamaṃ bhāvayen maitrīṃ dvitīye karuṇāṃ vibhāvayet |

tṛtīye bhāvayen muditām upekṣāṃ sarvaśeṣataḥ ||

ap4.4

tato hṛdi bhāvayed bījaṃ padmacandraraviṣṭhitam |

raśmibhiḥ purato dhyāyān niṣpannaṃ caṇḍaroṣaṇam ||

ap4.5

pūjayen manasā taṃ ca puṣpadhūpādibhir budhaḥ |

tadagre deśayet pāpaṃ sarvapuṇyaṃ pramodayet ||

ap5.

Chapter A5

ap5.1

athātaḥ sampravakṣyāmi sarvamantrasamuccayam | atha bhagavān sarvamāraparājayaṃ nāma samādhiṃ samāpadyedaṃ mantrasamuccayam āha |

oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | mūlamantraḥ ||

oṁ acala hūṁ phaṭ | dvitīyamūlamantraḥ ||

oṁ hūṁ phaṭ | tṛtīyamūlamantraḥ ||

hūṁ | hṛdayamantraḥ ||

āṁ | hṛdayamantro dvitīyaḥ ||

haṁ | tṛtīyahṛdayamantraḥ ||

ap5.2

oṁ hrāṁ hrīṁ hrauṁ caṇḍarūpe caṭa caṭa pracaṭa pracaṭa kaṭṭa kaṭṭa prasphura prasphura prasphāraya prasphāraya hana hana grasa grasa bandha bandha jambhaya jambhaya stambhaya stambhaya mohaya mohaya sarvaśatrūṇāṃ mukhabandhanaṃ kuru kuru sarvaḍākinīnāṃ grahabhūtapiśācavyādhiyakṣānāṃ trāsaya trāsaya mara mara māraya māraya rurucaṇḍaruk rakṣa rakṣa devadattaṃ caṇḍamahāsenaḥ sarvam ājñāpayati | oṁ caṇḍamahāroṣaṇa hūṁ phaṭ | mālāmantraḥ ||

ap6.

Chapter A6

ap6.1

atha bhagavatī prajñāpāramitā bhagavantaṃ gāḍham āliṅgya padmena vajragharṣaṇaṃ kṛtvā prāha |

niṣpannakramayogena bhāvanā kīdṛśī bhavet |

yoginīnāṃ hitārthāya pṛcchitaṃ saphalīkuru ||

ap6.2

atha bhagavān āha |

niṣpannakramayogastho yogī yogaikatatparaḥ |

bhāvayed ekacittena mama rūpam aharniśam ||

ap6.3

kalpayet svastriyam tāvat tava rūpeṇa nirbharam280 |

gāḍhenaivātiyogena yathaiva sphuṭatāṃ vrajet ||

ap6.4

mātaraṃ duhitaraṃ cāpi bhaginīṃ bhāgineyikām |

anyāṃ ca jñātinīṃ sarvāṃ ḍombinīṃ brāhmanīṃ tathā ||

ap7.

Chapter A7

ap7.1

atha bhagavaty āha |

maithunaṃ kurvato jantor mahān syāt pariśramaḥ |

tasya viśramaṇaṃ nātha jantvarthe vaktum arhasi ||

ap7.2

bhagavān āha |

straiṇyaṃ saukhyaṃ samālambya svapratyakṣe nirodhitam |

bhuñjīta matsyamāṃsaṃ tu piben madyaṃ samāhitaḥ ||

ap7.3

anyabhakṣyaṃ yathālabdhaṃ bhaktādiṃ309 kṣīranīrakam |

strīṇāṃ prathamato dadyāt tadutsṛṣṭaṃ310 tu bhakṣayet ||

ap7.4

tasyā utsṛṣṭapattre311 tu bhoktavyaṃ ca nirantaram |

tasyāś cācamanaṃ nīraṃ padmaprakṣālanaṃ pibet ||

ap7.5

guda312 prakṣālanaṃ gṛhya mukhādiṃ kṣālayed vratī |

vāntaṃ tu bhakṣayet tasyā bhakṣayec ca catuḥsamam ||

ap8.

Chapter A8

ap8.1

atha bhagavān bhagavatīṃ pañcamaṇḍalair namaskṛtyāha |

tvadīyaṃ yoginā rūpaṃ jñātavyaṃ tu kathaṃ priye |

bhagavatī cārādhitā kena yogināṃ318 vā bhaviṣyati ||

ap8.2

atha bhagavaty āha |

yāvad dhi dṛśyate loke strīrūpaṃ bhuvanatraye |

tan madīyaṃ mataṃ rūpaṃ nīcānīcakulaṃ gatam ||

ap8.3

devī cāsurī caiva yakṣiṇī rākṣasī tathā |

nāginī bhūtinīkanyā kinnarī mānuṣī tathā ||

ap8.4

gandharvī nārakī caiva tiryakkanyātha pretikā |

brāhmaṇī kṣatriṇī vaiśyā śudrī319 cātyantavistarā ||

ap8.5

kāyasthī320 rājaputrī ca śiṣṭinī kara-uttinī |

vaṇijinī vāriṇī veśyā ca tariṇī321 carmakāriṇī ||

ap9.

