The Origin of Ttirii Tantra

Jo Nang Taranatha
 3

The Origin of Tara Tantra

(Tibetan: SGROL MA'I RGYUD KYI BYUNG KHUNG

GSAL BAR BYED PA'I LO RGYUS GSER GYI
PHRENG BA ZHES BYA BA)

by
Jo Nang Taranatha

Translated and edited by

David Templeman

LIBRARY OF TIBETAN WORKS AND ARCHIVES

 Copyright ©1981: Library of Tibetan Works & Archives

First Published in 1981

Revised edition 1995

ALL RIGHTS RESERVED

No pa rt of this publicati on may be reproduced, stored in a re­

trieva] system, or transmitted in any form or by any means, el c ­
tronic, mechanical . photo-copying, recording or otherwise, w ithout
the prior permission of the publisher.

11
ISBN: 81-85102-14-7

Published by the Library of Tibetan Works & Archives, Dharamsala,

Dist. Kangra, H.P.176215 India, and p rinted at Indraprastha Press
(CBT), Nehru House, New Delhi-110002
 PUBLISHER'S NOTE

We are happy to publish the Origin of Tara Tantra by Jo Nang

Tarana tha as translated and edited by David Templeman.
This is followed by Taranatha's bKa-babs-bdun-ldan which
was done by Mr. Templeman. Tarana tha's biography of his In­
d ian Gu ru, Buddhaguptanatha and a second biography of
Kreyi:iaca rya (the lineal primogenitor of Taranatha) by Taranatha's
predecessor-but-one, the Mustang scholar, Kun dga' grol mchog.
We hope readers interested in the female deity Tara and the
famed 16th century teacher Tarana tha wiJI find these works use­
ful.

Gyatsho Tshering
Director

Jan . 1996
 CONTENTS

1. Transla tor's Introduction vu

2. Translation o f sgrol ma'i rgyud kyi byung khung gsal

bar byed pa'i lo rgyus gser gyi phreng ba zhes bya ba 1
3. Notes 31
4. Appendix: Homage to the 21 Forms of Tara 63
5. Index 66
6. Bibliography 84
7. Tibetan Text 89
 TRANSLATOR'S INTRODUCTION

The great Tibetan historian Taranatha (Tib. kn dga' snying po) was
born in 1575 AD and studied at the monastery of jo mo nang, seat
of the jo nang sect, situated about 40 miles north of the monastery
of sa skya in the gtsang district of Tibet. During his time in gtsang
(approx. 1575-mid 1 7th century) Taranatha rebuilt the temples of
dga' ldang phung tshogs gling and the jo mo nang itsel f,1 and in
the later period of his life he went to Mongolia, where he died. He
is believed to have been reborn in the person of the Lama Reincar­
nate of Urga (Mongolia) known as Jetsun Dampa (Tib . rje b tsun
dam pa) .2 Prof. Tucci records that according to legend Taranatha' s
mortal remains are said to be enshrined at dsing ji (Tib . rdzing
phyi) about 65 miles east of Lhasa .3
At the time of Taranatha's life in gtsang the jo nang pa were
regarded as a mildly unorthodox sect, and many savants consid­
ered them to be an aberrant sub-sect of the bka' brgyud pa .
Tarana tha was in fact the last famous person to emerge from the jo
nang sect for, soon a fter his death, the 5th Dalai Lama, ngag dbang
blo bzang rgya mtsho {1617-1 682), dosed all their monasteries and
later converted them to dge lugs pa institutions. This intolerance
probably stemmed from two main causes, one metaphysical, the
other politica l . The jo nang pas held a view of voidness (Tib. stong
pa nyid) which was defensible in debate but largely friendless and
tolerated outside the sect itself as an anachronism. The most emi­
nent jo nang pa, dol bu pa ses rah rgyal mtshan ( 1292-1 361 ), the
founder of the sect, held that not only was there an 'ordinary'
voidness wherein phenomena were viewed as being empty of any
sel f-nature, but that there was 'another voidness' (Tib. gzhan stong),
" ... an absolute which is established in reality and is void of a l l
heterogenous relative and phenomenal factors ... ":' The jo nang
pas seem to have viewed this 'other voidness' as an absolu te in
itself and this drew dangerously close to certain of the Tirthika
(heretical) views of India . It would appear tha t the 5th Dalai Lama
was particularly sensitive to such 'heresy' (if inde d the reason for
the closure was theological), for the great reformer Tsong kha pa
(1 357-1 419), founder of the dge lugs school, had stud ied under the
renowned jo nang teacher bo dong phyogs las rnam rgyal (1 306-
 Vlll

1386), and be ing well aware of the sect's cone pt of gzhan stong
made no speci fic refutat ion of it.
The wrath of politica l reaction is .more obvious and hence a
m.ore likely cause of closure. The 5th DaJai Lama oppos d the jo
nang support for the ruler of gtsang dis_trict, kar ma bstan skyong,
who resisted th e dge Jugs pa conversions in his district and a mong
his a llies, the Chogthu Monge.ls of Kokonor in Tibet's north-east .
As the 5th Dalai Lama's a l liance with other Mongols (Qoshot,
Dzungar, Torg ut etc.) was un asy, kar ma bstan skyong's opposi­
tion to conversions was a sore point with the ruler. His d ath at the
hands of Gusri Khan, a Qoshot Mongol, in 1 642 left the jo nang sect
without patron /protectors and they cou ld not oppose the c1osure.
Taranatha 's studies ranged over history, Ka l aca kra and
commentaria1 works. It can b conjectu red from th fragmentary
style of this work that Tarana tha is in fact stringing together
various episodes heard from other sources, probably the .main one
being his prime Indian teacher Buddhaguptanatha, who was well
travelled and a mine of stories. Whole eras seem to be glossed over
with short shrift and yet the thread of the di ffusion of Tara's
Tantra remains as the discernible core despite the gaps. Most of
the locations mentioned, a l though often vague in present-d ay
geography, seem to fit in wi th the picture of the spread of Bud­
dhism that we know a l ready. However, fro� his charming d e­
scriptions of the marvel lous world outside Tibet, fil1ed with
village-devouring snakes and iron-nosed fish etc, it is clear that
Taranatha never left the land of snows (except for his Mongolian
sojourn) and if he had, the refreshing credulousness of his ac­
counts would have suffered. Furthermore, had he gone to India
(the perfect land to Tibetans-Tib. 'phags pa'i yul) he would have
been disillusioned by the ever-shrinking a rc of Buddhism, for in
many of his works his descriptions of the constant spread of the
doctrine are coloured by pious wish rather than by fact.
From the many Tibetans who actua lly visited India and subse­
quently wrot� of their experiences, few examples are a va ilable of
the legends heard and the re1igious and politica l climate. Perhaps
the most accurate and interesting, certa inly the most readable, is
that of chag lo tsa ba who visited India from 1 234-1 236.5 It is of
interest to note that some of his le ends of holy images and sacred
spots a re also mentioned by Tarana tha who reta ins their basic
accuracy to a great degree. We cannot of course rule out the
biography of chag lo tsa ba as one of Ta ranatha 's prime sourc s for
tha t period .
 •

IX

Taranatha's accounts of swift conversions to Buddhism (often

) coerced), the defeat of heretics and the details of siddhas' l ives
make for interesting reading as a background to India of the 7th to
12th centuries AD for the general reader, but it is in the accuracy of
the sidd has' lineag sand details of the ministry that the work has
its prime importance.
The work itself is similar in styl to the so-caJled bka' babs bdwz
ldm z r. of Taranatha, writt n in 1600, inasmuch as it is largely anec­
d otal and deal with th lives of siddhas. The major difference,
how ver, is that the iddhas in th present work are renowned as
Tara worshipp rs and passed on her Upadesas, revelations and
her Tantra .
Despite Ta rana tha's reliance on legend, etc, the work has
abou t it a strong feeling of historic time, and proves to be fairly
satisfactory as an aid to the study of Indian religious history in the
period, as well as giving a background to the masters of the
Tibetan siddhas who grew from India's rich tantric soil .
Taranatha's major historic work, the rgt;n gar chos 'byung7
(written in 1608), a monument to his scholarship, bears ou t most of
what he wrote four years earJier in this particular text. Taranatha's
optimistic view of the spread of Buddhism, especially in the rgya
gar chos 'byimg, was tinted with religious myopia. Buddhism's
decline (nearly 400 y .ars old in 1608) was past history. The opti­
mism of the last few chapters was baseless. But then, as Debiprasad
Chattopadhyaya observes in the p re face to the Chimp a /
Chattopadhyaya translation o f the above-mentioned text: " ... his­
toriography for the Buddhists had always been an important mode
of propagating their creed," (p . VII). It is in this light that we must
interpret the present work.
•
 TRANSLATION

OMSVA STI!1
Adoration to the Guru!2
"The Golden Rosary", being an account which clearly shows
the origins of the Tantra3 of Tara.
Homage to th Lama!"
Homage to all things which from their beginnings are
incomprehensively non-diverse!5
Homage to the AH-pervading Ones, chiefly the Great Com­
passionate One!i;
Homage to the complete liberation of all beings!
Homage to Thee, 0 Tara, who became the mother of the
Victorious One!7

Herein at the start of the account of Tara's Tantra, if one were

to t II of its various historical accounts (one would say):
Long ago, in an age b fore which there was nothing else,
the Yictoriou One, the Tathagata8 Dundubhisvara9 came into
existence and was known as Light of Various Worlds. The
/
5 Princess 'Moon of Wisdom'HI had the highest respect for his
teaching, and for 10 million and 1 00,000 years she made offer­
ings to this Enlightened On , his attendant Sravakas11 and to
count! member of the Satigha12 of Bodhisattvas.13 The of­
fering she prepared each day were in value comparable to all
the pr cious thing which fill d a distance of 12 yojanas14 in
each of the 10 directions, leaving no intermediate spaces un­

fi l I d. ina11y, after all this she awoke to the first concepts of

Bodhi-Mind.15 At that time some monks said to her, "It is as a
result f thes , your roots of virtuous actions, that you have
c me int being in thi female form. If you pray that your
6 d ed accord with the teachings, th n indeed on that account
you will change your form to that of a man,16 as is befitting."
After much di cour e she finally replied, "Jn -this lif there is
n such distinction as '1nale' and 'female'_, n ith r of 'self­
id ntity', c 'per on' n r any perception (of such), and there-
f re c ttC1chment to id a f 'mal ' and 'female' i quit
worth) . Weak-mind d w rldling are always deluded by
 2

this." And so she vowed, " There are many who wish to gain
enlightenment in a man's form, and there are but few who
wish to work for the welfare of sentient beings in a female
form. There fore may I, in a female body, work for the welfare
of beings right until Sal"f\sara17 has been emptied ."
Then she remained in the palace for 10 million and 100,000
years in a state of meditation, wisely applying her mind to the
five sensual pleasures. As a result of this she gained success in
the realisation that dharmas are non-originating1� and also
7 perfected the meditation known as 'saving all sentient beings',
by the power of which, every morning she released 10 million
and 100,000 beings from (the bondage of) their worldly minds.
As long as a1l of them were not fully instructed in this stead­
fast course, she would take no nourishment at all. This same
policy was followed each evening when she set a like number
of beings on the same path. Then her former name was changed
and she became known as the Saviouress.19 Then the Tathagatha .
Dundubhisvara prophesied, "As long as you can possibly
cont i nue manifesting such supreme Bodhi, you will be exclu­
sively know n as 'Goddess Tara'. "
Then in the aeon of Vibuddha known as 'very vast',20 she
vowed in th presence of the Tathagata Amoghasiddhi21 to
preserve and defend from a1l harm all the sentient beings in
8 the profound vastness of the 10 directions. Seated in the equa­
nimity of the meditation known as 'completely subduing all
demons' daily, for 95 aeons, she established the minds of one
billion and 10,000 million beings in deep meditation. Each
night, too, in her capacity as Mistress of Kamadeva's Realm22
she vanquished 10 million and 100,000 demons. Thus she
became garlanded with the names of 'Saviouress', 'Mainstay',
'Swift One' and 'Heroine' .23
In the aeon known as 'all-pervading', the monk known as
'Radiant Pure Light' was given the higher initiation of the
Rays of Great Compassion by all the Tathagatas of the 10
9 directions, and he became the Noble Avalokitesvara .24 At that
tim.e, the Tathagatas of the Five Families25 and ail the Buddhas
and Bodhisattvas also gave the initiation of the G reat Rays
through which he gained insight into the ultimate nature of
divine wisdom. From the father-mother union of the former
and latter light rays the Goddess Tara was created, and after
her birth from the heart of Avalokitesvara she worked, with
 3

atisfied thought of all the Bud dhas, to protect sentient beings

fr m the Eight and Sixteen Great Fears.26
Th n in the aeon known as 'Vastly Good', it is taught that
Ta ra gave instructions at the stage known as 'Immovable
Encouragement'.
10 Then in the aeon called Asangka,2M when all the Tathagatas
of the 10 directions27 had consecrated her, she became the
Mother who produces all the Buddhas. All that happened a
beginningless time ago.
Then in this very aeon at the Potala Mountain,211 countless
Buddhas, Bodhisattvas, Gods, Nagas,29 Yak�as30 and others
gathered, and there in that limitless centre (axis mundi), Arya
Avalokitesvara intoned Tara's Tantra and Mantra31 10 million
times. In Satyayuga32 it is said that the same thing was done (in
the way described above) for the welfare of the six classes of
sentient beings.33 In Tretayuga3" 600,000 (such verses) arose
when the Tantra had disappeared. In Dvaparayuga,35 further­
m.ore, another 12,000 arose when these too had disappeared .
Then in Kaliyuga36a thousand Tara verses, all in one convoca-
1 1 tion, came into being. About that time, my Guru has said, "In
Satyayuga and in the other ages there was no book of the Tara
Tantra a t a l l . However, they were extant in the lands of the /
Gods and Vidyadharas37 and they are aimed at the increased
welfa re of all other sentient beings." However, so that there
appears to be no contradiction in sayirig that there might well
have been d isciples of the mantra path at that time, it is
entirely possible that there were books extant a t that time too.
We should not stick to only one extreme or the other. These
tantras were taught by our very own Teacher (Buddha
Sakyamuni) since it is taught in the explanatory tantra named
'The J?akini3 Secret Essence', first u ttered at the peak of the
Potala Mountain by the Lion of the S akyas."39
12 This then is the essence of the legend i tself, I heard from
my own Guru . After this very teacher S akyamuni Buddha
taught about the Enlightenment itself to all sentient creatures,
and while abiding in the Heart of Bodhi, he filled all the
demon haunts with light rays emanating from the space be­
tween his eyebrows. At another time when the demon hosts
were approaching, Tara laughed eight times and, tumbling
them to the ground, made them unconscious, so it is said .
Then, changing himself into Krodhacala,40 S akyamuni Bud-
 4

dha fettered all the demons with bonds of meditation and was
completely victorious over them. Again, in a state of Bodhi,
Tara saw the Fully Enlightened One and the Tathagata
Ak�obhya41 become identical, and she paid them homage and
he intoned to her the grand Tantras. Accordingly he preached
13 about the Mandala42 of the Six Jina Families to ensure that
whatever had b�
en said about the Tantras would not be erased,
and wishing to demonstrate this to the six classes of sentient
beings, went to the Potala Mountain together with a gathering
of Buddhas and Bodhisattvas. There, a countless number of
Gods, Nagas, Yak�as and Gandharvas etc:n were empowered,
as well as innumerable sentient beings. Having preached about
the Mantrayana,.. he also established all of them in states of
Siddhi."5
Finally the Tantras were handed to Vajrapfu:li"6 who se­
creted them in the abodes of Vaisravat:la"7 and the Vidyadharas
so that (thereafter) they would not disappear from the world
of humans. To further ensure this, Vajrapai:ii transformed
himself into King IndrabhiitV8 and having written all the
1 4 Tantras up in book-form, hid them in the so-called 'Dharma
Treasury', so it is said. There, various tantric initiates"9 and
yoginis then committed them to memory.
In general the Mantrayana doctrine of the 'Six Encourage­
ments' is nowadays spoken of as being Heruka's50 doctrine.
Their order and method of application are made clear in this
particular Tantra, however.
How, then, did this unique doctrine of Tara's Tantra arise
in the world? About 300 years after the Jina had died, after the
time when the Sravakas were holding their Third Council,51
Gods, Nagas, Yak�as, Gandharvas and Ra�asas52 were seated
at their abodes when the separate volumes of the Mahayana
15 Siitra53 Collection known as the "Avatamsaka"� arrived sev­
erally from India. The self-arisen volumes spread alone and
unaided, and at that time teachers and ascetics attained stead­
fastness in the (concept of) dhannas as uncreated. As well as
this, 500 Masters of the Yogacara55 and eight Mahatmas,56
preachers of the doctrine of 'no real existence'57 and others
saw the countenances of Maftjusri,58 Avalokitesvara, Maitreya59
etc.
The texts of the three tantra groups of Kriya, Carya and
Yoga and the Anuttara method,60 as well as part of the Wis-
 5

dom Tantras, also spread and were taught to those blessed

with the good fortune of seeing the visages of Vajrasattva61
16 and Vajrapai:ii. At that time it is said that of all those who
heard the Mantrayana not even one was unable to attain
Siddhi. In the east in Bhangala, the King Haricandra together
with 1 ,000 attendants attained the Bodhi Perfection of
Yuganaddha.62 In the north the King of O<;Iivisa called Mufija
attained the state of Vidyadhara together with 1,000 atten­
dants. King Bhojadeva of Maiava in the west vanished to­
gether with 1,000 courtiers.63 In the south at Kongkuna, King
Haribhadra together with innumerable servants perfected the
Siddhi of Making Pills etc,64 and for between100 and 200 years
(as a result) more than 00,000 beings attained Siddhi. Because
1
of the constant protection accorded to this secret practice, we
do not know of other practitioners who were able to gain
Siddhi.
17 Now follow, culled from annals and stories, some ac-
counts of Noble Arya Ta.ra's mercy, perfections and her prom­
ises. They will be in the form of a discourse.
She is the Protectress from the Fear of Enemies. A K�atriya65
from the ]and of O ':iivisa awakened one day in a grove where
he had fallen asleep, and found himself surrounded by a host
of 1,000 enemy soldiers, al1 brandishing their swords at him.
He recaned having heard that Tara was the Protectress against
the 16 Fears, and as he had no other (divinity) in which to seek
refuge, he thought he would go to the Goddess as his defence.
At the same instant in which he called out her name, the Noble
Lady herself appeared before him, arriving from the skies.
18 From underneath her feet whirlwinds carried the soldiers off
in the 10 directions, and so the man was able to arrive safely in
his own country.
She is the Protectress from the Fear of Lions. A wood­
gatherer went off into the forest and there he came face to face
with a ravenous lioness who held him in her jaws and pre­
pared to eat him. His hope faded away. Terrified and scared,
he begged Tara to come to his assistance, and she suddenly
appeared bef re him, clothed in leaves. She pulled him from
th lion ss' jaws and set him down safely in the city market-
1 9 place.
She is the Protectress from the Fear of Elephants. A 1 2-
year-old girl went to the forest one day to gather flowers, and
 6

