T865 Two Esoteric Sutras

Notes

Literally, "knowledge/spell-king." The primary meaning of vidya is "knowledge" or "science," but it also came to mean "magical power" and "spell," and in this latter sense of spell or mystic formula it is similar in meaning to mantra and dharanl. A vidyaraja thus represents a personification of what was believed to be an especially potent spell, and he normally assumes a fearsome appearance in order to subjugate and convert obdurate nonbelievers; his female counterpart is called a vidyarajnl, or "spell-queen," generally translated as "spell-consort" in Chinese, but frequently rendered as "spell-king's consort" in the Susiddhikara-sutra. Similar terms appearing in the Susiddhikara-sutra are "mantra-lord"/"mantra-consort" and "vidya-lord," although in many cases these terms appear to be broader in meaning than vidyaraja/ vidyarajhi.

The chapters that would seem to provide the answers to the questions are indicated in parentheses.

Literally, "knowledge/spell-holder"; beings either human or supernatural who are possessed of magical power (vidya).

It is not made clear what the "basic mantra of this scripture" is, and its identity was to become a subject of considerable discussion among Japanese exegetists.

Strictly speaking, the Chinese equivalent of "family" (pu; Sanskrit kula) means "part," "class," "section," "division," etc., but following general usage it is here translated as "family." In the Susiddhikara-sutra and other early Buddhist Tantric texts the deities are organized into three such groups or families (Buddha, Lotus, and Vajra), but later four, five, and even six families evolved, with each family including a "lord," "mother," vidyaraja, mahakrodha, usnisa, messengers, etc. It should also be noted that in a number of passages the Tibetan equivalent of the Chinese pen-pu ("family in question") is rgyud (Sanskrit tantra) or cho ga (Sanskrit vidhi), suggesting that pu could perhaps also mean something like "ritual manual," but since this remains conjectural, pu has tentatively been translated as "family" throughout. The Japanese manuscript gives two mantras and reads as follows: The heart-mantra with three hum syllables is:

Om, krodhana hum jah.

The mantra of Sarasvati is:

Om sruti smrti dharani hum hah.

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Mantrafy water three times with this mantra and sprinkle it over your body to purify yourself.

The Tibetan refers to the "heart-mantra with three hums" but does not give the mantra itself.

7 The Tibetan does not give mantras [2]—[10].

8 This mantra lacks a salutation; see mantra [45] in Chapter 18. The Japanese manuscript gives an abridged version of this mantra: Namo ratnatrayaya, om kate vikate kata katamkate bhagavati vijaye svaha (cf. mantra cited in n. 68).

9 Japanese manuscript: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, namo lokadhatriye, namah samkare santikare ghutta ghutta ghuttini ghataya ghuttini svaha (cf. mantras cited in n. 69, n. 104).

10 Japanese manuscript: Namo 'pratihatosnisaya sarvatraparajitaya, samaya samaya santi tati (?) dharmarajabhasite mahavidye sarvarthasadhani svaha.

11 Japanese manuscript: Om amrtodbhavodbhava namah. 12 The Japanese manuscript gives the standard form of this mantra: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, om sumbha nisumbha hum grhna grhna hum grhnapaya hum. anaya ho bhagavan vidyaraja hum. phat.

13 Japanese manuscript: Om, huru huru candali matahgi svaha. 14 Japanese manuscript: Namo ratnatrayaya, namo mahasriyaye, om sakye samaye sauviye (or saumiyel) siddhe siddhe sadhaya sive sive sivamkare sivam me avaha sarvarthasadhani svaha. A similar mantra appears in Chapter 16 of the Tibetan, where it represents the mantra "accomplisher of all deeds" of the Lotus Family (see n. 59).

15 A variant of this mantra appears in Chapter 18 (No. 43); "Great Lord of [Siva's] Hosts" normally refers to Ganesa. Japanese manuscript: Namo ratnatrayaya, namas candamahavajrakrodhaya, om huru huru tistha tistha bandha bandha hana hana amrte hum, phat. A similar mantra appears in Chapter 16 of the Tibetan, where it represents the mantra "accomplisher of all deeds" of the Vajra Family (see n. 59). 16 In the Japanese manuscript the remainder of this paragraph is rendered simply as follows: "If, when examining the mantra, it has the word 'santikuru,' the word 'svasti-kuru,' the word 'sama,' the word ' rasama,' the word 'upasama,' or the word 'svaha,' you should realize that it is a mantra for the santika [rite]. If it has the word ' austika,' you should realize that it is a mantra for the paustika [rite]. If it has the word 'kuru,' you should realize that it is a mantra for the abhicdruka [rite]." The Tibetan 312

Notes

does not give specific examples of words indicative of the three kinds of rites.

17 These final two terms probably represent a misreading of the compound bhasml-kuru, "reduce to ashes!"

18 Avesa refers to the act of causing a deity, spirit, etc., to enter a person, but in Chinese texts it sometimes also signifies by extension the deity, etc., made to enter a person or the person thus possessed, and this would seem to be the case here.

19 A "great mandala" (maha-mandala) normally refers to a mandala in which the deities are represented by their physical forms, in contrast to a samaya-mandala, in which they are represented by symbolic insignia, and a dharma-mandala, in which they are represented by symbolic syllables and words; the Tibetan has the plural "great mandalas." 20 It is not entirely clear where the teacher's words end, and perhaps the following clause (as far as ".. .to confer mantras on a disciple") should also be read as part of them.

21 The meaning of "third associate" is not entirely clear. According to Ennin, there are three kinds of associates—those possessed of all the qualities described in the first half of the chapter, those lacking in some of these qualities but still versed in ritual, and the additional associate permitted in certain circumstances—and he equates the "third associate" with this final associate. The Tibetan makes no mention of a "third associate." 22 The "four sites" normally refer to Kapilavastu (or LumbinI, where Sakyamuni was born), Buddhagaya (present-day Bodhgaya, where he attained enlightenment), the Deer Park (Mrgadava [present-day Sarnath], where he gave his first sermon), and Kusinagari (where he died); "the place where the Buddha attained enlightenment" and "the banks of the Nairanjana River" should thus presumably be counted as one site.

23 Since the later chapters describing mandalas (Chapters 31, 32, 35-7) do not give details about how to prepare the site before constructing a mandala, this reference to a "chapter on the mandala" could perhaps be seen as further evidence supporting the conjecture that the Susiddhikara-sutra originally formed part of a larger text, unless it is meant to refer to the chapters on mandalas in other scriptures (which is how it is interpreted by Ennin). However, in view of the fact that the Tibetan simply states that the sites of mandalas differentiated according to the (three) families are also suitable for siddhi, one should probably not read too much into this reference to a "chapter on the mandala" in the Chinese. 313

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24 The Japanese manuscript gives what is probably a defective form of this mantra: Om hum. hana vajra [vajrejna hah; the Tibetan omits hum. The following ablutionary rites as described in the Japanese manuscript differ markedly from those prescribed in the Koryo and Sung editions and the Tibetan, and the corresponding section of the Japanese manuscript is accordingly translated here:

If you mantrafy the water with this mantra seven times and [then] bathe, no kinds of demons nor any vinayakas will be able to torment you. If you do not mantrafy the water, do not use it. The 'earth' mantra is: Om nikhana vasudhe svaha.

Mantrafying some earth seven times with this mantra, you should mix the earth with a little water and stir it. If you then rub it over your body and bathe as prescribed, no vinayakas will be able to torment you. The mantra for warding off vinayakas is:

Om amrte hana hana hum phat.

Recite this mantra seven times to ward off vinayakas and then bathe. The 'bathing' mantra is:

Om amrte hum phat. (= [15])

Recite this mantra seven times and bathe at will. When bathing, do not converse in whispers, and you must mentally recite the 'bathing' heart-mantra. The 'bathing' heart-mantra is:

Om hah kha li li hum phat.

Recite this mantra until you finish bathing and then scoop up some water and pour it over your head. The 'self-consecration' mantra is: Om ha kha li li hum phat.

[Reciting] this mantra, scoop up some water with both hands, mantrafy it three times, and pour it over your head. Do this three times. Next, the mantra for tying the hair on the crown [of your head] is:

Om susiddhikari svaha. (= [16])

Mantrafying your hair three times with this mantra, you should make a topknot on the crown [of your head]. If you are a bhiksu, make a fist with your right hand, stretch out the thumb, and bend the forefinger in an arc so that it presses down on top of the thumb; [recite] the mantra three times and place the seal on top of your head. The 'hair-tying' mantra of the Buddha Family is: Om sikhi sikhe svaha.

The 'hair-tying' mantra of the Lotus Family is:

Om sikhe svaha.

The 'hair-tying' mantra of the Vajra Family is:

Om sikhabhyah (?) svaha.

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Notes

Next, you should wash your hands, rinse your mouth three times, and bathe your chief deity. The mantra of the Buddha Family for rinsing the mouth, imbibing water, and purifying by sprinkling is:

Om mahajvala hum.

The mantra of the Lotus Family for rinsing the mouth, imbibing water, and purifying by sprinkling is:

Om tutura (?) kuru kuru svaha.

The mantra of the Vajra Family for rinsing the mouth, imbibing water, and purifying by sprinkling is:

Om jvalita vajrini hum.

Once you have finished rinsing your mouth, imbibing water, and purifying by sprinkling, face toward the direction in which your deity resides and visualize your deity, recite his mantra, and make his hand-seal; take three scoops of water and imagine that you bathe your deity and offer up argha (oblations), or else recite at will while in the water, and then betake yourself to the ritual site. The 'water-offering' mantra of the Buddha Family is: Om terare (?) huddha svaha.

The 'water-offering' mantra of the Lotus Family is: Om bhiri bhiri (?) hum phat.