Chapter A9

ap9.1

atha bhagavaty āha | kathaṃ bhagavan prajñopāyayor ahaṃkāro bhāvanīyaḥ |

bhagavān āha |

yogī strīm agrataḥ kṛtvānyonyadṛṣṭitatparaḥ |

ṛjukāyaṃ samādāya dhyāyed ekāgramānasaḥ ||

ap9.2

catuṣkāyasvabhāvatvād bhedo nāsti manāg api |

vinā bodhaṃ punar bhedaḥ prajñopāyayor mataḥ ||

ap9.3

mṛtyur evocyate dharmaḥ sambhogas tv antarābhavaḥ |

nirmāṇaḥ ṣaḍgate rūpaṃ kāmabhogo mahāsukhaḥ ||

ap9.4

catuṣkāyasvabhāvo 'yaṃ puṃrūpas tu tridhātuke |

catuṣkāyasvabhāvā ca strīrūpā tu tridhātuke ||

ap9.5

pumān eva bhaved buddhaś catuṣkāyasvabhāvataḥ |

prajñāpāramitā strī ca sarvadikṣu vyavasthitā ||

ap10.

Chapter A10

ap10.1

atha bhagavaty āha | kiṃ bhagavan strīvyatirekeṇāpi śakyate sādhayituṃ caṇḍamahāroṣaṇapadam utāho na śakyate |

bhagavān āha | na śakyate devi |

bhagavaty āha | kiṃ bhagavan sukhānudayān na śakyate |

bhagavān āha |

na sukhodayamātreṇa labhyate bodhir uttamā |

sukhaviśeṣodayād eva prāpyate sā ca nānyathā ||

ap10.2

tac ca kāryaṃ vinā naiva kāraṇenaiva jāyate |

kāraṇaṃ ca striyā yogo na cānyo hi kadācana ||

ap10.3

sarvāsām eva māyānāṃ strīmāyaiva praśasyate |

tām evātikramed yo 'sau na siddhiṃ so 'dhigacchati ||

ap11.

Chapter A11

ap11.1

atha bhagavaty āha | kiṃ tvaṃ bhagavan sarāgo 'si vītarāgo vā |

bhagavān āha |

sarvo 'haṃ sarvavyāpī ca sarvakṛt sarvanāśakaḥ |

sarvarūpadharo buddhaḥ kartā hartā prabhuḥ sukhī ||

ap11.2

yene yenaiva rūpeṇa sattvā yānti vineyatām |

tena tenaiva rūpeṇa sthito 'haṃ lokahetave ||

ap11.3

kvacid buddhaḥ kvacit siddhaḥ kvacid dharmo 'tha saṃghakaḥ |

kvacit pretaḥ kvacit tiryak kvacin nārakarūpakaḥ ||

ap11.4

kvacid devo 'suraś caiva kvacin mānuṣarūpakaḥ |

kvacit sthāvararūpo 'haṃ viśvarūpī na saṃśayaḥ ||

ap11.5

ahaṃ strī puruṣaś cāpi napuṃsakarūpaḥ kvacit |

kvacid rāgī kvacid dveṣī kvacin mohī śuciḥ kvacit ||

ap12.

Chapter A12

ap12.1

atha bhagavaty āha |

mantrāṇāṃ sādhanaṃ brūhi śāntikaṃ pauṣṭikaṃ tathā |

vaśyākṛṣṭiprayogaṃ ca māraṇoccāṭanādikam ||

ap12.2

viṣanāśaṃ vyādhināśaṃ vahnikhaḍgādistambhanam |

saṃgrāme vijayaṃ cāpi pāṇḍityam athottamam ||

ap12.3

yakṣiṇīsādhanaṃ ceṭaṃ dūtabhūtādisādhanam |

sāmarthyam anekavijñānaṃ niścitaṃ me vada prabho ||

ap12.4

atha bhagavān āha |

caṇḍaroṣaṇasamādhistho mantrasādhanam ārabhet |

prathamaṃ sādhayet sārdhadaśavarṇātmakaṃ hṛdam ||

ap12.5

mūlamantram iti khyātaṃ sarvamantraprasādhakam |

likhitaṃ tiṣṭhate yatra tatra svasti bhavet punaḥ ||

ap13.