there she wa confronted by a fierce elephant named Kuni,

who bound her in his trunk and started to crush her with his
tusks. Remembering .Tara.'s nan1e, the girl earnestly begged
her to help and Tara brought the elephant under control. The
creature then put the girl up on a high ston led e and saluted
her with his trunk and, leadin her away, took her to the
town's market-place. Th n he took her to the council cham­
bers, the temple and a round the King's palace . The King heard
of this girl and h r great tock of merits and took her as his
Queen .
She is the Protectre s from the Fear of Fire. A certain
20 householder hated his enemy (neighbour) and on night set
fire to his house. The latter tarted to flee but could not get
fre -at that instant he called out, "O Tara, 0 Mother Tara!" A
beautifu l blue cloud a rose above th house, and from it fell a
continual show r of rain, like a yoke, on the house itsel f,
completely quenching the flames.
She is the Protectress from the Fea r of Poi onous Snakes.
In a certain city there once lived a prostitute who was given a
necklace of 500 pearls . She wanted to go to the merchant's
house at midnight. Leaving her house, and while on the road
there, she happened to grasp an acacia branch a round which
was coiled a poisonous snake, which seized her a round the
21 body. By her mere recollection of A rya Ta ra, the snake was
transformed into a flower ga rland, in which form it remained
for seven days. Thereafter it lost its white venom and p ro­
ceeded into the river, so it is said.
She is the Protectress from the Fear of Brigands. A man
from a certain pa rt of Gujarat known as Bha rukaccha was a
very wealthy trader. On the way to the land of Maru 66 with
about 1 ,000 camels and hal f that number of bulls, a l l ful ly
l aden, he found that his path went through the territory of a
bandit gang which was situated in the midst of a veritable
wilderness. A l l the p revious traders who had one there had
been slain, and their flesh, blood and bones were scattered in
the four directions. A myriad of these traders had been i m­
paled on wooden stakes and the robbers who behaved like
22 devils even ate their flesh . The (chief) trader was absolutely
terrified, and as he had no other protector he begged Tara to
help him. She immediately arose in the phantom form of 'Ta ra
the heroine';fi7 holding aloft a sword and accompanied by a
 7

huge army, Tara banished the bandits to a remote land with­

out slaying any of them and brought the dead back to life.
Accordingly, when the robbers had been scattered into isola­
tion the trader happily set off and again arrived at Bharukaccha.
She is the Protectress from the Fear of Prison Walls. A
leader of a robber band went to the subterranean treasury of
the king. There he found a jug of beer which he drank, and
being a bit befuddled he went to sleep. However, he was seen
and seized by the king's men who flung him into a dungeon,
23 bound up. There he underwent various sufferings. Bereft of
any other protector he prayed to Tara and a five-coloured bird
descended from the sky, loosened his bonds and caused the
dungeon door to open by itself. Having thus been freed and
once again at large,611 he returned to his own country. (That
night) in a dream, a beautiful girl adorned with all types of
ornaments arose and said to him, "If you recall my kind deed
to you, then you and your followers must relinquish your
thieving ways!" And so it happened that the robber and his
500 accomplices gave up their lives of crime and did many
virtuous deeds instead. A
She is the Protectress from the Fear of Ocean Waves. In the
24 sou them regions lived 5,000 traders, and they took three large
ships and set out for the Land of Precious Things. One vessel
was filled with all manner of jewels and, setting off again, the
traders finally reached the Land of Yellow Sandalwood where
they filled up the second boat. After that they wished to return
home, but the 'Treasure Holder' of the ocean was very angry
with them and sent down a great windstorm which carried
them far away.69 After crossing oceans of many different
colours, they were confronted by huge, raging billows, and
the merchants prayed both night and day to Brahma, Vi�i;iu,
Siva, the Moon and Sun, to Kuvera and all the other divini­
ties,70 but to no avail. The hawsers of the boats snapped and
25 the vessels carrying the jewels and sandalwood were scat­
tered. The large boat of theirs was driven to the point of
sinking. Then a Buddhist Upasaka71 remembered Tara and in
a mystic and reverend voice recited her 10-letter mantra.12
Immediately an agreeable wind arose and the boat turned
;
around, arriving back in India one night. The vessels carrying
the jewels and the sandalwood all joined together again.
She is the Protectress from the Dread of Flesh-eating
 8

Ogres.73 In the east was a temple which was the sol� dwelling
place for Sravakas of the Sendhapa Sect.74 At that time it
happened that every evening each monk who went outside
the temple precincts for his constitutional walk was slain, an -:j.
consequently the number of those remaining inside the temple
26 dwindled. One evening a certain novice went for his stroll
when a cannibal ogre, black, ugly and baring its fangs, leapt
out and grabbed him by the head. The novice remembered
that Mahayanists believe Tara to be the Saviouress from the
Eight Great Fears, and he thought that he would go to her as
his Protectress. He cried out her name. A black goddess arose,
holding a sword aloft, and she menaced the ogre with it. The
ogre begged the novice for forgiveness and offered him an
iron pot, stuffed full of pearls which it got from underground.
Ev r since then it has never harmed that temple.
She is the Protectress from the Fear of Leprosy. In the land
of Kumarak�etra,. by the power of his karma, a powerful
27 acarya caught leprosy, and as he wandered here and there
from one person to another, he infected them. About 500
Brahmins caught that virulent disease from him. Relatives
and doctors fled from his presence for he defiled their state of
purity. Eventually he was reduced to beggin for a living. One
day on the road h saw a stone image of Noble Arya Tara, and
with faith welling up inside him he begged her on behalf of
th 500 (infected) Brahmins. A liquid-lik m. dicine trickled in
an endless stream from Tara's hand, and when he had bathed
in it (he found that) the leprosy had subsided. It is said that he
became as completely beautiful as the gods.
She is the Protectress from the Mischief of Indra's Angels.
28 Indra was the prot ctor of the eastern areas and his emissaries
were demonic sprites known as Gandharvas who, being quite
easy to anger, had become an obstacle to the supreme Dharma.
Now, as to the account of the protection: in a forest grove in
the land of Mathura75 lived 500 Sravaka monks and medita­
tors. They abided there, practising th sublime Dharm.a as­
siduous1y. Sometimes the prite would appear as a Brahmin,
sometimes as a young girl, at other tim s in the b dily image
(form) of a monk and ev n occasionally a a Yak�a or a fierce
lion, elephant or as an eight-legg d b ast known s Sarabha,
fierce with its many faces. Sometimes the sprite used wicked,
and at other times more fair methods, to be uile th monks.
 9

29 The result was that some monks lost their memories, others
went mad and yet others took on aspects of the minds of
others. Thus deranged, they passed the time in singing and
dancing. Then a particular monk, realising the hindrance
caused by the evil sprite's mischief, recalled that Tara was
renowned as the Protectress from all such terrors, and he
thought that she wou]d be of great benefit to them. He wrote
the words, "This forest belongs to the Goddess Tara," and
affixed it to the trees in the forest. All those (monks) who had
been scared out of their wits became quite calm and all of
them paid her homage and abided from then on in the
Mahayana.
She is the Protectress from the Fear of Poverty. A Brahm1n
who was extremely poor and suffering considerably as a re-
30 suit, came upon a stone image of Tara one day in a narrow
street, and he poured out an account of how his troubles had
arisen. Pointing out a site near the shrine, she said that it
would be changed into a treasure trove. Then, exactly as she
had indicated, he found many golden vessels filled with pearls
and silver vessels filled wHh various jewels. It is said that
down to the seventh generation all the sufferings due to his
poverty were resolved. Also, there was once a poor farmer
who invoked Noble Tara and supplicated her. She appeared
in the form of a maiden clothed in leaves and prophesied that
he should go eastwards. He did just this and, sleeping in the
31 desert one night, he was awakened by the sound of tinkling
bells and saw a green horse, ornamented with bells, pawing at
the sand. In a flash the horse vanished and the farmer, digging
in the furrow made by the horse's hoof, found first of all a
silver door, then one made of gold, then one of crystal, one of
lapis lazuli, and finally one made up of seven precious gems.76
In the underground kingdom (to which the doors led) he
became king over many Nagas and Asuras,77 and experienced
many of his dearest wishes. When he re-emerged from the
door to the hole in the ground and arrived back in his own
country, he found that in the meantime three kings had occu­
pied the throne, so it is said.
She is the Protectress from the Fear of Losing Relatives.
32 Once there was a Brahmin who had many kinsmen and a
great deal of wealth. One day a contagious disease arose and
carried off his children, wife, brother's lineage and his uncles
 10

too. With his mind assailed by grief he arrived at Varai::tasi7P.

He went to the site where som.e Buddhist Upasakas were
performing a festival for Tara, and while there he heard of the
great qualities of Tara. On her request, he strew a handful of
flowers and on coming back he gained King Jayacandra's79
daughter as his bride and became a governor. The Brahmin
erected 108 Tara temples and at a11 of them great Buddhist
festivals were observed.
She is the Protectress from. the Fear of Royal Punishment.
33 In the country o f AyodhyaR0 lived a very mighty and wealthy
householder. Once, for some reason or other, the king of that
country became displeased with the householder, believing
rumours about him. The man, in his tum, led many of the
king's subjects away to Tirahut.81 At another time he went to
the Land of Camparai::tap,2 where the King of Ayodhya sent
four strong men after him. The householder was bound up
and led by them to Ayodhya. RecalJing Arya Tara, the house­
holder begged her for assistance, and by her grace when his
foot was merely put on the doorstep it was turned into gold.
When he was flung into prison a shower of pearl necklaces fell
on to him, and when he was bound to an impaling stake, the
stake turned into a mango tree branch, ornamented with both
34 fruit and flowers. The king and all the others were amazed at a
person with such a stock of merit, and his punishment was
commuted as was proper. He was later made a minister of the
king.
She is the Protectress from the Fear of Vajra Missiles.83 In
the land of Bhangala, a certain Buddhist Upasaka, after his
day's work in the fields, came upon the shrine of a Yak�a84 on
the road(side). The Upasaka crushed it underfoot and walked
on while the Yak�as became enraged. That night 21 fiery sky­
bolts85 fell from the sky on to the Upasaka's home. He merely
recalled Noble Tara and the sky-bolts' tongues of flame were
transformed into flowers, injuring neither his children, nor his
35 wife, nor his wealth and property. The sky-bolts, remaining in
and around the house, were donated to 500 mantra reciters
and it is said that all types of things needed for their attain­
ment of Siddhi appeared as a result. .
She is the Protectress from Pear of Ruination of (one's)
Aims. A householder went with all his property to another
country. (There) he hoped to get land from the king. He en-
 11

trusted his wealth to a friend and set out in a big ship to cross
the oceans in search of more wealth. Although he voyaged for
many years to various continents in the ocean, he did not
manage to find any riches or special items. One day, by the
power of fate, the boat was driven by the winds to the isle of
Mallacca. There he found as much coral and yellow sandal­
wood as he wanted to take, and fillin� his boat completely he
3 6 set out to come home. On the way he met Macchi, a (huge)
crocodile of the fish family but with an iron nose with which
he crushed the ship. By holding on to a plank, the man was
driven by the waves back to India where he finally arrived. He
tried to find his friend again, but while on the way to his place
he learned that a tiger had killed and devoured him. The man
was filled with grief and sadness because all his plans were
thwarted and fruitless. At the exhortation of a friend he prayed
to Tara and faith arose in him. In a dream she said to him, "Go
to the banks of the river Sindhu!86 (There) all your longed for
wishes will be fulfilled." Doing as he had been instructed, (he
found that) his former vessel containing all the precious things
he had found in the western oceans had come up out of the
river, and going to the house of his dead friend he found all
the wealth that he had entrusted to him (hidden) in a specified
place. Then he went back to his own country and offered a
37 whole trunk of yellow sandalwood to the king, who in tum
gave him (custodianship over) five of the very best vi1lages.
Moreover, previously Tara urged the Arya Nagarjuna87
on to attain perfection, and on two occasions she protected
Candragomin88 from the Dread of Water. She protected
Sarvajii.amitra89 from the Fear of Fire and the Noble Upasaka
Asvabhava90 from the Fear of Poisonous Snakes, and gave the
A.carya known as 'Firm Intellect' and his attendants many
amazing legends (to tell of).
There was a Sendhapa Sravaka who lived at Vajrasana91
and one summer he was going via the Neraii.jana river valley
(more commonly known by its colloquial name, the river
38 Phalgu) to the hol site of Maya.92 The river had recently been
y
in flood and the Sravaka could not withstand the current on
the ford and was carried off by the river. He thought,
"Mahayanists have a goddess called Tara who protects from
the fear of water," and so he cried out, "O Tara!" to her. The
wooden image of Tara93 kept in an outer courtyard of Vajrasana
 12

arrived in its bodily form and said, "You never even (usually)
remember me-now you call out to me-is that the proper
way to behave?" He managed to get out of the water himself
and thereafter that particular image became known as 'River
Valley Tara'.94
Once, at Vajrasana, an old lady erected a Tara temple with
the image's face showing outwards. On completion the old
lady grieved that the image had its back facing the Mahabodhi
39 Shrine95 and thought that it was not at all good like that. Then
the image itself said, "If you are not happy about it, I will look
towards the Mahabodhi site!" So the image itself changed
direction so that both it and the temple door faced the
Mahabodhi, and (from then on) that particular image became
known as 'Tara of the Turned Face'.9
At the time of King Dharmapala97 there was a stone statue
of Tara which was situated beside the spring from which the
monks of north-eastern Vajrasana drew their water. At that
time the Singhala Sravakas known as the Sendhapas burned
many tantric scriptures and, finding a large silver image of
Heruka, they destroyed that as well.98 They also did a great
deal of damage to the Mar:i9ala of Buddhasrijnana.99 The king
40 punished the Singhala Sravakas and a certain Sendhapa monk
went before the mentioned Tara image, begging her, "Save me
fro111 the fear of the king's punishment!" The Tara statue
replied: "In times of peace you never so much as even remem­
ber me-do you recall me now? Get down into the water
spout!" Although the spout was very small his whole body
was contained within it and the king's men who were search­
ing for him were unable to find him. Then, fleeing at night, he
eventually arrived in distant eastern India. At a great festival
time at Vajrasana there was a certain door of an atti.c which
would not open. At the very summoning of the Singhala
monk, the closed door opened of its own accord. The king
rejoiced at the abundance and variety of things found inside.
It was at an earlier time from that of Acarya Nagarjuna, when
4 1 about 5,000 persons gained Siddhi supported by Tara's Man­
tra, and in Nagarjuna's time another 5,000 practitioners arose,
so it is said.
Of particular noteworthiness in regard to this Tantra are
these legends. In the east, at Bhangala, a Tripitaka100 master
who was an ordained monk from the Brahrnin caste by the
 13

name of Hayapala, revered and taught the Mahayana above

all othe_: doctrines, and as a result of having listened carefully
to his Acaryas became known as a very wise person. Then
there was a Brahmin named Guhyasila 101 who had seen the
countenance of Vajrapal)i. He obtained the empowerment102
leading to the arising of Tara as well as the supplementary
instructions on it. At that time in the places where the
42 Mantrayanists lived, due to the teaching of this fragmented
oral traditio11, the wording of this Tantra was not complete
and moreover there was·not even a written version of it.
Then the Acarya Hayapala, by engaging in one-pointed
(concentration) meditation attained the power of working
miracles. Having gone to the Vajra-site of 099iyana103 he
brought back from the J?akinis there:

1. The Tantra which is the basic explanation of the arising

of Tara;
2 . The basic explanations of the Ca�zqamahiiro�a�za Tantra, 104
the fierce, wrathful one;
3. The absolutely secret Ta11tra of Vajrapii�zi; and
4. The Tantra known as 'The Producing105 of Heruka from
Oneself .
Having got these, he stayed in the Land of Tripura, built a
/
temple in a deep forest and taught the abbreviated Prajna­
paramita106 discourses to the common folk. Supported by Tara's
Mantra he subjugated the five kings of the eastern region and
all of them found faith in the Buddha (the Most Rare One). He
43 brought the Goddess Uma and the king of the gods named
Pramudita107 under her power, and all gifts (to them) were
taken over by him.
Supported by the Mantra of Acala, he acquired the power
of causing magical illusions. For a distance of 1 2 yojanas right
up to the very horizon appeared (phantoms of) the Precious
Wish-Granting Tree, the Mountain Peak of Paradise and the
Palace of the Gods, as well as gods and goddesses. Supported
by Vajrapai:ti's Mantra, he completely eradicated as many as
500 enemies of the Dharma. Having taught the Prajnaparamita
doctrine for many years, by the power of Heruka's Mantra he
wended his way into the sky. In that very body (human form)
he departed for Vaisraval)a's Abode-Paradise.
·