The 'water-offering' mantra of the Vajra Family is: Om visvavajre svaha.

The appearance of the hand-seal [is as follows]: turn the palms of both hands upward with the sides touching each other, press the tips of both thumbs with both forefingers, and slightly bend the remaining six fingers so that they touch each other. Scoop up some water with [this] seal, mantrafy it three times, and reverently bathe your deity. This seal is suitable for using with [all] three families. Then in that [same] place recite your regular mantra as many times as you like: only then may you proceed to your usual site of recitation. 25 The transliteration of this mantra is obviously defective; a fuller version is provided by the Sung edition: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, namo vajrakrodhaya prajvalitadiptadamstrotkatabhayabhairavaya asimusalavajraparasupasahastaya, tad yatha, om amrtakundali kha kha kha kha khana khana khana khana khada khada khada khada khahi khahi khahi khahi tistha tistha hana hana daha daha paca paca grhna grhna bandha bandha garja garja tarja tarja visphotaya visphotaya bhagavann amrtakundali murdhnam tadaya vajrana (= vajrena?) sarvavighnavinayakan nivaraya mahaganapatijivitantakaraya hum hum phat krodhahvanaye (?) svaha. The Tibetan gives a shorter version: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, namo vajrakrodhaya mahadamstrotkatabhairavaya, 315

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tad yatha, om amrtakundali kha kha khahi khahi tistha tistha bandha bandha hana hana daha daha garja garja visphotaya visphotaya sarvavighnavinayakan mahaganapatijivitantakaraya svaha. Cf. mantras [10] and [43].

26 I have translated this passage in light of the Japanese manuscript, which reads: "On the eighth day, fourteenth day, and fifteenth day of bright [half-]months, on the last day of the month, and on the [first] fifteen days of the eleventh month"; the Kory and Sung editions have "eleventh day" for "eleventh month." According to the Tibetan, "the [first] fifteen days of the eleventh month" in the Japanese manuscript corresponds to "the half-month of miracles" (Sanskrit pratiharakapaksa), which in Chapter 33 of our text is translated as "from the first day to the fifteenth day of the twelfth month" (cf. n. 107), while in Chapter 18 the equivalent of "the half-month of the great miracle" is rendered as "the [first] fifteen days of the first month [of the year]"; in Tibetan traditions, "the half-month of miracles" corresponds to the first fifteen days of the first month of the lunar year.

27 Japanese manuscript: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, om kili kill vajra bhlma<ra>raudra balaklrti (?) mahakrodha vijaya nikrnta hum, hum, phat phat bandha bandha hah (cf. mantra cited in n. 92).

28 Japanese manuscript: <salutation same as before> Om kiri kiri raudrini svaha. This mantra appears together with the salutation in Chapter 18 of our text as the mantra of the Vajra Family for purifying the rosary ([47]), and in the present context the mantra of MamakI given in the other texts would seem to be more appropriate.

29 Instead of this interpolative comment, the Japanese manuscript here inserts the mantras of the Buddha-Mother (Buddhalocana; [2]) and Pandaravasini (in the version given in n. 8). The Tibetan similarly gives the mantras of Buddhalocana and Pandaravasini, albeit different versions: the former lacks the salutation, while the latter is more or less identical to mantra [45] but is transliterated only from tad yatha onward. 30 In the Japanese manuscript mantras [20]—[22] are each preceded by om.

31 The Tibetan adds om, to the start of this mantra (but not to mantras [25] — [28]).

32 Our text has che (Cudrania triloba), but I have followed the Japanese manuscript and the Sung edition, which read po, variously identified with the thuja, cypress, abies, or juniper; the Tibetan has shug pa, denoting a cypress-like juniper (Juniperus excelsa), while the Sanskrit padmaka refers to a tree of the genus Prunus.

316

Notes

33 Our text would appear to be corrupt here, and I have tentatively followed the Japanese manuscript.

34 Chapter 26 provides a slightly different list of the seven resinous aromatics, with storax being substituted for camphor; the Tibetan does not here list the seven resinous aromatics individually. 35 See n. 109.

36 The Tibetan mngag gzhug ("servant," "messenger") suggests presya or praisya ("servant"), but praisika (or possibly presika) is perhaps a variant form of presaka (a kind of malevolent supernatural being). 37 The identity of many of these cakes (or pastries and sweetmeats) is uncertain, but those that can to some degree be identified include the following (given in the order in which they appear in the text): svastika: a cake prepared with barley flour; pupa: similar to apupa, a cake made of rice or barley meal cooked in ghee on a slow fire; vataka: a round cake made of pulse and fried in oil or butter; laddu(ka) (= modakaY a sweetmeat made of coarsely ground gram or other pulse mixed with sugar and spices and fried in ghee or oil; madhusirsaka (= madhumastakaY. a cake prepared from wheat flour stuffed with honey and spices and cooked in ghee; phenaka: a cake of fine wheat flour coated with sugar; pindakosaka: perhaps balls of rice, etc. (pinda) shaped like an egg (kosaka); gulapistaka: perhaps the same as gudapista, a sweetmeat made with flour and sugar; saskuli: a large round cake prepared with rice flour, sugar, and sesamum and cooked in ghee or oil; parpata: a thin cake made of rice or pulse flour and baked in grease; pupa[purna] (purna supplied by the Japanese manuscript, the Sung edition, and the Tibetan): presumably a type of "filled" (purna) cake; masapupa: presumably a cake made with beans (masa); vidagdhaka: cf. vidagdha, "burned up, scorched"; lavanika: presumably a cake prepared with salt (lavana); garbhotkarika: presumably a type of utkarika, a sweetmeat made with rice flour, milk, treacle, and ghee; kukkutl: literally, "hen"; hamsa: literally, "swan, goose"; sikthikd: boiled rice kneaded into a ball; sripuraka: presumably a type ofpuraka (ball of meal) or perhaps a type of purikd (a kind of cake); vestika: a cake of wheat flour stuffed with gram pulse mixed with spices; gudapuraka: presumably a type of puraka (ball of meal) containing sugar (guda); citrapupa (or citrapupa): a "speckled" (icitra) cake; kharjura: cf. kharjurika, a kind of sweetmeat presumably containing dates (kharjura); gudaparpatasrhgata: presumably a triangular (srngata) thin cake (parpata) containing sugar (guda); garbhitapindapupa: presumably a type of pupa cake in the form of stuffed (garbhita) balls of rice, etc. (pinda); rajahamsa: literally, "king-goose/ swan"; sarjaka: first change in warm milk when mixed with buttermilk; ghrtapuraka: presumably the same as ghrtapura, a sweetmeat made with flour, milk, and coconut and fried in ghee (ghrta); kosalika: cf. kosali, 317

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balls of asted meat covered with grains of ice and fire-roasted; samputa: literally, "hemisphere"; sadava: a sweet preparation of sour fruits reduced to thick consistency; harinl: literally, "doe"; sakuna: literally, "bird"; mina: literally, "fish"; parnibhrstaka: reappears below in the same chapter in the presumably correct form parnabhrstaka and is glossed as "baked (bhrsta) leaves (parna)"\ dvipika: although the name of a plant (Asparagus racemosus), the Tibetangzig, "leopard," suggests an association with dvlpin, "tiger, leopard";jalahastiniya: cf. jalahastin, "water elephant"; karkapindaka: presumably a type of ball of rice, etc. (pindaka); vattika: perhaps vatika, a round cake made of pulse fried in oil or butter; gajakarnika: literally, "tip of elephant's ear."

38 Tibetan grivesta. Since srivesta or srivestaka refers to the resin of Pinus longifolia, this is perhaps an error for srivestika, presumably a type of vestika (see n. 37).

39 A sweet cake fried with ghee or oil.

40 A thin crisp cake (probably = parpata; see n. 37). 41 The meaning of hsien ("manifest") as used here is unclear; the Tibetan reads "those which are incompatible and not named" (gang dag 'gal dang ma smos dang...).

42 A type of pistaka (cake made of flour) prepared with sesamum (tila). 43 See n. 38; the transliteration srivestaka rather than srivestaka further supports the conjecture that it is an error for srivestika. 44 Presumably dishes served with pupa cakes.

46 The meaning of this clause is uncertain; the Japanese manuscript has simply "dried out by wind."

46 Sanskrit vitasti: a unit of measurement equal to the distance between the tips of the extended thumb and little finger; it represents a long span in contrast to the shorter pradesa (see n. 51) and is equivalent to twelve atigulas (see n. 49).

47 I.e., make oblations by casting offerings into the fire. The term homa can refer either to the entire ritual procedure for making burnt offerings or, more specifically, to the actual act of asting fuel sticks and other offerings into the fire, as is here the case.

48 Sanskrit hasta: a unit of measurement equal to the distance from the elbow to the tip of the middle finger and equivalent to two vitastis. 49 Sanskrit angula: a unit of measurement equal to a finger's breadth. 50 "Buddha-crown" is the standard Chinese translation of the Sanskrit usnlsa, a class of deities generally believed to be personifications of the protuberance (usnlsa) on the crown of the Buddha's head, although strictly speaking they are personifications rather of dharanis believed to embody the power of the light rays emitted from the Buddha's head. 318

Notes

51 Literally, "two fingers broken." Here and elsewhere it corresponds to the Sanskrit pradesa, a unit of measurement equal to the distance between the tips of the extended thumb and forefinger; it represents a short span in contrast to the longer vitasti (see n. 46). 62 See n. 109.

53 The Chinese has "Six-Hundred-Eyed One," but I take "six" (liu) to be an error for yiin ("called"). It might also be noted that whereas the Tibetan interprets the asani of Kulisasani in the sense of "thunderbolt," the Chinese takes it as a derivative of the root as, "to eat," both here and below, and the Tibetan interprets the compound Mahamari (= Mahamara?) as maha-amara, "great immortal one," while the Chinese has read it as maha-mara, "great death."