Chapter A13

ap13.1

atha bhagavaty āha |

sthātavyaṃ yoginā kena saṃvareṇa vada prabho |

caryā ca kīdṛśī kāryā siddhiḥ kenāśu labhyate ||

ap13.2

bhagavān āha |

māraṇīyā hi vai duṣṭā buddhaśā[sa]nadūṣakāḥ |

teṣām eva dhanaṃ gṛhya sattvebhyo hitam ācaret ||

ap13.3

caṇḍāḥ sarvā hi vai sevyā yatinyo mātaraṃ sutīm|

bhakṣayet matsyamāṃsaṃ tu piben madyaṃ samāhitaḥ ||

ap13.4

mithyayā svaparayor doṣaṃ cchādayed dhyānatatparaḥ |

sidhyate nirvikalpātmā guptaśikṣāprayogataḥ ||

ap13.5

yena yenaiva pāpena sattvā gacchanty adhogatim |

tena tenaiva pāpena yogī śīghraṃ prasidhyati ||

ap14.

Chapter A14

ap14.1

atha tasmin parṣadi samantabhadro nāma vajrayogī bhagavantam etad avocat | paripṛcchāmy ahaṃ nātha kim artham acalasaṃjñakam ekallavīrasaṃjñā ca caṇḍamaharoṣaṇeti ca |

atha bhagavān āha |

prajñopāyasamāyogān niścalaṃ sukharūpiṇam |

prajñopāyātmakaṃ tac ca virāgeṇa na cālitam ||

ap14.2

tenaivācalam ākhyātaṃ vajrasattvasvarūpiṇam |

dvibhujaikamukhaṃ śāntaṃ svaccham apratighamanaḥ ||

ap14.3

khaḍgapāśakarābhyāṃ tu prajñāliṅganatatparam |

sattvaparyaṅkam āsīnaṃ padmacandraravisthitam ||

ap15.

Chapter A15

ap15.1

atha bhagavatī dveṣavajry uvāca | ekavīraḥ kathaṃ sidhyed brūhi tvaṃ parameśvara |

atha bhagavān āha |

jhaṭity ākārayogena kṛṣṇācalaṃ vibhāvayet |

tataḥ sthairyabalād eva yogī buddho na saṃśayaḥ ||

ap15.2

śvetaṃ cācalaṃ dhyāyāt pītaṃ vā raktam eva vā |

śyāmaṃ vācalaṃ dhyāyād dveṣavajryādisampuṭam ||

ap15.3

madhye pañcācalānāṃ vai gṛhītvaikaṃ vibhāvayet |

prajñāṃ tu tatkulīnāṃ tu anyāṃ vātha bhāvayet ||

ap15.4

sidhyate tena yogena yogī śīghraṃ na saṃśayaḥ |

prajñayā rahitaṃ vātha bhāvayet susamāhitaḥ ||

ap16.

Chapter A16

ap16.1

atha bhagavaty āha |

katham utpadyate lokaḥ kathaṃ yāti kṣayaṃ punaḥ |

kathaṃ vā bhavet siddhir brūhi tvaṃ parameśvara ||

ap16.2

atha bhagavān āha |

avidyāpratyayāḥ saṃskārāḥ |

saṃskārapratyayaṃ vijñānam |

vijñānapratyayaṃ nāmarūpam |

nāmarūpapratyayaṃ ṣaḍāyatanam |

ṣaḍāyatanapratyayaḥ sparśaḥ |

sparśapratyayā vedanā |

vedanāpratyayā tṛṣṇā |

tṛṣṇāpratyayam upādānam |

upādānapratyayo bhavaḥ |

bhavapratyayā jātiḥ |

jātipratyayā jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ | evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati ||

ap17.

Chapter A17

ap17.1

atha bhagavaty āha |

nāthedaṃ sampuṭaṃ śukraraktaliṅgabhagastane |

pravṛddhe śakyate kartuṃ vyādhivṛddhatvanāśanāt ||

ap17.2

strīmanovaśyatābhāvāt tadvad vyākaraṇād api |

śukrasya stambhanād raktadrāvaṇād brūhi yogakam ||

ap17.3

atha bhagavān āha |

sādhu sādhu kṛtaṃ devi yad aham adhyeṣitas tvayā |

vakṣye nānāvidhaṃ tac ca śṛṇu lokārthasiddhaye |

śarīraṃ śodhayed ādau paścāt karma samārabhet ||

ap17.4

śukle vastre kṛtaṃ varṇaṃ śreṣṭham ujjvalitaṃ bhavet |

triphalākvātham āgṛhya yavakṣāraṃ palāśakaṃ ||

ap17.5

bhakṣayitvā guḍaṃ pānāt kṛmyajīrṇapraṇāśanam |

ketakyāś ca rasaṃ tailaṃ hilamocīrasasaindhavam ||

ap18.