As for his particular student of the secret mantra teach-

 14

44 ings it was Acarya Hayagho�a.108 Rather like his own teacher's

deeds, he perfected the evocation of the fierce divine King
Hayagriva109 and departed for the world of the Ra�asas,
leaving no bodily traces at all. He was a contemporary of the
Brahmin Saraha.
Arya Nagarjuna asked him (Hayagho�a) for the four.fold
tantras, and he perfected all of them. He explained them to
Aryadeva,110 and he in tum to Rahulabhadra the Younger.111
This Acarya was consecrated from among the lowest caste, and
was learned in the five areas of study112as well as fully conver­
sant with all the Pitakas of both Mahayana and Theravada. The
essential doctrines of Arya Nagarjuna were made available as
45 an integrated path in his work Asmagarbha. Rahulabhadra
refuted the heretic Cakravarma in disputations and mani­
fested the Enlightened One's doctrine. By defeating many
Sravakas in disputations he established the Mahayana Doc­
trine amongst them.. Supported by his personal Tara Mantra,
it is said that together with a Ya�i113 who had become per­
fected they drew treasures out of her underground residence,
with which he was able to provide sustenance for 1,000 monks
who inhabited lonely forests. The Acarya passed away in the
borderlands of Dhingko�a. Furthermore it is evident from
commentaries that Rahulabhadra clearly.explained all the later
teachings to Nagarjuna and he to Aryadeva.' The so-called
Rahulabhadra is one and the same person but to refer to him
as 'The Great Brahmin' (Saraha) is confusing and obscuring.
Up to that time those particular tantras were (contained)
46 ih only one volume and it is said that the lineage has not
become divided. R.ahulabhadra taught Jvalase�pa who taught
the Kasmiri Dharmabhadrapala. He in his turn instructed
Nagamitra.114 Accounts of them are notm.entioned. Nagamitra
instructed Suryagupta115 and the rest.
Now, as to Siiryagupta. He was born in Kasmir and was
renowned as a Tara mystic throughout seven lifetimes. He
was intelligent from his youth and was skilled in several areas
of leaming. Going to Madhyadesa and being consecrated, and
also supported by Nagarjuna's doctrine, he became fully�k.illed
in the complete Mahayana Sutra collection. He begged Acarya
Nagamitra for the empowering initiation of Tara, and later on
47 be<:ame renowned as one fully skilled in the 108 Tantras of
Tara. It is said that this Acarya composed 13 texts, such as the
 15

Mat;l9ala Ritual and sadhana Method of Accomplis hment in

connection with "The Origin of Tara Tantra" and so forth. He
was a contemporary of Acarya Sthirama ti, or ' Firm Intellect's', 1 1 6
pupil Candragomin.1 17 Therefore the work known as The Praises
To The Protector From The Eight Great Fears must have been by
another Suryagupta, certainly not this one . One should know
what are and are not the deeds of this Acarya . Suryagupta's
principal disciple was Sarvajnamitra 1 1R and moreover innum.er­
able other Acaryas arose, supported by the Tantra of Tara .
48 Sarvajnamitra instructed Dhanamitra who taught Tathagata­
mitra who taught Siqtll a ladvipin Dharmamitra who taught
Sil a ra key i ta who w a s a contemporary of Li l a v a j r a o r
Lalitavajra .119 So the above unbroken lineage120 arose, the de­
tails being gained from the work entitled The Accoun ts of the
Succession of A caryas of Yore, so it is said .
The account of the eight Acaryas being saved from the
Eight Fears dates from that period .
In the south of India was the Acarya Dikavarma, a great
practitioner of the Scriptural Collection for Ascetics and, by
relying on the Tara Tantra and Yamantaka, he became per­
fected in the application and practice of Mantras. Debating
with the heretic Brahmin Acarya Gapurila in the southern
49 land of Vidarbha, the heretic was defeated and as a result all
the othe�s were taken under the aegis of the Enlightened One.
Then a t a time when the Acarya and the monks were together
in the temple and the latter were supplicating him for expla­
nations of the Dharma, the heretic set fire to the temple . The
Acarya beseeched The Noble Lady (Tara), and arriving from
the heavenly spheres she caused a veritable endless river of
rain to shower down from the skies, and so the fire was
quenched .
Also the Acarya Amarasi�a was a fully ordained monk
as well as the king's scribe and could also discourse on the
metaphysics of both Mahayana and the Theravada. Supported
by the Tara Tantra, he was able to make the Noble Lady into
his personal tutelary divinity.121 Having made his abode in the
land of Maiava in the west,122 he taught Abhidharma (Meta­
physics) to about 500 advanced students for about 24 years
50 while he stayed there, so it is said . All of those 500 students in
attendance on him gained exceedingly pure minds. Once there
was the heretic Naga King known as Lalita in that area and he
 16

suddenly caused a fierce, unbearable rainstorm to fall and the

rain formed a fast-running river like the Yamuna . I t drew very
near to the Acarya's c;i.bode and also to many hamlets . The
A.carya prayed to Arya Tara and as a result the water swirled
round to the right of the Acarya's home and the city of
Utajayana (Ujjain) many times and finally flowed off into
another great river, and only the Naga's den and a small
Turu�ka 123 village were carried away. Tara prophesied to him
51 in the following words, "Compose a work explaining key
terms!" and he wrote the work known as the Amara-ko�a,
which to this very day is extremely widely known in India
among Buddhists and non-Buddhists. The king whose scribe
he was is said to have been Vikramaditya.
Moreover, the Acarya Devasi:qi.ha124 was an Upasaka. He
was particularly skilled in the Sutra Collections of both
Mahayana and Theravada and also their metaphysics, and
consequently he became guru to the Kasmiri King Sri
Har�adeva . 125 Being a preacher of the Doctrine, he caused the
King's householders and the Brahmins in Kasmir, Lahore and
Rajputana to have faith and to erect about 500 Buddhist
temples.
In the areas near Kasmir, such as Ghazni etc., he preached
many sermons on the Doctrine, and generally speaking the
52 religion of the Persian Turu�kas declined . A certain Persian
king flung the Acarya into prison and told him, "Give up the
Three Jewels as your Refuge! If you practise the faith of the
Muslims all will be well and good, but if you do not you will
be slain ! " The Acarya said, "Even at such a threat to my life I
will not give up the Three Jewels, for there is no other Refuge."
Bound up in shackles, the Acarya was hidden in an impreg­
nable dungeon. The Acarya p rayed to his tutelary divinity,
Ta ra, and the iron fetters were transformed into a chain of
flowers, and goddesses showered a great rain of flowers and
sandalwood powder into the prison, while a sound of music
spread everywhere. The Turu�ka king came to see what it was
�
53 all a out and saw that there were no longer any iron bonds (on
the Acarya) and that another bond which had been put on had
also changed into a flower garland-indeed this happened
with seven such fetters. The king was amazed and seized
them as objects of veneration. Nevertheless, despite all this,
 17

the holy t�achings were never able to prosper in that place,

and so the Acarya with renewed spirits arrived again in Kasmir.
Once, in a d ream, the grea t Vaibha�ik a126 preacher
Sangh arnitra saw a green goddess in front of the Buddha and
his a ttendants. The god dess said, "You must stu d y the
Mahaya na well ! " (Later) he arrived in Kasmir where he at­
tended expositions of many Mahayana Siitras and Tantras
and also made Arya Tara his tutelary divinity . Not finding a
54 place where he could hear the Perfection of Wisdom teach-
ings, and hearing of the A.carya Muktasena who lived in the
centre of the country and who preached those very teachings,
he went there and on the road he was seized by brigands.
They had to offer warm blood from a slain man to the goddess
Durga, 1 27 and for that very purpose they departed with him,
so it is said. Arriving a t the Goddess Durga's abode, which
looked like a chamel ground, he prayed to Arya Tara and
Durga's shrine burst into many fra�ents of its own acco �.
At tha t the robbers fled and thus the Acarya was freed . �ac
The Acarya Subha�akirti, the great Vinaya128 expert, ..._.......
.LI..,�
one who, supported by the Tantra causing Tara to arise, made
55 her his tutelary divinity. Once, while going from the centre of
the country to look at the western a reas, he erected a temple
on a border mountain. He preached there and established
many centres for monks. There were many Garlog129 chiefs
there who said, "The shaven -headed, red-robed monks130 will
harm us. We must destroy them." And so an army of about
300 elephants arrived there. The A.carya prayed to Tara who
said, "Hurl water in the oncoming army's path ! " When that
very thing was done, all the elephants became extremely terri­
fied and were quite beyond the control of any of their mahouts
w hich were carried back to their own dwelling places.
The Acarya Buddhadasa 1 31 was made Abbot of Dhan apuri,
and while he was once on a journey, he came upon an almost
deserted village in which there were many tiger lairs. The
56 Acarya made enquiries and discovered tha t the tigers would
eat many villagers not to mention the other smal l creatures.
Having heard this ou tcry the Acarya was moved to great
compassion and whilst he was going along the road all the
tigers came and confronted him. He prayed to Tara and,
intoning mantras and scattering libations of water, he caused
all the tigers to become quite tranquil . Ever since then they did
 18

no more mischievous harm to living beings and stopped eat­

ing at all and passed away. A shower of flowers descended as
a sign that the creatures had been rehom in the region of the
celestial beings.
57 The Acarya Triratnadasa 132 became a student of the Acarya
Dignaga .133 Once when he was staying in the east in Oc;iivisa
preaching the Dharma, a huge poisonous snake arose from
out of the sea and devoured many men and elephants. As it
drew near the town of Utakala, .fearing that it would harm
countless more creatures the Acarya urgently prayed to Tara,
while simultaneously intoning her mantra and strewing white
mustard seeds. He then said to the snake:

Although you might well be the King of the

Nagas here on earth,
These are the words of the One who has (great)
compassion .
Get up and leave this place
And return in peace underground !

Thus the snake returned to the ocean through the Ganges

nver.
' The Acarya Jnanadeva was a student of Santideva .134 He
went to the south of India, to Trimala, to preach over a long
58 period of time. Finally he went to the Himalaya mountains to
meditate. Having thus arrived in the northern areas he worked
for part of the time for the welfare of beings in the Tirahut
district. At that time in a certain part of the country in a small
village of the Tharu people,135 there was much mischief caused
by a Rak�asa of the Brahma-(gods) and as a resul t all those
(whose position was) between village headman and senior
field-worker were slain in one blow. On that very day the
Acarya arrived there . A malicious Zombie 1 36 was cavorting
about the place . The Acarya, intoning Tara's Mantra and wield­
ing his phurbu137 at the corpse, caused the Zombie to fal l
backwards and collapse, with the crown of its head caved in .
Arriving back in the village, the Acarya prayed to Ta. ra and a
59 great shower of nectar, able to cure death, rained down, and
the great host of dead villagers were revived .
Now follow stories about the eight unaccomplished saints
and the accounts of their perfection.
A certain monk who had made Tara his tutelary divinity
 19

went. off to gather alms so that he might build a temple. A

Brah.min offered him a full measure of giham 1 3 8 which he
accepted and made into pills inside a certain Tara temple. The
remainder of the ingredients he put in the sun. The wind took
the gold particles and the dust of herbs and other substances
of the pills and scattered them. However, when the monk
recited some .mantras and counted them on his rosary, flames
started to shoot from the middle of one pill in particular. The
monk grasped hold of it and at one instant saw in his mind 's
60 eye the (celestial) city of the Thirty-Three Gods, visited them
and resided there for 12 earthly years.
A farmer named Phu Phu, who had made Tara his tute­
lary divinity, was digging in the ground when a subterranean
door opened . Having arrived in the abode of the Nagas and
d runk some nectar,139 it is said that his body was transformed
into that of a 'rainbow body ' . 1 4 0
A Yogini who had inhabited a cemetery for 29 nights,
during which time many corpses were crerr.ated, recited Tara's
mantra and from the midst of the ash-pile rays of light streamed
forth . It covered her eyes and (from then on) she could becorne
invisible even in the midst of her friends.
An Upasaka who had made Tara his tutelary divinity I
61 went with his friends to a chamel ground where a fearful,
walking corpse, 1 41 with flames belching out of its mouth, arose.
His friends were absolutely terrified and fled but the Upasaka,
recalling Tara, leaped up on to the ghoul's neck. It then was
miraculously transformed so that it had three sets of arms,
three sets of legs and three heads. With one set of feet and
hands it wandered about the ocean, with another it wandered
around the mountains and other areas of the earth, and with
the third pair it travelled throughout the heavens, manifesting
the miracle. It said from each of its three faces, "O great hero,
what should I do now? I can go via the heavens to the Abode
of the Gods, via the subterranean paths to the Abode of the
Asuras, and via the oceans to the Naga Lands." Whatever he
desired, if he had just so much as mentioned it then it would
have happened, but the Sadhaka (worshipper), being foolish,
62 did not ask for any of those things. Instead he said, "Give me a
jewel mine!" Well, the story goes that he was commanded,
" Set off for a certain bluish mountain ! " He arrived there in an
 20

instant and was shown a huge mine of jewels. As long as he

lived he had grea ter wealth than a king, so i t is said.
A Tara worshipper once intoned her mantra at the foot of
a bimpala tree, and at dawn he saw before him a stra ight,
beginningless road. Travelling on it, in a flash h found him­
self in a bea u tiful grove, in the middle of which he aw a
golden hou se. In it lived the Yak�i call d 'Blacki ' who was
63 maidservant to the Ya k�a atakuvara . Blackie was profusely
ornamented and had a multi-coloured body. She said to him,
"O worshipper (of Tara), com.e here, ta ke this ju ic and drink
it! " She offered him a bowl brimmin with j uice. After a
month had passed he had drunk all of i t and wa transf nn d
so that he wa no longer subject to birth and death.
A faithfu l Upasa ka who had ma de T - ra his tut lary divin­
ity found a sword made from magnetic steel one day while
goin along a r a d . Continuing along his path and while
intonin Tara's Man tra sm ke tart d t bil low forth fr m the
sword . When he fi nish d intoning fla mes b khed out, a nd h
found therea ft r that h could go wh rever hi mind desired .
So he went to the various a ode f g d , Na as and Asuras
and, having receiv d s m of their unique kind of treasures,
64 he offered them to the order of monk . After some years he
departed for the realm of the Vid yad haras.
Over a period of about three years a c rtain monk con­
structed a Tara temple and from the hand of th Tara image a
long-life elixir dripped li k a p rpetual flow of mil k. Th
monk, having drunk some, relinqui h d old age and, living
for 300 hundred years, looked a if he were a 1 6-year-old
you th .
Once, an Upasaka sta yed in a Tara temple to pray . One
night while doing his prostrations at th feet of the Tara
image, a stone vessel emerged from underneath the sta tu '
feet. Whatever wea lth he wished for cam.e out of tha t vess 1 in
endless qua ntity and also sustenance for 500 monks for a
period of 3 0 years.
65 From the demise of Nagarjuna to the ascenda ncy of Kin
Dharmapala, there were about 5,000 per ons who, su pported
by Tara, a tta ined Siddhi . During the e particular times it i
said that there were many who, su pported solely by the a ris­
ing Tantra of Tara, ga ined Siddhi. The above ha been a
description of how they spread this very Tantra f Tara.
 21

Now follows an account of how it declined a little in the

interim period . Some say it w as in the latter half of King
Dharmapala's life, at the behest of some Tripitaka monks
(who raised doubts) . Yet others say this happentd i mmedi­
a tely after he commenced his reign . 142 It is quite clear that
Buddhajnana143 had already died prior to this time.
Under the sun of the whole kingdom, whatever was found,
be it books of mystic mantras or discourses, was gathered
66 together and after minute inves tigation , the method of getting
the various Upadesas10 from the tantras became fully known.
Because of the peculiarities of the time, the secret tantras were
not practised quite as secretly as before. The Mahayoga Tantras,
however, were heard, lectured and medi ta ted over, and being
thus revealed they became widely spread throughout the
world . It was proclaimed by him to those assembled there,
"Spread these sealed Vajra-words far and wide! Do not teach
any particularly secret words which contradic t these ones."
The great Tantra collection comprised in part the Tantras of
Sri Heruka, Mahakala,145 the Arising of Tara, the Cary9amaha­
ro�al)a and the Catu!)-pitha-karmavali/'6 as well as some thou­
sand fragments of the Siddha's Invocation s of Divinities, and
67 some further 500 (such) fragments. All those very many texts
were ga thered up together and put in due order into eight
great gold coffers, which were put into silver vessels which in
tum were put into vessels made of the seven precious gems.
Finally they were hidden in the so-called 'cool sandalwoo d
chame l ground' .147 At that time it is said that the instructions
and study on each of these tantras was interrupted .
As regards the later spread (of the teachings) . . .
The Ai:arya Tillipa,u� in a previous time when he had not
a ttained Siddhi and when he was living in a temple in the
eastern areas, from time to time saw light arise from under­
neath the plinth of an image of Buddha Sunendra, and occa­
sionally he heard the sounds of music. Digging in the earth
and looking there he saw this very Tantra of Tara . At that time
he was not able to find anywhere for empowerment into that
68 Tantra . Later, having attained the supernormal Siddhi pow­
ers, he went to the western land of Urgyen where there was a
certain bluish-green girl who bore all the signs of a J?akini . He
showed the signs which had been explained in the tantra and
she gave the answering signs back to him. Tillipa prayed to
 22

her and she was transformed into the Goddess Tara and gave
him the b1essings and the empowerment of the Tantra. Tillipa
ta ught Acarya Naropa 149 who taught Qombhipa,15° Kanakasri,
Ka ndhapa and Tha kkinagnapa . 1 51 Kusala the Younger begged
for the teachings from Qombhipa and Asitaghana 152 got them
from him and the Mahasiddha Santigupta 1 53 got them from
Jnanamitra, 1 5• and my three Gurus Hstened to Santigupta .
TiJ J ipa was begged for instruction by Lilavajra who was him-
69 seJ f requested by Rahulagupta .155 Dipankara Srijiiana 156 a sked
Rahulagupta for instruction and MadhyamasiJ!lha 157 a sked
Dipankara. He (Madhyamasirpha) was requested (for instruc­
tion) by Tarasrimitra; then in due order came Sa:righasri,1 511
Ra tnadvaj a , N ayakasri, Dharma sri, Sakyara k�ita , Sujata,
Buddhasribhadra, Jnanaratna, Jfianasena, and Hatigupta 159 who
transmitted them to Santigupta. Also the Tantra was orna­
mented with the foJlowing names-Kandhapa, Prkka -pa,
Dhupiraja, Hairbhan- japa, and also Asitaghana . Moreover,
the Ta ntra was spoken of by Kanakasri to Lokaprada,
Dharmakarasanti1 60 and others. Thakkinagnapa communica ted
the Tantra to Acarya Mandirapala and accordingly many lin­
eages have spread in the meantime up to the present day .
Later the teachings remained exclusively with the Mahasiddha
Santi(gupta) and now they spread more wide1y than ever
before.
/
All that can be known from those accounts which are set
70 out elsewhere; 1/i1 those accounts not set out there will now be
treated . Kanakasri, not the Nepalese Ka(naka) sri, was born in
Magadha, and was consecrated into Kurukulla's1fi2 entoura ge .
At Vikramasila 1"'3 he studied and became well-versed in all the
Siitras, Tantra s and auxiliary sciences. Getting the initial em­
powerment for Guhyasamaja 1 fl4 from the Pa9c;iit Dharmamitra
in Bhanga la, he meditated for seven years, performed japa 165
etc. but no auspicious signs whatsoever arose out of it. Discon­
tinuing his meditations, he Jived as he pleased. 166 One nigh t in
a dream, a maiden prophesied to him, "Go before Sri Naropa!"
Then he begged Naropa for the empowerment consecration
for Cakrasaf!lvara ,•fl7 and good qua lity meditation was born
within him. from his own natural powers. Within six months
71 of meditation he sa w the cou ntenance of Cakrasaf!lvara a nd,
moreover, staying with Naropa for a further seven years he
heard an imm.easurable nu mber of Tantric Co1Jections. He
 23

beca � e renowned for his ability and wisdo m in the unique

Mahasukha Cakras arpvara , the CatuJ:t-pitha and the Tantra
Causin g Tara to Arise. In Magad ha, during the reign of King
Naya pala,16� a fol lower of the God Siva named Kasama deva
and he compete d in magic. The heretic drew a maryc;Iala , which
measure d O_E'e cubit across, high in the sky and placed a vase
in it. The Acarya scattered white mustard seeds and, the
�al')c;iala being destroyed, (it) tumbled down with the jar. The
Acarya then set up an image of Tara as tall as a palmyra tree
and set it high up in the sky, and even when the Acarya was
not concentrating, the heretic's mantras and fiery arrows etc.
and indeed all his methods were unable to overthrow i t, and
72 the Acarya was victorious. The King invited the Acarya, a
' holder' of the Mother Tantra, to Vikramasila . Seeing Tara's
face and being supported by her Mantra he was able to sub­
due and join together (disparate forces) both near and far, and
it . is said that on eight occasions he reconciled both parties in
major feuds.
As regards Kandhapa, he was a Buddhist yogin who ap­
peared as if he were very simple. He begged Lord Naropa for
the empowerment consecration and for the blessing for the
/
, A rising of Tara . With this Tantra and by meditating on the
Arising of Heruka in his nine forms for a period of 12 years, he
saw the faces of Heruka and Tara . Gaining too the magic
powers of Siddhi, he was able to go along a road 100 leagues
long in just an instant.169 At that time a Mongol king resided in
Delh i . He had just rebuil t a great palace and the Acarya was
living nearby sewing his w0m out clothes. When the new
73 pa lace was completed the Acarya ripped his rags to pieces
and at the very same time the foundations of the new palace
too were (magically) smashed . That happened on thre� occa­
sions. When the king heard the news he invited the Acarya
and prostrated himself at his feet. The Acarya made him
undertake four vows. They were:

1 . Never to harm any Buddhist temples

2. To renounce killing any palace residents
3 . To pay homage to those who had been consecrated
as monks
4 . To make daily obeisance by calling the Buddha's name.
The word Kandhari means 'worn out clothes' and as a
 24

result of that he was known as the Siddha Kandhapa. He

worked for the welfare of sentient beings for a long time and
finally, in that very body, he departed for the heavenly re­
gions.
74 N ow abou tThakJdnaganapa ! 70 Thakki (for that is what he
was called) practised various acts of low cunning for the
purpose of getting a good living. It is said that he belonged to
a low caste in a border (i .e. barbarian) area.1 7 1 The word 'na­
gana' means 'very powerful'. Thakki was the strongest in his
clan's branch and so his name accorded with his body. Thakki
became a yogin and begged a disciple of Durjayacandra (mi
thub zla ba) for (the initiation of) Hevajra. In the south at the
'Nila bird mountain' he engaged in one-pointed meditation
for 15 years, but no good signs arose out of it. Praying that he
might achieve perfection in another birth, he leapt off a great
precipice. However, he was not harmed at all. A voice came
out of the heavens, saying, "You will become a follower of
75 Naropa." Then, serving at aropa's feet, he asked him for the
empowerment consecration of Hevajra. Naropa said to him,
"You could not complete the Hevajra initiation . You must
meditate on Mahasukha Sal!1vara, and for that you must have
the Saip.vara empowerment consecration." Thakki then begged
Lord Naropa for the Saip.vara Mar:t�ala which, being much
more difficult to perform than other mai:i�alas, needed more
than eight times the amount of equipment and ritual objects.
At that time Thakki had none of those items and this intelli­
gent but foolish person told Naropa that he was unable to
perform this great new Tantra of which he had just heard, and
(instead) was initiated into the Tara Tantra and its inner mean­
ing. So he was given the empowerment and the Tantra of Tara
as well as all the teachings for the reversed form of Saip.vara.
He engaged (again) in one-pointed meditation and attained
76 the highest powers of Siddhi. When Thakki, seated at the head
of many rows of supplicants at an offering ceremony for
Naropa, cam.e forth to make his prostrations, flames started to
shoot forth from his body, the earth quaked and many other
miracles were manifested. Finally he became completely in­
visible.
During that time as he was not working for the welfare of
sentient beings, he is not counted as one of the four siddha
students of Naropa.
 25

Abhay akara' s172 studen t was Mand irapala , a very accom ­

plished yogin indeed . Thakki manifested the absolu te nature
of form for one month and gave him the empow erment conse­
cration for Tara and the abbrevi ated explana tions of the Tantra .
He attained Siddhi powers after six months of strenuou s medi­
ta tion. Finally it is said tha t he departed for the Abode of the
Nagas. He too had four pupils, and two or three lineages
77 evolved from hearing d iscourses on this Tantra . However, no
extended accounts of this have been told to me by my Teach­
ers.
Lalitavajra173 was from the K�atriya caste, and one of his
exploits occurred on his way to Magadha . On the road, in
front of a tree, was a yogin and on merely seeing him Lalitavajra
felt a perfect fai th within himself and prostrated at the yogin's
feet. Again, at a certain time, he was returning to that country,
his mind assailed because of his wife who had been fraternising
with other men etc. He was coming to Magadha to practise the
teachings, and he met up with that self-same ascetic who had
been before the tree previously. That ascetic was the great
Tillipa. Right there he gave Lalitavajra the empowerment bless­
ing of the Tantra, the empowerment consecration and preached
about i ts methodology. Fina lly Lalitavajra attained the state of
perfection known as 'unhindered'. Blowing on a flute and
acting in a crazy manner, he too was one who worked for the
welfare of sentient beings, so it is said. A more copious ac­
count of this story has not been taught to me .
78 The account of Dipankara is very well known and can be
learned elsewhere.174
As for Madhyamasi�a, a disciple of Atisa, he was very
skilled in the practices of grammar, logic and Siitras; he was
not at all well-versed as regards (the practice of) mantras and
such like things. (However) he became quite learned in the
Tara Tantra specifically. Performing it and evoking (Tara) he
set out for India's eastern river, the Ganges, and it was as if he
was walking on the plains for he met with absolutely no
hindrances at all. He was able to forbid and repulse venomous
snakes, tigers and other such harmful animals.
As for Tarasri, he was the chief among the (religious)
debaters. In Magadha he was victorious over the heretics in
debate, whil in a southern land he completely reversed the
79 arguments put up by the Sravakas, and in Ka§rnir it is said
 26

tha t he crushed the glorious repu tations of all the pal)�lits,

both Buddhist and non-Buddhist. He became priest to the
King of Kasmir, and the ruler of the land of Ghazni was
brought under the sway of Tara's Mantra and became a Bud­
dhist.
The accounts from Sanghasri to Dhannasri have not been
taught to me.
Sakyara k�ita, born in the Land of Singhala, was first a
Sravaka of the Sendhapa sect and was very learned in their
doctrines. Being assigned to the Land of Ra kang175 for the
duration of the monsoon season, there, in the Golden City of
Haripuiija, he heard the Perfection of Wisdom teachings and
many mantras from the Acarya Dharmasri. He became gener­
ally quite learned in the four Tantras of the most excel lent
Hevajra, Cakrasarp.vara, the Arising of Tara and that of
Mahakala; moreover, he saw the visage of Heruka and, sup­
ported by Tara's Mantra, he was able to subjugate Mahakal a .
80 In the form o f the 'black Upasaka' h e w a s able to summon
from 1 00 leagues away exactly whatever he wished for and in
what quantities he desired . The king known as Tsakla Raja
had undertaken to conquer Haripuflja town and the temples
there. In order to spare the temples Sakyara k�ita threw the
emblem of Mahakala, the trident, and although it was about a
month's journey away the trident miraculously appeared above
the king's palace and destroyed i t, and accordingly the Acarya
became known for having just tha t sort of power (which can
destroy) .
As for Sujata, he was the Abbot of Dal)<:lapuri Temple of
Kamboj a ,17" a n d was ordained from the K�atriya caste .
Buddhasribhadra and Jnanaratna both also came to this land .
Jnanasena, born in tha t country, was ordained by the
81 Abbot Jnanaratna . He understood .many tantras in both their
inner and outer meanings, and being learned in the unique
Tantra of Tara, he got the power to perform i t too. Later in his
life, while living in Nepal and performing all the (requisite)
deeds of a yogin, he a ttained Siddhi from his consort who was
a lotus holder. He was an amazing person with many special
signs, such as being able to make one measure of rice and one
jar of beer be quite enough for a feast for 2,000 monks.
82 The Acarya Ratigupta 177 went to Nepal to seek some of the
mantra and tantra collections as well as their empowerments,
 27

especi ally those of Tara's Tantra , Mahak ala, the Arising Tantra
for the whole troupe of Mahas ukha Sarrva ra and an under­
standin g e tc of (the Tantra of) Kuruku lla . He heard much of
the Tantra Colledion from Jnanase_!l a, Jivasena, Sritanup ala
and Gittipala , but it was from the Acarya Jnanase na tha t he
heard this particula r Tantra.
Siddha Prkkapa, having received all the empower ment
consecrati ons and abbreviate d instruction s from the Siddha
Kandhapa, practised them for a long time and final ly set up
his mat:\C;iala in a grove of prkka flowers. While he was practis ­
ing his evocations not a single flower aged for 1 2 months and,
aJter tha t, one night all the flowers were consumed by flames.
By his prayers, he (Prkkapa) attained the ordinary degree of
Siddhi and was able to wander qui te unimpeded under the
ground.
It is said that Dhupiraja of the washermen's caste also was
one who attained Siddhi .
I have not been taught the story of Haribhafijapa .
Lokaprada was a par:ic;lit of the K�atriya caste and he made
Kanakasri his root teacher. He studied only the Doctrines of
Secret Mantras and the teaching of the Arising of Tara and this
83 he did very carefulJy indeed . He made his abode in an empty
grove in the Land of Gujarat and for six years he made a lady
mantra-reciter his companion in the practices (sadhana). Medi­
tating solely on the production of Tara (outside oneself) and
her final perfection (within oneself), having a ttained the
Qakini's prophecy and been supported by 12 consorts, for six
months he performed arduous practices to gain knowledge
and found the desired Siddhi . Once while st�g in tha t
place, the Garlog king o f the country ca �e t o the Acarya's part
of his land to sightsee. Having seen the Acarya's p leasant spot
he asked, "Whoever is it that lives in this grove?" The king's
84 a ttendants replied, "This, 0 King, is the abode of a Buddhist."
Then the king started to plunder the place, and instantly both
the interior and exterior of the house were completely en­
gulfed in flames and the king and his attendants were pre­
vented from escaping . At tha t they knew that the Aca rya had
a ttained Siddhi, and they prayed to him and the flames sub­
sided . After tha t, the Acarya said, " Now, King, if you make
offerings to Buddhists everything will be alright, but if you do
not you will be destroyed this very instant." The king swore
 28

an oath that he and his whole lineage would revere Buddhists

and from the n right up to the present times, the kings, al­
though of the Ga r1og people, have made their principal hom­
ages to Buddhists .
In that previously mentioned country there were few, i f
any, Buddhists but nevertheless that king erected eight temples.
85 From tha t starting point, by gradual stages up to the p resent
time the Buddha's Doctrine has flourished there. At the time
when the king was coming to have fai th in t!'e Buddha, the
Muslim teachers known as Kaji set fire to the A ca rya's abode .
However, he tran sfixed them with a ritual gaze178 and all of
them swooned and were petrified rigid . After three days with­
out any nourishment their relatives prayed (to the Acarya) for
them and they were revived by the tolling of a bel l . They were
greatly a fraid of the king's wra th and fled far away to their
country in the west . The Acarya went to all the Muslim
mosques, and by merely scattering white mustard seeds they
were all destroyed . In place of each a Buddhist stiipa was
erected and 100 Tara temples were also built. The king was
initiated into the encouragement stage ma1:u�ala of the Lotus
86 Lord of Dance (Padma-Nartesvara)179 and a Secret Mantra
temple was also erected . Formerly, because the majority of the
king's subjects were Brahmins and heretics, the main priestly
officiants were the Garlog Kajis. Those who held the heretical
doctrines were about 1,000 in number. Other than the 20 ful ly­
ordained Buddhist monks there were no Buddhists, and yet i t
i s said tha t within the Acarya's lifetime all the Muslims were
converted and that the king invited many Buddhist Acaryas .
8 7 Thus the supported (Buddhist) monks increased to about 2,000.
Once in tha t land a great famine arose. The Acarya, drawing
from underground a great store of grain, gave each citizen a
hundred measures of grain, and getting pearl garlands from
the Nagas and Ya�as, he gave one to every poor person.
Moreover, for the three years of the famine he gave to each
person a tola weight180 of delicacies. Later, on an island near
Dravi9a, he came upon a child with all the marks of death
about its body. He performed the ritual of resurrection1 1 upon
i t, restoring the body to its previous state with his blessings,
and in its state of non-putrefaction. He enshrined i t in a reli­
quary which had entrance doors. Also, while he was in Dravida
the Acarya engaged in many kinds of work. He made eight of
 29

his female students' bodies no longer subject to old age and

88 death, but because they were prone to revere his previous
form, he rejoined his previous body for a further 60 years .
There, too, for a period of 10 years he did things for the
welfare of certain fortunate beings.
Moreover, having performed the rite of Consciousness
Transference1R2 between bodies on six occasiOl'l-$ every three
years, the bodies involved became invisible members of his
entourage of consorts. Both Tarasrirnitra and Dharmakara­
santi1R3 heard this Tantra from the Acarya himself.
Dharmakarasanti is renowned as being omniscient in this
final Kali (dark) Age, as was said by Srisiirya, but an account
of him has not been taught. Sanghasri asked him for instruc­
tion but he said that he had had enough.
The accomplished Acarya Lokaprada bestowed evoca-
89 tions, abbrevia ted meanings of tantras, sampannakramas,18�
initiation rituals, and burnt offering sacrifices, i Rs and the com­
menta ry by Na raditya follows these .
As regards the later, very rare explanations of this Tantra,
the Mahasiddha Santipada caused them to spread widely and
I my�elf, having very thoroughly studied both explanation s,
tha t is Santipada's Incontrovertible Elucidations and my own
Guru's exclusive instructions, as well as the eight minor texts,
have come to believe that it is as a result of my previous merits
in the Land of Snows tha t I have been fortunate enough to
attain them .

The origin of the profound King of the Mother

Tantras,
And the Origin of the Tara Tantra itself
Have been wri tten down in accordanc e with his
Guru's precepts
90 By rGyal kharns pa Taranatha who prepared this
work.

These words were spoken when I was 30 years old1R6 a t

•
gser mdog can Monastery.1117

MAY HAPPINESS INCREASE ! JOY!

 NOTES

NOTES FOR INTRODUCTION

{References to the text of this translation are given according to the

page numbers of the original text in Tibetan (provided in the left­
hand margin) rather than to the page numbers of this book. Refer­
ences to other Footnotes are self-explanato ry.)

1 . Ferrari, A ., MJ<ye11 Brtse's Guide to the Holy Places of Central

Tibet, page 135, footnotes 560, 562.
2 . Griinwedel, A., Mythologie du Buddhisme au Tibet et en
Mongolie, Illustrations, p p . 75-77 and 86.
3 . Tucci, G ., To Lhasa and BClj 01Zd, p .131 .
4 . Ruegg, D ., The Jo nang pas: A School of Buddhist Outologists
According To The grub m tha' §el gt) i me lo�1g. J .A . O.S. 83 / 1 ,
1 963 p .74 (my emp hasis).
5 . Roerich, G ., Biography of Dharmasvnmin (chag lo tsn ba chos rje
I
dpal), a Tibetan Monk Pilgrim. Chag lo tsa ba chos rje dpnl gyi
rnam thnr ed. Pan chen 'os spru l .
6. Ful l title, bka' babs bdu1l ldan gyi brgtj ud pa'i rnam thnr ngo
mtshar rmnd du byu11g ba rin po cite ed . Das, S.C ., translated
{into German) by Griinwedel, A.; translated into English
{abbrevia ted) by Datta, B.N.
7. Full title, Dam pa'i chos rin po che 'phags pa'i yul du ji ltar dar
ba' i tshul gsal bar ston pa dgos 'dod kim 'bywzg, often called dgos
'dod kun 'byung, edition of Mongolian Lama Guru Deva .
Editions and translations by Schiefner and Vasilev. Transla­
tion by Lama Chimpa and Chattopadhyaya . See Bibliogr7 -
phy.

NOTES FOR TRANSLATION

1 . Olyl SVA STI! An opening, benedictory mantra (see Note 31 ) .