54 Salabhanjika means "woman plucking [the twigs of] a sal tree," and such figures are found carved on archways in India, but it also came to signify a tree spirit.

65 Argha signifies the act of respectfully receiving a guest (or deity) with various offerings, but it can also refer to the offerings themselves, some of which are given below; often, however, the offering consists only of water (arghya).

66 Possibly an abbreviation of suktika, "mother-of-pearl." 67 Tibetan drag cing gtum la pha rol gnon = Sanskrit Ugracandaparakrama? A deity named Sole Victor is also mentioned in Chapter 18, but there the corresponding Tibetan is dpa bo gcig pu (= Sanskrit Ekavira). The meaning of the Chinese ch'i-chia, which I have tentatively equated with Tibetan drag and translated as "violence," is uncertain. 58 These mantras are not given as such in the Chinese, but they do appear immediately below in the Tibetan; see n. 59.

59 Instead of mantras [29]-[34], the Japanese manuscript and the Sung edition give three mantras used when performing homa. The corresponding passage is accordingly translated here (cf. Chapter 25 of our text): The mantra of the Buddha Family for inviting Agni is: Om agnaye havyakavyavahanaya svaha.

Recite this mantra three times to invoke Agni, burn food [offerings], and worship him. The mantra for homa is:

Om agnaye havyakavyavahanaya dipya dipya dipaya svaha. Next, hold some cow's ghee, and each time you mantrafy it with this mantra, burn some (i.e., feed it to the fire): complete this three times to worship Agni. The mantra of Krodhavajra (= Vajrakrodha?) of the Vajra Family is: Om kill kill vajrakrodha hum phat.

Each time you mantrafy some food with this mantra, burn the food for Agni. 319

The Susiddhikara Sutra

By performing [this] rite you will dispel the obstructors in the ground. The Tibetan, on the other hand, gives the mantra "accomplisher of all deeds" for each of the three families:

Namo ratnatrayaya, namas candavajrapanaye mahdyaksasenapataye, namas candavajrakrodhaya, om hulu hulu tistha tistha bandha bandha hana hana amrte hum phat svaha.

Om tram bandha svaha.

Namo mahasriye, om same samaye saume siddhi siddhi sadhaya sive sivamkari avaha sarvarthasadhani svaha.

These presumably represent the corresponding mantras of the Vajra, Buddha, and Lotus Families respectively, but according to the Susiddhikarasadhanasamgraha the first of these three mantras is the mantra of Amrtakundalin and the mantra "accomplisher of all deeds" for the Vajra Family is: Om kilikila vajra hum. phat.

60 The Tibetan omits this mantra.

61 The Tibetan here gives the mantras of the vidyarajas of the three families, which correspond (with minor differences) to mantras [5]-[7] 62 The Japanese manuscript and the Sung edition have vajraprakara ("O adamantine fence!") for vajraprdkdram, and it is this form that is usually found in transliterations of this mantra in other Chinese texts; the Tibetan omits mantras [39]—[43].

63 The Japanese manuscript and the Sung edition have visphurad ("by glittering"?) for visphura, and it is this form that is usually found in transliterations of this mantra in other Chinese texts. 64 Japanese manuscript and Sung edition: Om vajraklla hum. phat. 65 Japanese manuscript and Sung edition: Om. kili kili vajra hUm, phat. 66 Cf. mantra [10] and n. 15. Japanese manuscript and Sung edition: Namo ratnatrayaya, namo vajrakrodhaya mahdbalapardkramdya sarvavighnavinasanaya, om huru huru tistha tistha bandha bandha hana hana amrte hum, phat.

67 The Japanese manuscript and the Sung edition omit the salutation (namo bhagavate usnlsaya); the Tibetan omits mantras [44]-[46]. 68 Cf. mantra [3]. Japanese manuscript and Sung edition: Om, kate vikate katamkate kata vikata katamkate bhagavati vijaye svaha (cf. mantra cited in n. 8).

69 Japanese manuscript and Sung edition: Namo lokadhatriye, namah samkare santikare ghutta ghutta ghuttini ghataya ghuttini svaha, (cf. mantra cited in n. 9).

70 Cf. n. 57.

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Notes

71 What is termed here and below "initial recitation," "preliminary recitation," or "preliminary service" corresponds to the Sanskrit purvaseva ("prior/preliminary service/worship") and refers to the initial session of devotions that a practitioner must perform when he is first given a mantra. 72 The Tibetan gives the mantra of Ucchusma: Namo vajraya, om vajrakrodhamahabala hana daha paca vidhvamsaya ucchusmakrodha hum. phat.

73 The Tibetan Chapter 16 ends here, and Chapter 17 starts with the following mantra: Om. ekajvalavajrapani hum samayam anusmara hum. phat svaha.

74 Although our text has "Dharma-Buddha" (fa-fo), I follow the Japanese manuscript and the Sung edition, which read "(all) Buddhas" (chu-fo). There are further instances below where fa in our text is clearly an error for chu.

75 The Japanese manuscript and the Sung edition (which give the mantra of the Vajra Family after that of the Lotus Family) omit the salutation {namo... mahayaksasenapataye). Kiri kiri could equally well be read kili kili, but I have tentatively followed the Tibetan.

76 Japanese manuscript and Sung edition: Om adhhute vijaye siddhe siddharthe svaha; Tibetan: Namo ratnatrayaya, om adhhute vijaya siddhi siddharthe svaha.

77 The Tibetan adds a salutation: Namo ratnatrayaya, nama aryavalokitesvaraya hodhisattvdya. 78 The Tibetan has "thumb" for "forefinger," as do also the Japanese manuscript and the Sung edition, which in addition provide a more detailed description of the positions of the fingers when working the rosary: With the thumb of the right hand press the tip of the ring finger, stretch the middle finger and little finger straight out, bending them slightly, and with the forefinger press against the side of the upper phalange of the middle finger; the left hand is also the same.

79 The Japanese manuscript and the Sung edition have [sid]dhe siddhe for siddhe, while the Tibetan has sadhaya sadhaya for sadhaya. Siddhe could also be taken to mean "O success!"

80 Japanese manuscript and Sung edition: Om [va]sumati sriye padmamalini svaha. 81 The Japanese manuscript, the Sung edition, and the Tibetan all have "thirty-two syllables." There are frequent discrepancies between the texts with regard to numerical references, but these differences have generally not been noted.

321

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82 Here and below vidya (or mantra) is often used metonymically to refer to the deity personifying or presiding over the vidya (or mantra). 83 It is not entirely clear whether or not the "undergarment" mentioned here represents one of the "three robes" as is normally the case (Ennin counts it separately), but, following the Tibetan, I have assumed that it is.

84 Cf. n. 26.

85 The Tibetan inserts om. before visuddhe.

86 The Japanese manuscript and the Sung edition add a salutation: Namo ratnatraydya, nama aryavalokitesvaraya bodhisattvaya mahasattvaya mahakarunikaya.

87 The Tibetan omits prabhdvati.

88 The Tibetan has "... fter you have prayed for commands...," which would seem to fit the context better, assuming that the instructions or commands take the form of dreams as described below.

89 These words of invocation are a loose translation of the first part of the following mantra.

90 Our text has havyakavyavahutiya for havyakavyavahanaya. The Tibetan translates ehy...bhava and gives the mantra as follows: Om agnaye havyakavyavahanaya svaha. The Japanese manuscript and the Sung edition omit the mantra with the comment "as above," presumably referring to the similar mantra cited in n. 59.

91 Tibetan: Om agnaye havyakavyavahanaya dipya dipaya svaha. The Japanese manuscript and the Sung edition again omit the mantra with the comment "as above," presumably referring to the similar mantra cited in n. 59.

92 The Tibetan here inserts the following mantra of Kilikili: Om kili kili vajrabhimaraudripatrita (?) mahakrodha vijaya nikrnta hum phat bandha bandha svaha (cf. mantra cited in n. 27).

93 Here and below all three Chinese recensions regularly confuse realgar and orpiment, and in the translation this error has been corrected on the basis of the Tibetan. That this is an error is confirmed by the analogies given below when describing the colors of realgar and orpiment. 94 The Chinese correctly has "orpiment" here.

95 Chinese Hang: a unit of weight equivalent to approximately sixteen grams, but popularly equated with an ounce; Tibetan srang (Sanskrit pala), to which the unit of capacity ho occurring toward the end of Chapter 18 also corresponds.

96 The "Great Mandala of Consecration" is the first mandala to be described in the Susiddhikara-sutra, and therefore this reference to the "Vidyaraja 322

Notes

Mandala described earlier" could be regarded as evidence that the Susiddhikara-sutra originally formed part of a larger text; see also n. 23.

97 In ordinary Sanskrit usage, mandala simply means "circle," and in a Tantric context it refers not only to a sacred enclosure in its entirety but also to the series of concentric enclosures, set within a square and often circular, that make up the overall mandala. Judging from the fact that the deities are here arranged along the east, north, south, and west sides of the second of these enclosures, it would appear that in the present instance these concentric enclosures are square rather than circular. 98 This possibly refers to Chapter 20, although the Tibetan has a more general import: "the rites for consecration that are explained in mandalas."

99 It is not entirely clear how many consecrations are performed, but since the Tibetan has "lastly" for "fourth," I have assumed that four consecrations are performed, although Ennin describes it as a "seven-flask consecration." 100 "Irradiate" is here used in the sense of causing an object to generate radiant energy or magical power (tejas), thereby sanctifying it and increasing its magical efficacy.