Chapter A18

ap18.1

atha bhagavān āha | eraṇḍamūlaṃ kāñjikena388 piṣṭvā śiro mardayet | śiraḥśūlaṃ vināśayati ||

ap18.2

chāgasya gor narasya vā koṣṇamūtraṃ sasaindhavaṃ karṇaṃ pūrayet | karṇaroganāśaḥ | śuṣkamarkaṭatailaṃ vā dadyāt ||

ap18.3

katakaḥ pippalī āmalakī haridrā vacā śiśireṇa vaṭikāṃ kuryāt | tenāñjanāt sarvacakṣūroganāśaḥ | madhupippalyā vāñjayet ||

ap18.4

karṇagūthaṃ madhunāñjayet | rātryandhanāśaḥ ||

ap18.5

kaṭakamadhunāñjayet sarvākṣiroganāśaḥ | kāñjikena tailaṃ saindhavaṃ dūrvāmūlaṃ ca kāṃse nighṛṣya mantraṃ389 japec | cakṣuśūranāśaḥ ||

ap19.

Chapter A19

ap19.1

atha bhagavān āha |

śvetāparajitāmūlaṃ śukreṇa vaṭikāṃ kṛtvā tilakena vaśībhavati strī ||

ap19.2

brahmadaṇḍīvacāmadhunā liṅgam uddhṛtya striyaṃ kāmayed | vaśam ānayati ||

ap19.3

daṇḍotpalāmūlaṃ kuṣṭhaṃ tāmbūlena dadyāt, tathā brahmadaṇḍī viḍaṅgaṃ vacā kuṣṭhaṃ nāgakeśaraṃ tāmbūlena dadyāt | vaśībhavati ||

ap19.4

gardabhaśukraṃ kamalakeśaraṃ piṣṭvā dhvajaṃ liptvā kāmayet | vaśībhavati ||

ap19.5

adaṃśanaśiśulolāṃ gṛhya gorocanāṃ svayambhūkusumena bhāvya tilakena, vaśīkaraṇam | bhṛṇgarājamūlam ātmaśukreṇāñjanāt tathā ||

ap20.

Chapter A20

ap20.1

atha bhagavatī bhagavantam etad avocat |

nānāvibhedanigaditaṃ mantrayantrādikauśalam |

aparaṃ śrotum icchāmi tathā kutūhalaṃ vibho ||

ap20.2

vāyuyogamaśeṣaṃ ca tathā kālasya lakṣaṇam |

svarūpaṃ dehayantrasya prasādaṃ kuru sampratam ||

ap20.3

atha bhagavān āha |

sādhu sādhu kṛtaṃ devi yat tvayādhyeṣito 'tra hi |

athātaḥ sampravakṣyāmi sarvavijñānasañcayam ||

ap20.4

oṁ jvālākarālavadane hasa hasa halāhalavajre suvajre sphara sphara sphāraya sphāraya sarvameghavātavṛṣṭiṃ stambhaya stambhaya sphoṭaya sphoṭaya yaḥ yaḥ yaḥ sarvapānīyam śoṣaya śoṣaya hūṁ phaṭ | etan mantraṃ japann ākaśaṃ krośadṛṣṭyālokayet | vātameghādīn nāśayati ||

ap21.

Chapter A21

ap21.1

atha bhagavān āha | oṁ caṇḍamahāroṣaṇa sarvamāyādarśaka sarvamāyāṃ nidarśaya nirvighne hūṁ phaṭ | anena caṇḍamahāroṣaṇaṃ dhyātvā sarvaṃ kuryāt409 ||

ap21.2

uḍumbarakṣīreṇa karpaṭaṃ mrakṣayitvā nīrandhraṃ, satailasarjarasaṃ piṣṭvā, tasmin prakṣipya, vartiṃ kārayet | udakena dīpajvālanāj jvalati sthiram ||

ap21.3

rātrau varaṭaprastharakhaṇḍadvayaṃ nighṛṣya hūṁkāreṇa vidyucchaṭāṃ darśayati ||

ap22.

Chapter A22

ap22.1

atha bhagavān āha |

hṛdi prāṇo gude 'pānaḥ samāno nābhideśake |

udānaḥ kaṇṭhadeśe tu vyānaḥ sarvaśarīragaḥ ||

ap22.2

eṣāṃ madhye pradhāno 'yaṃ prāṇavāyur hṛdi sthitaḥ |

śvāsapraśvāsabhedena jīvanaṃ sarvajantunām ||

ap22.3

ṣoḍaśasaṃkrāntiyogena pratyekena daṇḍam ekam |

caturmaṇḍalavāhena dvyāyutaṃ śataṣoḍaśam ||

ap22.4

dakṣiṇasparśavāhena vahnimaṇḍalam ucyate |

vāmasparśavāhe vāyumaṇḍalam ucyate ||

ap22.5

vāmadakṣiṇasamasparśād bhaven māhendramaṇḍalam |

idam eva †succa†mandaṃ ca vāruṇaṃ maṇḍalaṃ bhavet ||

ap22.6

lalanā vāmanāḍī syād rasanā savye vyavasthitā |

avadhūtī madhyadeśe hi sahajānandakṣaṇe vahet ||

ap23.