2 . Tib. bla m a Skt. Guru . The spiritual guide or teacher. By
paying homage to him, the supplicant 'enters' the text with
the Guru's blessing and tacitly acknowledges the author to
 32

be, in fact, the Guru himself. The reader of the text also
acknowledges that without his own Guru there could be no
understanding of it all (see also Note 4).
3. Tib. rgyud Skt. Tantra . A class of religious texts which be­
came most fully developed by the 8th to 1 1 th centuries AD.
The practice of tantra utilises recitation of mystic phrases
(Skt . japa), construction of cosmic representa tions (Skt.
mai:tc;lala), secret gestures (Skt. mudra) and envisagement of
divinity (Skt. sadhana ) . The philosophic basis for tantra may
be seen in Guenther, H.V . Yugmiaddha-Thc Tantric View of
Life; Lessing, F .D. and Wayman, A . Mkhns grub rje's Funda­
mentals of the Buddhist Tmitrns; Wayman, A. The Buddhist
Tantras. In tantric practic the conventiona l status of physi­
cal and nlental phenomena are tota l ly disregarded, hence
the dim view of tantra held by many scholars .
4. (see ote 2 ) Th is homage and the subsequent four cover the
1nain philosophic and divine 'roots' of the text.
5. Tib. spros dang bral Skt. Ni�prapafica . Litera lly 'separated
from diversity' . See Guenther, H.V. The Life and Teaching of
Naropa, p 4 Note 3, for a succinct, clear discussion of this
.

term. As Guenther points ou t, the separa tion from diversity

is inclusive of all tendencies rather than being their exclu­
sion. Ni�prapanca as a state is "beyond imagina tive activity"
(Tib. bsam gyis mi khyab pa) or as Ruegg puts i t simply
" inexpressible" . (The Life Of Bu Sto1l Rin Po Che p .1 72.)
6. Tib. thugs rje chen po Skt. Mahakarul)a. The divinity of
Great Compassion. He is usually personified as the two­
a rmed form of (Tib.) spyan ras gzigs or as he is more
commonly known (Skt.) Avalokitesvara . This two-a rmed
form is known as (Tib.) phyag na pad mo or (Skt.) Padmapfil:li.
For common iconographic confusions between Padmap�i
and forms of (Tib. ) byams pa o r (Skt .) M a i treya see
G riinwedel, A. Mytlzologic du B uddhismc au Tibet et en
Mongolic, pp 1 26-1 27.
7. Tib. rgyal ba Skt. Jina . Li terally, 'The Victorious (One)' . An
epithet of the Buddha .
8. Tib. de bzhin gshegs pa Skt. Tathagata . Literally, 'He who
has thus gone,' or 'He who has thu come' . An epithet of the
Buddha . See Snellgrove, D.L. Buddhist Himiilayn, pp. 9-1 0 .
9. Tib. rnga sgra Skt . Dundubhisvara . Literally, 'Drum sound' .
.

Edgerton, F . in his Buddhist Hybrid Sanskrit DictioHnn; refers

 33

to this as simply "the name of a forme r Buddha" (p.266,

col.l). Das, S.C., in his Tibetan- English Dictionary interprets
this a s an alternat ive name for the p revious Buddha
Amogh asiddhi (p.367, col.l ) .
1 0 . Tib. ye shes zla ba Skt. Jfianacand ra .
1 1 . Tib. nyan thos Skt. Sravaka. Literally, 'Hearer' . This term
refers to a follower of the Theravada, the so-called 'early'
form of Buddhism. Mosf often in Tantric texts it appears as a
mildy pejorative term or as a purely descriptive term for the
attendants of the Buddha (see Snellgrove, D.L. The Hevajra
Tan t ra, Vol. II, iii verse 53, also p .56, N.1) . See the present
account on pp.27 (end) to 29 for an account of Tara's conver­
sion of some Sravakas to the Mahayana .
1 2 . Tib. dge 'dun Skt. Sangha . The order of Buddhist monks. In
Mahayana literature, 'sangha' extends its meaning to in­
clude those who practise in the heavenly regions as well as
min o r gods, etc. In the more modem interpreta tion, it in­
cludes both those who have taken holy orders and those who
practise as laymen .
13. Tib. byang chub sems dpa' Skt. Bodhisattva. Literally, 'Hero
of the Thought of Enlightenment'. This is a transla tion of the /
Tibetan . The Sanskrit dispenses with the appella tion 'Hero'
and reduces the concept to 'being the Thought of Enlighten-
ment' . The activity suggested by the term 'hero' implies one
whose total creative energy is aimed at securing release from
the sufferings of existence for all sentient creatures, without
exception . Such altruistic activity is the main 'mark' of these
beings . See Dayal, H. The Bodhisattva Doctri1l e in Sanskrit
Literature.
1 4 . Tib. dpag tshad Skt. Yojana . A distance measure o f approxi­
mately one mile. See Monier-WilJi ams, M. Sanskrit-Engl ish
Dictionary, p .858, col.l .
15. Tib. byang chub tu sems bskyed Skt. Bodhicittotpad a . Liter­
ally, 'the arising of the concept of enlightenment' . The (Tib.)
byang chub kyi sems (Skt.) Bodhicitta must be thoroughly
aroused before the path to enlightenment may be trodden .
This stage o f arousal is formalised by the taking o f the
Bodhisattva Vow. See Matics, M. Enteri1lg the Path of E11-
lightcmnc1Lt1 Chap.3, or a good Tibetan / Sanskrit text such as
that edited by V. Bhattacharya in the Bibliotheca Indica
 34

Series (see Bibliography) . For the training in self-perfection

necessary on the spiritual path, Santideva's work translated
by Matics is probably the best example of a combination of
Madhyamika dialectic with. Buddhist poetics.
16. According to more orthodox (monastic) views, it is only in
the form of a man that one can bec ome a Buddha. This view
is most commonly he1d in Theravada countries (Burma,
Ceylon, Thailand, etc.) and is implicit in the 'monastic'
Mahayana sects which, although not openly discouraging
female monasticism, nevertheless give to it a sense of basic
futility. This extends to Tibet as well as to Japan where the
'serious' practice has traditionally been a male province. The
monks in this passage are exhorting the princess to follow
the traditional norm.
17. Tib. 'khor ba Skt. Saq-tsara. The cycle of death and rebirth
containing within itself the great suffering of bondage to
impermanence, release from which is the aim of all Buddhist
practice.
18 Tib. mi skye ba Skt. Anutpada . Literally, 'non-originating'.
To see that dharmas are non-originating one has reached the
highest levels of meditation and has, at this 10th level (Skt.
Bhumi), seen the real nature of mental and phenomenal
states as uncreated, without beginning, having no defining
boundaries, etc. See Ramanan, V. Nagarjuna's Philosophy as
presented in the .Maha-Praj11iiparamita-Siistrn, p .263.
19. Tib. sgrol ma Skt . Tara . Literally, 'she who saves' .
20. Vibuddha as a qualifying term is defined by Edgerton in his
Buddhist Hybrid Sanskrit Dictio11ary as one who is 'thor­
oughly enlightened', (p .494, col . 1 ) . In the present context the
Vibuddha 'very vast' is the name of a previous Buddha .
21 . See Note 25 where Amoghasiddhi appears as the hero of one
of the five families of Buddhas.
22. Tib. 'dod Iha Skt . Kamadeva. Literally, " the god of desire' . In
this particular text Kamadeva is referred to by one of his
other epithets, namely (Tib.) gzhan 'phrul bdag po. Kamadeva
is considered to be the husband of the Goddess Kurukulla .
See Note 1 62 .
23. Some of these names are given to various of the 21 forms of
Tara as epithets in the "Homages of the Twenty-One Taras"
prayer, (Tib.) rjc btsim, sgrol ma'i phyag 'ts/ta/ nyi s/rn rtsa gcig
 35

conta ined in Hymn s to Tara ed . Prof. Dr. L. Chan dra . An

interesting transl ation of this praye r is found in Beyer , S.
The Cult of Tnrii, pp 2 1 1 2 1 4 My own transla tion is found in
. - .

Appen dix I.
24 . Tib. spyan ras gzigs Skt. Avalok itesvar a . The name of the
Bodhis a ttva who represents Great Compa ssion (see Note 6) .
Both Ava lokitesv ara and Tara have a very special position of
affection in Tibet, for it is said that the former, in the form of
a monkey, and the latter, in the form of a rock-dem oness
(Tib. brag srin mo), mated and created the very first Tibetans .
25 . The five families of Buddhas represent various aspects of the
human psyche and had attributed to each major grouping a
family head, i .e. one of the sd-called five Dhyani Buddhas. (It
should be noted tha t this term is given no currency in Bud-

Budd Ii a Fa m ily Type of Man da la

Wisdom Position

V a i rocana Ta thag a ta Absol u te Cen tre

A k sobhya Vaj ra M i rror-l i ke Eas t

Ratnasambhav Jewel Sa meness South

Amita b ha Lotus Discrimina tio Wes t

I
Amo g h a si d d h i Karma All Perfecting North

Co lo u r Sym bolic Type of Evil Aspect of

Gestu re Person a l ity

Form I
White Tea chi ng Del u s i on

B lue/B l ack Earth-To uch Wra th Conciousnes

Yellow Bes tow i ng M a l i gn i ty Sensa tion

Red Med i ta t ion Desi re Perception

G re en Fea rl essness E nvy Imp ulses

 36

dhist circles and seems to be a Western invention.) Can di­

dates for tantric initiation are assigned to one of these fami­
lies at the discretion and divination of the master, according
to the predominant menta l characteristics of the cand idate.
26. See text/ transla tion (pp .48-58) for the Ei h t Great Fea rs,
and pp .1 7-35 for the Sixteen Grea t Fears. The Sixteen Grea t
Fears, displaying as they d o a preoccupation w i th folk-leg­
end and avoidance of natural-phenomena l explanatiors seem.
unsophisticated these days, but i t should be remembered
that these a re sti11 the very bask crises of life in much of the
world and a re of greater relevance there than the fea rs of
pollution and street crime largely of our own manufactu re .
The Sixteen Fears are those of: 1 . enemies; 2 . lions; 3 . el­
ephants; 4. fire; 5. poisonous snakes; 6. brigands; 7. p rison; 8 .
ocean waves; 9. flesh-ea ting ogres; 1 0. leprosy; 1 1 . Ind ra 's
angels; 1 2 . poverty; 1 3 . loss of relatives; 1 4 . roya l punish­
ment; 1 5 . vaj ra missiles, and 1 6 . ruination . The Eight Grea t
Fears substantially cover the above fears. They a re: 1 . fire; 2 .
flood; 3 . imprisonment/ apostasy; 4 . brigands/ ri tual sacri­
fice; 5. attack; 6. tigers; 7. poisonous snakes, and 8. demons.
A bea u ti fu l hymn to Ta ra as Protectress from the Eight Fea rs,
composed by Candragomin, may be found in Beyer op .cit.
pp .229-230.
26A . Could this be the so-called 'vast world age' ( 1 0 to the power
of 59 Great Ages (Skt.) Mahakalpas) known as AsaJ!lkhyeya?
See Edgerton op .cit . p .82, col .2.
27. The 1 0 directions are the four ca rdinal points, the four inter­
mediate points, the nadia and the zenith .
28 . Potala Mountain. A peak i n south India and the traditiona l
abode of Avalokit svara . The succession of Dalai Lamas
who b e a r w i th i n them the ' co m p a ss i on-essence ' of
Avalokitesvara lived until 1959 at the Lhasa palace also
known as Potala. Becaus of its perfect position in the world
and its divine resident, the south Indian Potala was regarded
as one of the axes on which the world rested .
29 . Tib. klu Skt. Naga . A class of serpent di vinity whose abode
is always underground . They possess fabulous wealth and
if trea ted with due veneration may b stow some of it on
men. Often, in texts such as this, we find gods and sages
have had to subdue the aga 's more disruptive acti vities
and 'bind' them to the faith . When pacified thei r abodes a re
 37

sometimes used as reposito ries for holy objects, etc . Nagas

have as their responsibility, care and mainten ance of water
supply, both above and under ground level. Sullying water
brings swift retributio n from them . An interestin g article on
the Naga is by Bloss, L .W. The Buddha and the Nliga: a study
in Buddhist folk religiosity, in History of Religions, Vol . 13,
No.l , Aug. 1 973, pp .36-53.
30. Tib. gnod sbyin Skt. Yak�a . Literally, 'bringer of harm ' . Ya�as
figure quite prominently in Tibetan and Sanskrit religious
literature. They are a class of vindictive aeria l sprites who
delight in mischief-making. They, like the Naga (see above
note), may be pacified and 'bound' and subsequently be­
come excellent guardians of the Doctrine. Much of the popu­
·
lar prayer in Tibet is aimed directly a t the placation of Yak�as
and Nagas, especially in their omnipresent household forms
such as god of the hearth (Tib. thab Iha) and god of the beam
(Tib. gdung lha ) . Although not strictly speaking Yak�as, these
latter groups are classified as such by Tibetans. Offence to
them can cause smallpox, migraines, shifts in the founda tion
of the house, etc. (See a l so Note 84 . )
31 . Tib. sngags Skt. Mantra . A phras� conta ining within its sound
structure the quintessence of a set of teachings or the magica l
properties o f the d ivinity whom it represents . Continual and
exact repetition is the correct mode of intoning mantra s,
often up to 1 00,000 times before a divinity can be coerced to
impart its powers to the aspirant.
32.
Tibetan Sanskrit

1 . rdzogs ldan dus Satyayuga In which beings are

wholly good

2. gsum ldan dus Tretayuga in whi.ch beigns are

3/4 good
3. gnyis I.clan dus Dvaparayuga in which beings are
1 /2 good

4. rtstod ldan dus Kaliyuga the age of conflict.

The dark age

The Four Ages listed above are common to both Buddhist

and Hindu world concepts .. Kaliyuga in which we are now is
 38

often referred to as the 'Dharrna-ending Age'. All four yugas

(ages) make up one Grea t Age (Skt. Mahyuga) .
33 . The six classes of sentient beings are: 1 . gods 2 . titans 3 .
humans 4 . animals 5 . pretas 6. hell beings . All classes are
considered unsa tisfactory and to be avoided, because they
are subject to the passions of greeq, hate and delusion and
are therefore lacking in any stability .
34. See ote 32.
35 . Ditto.
36. Di tto.
37. Tib. rig 'dzin Skt. Vidyadhara . Literally, knowledge holder' .
A title for those with supernormal wisdom . The term i s more
specifically used in tantric circles where a Vid yadhara refers
to a holder of the spell', 'spell' in this context meaning a
mantra or mystic consort. The powers of such beings are
general ly those of future vision, form transference, ability to
travel in all media, etc.
38 . Tib. mkha ' 'gro ma Skt. Qakini. Literally, ' female sky-travel­
ler'. A type of celestial being. In tantric literature the word
' <;!akini' can have meanings as varied as the literal transla­
tion, ' divine consort', 'bestower of mystic powers' or ' per­
sonification of the tantric mystery' . Qakinis can assist in
ritual, empower tantrikas and impart wisdom to them . An
interesting biography of a most famous 9-akini, and an assis­
tant to Padma Sambhava, the 8th-century teacher of north­
west India, may be found in Gnas gsum mkha' 'gro'i gtso mo
rgyal yum ye shes mtsho rgyal gyi nzam tlinr thcs pa den lda11 . A
biography of this type treads a fine line between being a
mystic dream and a historical account.
39 . Tib. shakya seng ge Skt . S a kya Sinha. An epithet of the
Buddha .
40. Tib. khro bo mi gyo ba Skt. Krodhacala . A fierce six-armed,
three-faced guardian divinity of the north-eastern direction .
See Bhattacharyya, B . The Indian Buddhist lco11ography, p .255 .
41 . See Note 25.
42. Tib. dkyil 'khor Skt. Mar:i.c;lala . A symbolic representation of a
m.ental state to be obtained . The mar:i.c;lala can be painted on
to scrolls, walls, made of coloured powders or constructed of
precious metals or woods. Many Tibetan temples are set out
as architectonic mar:i.<:Ialas. One of th highest offerings a
 39

tantric student can make to his Teacher or tutelary divinity is

the symboli c proffering of the whole universe in the form of
a mar:u;lala. See Tucci, G. The Theory and Practice of the Ma�ztfrlla.
43 . Tib. dri za Skt. Gandharva . Literally, 'eater of odours'. A type
of heavenly being, g�nerally harmless (see Notes 29 and 30)
whose sustenance consists of a11 types of odours. Their wel­
fare is courted by the Tibetans who believe that by p ropitiat­
ing them, one's household will be p rotected from all airborne
pests, including minor diseases.
44. Tib. sngags kyi theg pa Skt. Mantrayana . Literally, 'the path
of mantra'. See Note 31 .
45. Tib. dngos grub Skt. Siddhi . The attainment and experience
of supernormal states of mind as a result of medita tion and
magic practice is known as Siddhi . One who attains them is
known as a Siddha .
46. Tib. phyag na rdo rje Skt. Vajrapal)i. Literally, 'holder of the
p owerbolt'. A Bodhisattva who has both fierce and tranquil
aspects and who expresses symbolically the powers of the
adamantine spirit. He is one of the patron saints of yogins
and is also considered as Lord Protector of Secret Texts,
homage being paid to him a t the beginning of such works. In
this latter form he is known as (Tib.) gsang ba'i bdag po.
47. Tib. rnam thos sras Skt. Vaisravana . Best known as the God
of Wealth and the Protector of the Northern Regions. His
abode is known as (Tib.) lcang lo can or ('Place of) Willows'.
48 . The name of an Indian king famous for his tantric practice
who lived in the Land of Urgyen (Oc;ic;Iiyana) in north-west
India in the second half of the 8th century AD. His sister
Lak�minkara was equally renowned for her commentarial
works on the tantras. The text here is discussing a mythical
time and we can assume that what is referred to as Vajrapal)i's
transformation into King Indrabhuti actually infers a trans­
forma tion into a 'pre-birth' of that monarch . The King
Indrabhuti who adopted the young Padma Sambhava is
often confused with the siddha of that name. (See Tucci, G .
Tibetan Painted Scrolls, Vol .I, p .232, and Snellgrove, D.L. The
Hevajra Ta1Ztra, Vol.I, pp.12-14 for this problem.) Tucci on
pp .21 2-3 of the above-mentioned work says, "Other tradi­
tions, which reached Tibet from the Indian initiatic schools,
considered Uc;Ic;f.iyana as tn e centre from which the tantras
 40

had originated . Buston relates (rgyud de'i zab don sgo 'byed rin
chen gees pa'i sde mig, Vol.NA, p . 15) that according to some
tantric schools, Vajrapar:ii collected in Uc;lc;liyana endless rev­
elations of the Vajrayana, made by the Buddha, and gave
them to Indrabhuti." It is possible that Taranatha heard of
this tradition too and has attributed it to Tara's Tantra on Bu
ston's authority, for in this context it seems historically out of
place.
49. Tib. dpa' bo Skt. Vira . Literally, 'hero'. In the present context
the word 'hero' would have little meaning, and so I have
used the term 'tantric initiate'. In common usage a dpa' bo
refers to any tantrika who has undertaken a particularly
rigorous. Jiscipline (e.g. immured isolation, protracted pros­
trations, etc.) and whose renown has spread to surrounding
laymen who generally refer to him as a (Tib.) rnal 'byor dpa'
bo chen po, literally, 'great yogin hero' . The term also ref�rs
to those tantrikas who frequent the circle of practitioners
(Tib. tshogs Skt. Gar:i.a, literal ly, 'gathering') in th i r feasts,
etc.
50. Heruka. A class of fierce divinity met with in meditations or
change of form and consciousness. Hence they are most
frequently seen in the hiatus between death and rebirth (Tib.
bar do) . Heruka is generally classified as one of the wisdom­
holding divinities .
51 . The Third Buddhist Council held during the reign of the
Emperor Asoka in the 3rd century BC was initiated so that
the heretical and corrupt practices which defaced Buddhism
might be expunged and the definitive scriptures made stan­
dard. It was after this Council that initiatives were taken to
send Buddhist missionaries overseas, especially to Ceylon
and South-East Asia . See 2,500 Years of Buddhism, A .V . Bapat
(ed .), pp .39-42 .
52. Tib. srin po Skt. Rak�asa . A class o f demons who are ex­
tremely fierce, cannabilistic and inimical to the Buddhist
teachings. However, such demons may be subdued and
'oath-bound' to defend the fai th as so-called 'protectors of
the dharma'. (Tib. chos skyong Skt. Dharmapala) . In such a
form they are still subject to periodic oath-renewal, espe­
cially if they are female Rak�asa who are r garded as the
most horrendous.
 41