101 The Japanese manuscript and the Sung edition omit teje. 102 The Tibetan inserts avisa after dipay .

103 Tibetan: Om jvala jvala jvalaya bandhuri hum phat. 104 The Tibetan gives Mamakl's vidya and heart-mantra and what presumably corresponds to "the mantra of the Four-Syllable Vidyaraja": Namo lokadhatriye, namah samkare santikare ghutta ghutta ghuttini ghuttaye ghuttini svaha (cf. mantra cited in n. 9); Om kulamdhari bandha bandha hum, phat (= [19]); Om vajra hum phat.

105 What I have tentatively read as guru could also be read kuru ("do!"), in which case it should probably be understood in conjunction with the preceding samnidhim as samnidhim kuru ("be present!"). 106 The Japanese manuscript, the Sung edition, and the Tibetan all have "fifth" for "fifteenth."

107 Following the Japanese manuscript and the Sung edition, I take shih cheng erh yiieh ("tenth, first, and second months") in our text to be an error for shih-erh yiieh ("twelfth month"), which according to the Tibetan corresponds to the Sanskrit pratiharakapaksa (see n. 26). 108 Following the Japanese manuscript, the Sung edition, and the Tibetan, I take erh-mu ("two-eyed") in our text to be an error for san-mu ("threeeyed"). 323

Bibliography

The Susiddhikara Sutra

109 Tibetan sha chen = Sanskrit mahamamsa: human flesh (literally, "great flesh"). Because of the similarities between the characters for "dog" (ich'iXan) and "great" (ta), it is possible that the Chinese ch'uan-jou, "dog's flesh," is a scribal or typographical error for ta-jou, "great flesh," but it is more likely to have been a deliberate mistranslation in deference to Chinese sensibilities. Likewise in Chapter 15 "dog's flesh or pig's flesh" corresponds to the Tibetan sha chen la sogs pa, "great flesh and so forth," and in Chapter 11 "the fat of dog's flesh" corresponds to the Tibetan tshil chen gyi snum, "oil of great fat" (i.e., human fat). 110 Cf. n. 96.

111 The Japanese manuscript and the Sung edition here insert brief instructions with three mantras for performing a homa rite similar in content to the passage quoted in n. 59.

112 The Japanese manuscript, the Sung edition, and the Tibetan all add daha daha vajra after hana hana vajra; the Tibetan also has dharaya dharaya (or daraya daraya) vajra daruna daruna vajra for daraya daraya vajra.

113 Literally, "four places." According to the Japanese manuscript and the Sung edition, the second part is offered to the four assemblies of monks, nuns, laymen, and laywomen. This interpretation of "four places" is not supported by the Tibetan, and therefore I have tentatively taken it to refer to the aforementioned four recipients of the divided article other than oneself.

114 The five cardinal sins of killing one's father, killing one's mother, killing an arhat, causing the Buddha's body to bleed, and causing disunity in the Sangha.

324

Bibliography

Giebel, Rolf W. "Soshitsujikara-kyd genten kenkyu shotan—kanji on'yaku bugon gange to no suitei kanbon o chushin ni— Tohogaku, No. 99, 2000. Gives Sanskrit reconstructions of fourteen verses of the Susiddhikara-sutra preserved in Chinese transliteration. Hopkins, Jeffrey, translator and editor. The Yoga of Tibet—The Great Exposition o f Secret Mantra: 2 and 3. London: George Allen & Unwin, 1981. Contains many quotations and summarizations of passages from the Tibetan translation of the Susiddhikara-sutra. Oyama, Ninkai. "Soshitsuji-kyo ni kansuru ichi kosatsu." Mikkyo Bunka, Vol. 140, 1982. Dates earliest copy of the Japanese manuscript version to the mid-eighth century.

Takada, Ninkaku. "Shobodai-zo Soshitsujikara jojuho shu no kenkyu— shosa tantora no shishi nenju shidai—." Koyasan Daigaku Ronso, Vol. 12, 1977. Japanese translation of Varabodhi's Susiddhikarasadhanasamgraha. Takada, Yorihito. "Soshitsujikara-kyd 'Shomon-bon' no kosatsu." Mikkyogaku, No. 32,1996. Discusses the relationship between the three Chinese recensions.

325

Back Matters

Glossary

Akanistha Heaven: The highest of the eighteen heavens of the realm of form (rupa-dhatu). See also three realms.

Aksobhya ("Immovable One"): One of the five Buddhas of the Vajradhatu Mandala. See also Amoghasiddhi; Lokesvararaja; mandala; Ratnasambhava; Vairocana. Amoghasiddhi ("Infallible Success"): One of the five Buddhas of the Vajradhatu Mandala. See also Aksobhya; Lokesvararaja; mandala; Ratnasambhava; Vairocana.

arhat: One who has freed himself from the bonds of birth and death by eliminating all passions. The highest spiritual ideal of early Buddhism. Avalokitesvara: The bodhisattva who represents great compassion. See also bodhisattva.

bodhisattva: One who has engendered the profound aspiration to achieve perfect enlightenment (bodhicitta) on behalf of all sentient beings. The spiritual ideal of the Mahayana. See also Mahayana. Buddha Family: One of the three groups or "families" (kula) into which the deities of early Tan rie Buddhism are organized. See also Lotus Family; Tantric Buddhism; Vajra Family.

dharanl: Originally, the ability to comprehend and retain the Buddhist teachings. It also came to refer to special verbal formulae believed to encapsulate the essence of the teachings and have great power. See also mantra.

dharma-kaya. See tri-kaya.

dharma-mudra. See mudra.

Dharma-realm (dharma-dhatu): Literally, the objects (dharmas) of the mind in general. It also means the entire universe, or the fundamental spiritual reality underlying all the illusions and things of the phenomenal world. See also three realms.

Esoteric Buddhism: See Tantric Buddhism.

evil destinies: Three of the six modes of cyclic existence (samsara) in which sentient beings transmigrate in retribution for evil deeds: (1) hell, (2) the realm of hungry ghosts (pretas), and (3) the realm of animals. The other three modes are the realms of humans, of demigods (asuras), and of gods.

327

Glossary

Great Hell of Immediate Retribution (Avici): The lowest and most painful of the various levels of hells.

Great Vehicle. See Mahayana.

Jambudvipa: Also Jambudvipa. In Indian cosmology, the continent to the south of Mount Sumeru (or Meru) and the home of human beings. karma-mudra. See mudra.

Lokesvararaja ("Lord and King of the World"): One of the five Buddhas of the Vajradhatu Mandala. See also Aksobhya; Amoghasiddhi; mandala; Ratnasambhava; Vairocana.

Lotus Family: One of the three groups or "families" (kula) into which the deities of early Tantric Buddhism are organized. See also Buddha Family; Tan rie Buddhism; Vajra Family.

maha-mudra. See mudra.

Mahavairocana. A designation of the chief deity in Tantric Buddhism, corresponding to the dharma-kaya and to be distinguished from Vairocana (although the two are sometimes used interchangeably). See also Tantric Buddhism; tri-kaya; Vairocana.

Mahayana ("Great Vehicle"): A form of Buddhism that developed in India around 100 B.c.Eand which exalts as its religious ideal the bodhisattva, the great being who is willing to delay his own enlightenment until he can save all sentient beings. Such selfless compassion becomes possible only when the practitioner grasps the central Mahayana doctrine of emptiness and so realizes that "self" and "others" are not separate. See also bodhisattva. Maitreya: The future Buddha, currently still a bodhisattva. See also bodhisattva.

mandala ("circle"): In Tantric Buddhism, a square or circular site in which deity-images, etc., are installed for the performance of rituals. It also came to refer to pictorial representations of these arrangements of deities. See also Tantric Buddhism.

ManjusrI: The bodhisattva who represents wisdom. See also bodhisattva. mantra: A mystic or incantatory formula used in the rituals of Tantric Buddhism. See also dharani; Tantric Buddhism.

mara: The original meaning of mara is "death," and it also came to signify the personification of death or the Evil One (Mara). In Buddhism four types of maras, or demons, are distinguished: (1) the five aggregates, (2) mental afflictions, (3) death, and (4) the king of demons in the 328

Glossary

Paranirmitavasavartin Heaven. See also Paranirmitavasavartin Heaven.

mudra ("seal"): Generally, a ritualistic hand gesture used in the rituals of Tan rie Buddhism. Sometimes four types are distinguished: (1) mahamudra ("great seal")—images of deities as they are visualized in their physical form; (2) samaya-mudra ("pledge-seal")—seals in the sense of hand gestures; (3) dharma-mudra ("dharma-seal")—incantatory formulae or seed-syllables representing the verbal counterparts of the deities; and (4) karma-mudra ("action-seal")—activities characteristic of each deity.

nirmana-kaya. See tri-kaya.

nirvana: The final goal of Buddhist aspiration and practice, a state in which passions are extinguished and the highest wisdom attained. own-nature: The quality of having a permanent, unchanging existence independent of causes and conditions.

Paranirmitavasavartin Heaven: The sixth heaven in the realm of desire (kama-dhatu). See also three realms.

prajha: Nondiscriminating or transcendental wisdom, the understanding of things as they actually are. One of the paramitas (perfections) of a bodhisattva. See also bodhisattva; six paramitas. Prajnaparamita ("perfection of isdom"): The name of a body of Mahayana literature that emphasizes the doctrine of emptiness. Also the name of a goddess personifying this body of literature. See also Mahayana. pratyekabuddha: A sage who attains enlightenment by observing the principles of causation and dependent arising by himself. He attains enlightenment without the guidance of a teacher, and he intends neither to guide others nor to expound the teaching to others. Ratnasambhava ("Jewel-born One"): One of the five Buddhas of the Vajradhatu Mandala. See also Aksobhya; Amoghasiddhi; Lokesvararaja; mandala; Vairocana. Sakyamuni: The historical Buddha who lived in India in the fifth century b.c.e., and whose life and teachings form the basis of Buddhism. samadhi: A state of meditative concentration and focusing of thought on one object.