Chapter A23

ap23.1

atha bhagavān āha |

pādatālukāṃ vidhvā nābhivedhāt trirātreṇa mṛtyuḥ syāt | pādatālukāṃ vidhvā cakṣurvedhān māsatrayeṇa | pādatālukāṃ vidhvā nāsikāvedhena māsatrayeṇa ||

ap23.2

kuṭiprāvakāle samaṃ hañchikayā420 varṣeṇa | nāpitagartivedhāt pañcavarṣeṇa | jihvāgrādarśane trivāsaraiḥ | karṇāgravedhāc caturmāsaiḥ | ūrṇāvedhād dinaikena | suratasya madhye 'nte vā hañchikayā māsena | samaṃ sarvakaniṣṭḥāvedhān māsena ||

ap24.

Chapter A24

ap24.1

atha bhagavān āha |

mātṛpitṛsamāyogāt pañcabhūtātmakaḥ śaśī |

pañcabhūtātmakaḥ sūryo dvayor mīlanayogataḥ ||

ap24.2

jāyate tatra vai sattvaḥ prajñopāyātmakaḥ punaḥ |

asthibandhā bhavec candrāt sūryān māṃsādisaṃbhavaḥ ||

ap24.3

ātmaśūnyo bhaved dehaḥ sattvānāṃ karmanirmitaḥ |

māyopamasvarūpo 'yaṃ gandharvanagaropamaḥ ||

ap24.4

śakracāpasamaś cāyaṃ jalacandropamo mataḥ ||

ity ekallavīrākhye śrīcaṇḍamahāroṣaṇatantre dehasvarūpapaṭalaś caturviṃśatitamaḥ ||

ap25.

Chapter A25

ap25.1

atha bhagavatī āha |

aparaṃ śrotum icchāmi prajñāpāramitodayam |

prasādaṃ kuru me nātha, saṃkṣiptaṃ nātivistaram ||

ap25.2

atha bhagavān āha |

athātaḥ sampravakṣyāmi prajñāpāramitodayam |

sattvaparyaṅkinīṃ devīṃ ṣoḍaśābdavapuṣmatīm ||

ap25.3

nīlavarṇāṃ mahābhāgāṃ akṣobhyeṇa ca mudritām |

raktapadmodyatāṃ savye līlayā vāmahastake ||

ap25.4

sthitaṃ vai kāmaśāstraṃ tu padmacandroparisthitām |

pīnonnatakucāṃ dṛptāṃ viśālākṣīṃ priyaṃvadām ||

ap25.5

sahajāca[la]samādhistho devīm etām tu bhāvayet |

hūṁkārajñānasambhūtāṃ viśvavajrīṃ tu yoginīm ||

Notes

n.1

Cf. Dharmachakra (2016).

n.2

Cf. Isaacson (2006).

n.3

The seventeenth mantra; see Dharmachakra (2016).

n.4

Cf. Isaacson (2010).

n.5

The Tibetan Kangyur contains eight Caryātantras, Toh 494–501.

n.6

Cf. Isaacson (2010).

n.7

Chap. 16 in de la Vallée Poussin (1897), and chaps. 1–8 in George (1974).

n.8

The palm leaf manuscript is held at the Royal Asiatic Society in London (ref. Cowell no. 46/31, dated Nepal Saṃvat 500, 1380 c.e.).

n.36

Skt. oṁ caṇḍamahāroṣaṇa hūṁ phaṭ.

n.37

Skt. oṁ acala hūṁ phaṭ.

n.66

Here the Tibetan reflects the reading rakta (rak+ta) rather than bhakta.

n.132

Translation based on the Tibetan.

n.146

Translation based on the Tibetan.

n.158

The Tibetan adds a line: “If one rubs the penis with it and makes love, she will be enthralled.”

n.225

Skt. oṁ caṇḍamahāroṣaṇa sarvamāyādarśaka sarvamāyāṃ nidarśaya nirvighne hūṁ phaṭ.

n.226

Translation based on the Tibetan.

n.264

This sentence is missing from the Tibetan. Instead the Tibetan colophon reads: “Due to the Mahākālacakra master Sherab Senge’s request and sponsorship, which in turn was based on the kindness of the great master Rinchen Gyaltsen‍—the spiritual guide of the pure Mahāyāna with immeasurable knowledge, love, and activity‍—this was translated to completion on the tenth day of the waxing moon in the tenth month of the year of the Snake at the great temple of glorious Sakya, by the translator Trakpa Gyaltsen as based on the oral teachings of the paṇḍita Ratnaśrī.”

n.280

nirbharam] A; nirbharām G.

n.309

bhaktādiṃ] A; bhaktādi° G.