53 . Tib mdo
. Skt. Sutra . Discourses attributed to the Buddha
himself.
54 . Tib. sangs rgyas phal po che /phal che ba Skt. Buddha­
vatarpsak a . Classed as a sutra (see previous note) of the
'intermediate promulgation' of the law of the Mahayana, in
which the perfection of wisdom texts were taught. See
Lessing, F. and Wayman, A. Mich.as grub rje's Fundamentals,
pp .47-49 .
55 . Tib. mal 'byor spyod pa Skt. Yogacara . A philosophical stance
which posits the absolute as consciousness, all-pervasive
and attainable by yoga praxis. It is also known as the ' con­
sciousness only' philosophy (Tib. sems tsam Skt. Vijnap­
timatra) . Debates between Nagarjuna's Madhyamika view
of two truths (that is, the really true-Tib. don dam pa Skt.
Paramartha, and the expediently true-Tib. kun rdzob Skt.
Sarp.vrti) and the unreality of all things and the Yogadira
view provide lively theological wrangles to this day.
56. Tib . bdag nyid chen po Skt. Mahatma . Literally, 'grea t being' .
A general honorific name applicable to virtuous beings as
well as to past Buddhas, although this la tter usage is less
common. These 'great beings' work on earth for the welfare
of sentient creatures in much the same way as Bodhisattvas­
indeed, the names contain greater variances than their func­
tions.
57. Tib. ngo bo nyid med smra ba Skt. Nil)svabhavavadin.
58 . Tib. 'jam dpal Skt. Manjusri. The Bodhisattva who embodies
the nature of wisdom.
59 . Tib. byams pa Skt. Mai treya . Literally, 'love' . A Buddha, a t
present residing in the Tu�ita (celestial) Realms and said to
become the next earthly Buddha .
60. The division of tantras into four groups depends at heart on
their structure and internal methodology. These structures

Ti betan Sanskrit

1 . bya ba' i rgyud Kriya Tantra

2. spyod pa'i rgyud Carya Tantra

3. rnal 'byor rgyud Yoga Tantra

4. rnal 'byor bla med rgyud Anuttara Yoga Tantra

 42

d i ffer due to the ability and dep th of realisation of the aspir­

ant, and his en try into one of the practices depends largely
on his guru's discretion, at least ini tially. The four groups
are:
Atisa, in a commentary on his famous Bodhipathapradipa,
d ivides the tantras into seven groups. For a note on this, and
a masterly exposition of the raison d 'etre for the four-fold
grouping, see Lessing, F. and Wayman, A . Mkhas grub rjc's
Fwzdnmcntnls, p .1 00, Footnote 1 , and chap ters 3-7.
61 . Tib. rdo rje sems dpa' Skt. Vajrasa ttva . Li terally, 'He of the
nature of immutability' . Vajrasattva symbolises the perfec­
tion wherein rea lisa tion of non-duality assumes the na ture
of the adamantine. In the practice of the four class s of
Tantra, Vajrasattva assumes primacy of the adamantine group
of Buddhas who are responsible for administering the vajra
oath-seals and the other samayas (vows) .
62. Tib. zun 'jug Skt. Yuganaddha . This term refers to the very
core-concep t of tantric philosophy in which the perfect
realisation of the non-duality of apparent polarities is seen as
a perfect fusion . All tantric practice a ims at this end of
realising the "two-in-one" as Snellgrove ca lls it. (Hevajra
Tantra, Vol . 1 , p .22ff.)
The text of Tarana tha 's dam pa'i chos ri1l po che 'phags pa'i
yul du ji ltar dar bn'i tshul gsal bar sto11 pa dgos 'dad kun 'byung
often referred to as the dgos 'dad kwz 'byung, but hereafter a s
the rgya gar chos 'byuHg, says on page 67 of the Samath
edition (lines 14-15): "de'i tshe shar phyogs kyi yul bhang lar
rgyal po ha ri tsandra zes bya ba tsandra'i rigs kyi thog ma
de byung ste sngags lam la brten nas d ngos grub thob pa ''­
,,
At that time in the eastern land of Bhangala (Benga l), the
King Haricandra, the first of the Candra lineage, supported
by the mantra pa th, atta ined Siddhi . . . "
63. Ta ranatha's rgtJn gar chos 'byimg says, on p .70, lines 3-6: "'di
d ag d ang dus mtshungs par ao d i bi sa ' i yul du rgyal po mu
nyja 'khor stong d ang bcas pa rig pa 'dzin pa' i lus grub pa
d ang/nub phyogs ma la wa'i phyogs gcig do dha ha ri zes
bya bar rgyal po bho dzi de ba 'khor stong d ang bcas pa mi
snang bar gyur ba"-" At this time in the ]and of 09ivisa, the
King Mufij a w i th a thousan d a t ten d a n ts a t ta ined the
Vidyadha ra Body (see ote 37) and in Dodhahari, a certain
 43

a rea of the western land of Maiava, the King Bhojideva (sic.)

together with a thousand attendants vanished . . . "

64 . Tib. ril bu'i dngos grub Skt. Gutika or Gu9ika Siddhi. Li ter­
a lly, 'the magic power of "pills"'. Tib. ril bu . Li tera 1 1y, 'pill'.
In his rgya gnr chos 'byzmg, Ta rana tha in describing the same
event uses the abbrevia ted form ril lu (p .77, line 1 5, Sarnath
tex t) . The type of pills referred to here ar the kind specially
compounded and gi ven by lamas to their d iscip les and cer­
tain laymen as a sacrament to be ea ten a t specia lly chosen
crisis times, for which speci fic details a re given. Such pills
a re usually taken in times of extreme danger, life-force weak­
ness, a fter certain dreams, etc. They can be compou nded ou t
of various substances such as metals, herbs, saint's urine,
etc., but the benediction gi ven them is the 'acti vating agent'.
Most common sizes va ry from pinhead to pea size. See
Beyer, S. The Cult of Tarn, pp .252-3 and 283-4 .
65 . Tib. rgyal rigs Skt. K�a triya . The wa rrior caste, s cond high­
est caste in Hindu society . It was from this group tha t
S akyamuni Buddha ca me and it is noticeable tha t many of
his early converts and patrons �ame from a K�atriya back­
ground .
66. A land in the west of Ind ia .
67. Tib. rab tu d pa' mo'i sgrol ma . Litera 1 1y, 'very heroic Tara ' .
This i s the name given to the fi rst o f the 21 Ta ras. The present
text refers to Tara as (Tib.) d pa' bo, 'hero' .
68. Tib. ci bde 'a t large', 'ad libitum' . Also the name of a tantric
college at Vikramasila (see Note 1 66) .
69 . For an example of the atti tude of another such ocean d ei ty
towa rds intruders in his rea lm, see the fifth story i n the mdo
mdzangs blun (gsung rnb gees btus ed i tion, pp .36-40) enti tled
"The Questions of the Ocean-God " . In this text the d i vinity
is described as "having magically changed himself into a
demon, with a very ugly blue body, with fangs pointing
u pwards and flames bil lowing abou t his head ... " (text pp . 36 -
7) and other phantom forms, with the intention of confusing
the merchants. As in the presen t story, a Buddhist saves the
ships and crew.
70 . The d ivinities mentioned here are a l l from the H indu pan­
theon.
71 . Tib. dge bsnyen Skt. Upasaka . A Budd hist layman who while
living a secular life has nevertheless underta ken to abide by
 44

the eight precepts, namely to abstain from kill' g, stealing,

sexual misconduct, harmfu l speech, use of intoxicants, urt­
timely food, objects of sensuality, and luxurious surround­
ings.
72 . Tara 's 1 0-le tter mantra is "Orp Ta Re Tu ttare Tu Re Sva Ha" .
The mantra is specifical ly for the .form of Tara own as
Green Tara (Tib. sgrol ljang) . This mantra is extremely widely
known, rivalling even the mantra of A valokite�vara (Tib.
spyan ras gzigs), "Orr Ma �i Pad Me Hum " . Both the Tara
mantra and the prayer to her 21 forms (see Note 23) are an
immensely popular prophylactic charm, forming almost a
separate cult in Kham and Amdo .
73 . Tib. sha za Skt. Pi§aca . A class of malicious ogres who belong
to the class of (Tib.) srin po (Skt.) Rak�asa (see Note 52) .
74 . There a re numerous references to the Sendhapa / Saindhava
sect in histories of the period, eyewitness accounts e tc .
Taranatha, later in this text, rela tes an account of the �rava-ka
Sendhapas of Singhala running berserk at Bodhgaya, smash­
ing images and burning holy Mahayana scriptures, in the
time of King Dharmapala of Bhangala (770-8 1 0 AD) (see
pp.39-41 ) . The Tibetan monk pilgrim chag lo tsa ba chos rje
dpal (known as Dharmasvamin) comments on the sacristan­
ship of the holy site of Vajrasana (see Note 9 1 ) by them in
1 234-1 236 AD (see Biography of Dhannasvanzin, a Tibetan
Monk Pilgrim, trans: Dr. G . Roerich, pp .73-4) . He tells how
he was denied access to the holy shrine until he had removed
a copy of the A�tasahasrika-Prajnaparamita he was carrying
on his back and had listened to a lengthy diatribe against
Nagarjuna, the Madhyamika philosopher. We can see tha t
their tenure o f the holy spots o f central-north India, however
variable it may have been, extended over at least 500 years,
and the above-mentioned incidents show tha t they were a
force majeur in the land . Whether the Sendhapas (also known
a s S a i n d h a v a s or S i n d h a v a s ) were from C e y l on a s
Dharmasvamin states (Roerich op.cit., p .73, or text-Yarai:tasi
edition, p .44) or pa rtially from Sindh as Nalinaksha Dutt
suggests in Tlzc Age of Imperial Knnnuj, ed . R.C . Majumdar
(p .273) is research yet to be undertaken . Their undoubted
influence on this period certainly merits deep attention . (See
Note 94.)
. city near present-day Agra,
75 . Tib. bcom brlag Skt . Ma thura . A
 45

and of considerabl e importance during the Buddha's tim.e,

as an intellectual centre and trade centre .
76. Tib. rin po che sna bdun. In the present context, I think that
simply 'seven precious gems' are referred to here. However,
the Tibetan term rin po che sna bdun or, alternatively, nor bu
chab bdun may also refer to the seven most precious a t­
tributes of a world-emperor (Skt. Cakravartin) . These seven
a re: 1 . the Wheel of the Doctrine, representing righteousness;
2. the Wish-granting Jewel (Truth); 3 . the Ideal Wife (love); 4 .
the Ideal Minister (wisdom and justice); 5 . the Ideal General
(courage and l oyalty); 6. the Ideal Elephant (strength and
stability); 7. the Ideal Horse (freedom) . These seven ideals
a re often shown in miniature statues or woven carpet de­
signs as auspicious symbols much as the eight lucky signs
are (Tib. bkra sis rtags brgyad). See also Govinda, Lama A .
rgyal srid rin chen sna bdun i n Bulletin of Tibetology, Vol. VI,
No.3.
77. Tib. Iha ma yin Skt. Asura. Literally, 'not. gods'. A class of
titans who, a lthough gifted with power and wealth, are not
yet free from the cycle of death and rebirth (see Note 1 7) .
78. Varai:tasi-the 'new' name for the ancient city of Kasi . Under
British rule it was referred to as Benares. Indians have cal led
it Varai:tasi for many centuries, and its re-use was an asser­
tion of independence a fter 1 947.
79. According to Taranatha's rgya gar chos 'byu11g, a King
Jayacandra was a great-nephew to the afore-menti oned King
Hari candra of Bhangala . King Haricandra is said to have
a ttained the state of ' rainbow body' (see Note 140) . (Samath
text, p .77, lines 1 1-12) . Whether or not this is the same
Jayacandra referred to in the text is not known. The period
referred to is approximately the 5th-6th century AD.
80. Ayodhya . A city prominent in Buddhism until a fter the 6th
century AD. It is approximately 200 mil�s north-west of
Varanasi.
81 . Tirhut: Tirahut-the old city of Videha . About 175 miles
north-west of Varanasi .
.

82. Tib. tsam par rya Skt. Camparai:ta . Classed as a 'border land'
(Tib. mtha' ru) by Taranatha in the rgya gar chos 'bywzg
(Samath text, p.25, line 17) . "mtha' ru" may a lso refer to the
Tha ru tribe now inhabiting the jungle and terai valleys on
the southern borders of West Nepal and India . It is said tha t
 46

the Emperor Asoka came from this tribe (see Note 135) .
Campara r:rn is probably the Champar an District of North
Bihar.
83 . Tib. rdo rje lhung ba. The term 'rdo rje' has two meanings.
One is uniquely philosophic and can be taken to mean that
which is unchangeable, an absolute. This adamantine nature
has given its name to the so-called path of tantric Buddhism,
the Vajrayana . (See Prof. G. Tucci, Tibetan Painted Scrolls,
Vol .I, pp.209-263, "The Religious Ideas. Vajrayana" for a
masterly explana tion of the Vajra p a th .) However, in
Taranatha's text (Skt.) Vajra has a much simpler meaning.
According to hoary Indian myths, (Tib.) rdo rje or (Skt.) Vajra
is the term used for thunder, hence the misnomer 'thunder­
bolt path' for Vajrayana which was common in early inter­
pretations. Here we are told of a phenomenon allied to that
of thunder-that of flaming metal which Tibetans believe is
hurled earthwards by the power of thunder and lightning.
Tibetans believe that such heavenly metal (Tib.) gnam lcags,
literally, 'sky metal' or thog rde'u, literally 'heavenly pebble',
is thrust into the earth and re-emerges in various shapes
depending on whether the subterranean Nagas have made it
rise to the soil-level. Often such lumps are dug up and bear a
stunning resemblance to divinities of the Tibetan pantheon.
Such images are considered to be of very great value. See
Prof. G. Tucci, The A ncient Civilisation ofTranshimalaya, pp.33-
9.
84. Tib. gnod sbyin Skt. Yak�a. Literally, 'harm giver' . A class of
malevolent spirits who are accorded frequent worship by
Tibetans. They were often represented on the temple pre­
cincts and on door posts where they acted as protectors.
According to Das, S.C . (Tibetan-English DictionanJ, p .754)
they a lso frequent mountain passes where, unless propiti­
ated by travellers, they suffocate the latter with poisonous
vapours. (See Note 30.)
85. Tib. gnam kags. See Note 83 .
86. The river Sindhu appears to be the ancient name for what is
now known as the river Indus.
87. Tib. klu sgrub Skt. Nagarjuna . A great Mahasiddha (great,
perfected yogin) who was taught by Saraha (also known as
Rahu la ) . Nagarjuna is frequently c on fused w i th the
Madhyamika teacher of the same name who lived about the
 47

late 1st-mid 2nd century AD. The tantric Siddha Nagarjuna

possibly comes from the period of early-mid 6th century AD.
88. These two legends may be found iri Chattopadhyaya, A.
Taranatha's History of Buddhism in India (a translation of the
rgya gar chos 'byung), pp.201-2 and 208, or in the text (Sarnath
ed .), pp.142-3 and 148.
89. This legend may be found in Chattopadhyaya, A., pp .212-
222, or in the text, pp.158-9 (see Note 88).
90. This legend may be found in Chattopadhyaya, A . op.cit .,
p .253, or in the text, p .186 (see Note 88) .
91 . Tib. rdo rje gdan Skt. Vajrasana . Literally, 'the adamantine
seat1 . The site where the Buddha gained his Enlightenment,
situated at the present-day town of Gaya .
92. Possibly the site of present-day RuJ1Ullind ei (Lurnbini) near
to the ancient site of Kapilavastu, just inside the Nepalese
border. It was on this site that Queen Maya-Devi gave birth
to the Buddha from her side . At the time it is possible that the
grove at Lumbini was a place of pilgrimage for women with
child, and that a visit to the grove of the goddess there was
considered efficacious for them. See Kosambi, D.D. Myth
and Reality, Studies in the Fonnatio11 of India n Cultu re, pp.100-
102. This could also refer to the area known these days as
Hardwar, or in previous tin1es as Mayapuri.
93 . Chapter 5 of Roerich, G . Biography of Dhannasvam in, state s
that this image was made of stone (p. 75) . Text (Varai:i asi ed .),
p .47, line 3 .
94. This and many subsequent accounts are so close in style and
language to those in the Biography of Dharmasviinz i11 that one
cannot rule out this text as one of Taranatha 's sources. This
incident may be found in the Biography on p .75 and in the
text (Varar:rnsi ed .) on p .46, line 12 to p .47, line 6.
95. The Mahabodhi Shrine is the temple built over the site of
Buddha's Enligh tenment (see Note 91) . At the time of
Dharmasvamin' s visit (1234-1 236 AD) it was in the charge of
Hinayanist sacristans (see Note 74) .
96. This temple was known as Mari Vihara (Das, S.C. Tibeta1l­
E11glish Dictionary, p .1068) and the legend of the image is
recorded in Roerich, G. Biography of Dlrnrmasviimi11, p .75
(Varal).asi text, p .46, lines 1 -1 2) .
97. One of the Pala Dynasty Kings of Bhari.gala, Dharmapala
lived from 770 to 810 AD.
 48