Samantabhadra ("Universally Good"): A bodhisattva who represents the ultimate principle, meditation, and the practice of all Buddhas. The embodiment of adherence to vows of great compassion. See also bodhisattva.

329

Glossary

samaya: In Tantric Buddhism, the "pledge" of the "coming together" of a divinity with the practitioner, or a symbolic representation of the pledge. See also Tantric Buddhism.

samaya-mudra. See mudra.

sambhoga-kaya. See tri-kaya.

siddhi: "Accomplishment" or "success," many different varieties of which are enumerated in Tantric scriptures. See also Tantric Buddhism. six paramitas ("perfections"): virtues cultivated by a bodhisattva on the way to complete enlightenment. They are: (1) giving (dana)\ (2) morality (slla); (3) forbearance (ksdnti); (4) effort or energy (virya); (5) meditation (dhyana); and (6) wisdom (prajhci). See also bodhisattva. sravaka: Originally, a disciple of the historical Buddha, one who directly heard his teachings. Later used as a general term for followers of early Buddhism, to distinguish them from adherents of Mahayana and Tantric Buddhism. See also Mahayana; Tantric Buddhism. Tantric Buddhism: A form of Buddhism that evolved through the blending of the teachings of Mahayana Buddhism with the techniques for realization described in texts called tantras, involving the extensive use of mantras, mudras, mandalas, and ritual. In its form as it has developed in East Asia in particular, it is often referred to as Esoteric Buddhism. See also Mahayana; mandala; mantra; mudra. Tathagata: An epithet for a Buddha. It came to be interpreted as "one who has gone to (gata) or come from (agata) the truth of husness (tathata)," i.e., "one who embodies the truth of thusness."

three bodies. See tri-kaya.

three families. See Buddha Family; Lotus Family; Vajra Family. Three Jewels: The Buddha, the Dharma (the Buddha's teachings), and the Sangha (the community of his followers).

three realms (tri-dhatu): The three spheres of transmigratory existence: (1) the realm of desire (kama-dhatu), i.e., the world of everyday consciousness accompanied by desires; (2) the realm of form (rupa-dhatu), in which desires have been eliminated but the physical body remains; and (3) the realm of nonform (arupya-dhatu), in which the physical body no longer exists.

tri-kaya: The three bodies, or manifestations, of a Buddha, consisting of the dharma-kaya ("Dharma-body"), which is ultimate truth; the sambhoga-kaya ("enjoyment body"), a symbolic personification of the Dharma-body that a Buddha assumes both as a reward for eons of 330

Glossary

ascetic practice and in order to expound the Dharma to bodhisattvas and others; and the nirmana-kaya ("transformation body"), an "incarnate" or "historically manifested" body of a Buddha such as Sakyamuni that appears in the world to guide sentient beings in a manner adapted to their situations and abilities.

udana: A joyous or inspired utterance, generally in verse. Vairocana ("He Who Is Like the Sun" or "Resplendent One"): One of the five Buddhas of theVajradhatu Mandala. See also Aksobhya; Amoghasiddhi; Lokesvararaja; mandala; Ratnasambhava. vajra: Originally it referred to a thunderbolt or to a very hard metal identified with the diamond, and hence it is often used as an analogy for something hard and indestructible. It also refers to a ritual instrument similar in shape to a short scepter and having one, three, or five prongs at each end.

Vajra Family: One of the three groups or "families" (kula) into which the deities of early Tan rie Buddhism are organized. See also Buddha Family; Lotus Family; Tantric Buddhism.

Vajrapani ("Vajra-in-Hand"): A bodhisattva who is in Tantric Buddhism generally equated with Vajrasattva. See also bodhisattva; Tantric Buddhism; Vajrasattva.

Vajrasattva ("Adamantine Being"): A bodhisattva associated with the awakening of the aspiration for enlightenment (bodhicitta) and considered to epitomize the ideals of Tantric Buddhism. See also bodhisattva; Tantric Buddhism.

331

Index

A

äbhicäruka rite 116, 117, 130, 132, 133, 134, 144, 155, 157, 158, 162, 166, 169, 170, 171, 173, 174, 175, 176, 177, 181, 185-9, 193,195, 206, 207, 211, 212, 214, 239, 255, 265, 266, 267, 299, 301, 302, 307, 309-310, 312

Abhyudgatosnisa 280 äcärya 117, 125, 135-6, 138, 145, 147, 153, 229, 230, 231, 257, 303

Action Tantras. See Kriyä Tantras action-vajra (see also karma-vajra) 56, 67

Adamantine Acärya (see also Adamantine Teacher; Teacher)

76

Adamantine Disciple 73 Adamantine Pinnacle Sutra. See Sarvatathägatatattvasamgraha Adamantine Realm(s) 8, 10, 11, 19, 24, 42, 47, 59, 65, 68, 73, 74, 84, 90, 92, 103 Adamantine Teacher (see also Adamantine Acärya; Teacher) 70, 71

Adamantine Wisdom 288 Adamantine Women (see also Eight Goddesses of Offering) 69

Aditya 287

Adorned One 288

Agni 237-8, 240, 286, 291, 294, 319

Akanistha Heaven 19, 20 Akasagarbha (see also Vajraratna) 19, 25, 33, 34, 182 Aksobhya 13, 25, 53, 56, 58, 69, 94, 95

Amitayus (see also Lokesvararaja) 13, 69, 94

Amogharaja (see also Vajraraja) 28, 29, 66

Amoghasiddhi 13, 25, 55, 58, 60, 69, 94

Amoghavajra 5, 6, 7, 8, 9, 10, 11, 14, 15, 103,105, 106 Amrtakundalin (see also Kundalin) 132, 203, 217, 255, 256, 320

Ananda 254,280, 286 Anandagarbha 6, 10, 103, 106 Ananta 288

antardha, antardhana rite 81, 214, 251

Aparajita 132, 261, 275-276, 280, 301

Aparajita 182, 261, 286, 290, 300, 308

aranya(s) 143, 144, 157, 172, 182, 245

argha 118, 195, 196-7, 198,199, 333

Index

argha (continued)

200, 205, 217, 219, 221, 223, 225, 237, 238, 239, 275, 282, 290, 293, 294, 303, 305, 315, 319

arhat(s) 25, 106, 182, 208, 324, ärya(s) 155

Asani 299

asura(s) 155,174, 191, 287, 295, 301

Aväca 43, 44, 67

Avalokitesvara (see also Vajradharma) 19, 25, 26, 39, 40, 118, 184, 204, 207, 208, 254, 276, 280, 289, 300

Avalokitesvara Family (see also Lotus Family) 130, 156, 157, 184, 211

Avalokitesvara-Mother. See Pändaraväsini

ävesa 70, 77, 97, 104, 313 Avesa 63

Avici. See Great Hell of Immediate Retribution

B

Bahubhujamukha 300

Bala 301

bhaumadeva(s) 155

bhiksu{s) (see also monk) 150, 153 bhiksunl{s) (see also nun) 150 Bhima 299

bhüta(s) 155, 185

bija 11, 103

Bodhgayä 313

bodhi 14, 25, 136, 211 bodhicitta 22, 118, 150 bodhimanda 23, 25

bodhisattva(s) 19, 22, 23, 24, 64, 65, 103, 105, 129, 136,137, 334

143, 146, 153,155,182, 184, 187, 191, 192, 193, 208, 216, 226

Brahma 22, 184, 255, 286, 287, 301

Brahman(s) 161, 237, 238, 270, 271, 305

Brahmaräja 255

Brahmasrividyä 255

Buddha(s) (see also Säkyamuni; Tathägata; Three Jewels) 20, 22, 23, 24, 26, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 47, 48, 49, 50, 51, 52, 55, 56, 58, 60, 62, 63, 65, 66, 68, 69, 70, 74, 79, 80, 82, 84, 85, 86, 87, 88, 89, 91, 92, 93, 94, 95, 96, 101, 104, 106, 131, 133, 136, 138, 139, 143, 144, 150, 155, 182, 192,193, 207, 208, 209, 210, 216, 219, 279, 306, 321 Buddha-crown(s) 244, 254, 318 Buddha-Crown(s) 286, 301 Buddhadamstra (see also Tathägatadamstra) 301 Buddha Family 130, 131, 132, 133, 152, 155, 156, 157,161, 162,165, 172, 173, 174,175, 188,192, 200, 201, 202, 204, 211, 219, 243, 244, 254, 259, 269, 270, 279, 280, 281, 286, 287, 293, 308, 311, 314, 315, 319, 320

Buddhagayä. See Bodhgayä Buddhaguhya 6

Buddhalocanä (see also Tathägatalocanä) 130, 152, 182, 261, 276, 279, 301, 316 Buddhamaitri (see also Tathägatamaitrï) 182, 279, 301

Index

Buddha-Mother. See Buddhalocanä Buddhasakti (see also Tathägatasakti) 279, 301 Buddhism (see also Esoteric Buddhism; Tantric Buddhism) 107, 117

Buddhornä (see also Tathägatornä) 279, 286, 301 c

caitya(s) 150, 153, 216, 273 cakravartin 193, 279, 301 Cämundä 169

candälai ) 146, 186 Candra 104, 261, 281, 287, 301 Caturbhuja 281

ceta, cetaka(s) 130, 134 Ceylon. See Sri Lanka China 7, 161

Chinese 5, 6, 7, 9, 14, 15, 104, 113, 114, 115, 116, 121, 122, 311, 313, 319, 320, 322, 324 Chin-kang-ting ching (see also Adamantine Pinnacle Sutra) 6, 9

cintämani 191

Citrarüpin 300

civara 289

D

dana 37

Dänapäla 6, 7, 104 däna-päramitä. See päramitä, däna-päramitä

danda 260,290, 291 Deer Park. See Särnäth demon(s) 91, 132, 134, 143,146, 147,155, 169,185, 191,194, 198, 203, 206, 220, 233, 273, 286, 290, 309, 310, 314 deva(s) 155,161