n.310

tadutsṛṣṭaṃ] A; taducchiṣṭaṃ G.

n.311

utsṛṣṭapattre] A; ucchiṣṭayantre G.

n.312

guda°] G; gudapada° A.

n.318

yogināṃ] A, B; yoginā G.

n.319

śūdrī] A; śūdrā G.

n.320

kāyasthī] A; kāyastrī G.

n.321

ca tariṇī] G; cauriṇī (?) A.

n.388

kāñjikena] om. A.

n.389

kāṃse nighṛṣya mantraṃ] conj. (cf. CMT, chap. 18, v. 31); [[OK?]]kāṃsya nighṛghyāṃ Mss.

n.409

kuryāt] A; jayati Mss.

n.420

This word is not the dictionary, but hañchi must be an onomatopeic for sneezing (cf. hañji).

Bibliography

Tibetan Manuscript of the Root Text

dpal gtum po khro bo chen po’i rgyud kyi rgyal po dpa’ bo gcig pa zhes bya ba. Toh 431, Degé Kangyur, vol. 80 (rgyud ’bum, nga), folios 304b–343a.

Sanskrit Manuscripts of the Root Text

Ekallavīranāmacaṇḍamahāroṣaṇatantram. London: Royal Asiatic Society. Ref.: Cowell 46/31.

Ekallavīranāmacaṇḍamahāroṣaṇatantram. Kathmandu: National Archives of Nepal. Ref.: NGMPP 3/687, Reel no. A 994/4.

Ekallavīratantram. Kathmandu: National Archives of Nepal. Ref.: NGMPP 5/170, Reel no. B 31/11.

Caṇḍamahāroṣaṇatantram. Göttingen: University of Göttingen Library. Ref.: Bandurski Xc 14/43–45.

Manuscripts of the Commentary

Mahāsukhavajra, Padmāvatīnāmā Pañjikā. Kathmandu: National Archives of Nepal. Ref.: NGMPP 3/502, Reel no. B 31/7.

Secondary Sources

de la Vallée Poussin, Louis. “The Buddhist ‘Wheel of Life’ from a New Source.” Journal of the Royal Asiatic Society of Great Britain and Ireland (New Series) 29, no. 3 (July 1897), pp 463–70.

Dharmachakra Translation Committee. The Tantra of Siddhaikavīra (Toh 544). 84000: Translating the Words of the Buddha, 2016.

Gäng, Peter, trans. Das Tantra des Grausig-Groß-Schreklichen. Berlin: Stechapfel, 1981.

George, Christopher S., trans. and ed. The Caṇḍamahāroṣaṇa Tantra, Chapters I–VIII: A Critical Edition and English Translation. New Haven, CT: American Oriental Society, 1974.

Isaacson, Harunaga (2010). The Caṇḍamahāroṣaṇatantra. Handout. Kathmandu: Rangjung Yeshe Institute, February 17, 2010.

‍—‍—‍— (2006). Reflections on the Caṇḍamahāroṣaṇatantra. Handout. Kathmandu: Nepal Research Centre, August 25, 2006.

Snellgrove, David. Hevajra Tantra: A Critical Study. London: Oxford University Press, 1959.

Glossary

Types of attestation for Sanskrit names and terms

Attested in source text

This term is attested in the Sanskrit manuscript used as a source for this translation.

Attested in other text

This term is attested in other Sanskrit manuscripts of the Kangyur or Tengyur.

Attested in dictionary

This term is attested in Tibetan-Sanskrit dictionaries.

Approximate attestation

The attestation of this name is approximate. It is based on other names where Tibetan-Sanskrit relationship is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

Source Unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.1

absorption

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

g.2

Acala

mi g.yo ba

མི་གཡོ་བ།

acala

g.3

accomplishment

dngos grub

དངོས་གྲུབ།

siddhi

g.6

Akṣobhya

mi bskyod pa

མི་བསྐྱོད་པ།

akṣobhya

g.15

apāna

thur sel

ཐུར་སེལ།

apāna

g.28

Avalokiteśvara

spyan ras gzigs

སྤྱན་རས་གཟིགས།

avalokiteśvara

g.39

betel

go la

གོ་ལ།

tāmbūla

g.40

bhaga

bha ga

བྷ་ག

bhaga

g.42

bhūta

’byung po

འབྱུང་པོ།

bhūta

Definition from the 84000 Glossary of Terms:

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

g.43

bhūtinī

’byung mo

འབྱུང་མོ།

bhūtinī

g.45

Black Acala

mi g.yo ba nag po

མི་གཡོ་བ་ནག་པོ།

kṛṣṇācala

g.57

butterfly pea

a pa ra dzi
a pa ra dzi ta dkar po

ཨ་པ་ར་ཛི།
ཨ་པ་ར་ཛི་ཏ་དཀར་པོ།

aparājitā
śvetāparajitā

g.58

Calumny Vajrī

phra ma rdo rje ma

ཕྲ་མ་རྡོ་རྗེ་མ།

piśunavajrī

g.61

Caṇḍamahāroṣaṇa

gtum po khro bo chen po
gtum po khro bo
gtum po

གཏུམ་པོ་ཁྲོ་བོ་ཆེན་པོ།
གཏུམ་པོ་ཁྲོ་བོ།
གཏུམ་པོ།

caṇḍamahāroṣaṇa
caṇḍaroṣa
caṇḍa

g.65

castor-oil plant

e ran+da

ཨེ་རནྡ།

eraṇḍa

g.75

clearing nut

ka ta kam

ཀ་ཏ་ཀམ།

kataka

g.77

cluster fig

u dum ba ra

ཨུ་དུམ་བ་ར།

uḍumbara
udumbara

g.81

costus

ru rta

རུ་རྟ།

kuṣṭha

g.91

daṇḍa

dbyug gu

དབྱུག་གུ

daṇḍa

g.94

Delusion Vajrī

gti mug rdo rje ma

གཏི་མུག་རྡོ་རྗེ་མ།

mohavajrī

g.101

driving away

skrod pa

སྐྲོད་པ།

uccāṭana

g.105

dūta

pho nya

ཕོ་ཉ།

dūta

g.111

emblic myrobalan

skyu ru ra

སྐྱུ་རུ་ར།

āmalakī

g.112

enriching

rgyas pa

རྒྱས་པ།

puṣṭi
poṣaṇa
pauṣṭika

g.113

enthralling

dbang ba

དབང་བ།

vaśya
vaśa
vaśīkaraṇa

g.114

enthrallment

dbang ba

དབང་བ།

vaśya
vaśa
vaśīkaraṇa

g.115

Envy Vajrī

phrag dog rdo rje ma

ཕྲག་དོག་རྡོ་རྗེ་མ།

īrṣyāvajrī

g.117

false black pepper

byi tang ka
bi dam ga

བྱི་ཏང་ཀ
བི་དམ་ག

viḍaṅga

g.119

fast

gso sbyong

གསོ་སྦྱོང་།

poṣadha

g.120

female hell-being

dmyal ba mo

དམྱལ་བ་མོ།

nārakī

g.121

female hungry ghost

yi dwags mo

ཡི་དྭགས་མོ།

pretikā

g.128

five disciplines

bslab pa lnga

བསླབ་པ་ལྔ།

pañcaśikṣā

g.129

five empowerments

dbang lnga

དབང་ལྔ།

pañcābhiṣeka

g.141

four joys

dga’ bzhi
dga’ ba bzhi

དགའ་བཞི།
དགའ་བ་བཞི།

caturānandāḥ

g.149

gandharva

dri za

དྲི་ཟ།

gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are under the jurisdiction of the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by any sentient being in the realm of desire (kāmadhātu) during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”

g.150

gandharvī

dri za mo

དྲི་ཟ་མོ།

gandharvī

g.155

Goddess of the Vajra Realm

rdo rje dbyings kyi dbang phyug ma

རྡོ་རྗེ་དབྱིངས་ཀྱི་དབང་ཕྱུག་མ།

vajradhātvīśvarī

g.161

Green Acala

mi g.yo ba ljang gu

མི་གཡོ་བ་ལྗང་གུ

śyāmācala

g.165

Hatred Vajrī

zhe sdang rdo rje ma

ཞེ་སྡང་རྡོ་རྗེ་མ།

dveṣavajrī

g.167

heart mantra

snying po’i sngags

སྙིང་པོའི་སྔགས།

hṛdayamantra

g.171

Immovable

mi g.yo ba

མི་གཡོ་བ།

acalā

g.194

joy

dga’ ba

དགའ་བ།

ānanda

g.207

killing

gsad pa

གསད་པ།

māraṇa

g.209

kinnarī

mi ’am ci mo

མི་འམ་ཅི་མོ།

kinnarī

g.225

long pepper

pi pi ling

པི་པི་ལིང་།

pippalī

g.227

lotus

pad+ma

པདྨ།

padma

g.240

Māra

bdud

བདུད།

māra

Definition from the 84000 Glossary of Terms:

(1) The demon who assailed Śākyamuni prior to his awakening. (2) The deities ruled over by Māra who do not wish any beings to escape from saṃsāra. (3) Any demonic force, the personification of conceptual and emotional obstacles. They are also symbolic of the defects within a person that prevent awakening. (Provisional 84000 definition. New definition forthcoming.)