98. This inciden t is given a little further explana tion in

Tarana.tha's rgya gar chos 'byung where (in the Samath text,
p .204, line 18 to p .205, line 2) it is said that the Sendhapa s
destroyed these scriptures and the image because as they
said, "'d i dag ni bdug kyis byas pa'o", which I translate as,
"these things were made by Mara (the tempter)" . Further­
more, Taranatha states (loc.cit.): "sku gzugs de yang dum
bur bgos nas myed pa byas so"-"the image (i.e. the silver
Heruka) was broken into pieces and became booty " . This
substantially agrees with the version given by B.N. Datta in
Mystic Tales of Lama Taraniitha, a Rcligio-Sociological History of
Mahayana Buddhism. (A ' re-translation' and condensation of
Grilnwedel's Edclstcimninc, itself a translation into German
of Taranatha's text, bka' babs bdun Idan gyi brgyud pa'i rnam
thar ngo m tsltar rmad bymzg rin po che and published in
Petrograd, 1914), Datta's work says (p .53), "in Vajrasana
(sic .) many Saindhava and Singhala-Bhi4us destroyed the
silver-moulded image of Heruka (sic.) and made profit out
of it. And for tha t reason the king killed many of the Singhala
Bhikeyus . . . " . The translator notes that the king referred to
was probably Dharmapala (see Note 74) .
99 . Buddhasrijfiana is the same person as the Buddhajfiana re­
ferred to in p .65 of this translation . I use ' m81:l�ala' here as
an imperfect translation for the Tibetan chos 'khor, which
strictly translated should be 'Dharma wheel', implying the
decorative wheel emblem held iconographically in represen­
tations of the lineage of Dalai Lamas.
1 00. Tib: sde snod gsum Skt. Tripi�aka . Literally, 'three bundles' .
This term denotes the triple classification of the Buddhist
canon into its most basic groupings: 1 . Tib. 'dul ba Skt . Vinaya
(Monastic Discipline) . 2. Tib. mdo sde Skt. Sutra (Religious
Discourses) . 3. Tib. rnngon chos Skt. Abhidharma (Meta­
physics) .
101 . Prof. G . Tucci in his Tibetan Pain ted Scrolls (vol .1, p .39 1 )
says, "Indian tradition attribu ted Tara's initiatic revelation
to Guhyasila and to Hayagho�a." This translation refers to
them in p .43 .
1 02 . Tib. dban bskur Skt . Abhi�eka . The blessing and granting o f
power to a supplican t, enabling him t o practise with the
guru's infusion of power and ability in the t xt given him .
For a discussion of this term and its close companion (Tib.)
 49

byin rlabs (Skt .) Adi��hana, literally, 'power wave' or 'gift

wave', see Snellgrove, D .L. The Hcvajra Tan tra, Vol .1, pp.131-
3.
103 . 09�liyana; Ut;f':f iyana; Urgyen . The last of these names is the
Tibetan equivalent of the former (Tib.) o rgyan . I t is consid­
ered that OC;f':fiyana was situa ted in or nea r the present-day
Swat Valley in north-west India . It was renowned for the
number and qua lity of its tantrikas, its mystic pi�has (tantric
convocation sites) and its 'Qakinis par excellence . (See Notes
38 and 48 .)
104 . Tib. g tum po khro bo Skt. Ca�t;famaharo�a�a . One of the
class of fierce protectors of the Doctrine. (Tib. chos skyong
·

Skt. Dharma- pala .)

105 . Tib. bskyed pa Skt. Utpattikrama (or Utpann akrama ) . This
refers to the rned itational vision (or creation) of a d ivinity,
exterior to oneself. This is the stage of 'creation of the
ma�C;fala ' . These emana tions are subsequently reabsorbed or
recreated within the medi tator and the stage of final perfec­
tion is said to have arisen . This latter state is known as the
stage of (Tib.) rdzogs pa or (Skt.) Sampanna krarna . These
stages (Tib.) rim pa of production and perfection, or more
accurately generation and realisation, are of prime impor­
tance for the understanding of tantric meditation and ·prac­
tice. See Guenther, H .V. Treasures 011 the Tibetan Middle Way,
pp.64-73 . For a discussion of (Tib.) bdag bskyed (transform­
ing self into deity) see Lessing, F . and Wayman, A . Mkhas
grub rje's Frmdnmerztnls . . , pp .1 63-1 73 .
.

1 0 6 . Tib. shes rah kyi pha rol t u phyin pa Skt. Prajfiaparam ita . A
class of Mahayana texts of which the basic premises form the
foundations of tantric philosophy but at several removes.
This type of work relies on 'conventional' va lues such as
'perfections' etc . and is considered markedly inferior to the
tantric path by tantrikas. The texts on which the Mahayanist
bases his philosophy and his actions are however often sim­
ply reinterpreted by the tantrikas and still play a major part
in their commentarial literature on the tantras themselves.
107. Tib. rab tu dga' ba Skt. Pramoda/Pramudita .
108 . Hayagho�a together with Guhya�ila are prime sources for
the revelation of Tara's Tantra (see Note 101). The tantric
Siddha Nagarjuna is said to have heard the Tara Tantra from
Hayaghoeya .
 50

109 . Tib. rta mgri n Skt . Hayagriva . Literal ly, 'The Horse Necked
One' . A protecto r of the Doctrin e and protector of the Lo tu s
Family (se.e Note 25) of which he is a patron. For an illustra­
tion and a d esc ri p t i o n of ayagriva, see Grunwed el, A .
Mythologic d u Buddhism a u Tibet ct e n Mongolic, pp .165-6.
1 1 0 . The student of N a ga rj u na , and wi th the younger Rah u l ­
abhadra, Na ga r ju na s most illustrious spiritual successor .
'

See bu ston's chos 'byung (transl. Oberrn. i l ler, History of Bud­

dhism, Part 2, pp . 1 30-2) .
1 1 1 . Tib . sgra gcan 'dzin bzang po Skt. Ra h u l ab h ad ra . Taranatha's
rgt;a gar chos 'byimg says fur ther of him (Sa. rn ath ed . p .90,
lines 1 2-1 4), "slob d pon sgra gcan 'dzin bzang po ni r i gs
dmangs rigs yin ky a ng g z u gs d an l ongs sp y od d ba n g p hyu g
phun sum t sh ogs pa zhig .. "- "The A ca ry a Ra hu l ab h ad ra,
.

a lth ou gh from the lowest caste, was ful l y blessed with a fine
body and wea l th."
1 1 2 . I n Tibetan monasticism there are five minor and five ma j or
areas of know led e:
The five minor areas:
1 . snyan ngag - po try
2 . mngon b rj od - l ex icogra phy / rhe t o ri c
3 . (skar) rtsis - a s t ro l ogy / ma thema tics
4. z l os ga r - d ra m a
5 . sdeb sby r - composi tion / p rosody
The five maj or areas:
1 . gtan tsh i g ( t s h a d ma) - logic
2 . nang r i g - sel f-a wa reness
3 . sgra - g ra m m a r
4 . bzo - cra ft, pa i nt in g, imagery, etc.
5 . gso - m ed i c i ne
Prof. Tucci in his Tibcta11 Painted Scrolls (vol . 1 , p .94) om i ts
·
sdeb sbyor and nan rig, subs t i t u t in g 'd u l ba (monastic
rules) . Lamas I h a v e consulted favour the above divisions,
a lth ou gh there are va rianc s betw en i nd i vid u a l s In gen­
.

eral they say ' d u l ba is to be understood as p e rva d i n g all

such activi ties a nd is not considered a separa te s ki l l .

1 1 3 . A female Ya ksa .
1 14 . Acc or d i ng to Taranatha's rgya gar chos 'byung (S a m ath edi­
tion, text p .1 0 1 , l i nes 3-4),. Nagamitra instruct d dge 'dun
sn1ng ba (Skt . Sangharak�ita).
1 1 5 . See Chattopadhyaya, A. History of B uddhism in 11ldia, p .1 96,
 51

Footnote 3 for a discussion of the name nyi ma sbas. I follow

her translation of it as Suryagup ta rather than the alternative
of Ravigupta . Pages 1 97-8 of the above work conta in a sma l l
accoun t o f Suryagupta's main deeds and Tarana tha spec i fi­
ca lly mentions tha t he was a Tara siddha . The work Prajfia
(see Bibliography ) in its subject section on eminent Indian
pal)1its' and siddhas' names gives Ravigupta as e quivalent
for the Tibetan nyi ma sbas pa .
1 1 6. Tib. blo brtan Skt. Sthiramati .
1 1 7. See Cha ttopadhyaya, A . op .cit., pp .1 99-209 for a ful l account
of the life of Candragomin . See Note 88 for text reference for
Cand ragomin's protection from the Fear of Wa ter.
1 18. Tib. thams cad mkhyen pa'i bshes gnyen . See Cha tto­
pad hyaya, A. op .cit., pp.220-2 for a fu ll account of the life of
Sarvajnam itra of Kasmir.
1 19. Tib. sgeg pa'i rdo rje. See Chattopadhyaya, A. op .cit., pp .271-
2 for a fuller account of the life of Lilavajra of Urgyen
(099 iyana) .
1 20 . S e Prof. G . Tucci, Tibcta11 Pain ted Scrolls, Vol .l, p .391 , whe re
the above lineage is confirmed by extract from klong rdol b la
ma's works.
1 21 . Tib. thugs dam /yi dam Skt . I��adevata . One's own tu telary /

divinity to whom first reverence and then offering is made.

1 22 . A kingdom lyi n g just to the north of the Vindhya hills in
present-day Madhya Pradesh .
1 23 . Turu�ka is the general Sanskrit name given to the Turkish
invaders of India. In Taranatha's works it is distinguished
from the Garlok (Quarlu q ) who are a specific group of Turks .
Th Tibetans, how v r, frequently use the word 'Garlog' as
their tran la tion of 'Turu�ka ' . For example, tshe brtan zabs
d rung in his d ictionary dag yig thon mi'i dgongs rgyan (p .54)
says they are the Turu�ka from thu aer chi who inhabi ted the
north-west of India (see Note 129) .
124 . Tib. lha'i seng ge.
1 25 . King S ri Har�adeva of Kasmir acceded to the throne in 1 089
AD and died in 1 1 01 AD. See an account of him in Pal)1i t,
R.S . Knlhm.za' s Riijntara11gi11i in the Seventh Taranga .
1 26 . Tib. bye brag t u smra h a Skt . Vaibha�ika .
1 27. Durga, the consort of S iva, the Hindu divinity of creation
and f destruction. Also known as Kali, she must be propiti­
ated with fresh blood, and consequently vast animal sacri-
 52

fices are sti l l publicly undertaken in her name in Bengal,

Nepal and Assam in particular.
1 28 . See Note 1 00.
129. Tib. gar log . The Turkish Quarluq tribe (see Note 1 23) . An
article I am unfortuna tely unable to have access to but which
promises to be of prime importance is Hoffmann, H . Die
Quarluq ill dcr Tibctischcn Litcrntur (Oriens, 3).
1 30 . In B . Datta's Mystic Tnlcs of l.Jzma Tii raniitha (see Note 98) a
similar description is given by a Turu1?ka of monks. He says,
"In my country such shaven-heads with red coats had not
been before . . . " (p .95) .
131 . Tib. sangs rgya 'bangs Skt. Buddhadasa . Chattopadhyaya, A.
op .cit., p.150 Footnote 1 0 says: "Yuan-Chuang mentions one
Buddhadasa as the author of the Mahavibhasa; but Watters
comments, ' As this work is a book of the Sarvastivad in
School of the Hinayana, its author cannot have been the
B.uddhadasa who was a contemporary of Vasubandhu and a
d isciple of his brother Asanga . Very little seems to be known
about any S astra writer with the name Buddhadasa and
there is no author with this name in the cata logues of Bud­
dhist books known in China and Japan . . . Neither is any work
attributed to him in Tg (bstan hgyur)'." However, referring
to the latter part of Buddha- dasa's life, Tarana tha says,
" . . . and in the west, Buddhadasa, the d isciple of A rya Asatig a,
worked for the welfare of the living beings in the latter part
of his life." (Chattopadhyaya, p . 1 77.)
1 32 . Tib. dkon mchog gsum gyi 'bangs . For a fu ller account of
Triratnadasa, see Chattopadhyaya op .cit., pp . 1 90-1 .
133 . Tib. phyogs kyi glang po Skt. Dignaga or Dingnaga . A
philosopher and teacher of the Vijnanavada School . He
lived in the 5th century AD. He was a fearsome debater and
defeated the leading dia lecticians of his day . Dignaga in
particular investigated the fallacies of two areas hitherto
taken as valid sources of knowledge, namely perception
and inference . Many of his works are available today in the
Tibetan translations. See rgyrm drug mchog gnyis, pp .35-6 for
a succinct account of his life. Also see Chattopadhyaya op .cit.,
pp .1 8 1 -5 for a brief bibliography of him . See Stcherbatsky,
Buddhist Log ic, Vol .2, Appendix IV for a contrast of Dignaga's
views on content of knowledge, co-ordination of perceptions
w i th their objects e tc . w i th the view of h i s teachers
 53

Vasuband hu, Vinitadeva, Vacaspati Misra, Udayana-Acarya

and Jinend rabud dhi .
1 34 . Tib. zhi ba lha Skt. Santideva . A renowned Prasangika scholar
of the 7th century AD. His works have proved most popular
because, like Tibet's beloved poet-saint Mi la ras pa, Santideva
d rew similes and examples from everyday experience and
his works are emotional yet well within the Mad hyamika
philosophical fold of no affirma tion-no negation . Santideva 's
most rea d ily attainable works in transla tion a re: Bodhi­
cnryavat'iira, translated by Matics, M. as Entering the Path of
Enlightenment; Barnett, L .D. (in part only) as Path of Light;
Stephen Ba tchelor as A Guide to the Bodhisattva's Way of Life,
and his Si�asamuccaya translated by Bend all and Rouse . A
useful bi-lingual edi tion of the Bodhicaryavatara in Sanskrit
and Tibetan is tha t edited by V. Bhattacharya .
1 35 . Possibly referring to the tribe known as the Tha ru (Tib.
mtha' ru, litera lly, 'u tmost limit', 'border place'), a t present
inhabitants of the lowland Terai and Siwalik Hills of west­
ern Nepal. Dor Bahadur Bista in his People of Nepal (p . 1 08)
quoting Shrivastava, The Tharus, A Study in Culture Dynam­
ics, says, "The Tharus are a Mongoloid people or predomi­
nantly so, who have successfully assimi lated non-Mon­
goloid physical fea tures as wel l . " Thereafter follows an
interesting d iscussion of Tharu accounts of their own ori­
gins. My own observa tions in this part of Nepal may be of
relevance here . The predominant impression is that the vast
majority of ancient steles found from Jumla to Dullu, and
from Jajarkot to Thibru, have Tibetan Buddhist graffiti on
them, although many steles come from a very much earlier
age than the Tibetan frequenta tion of the areas. It appears
tha t the steles date to approx . 9th century AD and the
graffiti to approx . 14th-15th century AD. However, these
Bud dhist traces (frequent and on the trade routes) all stop
at the range nortb of the Siwaliks, the Mahabharat Lekh .
Dailekh on the north side was the last town on the JumJa­
Surkhet track where I noted Tibetan inscriptions, desp i te the
fact tha t south in Surkh et Valley lay the ruins of a large and
most imposing Buddhist vihara (temple) seemingly built in
approx . 1 0th century AD and possibly ruined in the frequent
land subsidences in the Surkhet Valley . This valley, a Tharu
tribal a rea (as well as the Dang Valley 35 miles east of it)
 54

seemed epigraph ically a (Tib.) mtha' ru (border a rea) indeed .

Prof. G . Tucci 1s Preliminary Report on Two Scientific Expedi­
tions in Nepal is most interesting in this regard .
136. Tib. ro langs Skt. Vetala . The ro langs is a corpse which has
been revived by a malicious spirit. Of all the demons which
stalk the Tibetan mind, although the most gruesome out­
ward ly, the ro Jangs is often the easiest to deal with as its
limitations of movement etc. make it fairly easy to evade.
The origins, limita tions and legends abou t them a re dis­
cussed in an article by Turrell Wylie, ro langs-Thc Tibetan
Zombie in History of Religions, Vol.4, .No. I Summer 1 964. An
i n t eresting c o l l ec tion of s to r i e s a t t r i b u ted t o K i n g
Vikramaditya (for a deba te on his dating see R.C. Majumdar
(ed .) The Age of Imperial Uuity, Chap .X), known as the
Vctiilapafzcavit!zsatikii (The Twenty Five Corpse Stories) and
the same stories Buddhicised by the Tibetans, where they a re
know n by the short title ro sgrung, or ro d11gos grub, a re
mentioned in the Bibliography .
1 37. The phurbu i s a ritual dagger with a three-edged blade,
used as a weapon against demons which have been coerced
forth by the officiating lama . There a re severa l legends
about phurbus which contain magic powers. See for ex­
ample A . David-Nee], My Journey to Lhasa, pp .305-8.
1 38 . Tib. g i ham/gi wang/gi hang/ 'gi wam/ 'gi'u wang/ghi warn.
A yellowish hard stone found in the intestines and livers of
ruminant anima ls, known in English as bezoar stones. Das,
S.C. in his Tibetan-English Dictionary says tha t for medicinal
purposes the elephant's stone is of best quality and tha t of
the ox of second quality (p .215). Tseten Zhabdrung (Tib. tshe
brtan zhabs drung) in his dag yig than mi'i dgongs rgyan
(p .55) mentions i t only as an elephant derivative and gives as
its 'secret' usage the aphrodisiacal powers it contains. This
latter use is borne out by R. von Nebesky-Wojkowitz (in his
Where the Gods are Mountains, p.247) who tells of an old lama
doctor at Lhasa who used traces of this potion in his female
patients' medicines to his own advantage . See a lso Ven .
Rechung Rinpoche, Tibetan Medicine, especia11y pp .69, 74-6 .
139. Tib. bdud rtsi Skt. Amrta . Literally, 'nectar' . A potion or,
more rarely, a pill given by lamas to certain supplicants as a
kind of blessing. The efficacy of the nectar lies not so much .in
the precious substances contained in it (rare herbs, metals,
 55