Devanga 281

dharaniis) 77, 105, 311 dharma(s) 14, 20, 25, 39, 43, 58, 92-93, 103

Dharma (see also Three Jewels) 19, 21, 27, 28, 39, 40, 42, 43, 44, 45, 56, 63, 66, 74, 80, 86, 87, 92, 93, 99, 104, 135,137, 139, 144, 145,150, 153, 207, 208, 243, 286, 321 Dharma-body (see also dharmakaya) 9, 40 dharma-dhatu (see also Dharmarealm) 9 dharma-kaya (see also Dharmabody) 9, 103 Dharma-knowledge 25, 26, 40 dharma-mandala. See mandala, dharma-mandala

Dharma Mandala 9

dharma-mudra. See mudra, dharma-mudra Dharma-nature 44, 73 Dharma-realm (see also dharmadhatu) 9, 27, 39, 60, 103 dharma seal. See seal, dharma seal

dharma-vajra 55, 91 Dharmavajri 13, 86 Dharma-wheel 42, 43, 67, 87, 91, 96, 143, 286

Dhyanottarapatalakrama 113 Donjaku 8

Duryodhana (see also Vajraraksa) 67

Duryodhanavirya (see also Vajraraksa) 49, 50 Dvadasabhuja 281

335

Index

E

Eight Goddesses of Offering 14 Eight Great Bodhisattvas 212 Eight Great Caityas (see also Eight Great Stupas) 273 Eight Great Stupas 143, 216, 309 eight holy sites (see also Eight Great Stupas) 306

Eight Naga Kings 301

Ekajata 256, 287, 290 Ekavlra. See Sole Victor over Violence and Wrath

Ennin 7, 115, 313, 322, 323 Esoteric Buddhism (see also Tantric Buddhism) 5-6, 7, 113

family(ies), of deities (see also three families) 56, 57, 58, 73, 74, 83, 133, 134, 151, 152, 156, 157, 158, 163, 165,166, 169, 170, 171, 173, 174, 175, 177, 178, 179, 182, 184, 185, 187, 196, 197, 198, 199, 200, 201, 202, 204, 205, 206, 210, 212, 213, 214, 218, 220, 223, 225, 233, 235, 239, 249, 254, 255, 256, 261, 270, 280, 281, 282, 285, 288, 289, 290, 293, 299, 305, 308, 311

mother(s) of 116, 151,152, 204, 206, 214, 220, 223, 226, 233, 239, 249, 254, 255, 256, 259, 261, 262, 273, 277, 279, 285, 286, 288, 289, 293, 296, 308, 309

Fire 281,300

Five Buddhas (see also Five Tathagatas) 92, 103, 104 336

five sins 99, 106, 309, 324 Five Tathagatas (see also Five Buddhas) 10, 104

Four Gatekeepers 14, 69, 105 Four Päramitäs 13, 56, 103 Four Sisters 169

four sites (of the Buddha) 143, 313

Four-Syllable Vidyäräja 262, 323 G

Gaganaganja 20

Ganapati 301

gandharva(s) 155, 174, 288 Ganesa 312

Ganges River 20, 144, 307 garuda(s) 155, 174, 287 gäthä(s) 153

Gauri 289

god(s) 145, 150, 153, 155, 156, 158, 162, 165, 166, 167, 169, 171, 172, 174, 177, 179, 181, 183, 184, 192, 194, 202, 205, 213, 217, 221, 237, 238, 255, 256, 261, 275, 276, 280, 285, 286, 287, 295, 299, 301, 308 goddess(es) 22, 56, 57, 58, 59, 162, 165, 171, 172

Gods of Pure Abode 155,181,182, 287

Great Consecration Mandala 119, 253, 322

Great Hell of Immediate Retribution 84

Great Mandala 8, 9, 10, 11, 42, 43, 47, 65, 68, 73, 74, 76, 77, 78, 84, 101, 135, 253 Great Sattva(s) (see also Mahäsattva) 68, 70, 78, 84, 85, 86, 97

Index

Great Vehicle 22, 26, 28, 66, 73, 77, 99, 102, 135, 137,146, 150, 216

H

Hariti 184, 256, 275, 280, 290 Hayagriva 131, 261, 280, 287, 300 homa rite (see also sampata-homa rite) 115, 117, 118, 119,120, 126, 140, 144, 151,152, 153, 154, 178, 181, 182,183,184, 185, 186, 187, 188, 200, 214, 216, 217, 218, 221, 222, 223, 225, 227, 229, 233, 235, 237-40, 253, 255, 256, 257, 259, 261-2, 263, 269, 273, 275, 277, 279, 280, 281-4, 287, 288, 300, 301, 302, 307, 308, 309, 310, 318, 319, 324 Horiuchi Kanjin 15, 106 I

India 5, 7, 123, 319 Indra 286, 287

Indus River 144

Isana 287, 291, 295 J

Jambudvipa 10, 20 Japanese 5, 6, 7, 8, 114, 115, 117, 121,311,312,314, 316,317, 318, 319, 320, 321, 322, 324, 323

Jata 299

Jaya 182

K

kalasa 260, 276, 289, 307 Kalika 299

Kapilavastu 143, 313 karma 47, 48, 63, 70, 94, 147,188, 210, 216

karma-mudrä. See mudrä, karmamudra karma-wx/ra (see also action-vajra) 47, 48, 55, 81, 82, 90, 91, 95 Karmavajri 13, 87 käsäya 260

Katä 131,204

Katamkatä 131, 204 Kilikila 201, 203, 237, 260, 300 Klliklli (see also Kilikila) 237, 238, 276, 288, 322 kimnara( ) 155, 174 knowledge-satfua 20, 86 knowledge-oajra 26, 32 j Kongöchö-daikyöö-kyö shiki 8 Kongöchö-daikyöo-kyö sho 7 Kongöchö-kyö. See Adamantine Pinnacle Sutra

Kriyä Tantras 113 krodha (see also mahäkrodha) 77, 201, 203, 276, 281, 302 krodharäja 199, 200, 201 Krodhavajra 206, 319 ksatriya(s) 183

Ksitigarbha 182

Kubera 261

Kulisäsanä 288

Kulisäsani 187, 255, 300, 319 Kumäri 269

kumbhända(s) 155, 187 Kundalin (see also Amrtakundalin) 115, 116, 125, 129,132, 206, 237, 256, 257, 261, 274, 276, 281, 285, 292, 308 kundikä 260, 290, 291 Kunjara 286

Kurungini 269

Kusinagari 143

337

Index

Kutagirika 256, 290

L

LaksmI 254, 289, 301 laymen, laywomen (see also upäsakas; upäsikäs) 144, 150, 226, 324

Lokesvara (see also Vajradharma) 66

Lokesvararäja 13, 25, 54, 57, 60 Lotus Family (see also Avalokitesvara Family) 116, 120, 129, 130, 131, 132,133, 152, 155, 162, 165,172, 173, 174, 184, 192, 200, 201, 202, 204, 211, 212, 219, 243, 244, 254, 259, 261, 269, 270, 280, 281, 288, 289, 308, 311, 312, 314, 315, 320, 321

Lumbini 313

M

Mahäbala 281

Mahäkäla 169

mahäkrodha(s) 116, 132, 187, 299, 300, 311, 316, 322 Mahämari 187, 319

Mahäprajnäpäramitä-sütra 306 Mahärosana 299, 300, 302 Mahäsattva(s) (see also Great Sattva) 24, 69

Mahäsri 276,281,300

Mahästhämapräpta 184, 255, 286 Mahäteja (see also Vajrateja) 34, 35, 66

Mahävairocana 9, 10, 20, 103 Mahayana. See Great Vehicle Mahesvara 276, 287, 288, 301 mahoraga(s) 155, 174, 288 Maitreya 182

338

Mämaki 131, 151, 152, 204, 261, 262, 269, 276, 281, 288, 300, 316, 323

mandala(s) (see also Dharma Mandala; Great Consecration Mandala; Great Mandala; Samaya Mandala; Vajradhätu Mandala; Vidyäräja Mandala) 10, 11, 12, 26, 47, 56, 57, 58, 62, 64, 65, 68, 69, 70, 73, 74, 75, 78, 79, 85, 93, 101, 102, 103, 104, 105, 115, 119, 120, 125, 127, 130,135, 139, 140, 144, 145, 150,178, 185, 216, 217, 229, 239, 253-7, 260-1, 270, 273, 274-5, 276, 277, 279-80, 280-1, 283, 284-92, 294, 295, 299, 300-1, 303, 307-8, 309, 310, 311, 313, 322, 323

dharma-mandala 103, 313 mahä-mandala 10, 103, 313 samaya-mandala 103, 313 mani-gem(s) 21, 25, 26, 34, 37, 59, 60, 61, 62, 63, 64, 65, 211, 231 Manjusri (see also Vajratiksna) 19, 40, 41, 67, 286

mantra(s) 11, 12, 14, 23, 24, 45, 64, 74, 75, 76, 77, 78, 81, 82, 98, 99, 100, 105, 106, 115, 116, 117, 118-9, 121,125, 126, 129-34, 135, 136, 137, 138, 139, 140, 141,143,145, 146, 147,148, 149, 150, 151, 152, 153, 155, 156, 158,161, 163, 165, 166, 167,170,175, 176, 177, 178, 179, 183,184, 185, 187, 188, 192,193, 194, 195, 196, 197, 198, 199-207, 210-20, 221-2, 223, 225, 226,