g.249

means

thabs

ཐབས།

upāya

g.254

moon

ri bong can
zla ba

རི་བོང་ཅན།
ཟླ་བ།

śaśin
candra

g.265

nāginī

klu mo

ཀླུ་མོ།

nāginī
nāgī

g.277

oleogum resin

spos dkar

སྤོས་དཀར།

sarjarasa

g.278

one-pointed mind

yid rtse gcig

ཡིད་རྩེ་གཅིག

ekāgracitta

g.281

pacifying

zhi ba

ཞི་བ།

śānti
śāntika

g.286

Passion Vajrī

’dod chags rdo rje ma

འདོད་ཆགས་རྡོ་རྗེ་མ།

rāgavajrī

g.289

penis

ling ga
rdo rje

ལིང་ག
རྡོ་རྗེ།

liṅga
vajra

g.290

Perfection of Wisdom

shes rab kyi pha rol tu phyin ma

ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་མ།

prajñāpāramitā

g.301

prāṇa

srog rlung

སྲོག་རླུང་།

prāṇa

g.318

rākṣasī

srin mo

སྲིན་མོ།

rākṣasī

g.326

Raurava Hell

ngu ’bod

ངུ་འབོད།

raurava

g.329

Red Acala

mi g.yo ba dmar po

མི་གཡོ་བ་དམར་པོ།

raktācala

g.334

root mantra

rtsa ba’i sngags

རྩ་བའི་སྔགས།

mūlamantra

g.339

sādhana

sgrub thabs

སྒྲུབ་ཐབས།

sādhana

g.342

samāna

mnyam gnas

མཉམ་གནས།

samāna

g.343

Samantabhadra

kun tu bzang po

ཀུན་ཏུ་བཟང་པོ།

samantabhadra

g.345

saṃbhogakāya

longs sbyod rdzogs pa’i sku

ལོངས་སྦྱོད་རྫོགས་པའི་སྐུ།

saṃbhogakāya

g.347

saṃkrānti

’pho ba

འཕོ་བ།

saṃkrānti

g.351

sattvaparyaṅka posture

sems dpa’i dkyil krung

སེམས་དཔའི་དཀྱིལ་ཀྲུང་།

sattvaparyaṅka

g.354

seed

sa bon

ས་བོན།

bīja

g.355

semen

shu kra
khu ba

ཤུ་ཀྲ།
ཁུ་བ།

śukra

g.364

six cognitive fields

skye mched drug

སྐྱེ་མཆེད་དྲུག

ṣaḍāyatana

g.368

skillful means

thabs

ཐབས།

upāya

g.369

Sole Hero

dpa’ bo gcig pa

དཔའ་བོ་གཅིག་པ།

ekallavīra

g.370

sour gruel

rang skyur

རང་སྐྱུར།

kāñjika

g.380

sun

nyi ma

ཉི་མ།

sūrya

g.385

sweet flag

shu dag

ཤུ་དག

vacā

g.393

three abodes

’jig rten gsum po

འཇིག་རྟེན་གསུམ་པོ།

bhuvanatraya

g.399

tilak

thig le

ཐིག་ལེ།

tilaka

g.404

triple refuge

skyabs su ’gro ba gsum

སྐྱབས་སུ་འགྲོ་བ་གསུམ།

triśaraṇa

g.405

tubeflower

brah+ma dan+da

བྲཧྨ་དནྡ།

brahmayaṣṭī
brahmadaṇḍa
bhārṅgī

g.407

turmeric

yung ba

ཡུང་བ།

haridrā

g.411

udāna

gyen rgyu

གྱེན་རྒྱུ།

udāna

g.416

vajra

rdo rje

རྡོ་རྗེ།

vajra

g.418

Vajradhātvīśvarī

rdo rje dbyings kyi dbang phyug ma

རྡོ་རྗེ་དབྱིངས་ཀྱི་དབང་ཕྱུག་མ།

vajradhātvīśvarī

g.422

Vajrapāṇi

phyag na rdo rje

ཕྱག་ན་རྡོ་རྗེ།

vajrapāṇi

g.425

Vajrasattva

rdo rje sems dpa’

རྡོ་རྗེ་སེམས་དཔའ།

vajrasattva

g.436

vernonia

dan+da ut+pal

དནྡ་ཨུཏྤལ།

daṇḍotpala

g.446

vyāna

khyab byed

ཁྱབ་བྱེད།

vyāna

g.451

White Acala

mi g.yo ba gkar po

མི་གཡོ་བ་གཀར་པོ།

śvetācala

g.455

wisdom

shes rab

ཤེས་རབ།

prajñā

g.461

yakṣiṇī

gnod spyin mo

གནོད་སྤྱིན་མོ།

yakṣiṇī

g.465

yantra

’khrul ’khor

འཁྲུལ་འཁོར།

yantra

g.466

Yellow Acala

mi g.yo ba ser po

མི་གཡོ་བ་སེར་པོ།

pītācala

The Tantra of Caṇḍa­mahā­roṣaṇa

Toh 431

The Tantra of Caṇḍamahāroṣaṇa