227, 229-31, 233, 235, 237, 238, 239, 240, 241, 243, 249, 253, 254, 255, 256, 257, 259, 260, 261, 262, 263, 273, 274, 276, 277, 287, 280, 282, 283, 284, 285, 286, 288, 289, 290, 292, 293, 301, 302, 305, 307, 308, 309, 311, 312, 313, 314, 315, 316, 319, 320, 321, 322, 323, 324

[heart-]mantra 26, 28, 30, 31, 32, 34, 36, 37, 39, 40, 42, 43, 47, 49, 50, 52, 64, 70, 75, 77, 78, 79, 80, 81, 83, 84, 86, 97, 98, 99, 100, 101, 129, 149, 152,197, 201, 202, 205, 206, 239, 249, 254, 255, 256, 276, 285, 289, 293, 296, 308, 311, 312, 314, 323

Susiddhi mantra 202, 205 mantra-consort 169, 171, 173, 182, 311

mantra-lord 169, 182, 188, 196, 197, 202, 206, 212, 213, 217, 218, 223, 225, 226, 229, 230, 233, 237, 256, 276, 293, 300, 308, 311

mära(s) 21, 50

Mär (see also Vajraräga) 20, 27, 30, 31, 50, 66, 67 Märakäma (see also Vajraräga) 66

Märapramardin (see also Vajrayaksa) 67

mätarah (see also Seven Mätarah) 286

monk(s) (see also bhiksu) 6, 115, 144,150, 226, 260, 280, 289, 324

mother. See family, of deities, mother of

Index

Mount Sumeru 10, 25 Mrgadäva. See Särnäth mudgara 290, 300

mudrä(s) (see also seal, hand-seal) 19, 105,145, 196, 198, 200, 285

dharma-mudrä 11, 92 karma-mudrä 11, 94 mahä-mudrä 11, 84, 104 samaya-mudrä 11, 88 mudrä-jnäna (see also seal-knowledge) 10, 79

Mürdhataka 290

N

näga(s) (see also Eight Näga Kings) 144,155,174, 182, 187, 255, 274, 280, 287, 288, 291, 295

Nairanjanä River 143, 313 Nairrti 286, 291, 295 Nanda 182,255,280,287 Nandimukha 299

Nasu Seiryü 8

Nisumbha 132

Nityapritipramuditendriya (see also Vajrahäsa) 37, 38 non-Buddhist(s) 145, 146, 153 nun(s) (see also bhiksuni) 144, 150, 226, 324

o

Oxus River 144

P

Padaniksepa 281

Pändaraväsini 130, 152, 261, 281, 287, 301, 316

päramitä(s) 50, 103, 209 däna-päramitä 37

Paranirmitavasavartin 286 339

Index

Paranirmitavasavartin Heaven 143

paustika rite 116, 117, 130, 131, 133, 134, 144, 155, 157, 162, 166, 169, 170, 171, 173, 174, 175, 176, 177, 181, 183-4, 188, 189, 193, 195, 206, 207, 212, 239, 255, 256, 265, 266, 307, 310, 312

Pingala 299

pisäca(s) 155, 185 praisika 191, 317 praisyas 187, 317 Prajnä 182

Prajnäpäramitä 182 Prajnäpüramitä-sütra 216 Prämodyaräja (see also Vajrasädhu) 31, 32, 66 pratyekabuddha(s) 155, 182, 191, 192

Pravesa (see also Vajrapäsa) 62 Pritiprämodya (see also Vajrahäsa) 66 Prthivi 287

pütana(s) 286

R

räksasa(s) 21, 155, 185, 187, 188, 286, 291

Rasmimälin 288

Ratnaketu (see also Vajraketu) 36, 37, 66

Ratnapäramitä 54

Ratnasambhava 13, 25, 54, 57, 59, 69, 94, 96

Ratnavajr! 13, 86 Rin-chen bzang-po 6 Rudra 255, 289, 308 s

Sahacittotpädadharmacakrapravartin (see also Sahacittotpäditadharmacakrapravartin; Vajrahetu) 20

Sahacittotpäditadharmacakrapravartin 42, 43 Sakra 183,290,291,294 Säkyamitra 6, 103 Säkyamuni 10, 25, 103-4, 306, 313

sälabhanjikä 191, 319 samädhi(s) (see also Vajrasattvasamädhi) 9, 10, 22, 23, 26, 27, 29, 30, 31, 32, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 60, 61, 62, 63, 64, 65, 68, 77, 103, 104 Samantabhadra (see also Vajrasattva) 22, 24, 26, 27, 28, 64, 65, 100, 182

samaya(s) (see also seal, samaya seal) 11,19, 21, 25, 29, 31, 32, 34, 35, 37, 38, 40, 41, 43, 44, 48, 50, 51, 52, 53, 61, 62, 63, 70, 73, 76, 89, 102, 103 Samaya Mandala 9

sambhoga-käya 23, 103 sambodhi 20, 65

sampäta-homa (see also homa rite) 120, 281-4

samyaksambuddha 25 Sangha (see also Three Jewels) 106, 150, 207, 208, 209, 306, 324

Sankhin 288

Sanskrit 5, 6, 7, 9, 11, 14, 15, 103, 104, 105,106, 113, 114, 115, 121, 122,311,316,318,319, 321, 322, 323, 324, 325 Sadbhuja 261,276,281 340

santïka rite 116, 117, 126, 130, 131, 132,133, 134, 144,155, 157, 158, 162, 166,169,170, 171, 172, 173, 174,175, 176, 177, 179, 181-2, 187, 188, 189, 193, 195,198, 205, 206, 207, 212, 225, 238, 239, 255, 256, 265, 266, 300, 307, 309, 310, 312

Sarasvati 311

sarìra 144, 189, 217 Särnäth 313

Sarva 22

Sarvamandalasämänyavidhiguhyatantra 113 Sarvamära(bala)pramardin (see also Vajrayaksa) 20, 50, 51 Sarvanlvaranaviskambhin 182 Sarvapäramitä 55

Sarvärthasiddhi (see also Vajradhatu) 10, 23, 24, 103-4 Sarväsäparipüraka 281, 300 Sarvatathägatamahäyänäbhisamaya 9 Sarvatathägatamusti (see also Vajrasandhi) 51, 52, 53 Sarvatathägatatattvasamgraha 5-12, 103, 104, 113

Sarvatathägatavajrakarman 48 Sarvatathägatavisvakarman (see also Vajrakarma) 48

Satäksi 187

sattva 21, 22, 27, 59, 66, 86, 98, 100

sattva-vajra 24, 25, 54, 70, 90 Sattvavajrî 86

seal(s) 11, 19, 21, 52, 53, 54, 55, 56, 61, 62, 63, 68, 70, 78, 83, 84-97, 98, 99, 100, 101, 102, 106, 151,201,206,211,212, 220, 237, 274, 293, 305, 315 Index

dharma seal(s) (see also mudra, dharma-mudra) 11, 57, 92-4 gem seal(s) 57, 87

great seal (see also mudra, maha-mudra) 11, 22, 68, 84-8

hand-seal(s) (see also mudra) 145, 150, 200, 238, 294, 315 karma seal(s) (see also mudra, karma-mudra) 11, 70, 94-7, 105, 106

samaya seal(s) (see also mudra, samaya-mudra) 11, 70, 88— 92, 97, 105,106, 305 sattva-vajri seal 75, 76, 77, 89, 90, 101, 105

seal-binding 52, 53, 97-9 seal-knowledge (see also mudrajhana) 10, 79, 80, 81, 82, 83, 84-97

Seven Auspicious Ones 184 Seven Matarah 301

Seven Srividyas 287

Seven Taras 287

Shingon sect 8

Siddhartha 10, 184, 255, 286 siddhi(s) 10, 27, 28, 29, 31, 32, 34, 35, 37, 43, 44, 48, 51, 52, 53, 73, 74, 77, 78, 79, 80, 81, 82, 93, 95, 98, 99,105,106, 115, 117, 119, 135, 136, 137,140, 143, 144,147, 148, 153, 154, 162, 174, 181,191-4, 195, 197, 204, 205, 209, 213, 217, 218, 220, 222, 223, 226, 230-1, 237, 243, 244, 252, 253, 257, 265, 266, 273, 289, 290, 293, 296, 306, 313

siddhi-knowledge 79-82 341

Index

Sita River 144

Sitatapatrosnisa 279 Siva 132, 204, 312 Sivavaha 132

Six Great Vidyarajas 287 Sixteen Bodhisattvas 9, 13,103, 104

Sole Victor over Violence and Wrath 197,205,319 Soshitsujikara-kyo ryakusho 115 Sphota 62

Sraddhakaravarma 6 sravaka(s) 155

Sri 172

Sridevl. See Seven Auspicious Ones

Sri Lanka 7

Srnkhala 299

stupa(s) (see also Eight Great Stupas) 144, 189, 215, 217, 306-7

Subahu 299

Subahupariprccha-nama-tantra 113

Subhakarasimha 114, 115, 121, 122

Subhuti 254, 280, 286 Sumbha 131, 132, 260, 281, 288, 312

Sunda 255,288

Superior Wisdom 288 Supravartana 67

Susiddhikara 288, 293, 299, 300 Susiddhikarasadhanasamgraha 115, 320

Susiddhikara-sutra 5, 113-22, 129, 311, 313, 322, 323 Sveta 281,301

342

T

tantra(s) 5, 9, 113, 311 Tantric Buddhism 5, 6, 7, 10, 113, 116,121

Tara (see also Seven Taras) 255, 261, 281, 301

Tathagata(s) (see also Tathagata family) 14, 19, 20, 22, 25, 27, 29, 30, 33, 35, 36, 37, 39, 41, 42, 44, 47, 49, 50, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 70, 78, 89, 90, 92, 99, 103, 200, 289

Tathagatadamstra 254, 286, 301 Tathagata family (see also Buddha Family) 89

Tathagatalocana 301 Tathagatamaitri 182 Tathagatasakti 254, 261, 279, 286, 301

Tathagatorna 182, 279 Teacher (see also Adamantine Teacher) 6, 10, 70, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 88, 101, 117-118,125, 135, 139

Tejani 282

Tejorasi 182, 261, 276, 279 Tendai sect 7, 113, 115 thirty-seven deities 10, 11, 12, 104 Thirty-three Gods 155 three families (see also Buddha Family; family, of deities; Lotus Family; Vajra Family) 116, 120, 129, 130, 132, 144, 155, 156, 157, 158, 162, 165, 166, 169, 171, 172, 174, 179, 1181, 91, 196, 197, 200, 203, 205, 207, 211, 239, 243, 256,

257, 260, 261, 262, 270, 275, 276, 289, 290, 300, 304, 302, 308, 311, 313, 315, 320 Three Jewels 118,129,131, 132, 136, 137,144,145, 148, 150, 181, 187, 203, 204, 208, 209, 210, 211, 212, 219, 226, 303 Tibet 5, 113, 325

Tibetan 6, 7,104, 106, 113, 114, 115, 117,118,120, 311, 312, 313,314,315,316,317,318, 319, 320, 321, 322, 323, 324 Trinetra 281

U

Ucchusma 206, 302, 321 udana 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65 Ugracandaparakrama 319 Uma 22

upadhyaya 136,153

Upananda 182, 255, 280, 287 upasakas, upasikas (see also laymen, laywomen) 150

Upasunda 255,288

usnlsa 311, 318

Usnlsacakravartin 279, 301 Uttara-tantra 6, 7

Uttarottara-tantra 6, 7 V

Vairocana 10, 13, 19, 26, 27, 28, 30, 31, 33, 34, 35, 36, 37, 38, 39, 41, 42, 44, 47, 48, 49, 50, 52, 54, 55, 56, 57, 58, 59, 60, 61, 64, 65, 69, 103, 105 Index

Vairocanabhisambodhi-sutra 5, 6, 113

Vaisravana 287, 288, 289, 291, 295, 308

vajra(s) 14, 19, 20, 21, 24, 25, 26, 27, 28, 32, 43, 47, 53, 54, 56, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 76, 77, 78, 79, 80, 81, 82, 83, 85, 86, 87, 89, 91, 94, 97, 98, 99, 101, 117, 146, 148, 149, 151, 186, 201, 203, 206, 241, 244, 254, 255, 260, 261, 271, 274, 285, 286, 287, 289, 290, 303

Vajra 288

Vajrabhairavanetra 281 Vajrabhasa (see also Avaea; Vajravaca) 13 Vajrabhima 300

Vajrabodhi 6, 7

Vajrabuddhi (see also Vajratlksna) 41, 67 Vajracakra 87

Vajracanda (see also Vajrayaksa) 51, 67

Vajracapa (see also Vajraraga) 66 Vajradanda 255, 281, 288 Vajradhanu (see also Vajraraga) 31

Vajradhara 30, 31, 33, 36, 37, 39, 41, 42, 47, 50, 52, 53, 54, 55, 57, 58, 59, 60, 61, 62, 63, 65, 67, 68, 69, 78, 82, 90,105, 115, 116, 118, 125, 129, 137, 162, 207, 281, 289

Vajradhara-Mother. See Mamaki Vajradharma (see also Avalokitesvara; Lokesvara; Vajranetra) 13, 66, 75, 87, 91, 96, 100, 103

343

Index

Vajradhatu 24, 25, 103-104 vajradhätu (see also Adamantine Realm) 10,103, 1044 Vajradhätu-mahä-mandala (see also Vajradhätu Mandala) 11, 12

Vajradhätu Mandala (see also Great Mandala) 103, 104 Vajradhüpä 14, 59, 88 Vajra Family 116, 120, 129, 130, 131, 132, 133,151,152,155, 156, 157, 162,165, 172,173, 174, 175, 192, 201, 202, 204, 210, 211, 212, 219, 243, 244, 255, 260, 261, 269, 270, 281, 288-9, 301, 308, 311, 312, 314, 315, 316, 319, 320, 321 Vajragandhä 14, 61, 88 Vajragarbha (see also Vajraratna) 34, 66, 69

Vajragitä 14, 57, 88 Vajraharsa (see also Vajrasädhu) 32, 66

Vajrahäsa (see also Nityapritipramuditendriya; Pritiprämodya; Vajrapriti) 13, 37, 66, 87, 91 Vajrahetu (see also Sahacittotpäditadharmacakrapravartin; Supravartana; Vajramanda) 13, 67

Vajrakarma (see also Sarvatathägatavisvakarman; Vajravisva) 13, 67, 75, 87, 91, 100, 103

Vajräkarsa (see also Vajraräja) 29, 66, 87

Vajraketu (see also Ratnaketu; Vajrayasti) 13, 66, 87 Vajrakilikila 299

Vajrakrodha 299, 300, 319 Vajraläsyä 14, 56, 87 344

Vajrälokä 14, 60, 88 Vajramälä 14, 57, 88 Vajramanda (see also Vajrahetu) 43, 67

Vajramati 300

Vajramitra (see also Vajraraksa) 50

Vajramudgara 288, 300 Vajramusti (see also Vajrasandhi) 19, 53, 67, 106, 255, 260, 281, 288, 299, 300

Vajränala 300

Vajranetra (see also Vajradharma) 40, 66, 69, 81

Vajränkusa 14, 61, 88, 260 Vajränkusl 187, 276, 281, 288, 299, 300

Vajranrtyä 14, 58, 88 Vajrapäni (see also Samantabhadra) 19, 28, 34, 44, 49, 65, 76, 129,131, 132, 149, 187, 203, 210, 219, 255, 276, 303 Vajräparäjita 281

Vajrapäramitä 53

Vajrapäsa 14, 62, 88 Vajraprabha (see also Vajrateja) 35, 66

Vajrapriti (see also Vajrahäsa) 38, 66

Vajrapuspä 14, 59, 88 Vajraräga (see also Mära; Märakäma; Vajracäpa; Vajradhanu) 13, 30, 66, 87, 91 Vajraräja (see also Amogharäja; Vajräkarsa) 13, 65 Vajraraksa (see also Duryodhana; Duryodhanavirya; Vajramitra; Vajravirya) 13, 67 Vajraratna (see also Akäsagarbha; Vajragarbha) 13, 66, 75, 89, 100, 103

Vajrasädhu (see also Prämodyaräja; Vajraharsa) 13, 66, 87 Vajrasandhi (see also Sarvatathägatamusti; Vajramusti) 13, 52, 67

Vajrasattva (see also Samantabhadra; Vajrapäni) 13, 56, 65, 68, 70, 74, 76, 77, 78, 79, 82, 85, 86, 87, 89, 94, 96, 99, 100, 101, 103,105

Vajrasattva-samad/u 26, 27, 29, 30, 31, 33, 35, 36, 38, 39, 41, 42, 44, 47, 48, 50, 52 Vajrasekhara-mahäguhyayogatantra 9 Vajrasekhara-sUtra. See Adamantine Pinnacle Sutra

Vajrasena 299

Vajrasphota 14, 63, 88 Vajrasrnkhala 288, 300 Vajrateja (see also Mahäteja; Vajraprabha; Vimalamahäteja) 13, 66, 87, 96 Vajratiksna (see also Manjusri; Vajrabuddhi) 13, 66, 87 Vajraväca (see also Vajrabhäsa) 45, 67

Vajrävesa 14, 63, 88 Vajravidärana 302

Vajravirya (see also Vajraraksa) 67

Vajravisva (see also Vajrakarma) 48, 67, 69

Vajrayaksa (see also Märapramardin; Sarvamara(bala)pramardin; Vajracanda) 13, 67, 87 Vajrayasti (see also Vajraketu) 37, 66

Varabodhi 115

Varuna 286, 291, 295 vasikarana rite 307 Index

Väyu 287, 291, 295 Vedas 271

vetäla 169, 191, 246, 284 vidyäls) 100, 105, 214, 254, 255, 256, 261, 269, 270, 273, 277, 279, 282, 287, 288, 289, 293, 296, 305, 311, 322, 323 heart-vidya 256, 262, 270, 280 vidyädhara(s) 79, 81, 98, 105, 129, 156, 170, 184,187, 191, 208 vidyä-lord 230, 237, 311 vidyäräja(s) 116, 125, 129, 130, 131, 136, 139, 145, 151, 154, 162, 196, 202, 206, 207, 210, 212, 225, 233, 256, 276, 281, 285, 288, 290, 293, 296, 301, 305, 308, 309, 311, 320 Vidyäräja Mandala 253, 289, 322-3

vidyäräjnii s) 136, 162, 196, 197, 289, 293, 308, 311 Vijaya 182, 299

Vijayosnlsa 131, 280 Vikatä 131,204

Vimalagata 288

Vimalamähateja (see also Vajrateja) 35

vinäyaka(s) 146, 148, 151, 152, 255, 290, 314

Visnu 22

visvakarmatä 25, 26 vow(s) 67, 103, 118, 138, 150,196, 197, 199, 210, 230, 279, 289 Y

yaksa(s) 21, 129, 131, 132, 149, 155, 165, 169,172, 173,174, 176, 184, 191, 210, 219, 274, 287, 295, 303

Yama 286, 291, 295 Yasovati 287, 300

345