d i s ti l l a ti on of l a ma s ' u rine etc . ) as in the e l a b ora te

empowerments given to it. Although the compoundin g may
be performed by novices, the benedictions etc. are a lways
performed by learned lamas.
140 . Tib. 'ja ' lus. Literally, 'rainbow body'. It i s said that certain
saints attain the rainbow body within their lifetime and that
a coloured aura is perpetually about them, together with a
sweet odour, as a sign of their inner a ttainments. Philosophi­
cally, the rainbow body is a ttained when existence as an
enlightened being is harmonised with the ' in the world'
existence.
141 . See Note 136.
142. Taranatha in his rgya gar chos 'byung transla ted by
Cha ttopadhyaya, A. as Tiiranatha's History of Buddhism in
India says (p .31 4), "Already a fter the death o f K in g
Dharmapala, the number o f tirthikas and mlecchas gradu­
a lly increased in the Kingdom of Bhangala, in Ayodhya etc.,
on the north of the Ganges and in all the · regions of the east
and west of the Yamuna . . . " There was another awkward
hiatus in which Buddhism lacked the usu al supp ort from
royal ty, from 908 AD (the death of Naraya� apala), the end of
the first Pala dynasty, to 988 AD, the revival of the secon d /
Pala dynasty by Mahipal a I . Atisa (Dipan kara Srijii.ana) was
one of the first to reverse the trend of defeat by tirth ikas of
Buddhists in debate. This series of defeats was prob ably due
to the dwindling numbers inside the mona steries when royal
largesse was lacking. An 80 to 95 year gap in debating prac-
tice and authoritative adjudication gave the tirthikas an ad­
vantage over Buddhists which Atisa's arrival is said to have
reversed . See Chattopadhyaya, A . Atisa and Tibet, p .406.
1 43. Buddhajii.ana is the same person as the Buddhasrijii.ana whose
ma�<;iala was damaged by the Sendhapas a t Vajrasana (see
pp .39-40 and Notes 98 and 99).
144. Tib. man ngag Skt . Upadesa. An explanation of a text in a
detailed but highly abbreviated form.
145 . Tib. nag po chen po Skt. Mahakala . Literally, 'Great Black
One'. One of the class of terrifying protective divinities,
Mahakala is said to be a Buddhicised form of the Hindu god
Siva .
146. Tib. gdan bzhi las kyi phreng ba.
1 47. Tib. dur khrod bsil ba tshal Skt. Sitavana. A renowned cem-
 56

etery (Skt. Smasa na) north- west of Naland a Univer sity and
very p. opular among yogins becaus e of i ts fea �some as�ect.
The Sitavana was "one of the eight cemeten es of ancient
India, in all of which one after another the Lotus-B orn One
(Padma Sambha va) practised the yoga of Sasanika (' fre­
quenting of cemeterie s') ." (Evans-W entz, W.Y. (ed .) The Ti­
betan Book of the Great Liberation, p . 1 1 8.) The act of med i ta ting
in graveyards was (and still is) one of the requirements for a
yogin to fulfil his training in fearlessnes s. The "blood-drin k­
ing yogi' (Tib. khrag 'thung rgyal po-alias gtsang smyon
Heruka) calls h imsel f "the cemetery wandering yogi" (Tib.
dur khrod nyul ba 'i mal 'byor) in the colophon to The Biogra­
phy of Marpa the Translator-the sgra bsgtjur mar pa lo tsa'i
rnam par thar pa mthong ba don yod (p.25.2 , line 1 1 ) . When
Dharrnasvarnin visi ted Sitavana (Roerich, G. op.cit., p .85) he
found it quite horrifying with " . . . numerous venomous snakes
with spotted bodies and black heads, of the size of a man's
thigh . The tops of thickets (in the forest) used to shake and
emit a cracking noise when these snakes moved about."
1 48 . Tillipa (or Tilopa), who Jived from 988 t o 1 069 A D, was the
main teacher of Naropa . He is considered by Tibetans to
have received his own instruction directly from (Tib.) rdo rje
'chang (Skt.) Vajradhara, the personification of the wisdom/
method combination . See Da tta, B. op.cit., p p .4 1 -2 for a brief
a ccoun t of Tillipa .
1 4 9 . Naropa (1016-1 1 00 AD) was the most renowned d isciple o f
Tillipa (see above note). The transmission lineage went from
Na ropa to the Tibetan, Ma rpa of lho brag (1012-1 096 A D),
from whom i t spread inside Tibet into the sect known as
(Tib.) bka' brgyud . See The Life and Teachin of Naropa by
H.V. Guenther and the Biography of Marpa also exists in a
French translation by Bacot, J . La Vie de Marpa le Trnducteur.
150. Qornbhipa, also known as Sri Qornbi. A brief account of him
may be found in Datta, B. op.cit., p .45.
1 5 1 . See an account of Thakkinagnapa on page 74 of the pr sent
work. He occurs as 1 9 th in the list of 84 Siddhas giv n by
Prof. G. Tucci in Tibetan Painted Scrolls, Vol . 1 , p .228 . Accord­
ing t the pn sam jon zang by sumpa khan po yece pnljor (Tib.
dpag bsam ljon bzang btj ye shes dpal 'byor) ed . by Da S.C ., an
/

a l terna tive epithet for tha ga na i s (Tib.) spyang ki pa or

' wolf-man' (p.1 25, line 20) . A. Chattopadhyaya in Tiira11athn's
 57

History of Buddhism in I n dia has an interesting note on

Thagana-pa on p.290, footnote 8 . According to this he was a
teacher of S antipa-this assumes, of course, tha t our
Thakkinag napa is identical to Thaganapa .
1 52 . Asitaghana is said to have lived for more than 200 years
(Datta, B. op .cit., p .49) .
153 . Tib. Zhi ba sbas pa Skt. Santigupta . For a brief account see
Datta, B . op .cit., p .82ff.
1 54 . A full account of Jftanamitra and his transmittal to Santigupta
may be found in Datta, op .cit., pp.85-90.
155 . Rahulagupta was one of the teachers of Dipankara Srijftana
(Atisa) . See Chattopadhyaya, A. Atisa and Tibet, p .67.
156. See above note . The book referred to is an excellent compila­
tion, giving a clear account not only of Dipankara Srijitana,
but also of Buddhist society at the time (see Note 1 74).
1 57. The name 'Madhyamasi:rpha' is transliterated throughout
the text (see p.78 for his life) . In his rgya gar chos 'byung
Taranatha uses the Tibetan form of the n ame-dbu ma'i seng
ge (text p .228, line 1 7) .
158. Saii.ghasri was a Nepalese disciple of Sakyasribhadra, the
'Great Kasmiri Pa:r:i9it' (Tib. kha che pa1:1 chen) who lived
from 1 145 to 1 225 . Saii.ghasri was particularly learned in
Sanskrit grammar and Abhidharma philosophy. Togeth er I

with Danasila and the above-mentioned Sakyasribhadra he

was one of the instructors to the young Sa skya Pai:ic;ii ta (Tib.
kun dga' rgyal mtshan) who lived from 1 182 to 1251 AD (see
p .88 of this translation).
1 59 . I t i s said tha t Ratigupta was instructed by Asitaghana and
the Siddha Oii.kamatha . See Datta, op .cit., pp.81-2.
1 60 . Tib. chos 'byung zhi ba Skt. Dharmakarasanti.
1 61 . For example in Taranatha's rgya gar chos 'byung; bka' babs
bdun ldan, etc .
1 62 . Tib. k u ru k u le Skt. Kuruku1la. A demonic goddess whose
main function it is to subjugate the evil tendencies in the
mind of the practising yogin and control outer inimical forces.
See B yer, S. The Cult o/Tara, pp .301-310. In her four-armed,
r cl-coloured form, she dances on a corpse . While one pair
of arms holds a bow made of flowers and an a rrow of red
lotus s (the arrow of (Skt.) ra a-lust), the other pair holds a
hook of desir and a noose of d sire. In this form she is the
consort of Kamadeva, the God of Desire (see Note 22) . Her
 5

sadhana, "by means of which a l l bein s are brought into

subjection" may be found in Snell rove, D.L. The Hevajra
Tantra, Vol .1 xi, verses 1 2-15. See also Bha ttacharyya , B . The
Indian Buddhist Iconography, pp.147-152.
1 63 . Tib. mam gnon tshul / rnam gnon nang tshul Skt. Vikramasila.
The renowned Buddhist monastery-cu m-universi ty of
Magadha, which was founded by King Dharmapala (770-
810 AD) . Its site was completely obliterated by th Turu�kas,
to the extent that Dharmasvamin could not even find a trace
of it in 1 234-1 236 AD. However, in the time of the lder
Dha rmasvamin ( Tib . ) chag dgra bcom (1 1 53- 1 2 1 6 AD)
Vikramasila still xisted and one can judge the feroci ty the
Turu�kas unleashed on it when even the foundations were
thrown in the Ganges river (see Roerich, G ., op .cit., p.522) . I t
was a great centre for tantric study, and among i ts most
renowned incumbents were aropa, Dipankara S rijfiana
(Atisa), Abhayakaragupta and Ratnakarasanti . See references
to Vikramasila in Chattopadhyaya, A . A tisa and Tibet.
1 64 . Tib. gsang 'dus Skt . Guhyasamaja . One o f the patron deities
of tantric texts, particularly for the (Tib.) dge lugs sect of
Tibetan Buddhism. The other two protectors are Hevajra
(Tib. dgyes pa rdo rje) and CakrasaJ!lvara (Tib. 'khor lo sdom
pa /bde mchog) . See Beyer, op .cit., pp .47-54 .
1 65 . Tib. bzlas brjod Skt. Japa . Litera l ly, 'muttering'. This refers
to the repetition of mantras in private ritual, often up to
many thousands of times. For the 'four members of mutter­
ing', their preliminary obeisances, exhibition of DharaJ!iS
and mudras etc., see Lessing, F. and Wayman, A. Mkhas
grub rjc's Funda men tals , pp. 1 59-195 (especially pp .1 87-195) .
. . .

1 66. I am unclear as to whether the phrase (Tib.) ci bde(r) here

refers to 'ad libitum' or to the tantric college a t Vikramasila
which went by the same name . It is possible that Kanakasri
lived as he p leased, for although the text is unclear, i t ap­
pears that he left Virkramasila to undertake his seven years
of medita tion which, having fai led, gave him a free period
b fore the arising of his dream. advising him to go to Naropa
(see Note 68) .
1 67. See Note 1 64 .
1 68 . King Neyapala / Nayapala reigned i n Bhangala from 1 038 to
1 055 AD.
1 69 . This particular Siddhi (power) is known in Tibetan as rlung
 59

gom, literal ly 'wind walking', although to cover distances in

an instant is more in the realm of magic than of body I mind
control . In rlung g0m as it is generally understood, d istances
of one month's travel are reduced to a few days' duration.
Various reports differ in the degree of trance entered into by
the workers. Mme. A. David-Neel in her With Mystics and
Magicians in Tibet describes three meetings with such per­
sons (pp .183-198), and R. von Nebesky-Wojkowitz in his
Where the Gods are Mountni11s (pp .229-233) gives an account
of the 'great caller' whose rhythmic steps take them from
Nag mtho skyid phug Monastery in Gtsang District to Lhasa,
Sarnye Monastery, Lhoka and back to Gtsang in two weeks.
A circuit of this nature takes a "fast-moving caravan many
weeks" (p .232) . This Siddhi can also be known as (Tib.) rkang
mgyogs-' fleet foot' .
1 70. See Note 151 .
1 71 . Linking the idea of a 'border area' with barbarianism is
common in Tibetan literature, where the Tibetans say of
themselves that their great distance from India (Tib. 'phags
yul, literally 'the perfect country') is a measure of their great
ignorance. (This has noticeably ceased as a sentiment since
their 1 959 flight from Tibet.) In Roerich's Biograp hy of
Dhan11asvami11 (p.65) the Tibetan monk, being saluted by a
Raja (king) says, "Such a great Indian Raja saluting a reli­
gious mendicant! Tibetans are like cattle and do not under-,
stand it!" Prior to this incident Dharrnasvamin had said
(p .63), "The 'middle' as explained in the Doctrine is that
'where there is study, reflection and meditation!' A border
region is characterised by the absence of study, etc. " The
word used by Dharmasvamin for 'border area' is the same as
that used by Taranatha in the present text (Tib. mtha' 'khob­
Vara:r:iasi text of Biography of D'1armasvamin, p.27, line 1 6) .
1 72 . Tib. 'jigs med 'byung gnas (sbas pa) Skt. Abhayakara (gupta) .
This pa�9it lived in the late 1 1 th to early 1 2th century AD
and was one of the leading thinkers of Vikramasila Monas­
tery in that period . While there he acted as (Skt.) Upadhyaya
(professor, Tib. mkhan po) for some time, if not of the whole
edifice then of one of the many colleges (Tib. grva tshang) .
For a nother of Tarana tha ' s accounts o f h i m see A .
Chattopadhyaya, Tiirm1atha' s HistonJ of Buddhism in India,
 60

pp .31 3-6, Datta, B . op .cit., pp .64-7 and Bhattach aryya, B .

Ni�pamia yogavali of Mahiipa7Jcjita Abhayakaragupta .
1 73. I have put the particle 'ta' in the name given in the text (p.77,
line 1 ) because it appears from context to be a mis-spelling
for 'Lalitavajra' . Thi.s particular Lalitavajra is of the early
1 1 th century AD, for Taranatha says in his bka' babs bdun ldan
(see Datta, B . op.cit., pp .42-3) that he was a d isciple of Tillipa
(988-1 069 AD) and this is confirmed by the present anecdote.
It is unlikely that he is the same Lalitavajra to whom Taranatha
refers in his rgtJa gar chos 'bt1ung (Samath text p .1 76, line
13ff), for this person is said to have engaged in a 'Siddhl
c ompetition' with King Indrabhiiti, in which the latter was
defea ted by him (Samath text p.175, line 1 8-p . 1 79, line 8 .
Also Chattopadhyaya, op.cit., pp .244-5) . This places tha t
particular Lalitavajra i n the latter half o f the 8th century AD
and the first half of the 9th century .
That there are indeed two Lalitavajras is further sug­
gested by Taranatha who says tha t Kambalapa (identical
with Lva va pa (see Chattopadhyaya, op .cit., p .152 ote 20)
gave abhi�ekha to King Indrabhuti (see Datta, op .cit ., p .26) .
Kambalapa is also known as being one of the main gurus of
Lak�minkara, the sister of K ing Indrabhuti. This then puts
Kambalapa / Lva va pa in the period approx . 750-850 AD . In
Taranatha's rgya gar chos 'byung (Samath text p . 1 79, lines 8-
13) and Chattopadhyaya (op.cit., p .245), both Lva va pa and
Lalitavajra go from Urgyen (O<;l<;liyana- see Note 1 03) back
to the east after the 'Siddhi competition' with King Indrabhuti,
and this confi rms the 'early' Lalitavajra as being from. the
same period as Lva va pa. Even assuming a later descendent
of King Indrabhuti, with the same name as his forebear, it
would be unwise to put him as late as the ' later' Lalitavajra,
pupil of Tillipa (988-1069 AD) ..
1 74 . For a list of important Tibetan sources for a biography of
Atisa see the introduction to section 6 (p .397) of AtiSa and
Tibet by Chattopadhyaya, A. In this section . agwang Nima
(Tib. nag dbang nyi ma) has compiled a new biography of
Atisa from various sources, including the jo bo rjc'i rnam tl1ar
rgyas pa by 'brom ston pa and also the jo bo rjc'i nzam thar by
ye shes rgya mtsho. See also Atisa's biographic material in
Das, S.C . Indian Pandits in the l.Jm d of Stiow especially pp.51-
83 . See also the jo bo rje ldan mar me mdzad ye scs kyi nwm thar
 61

rgyns pn by nag t ho t hul khrims rgya l ba and a lso the

ace unt of his pro elytisa tions in India and his journey (for
study) to th land of gold (Skt . Suvarryadv ipa)- jo bo rjc lhn
gcig dpnl ldm 1 a ti sns rgt;a gar du bstm1 pn ji ltar spcl bn dan gscr
gli1 1g In phcbs pn sags kyi r1 1mn thnr.
1 75 . From Taranatha 's description of this land in his History of
B u ddhism i11 llldin transl . by A. Chattopadhya ya (p .330) i t
app ar to have been in the region of what i s present-day
Upp r Burma .
1 76 . Ta rana tha Histon1 of .. (p .330) says tha t Kamboja (Kampoja)
.

i t the ea t of Assam. The Dai:i9apuri temple referred to

h re cann t be the one to which he refers on p.186 which was
in south India. The far east of India and the Archipelagos of
Indonesia w r at this time thriving Buddhist centres.
1 77 . S Datta, B . op .cit., pp.81-2 for a short account of the A carya
Ratigupta .
1 78 . For the ritual instructions for performing the four gazes of
overthrowing, subduing, conjuring and petri fying, see
Snellgrove, D.L. The Hcvajm Tantra, Vol .1 part 1 , chap. X I,
verses 1 -7.
1 79 . Tib. Pad ma gar Skt . Padma-Nartesvara . Literal ly, 'Lotus
(Lord) of Dance'. Also known as (Tib.) bde gshegs kun 'dus,
the 'unity of all the blessed '-see Snellgrove, D.L. Buddhist
Himalnya, p .235 . Originally a form of the Hindu divinity
S iva, whose cosmic dance shakes the earth's founda tions,
Padma-Nartesvara was accepted by Buddhists as a form of
Lokesvara of the Lotus Family (see Note 25). He is one of the
main tutelary divinities of the so-called 'Red Hat Sect' of
Tibetan Buddhism, the (Tib.) mying ma pas. For representa­
tions of Padma-Nartesvara see Clark, W.E. Two l.izmaistic
Pan theons, Vol .2, pp.193, 240, 265-6. Tara is one of his atten­
dan ts.
180. A tola is an Indian weight of approx. 210 grains or .57 oz.
1 8 1 . For this ritua l known as grong 'jug in Tibetan, and the
related ritual of consciousness transference (Tib. 'pho ba) see
the translations by Lama Kazi Dawa-Samdup of the twofold
'pho ba text in Evans-Wentz, W.Y. (ed .) Tibetan Yoga and
Secret Doctrines (pp.253-274).
1 82. See the above note.
1 83. Tib. chos 'byung zhi ba Skt. Dharmakarasanti .
1 84. See Note 105.
 62

185. Tib. sbyin sreg Skt. Homa . A n ancient Indian V d i e concept

of sacrifice in which clarified bu tter and various grains are
ritu a l l y consigned to puri fied fire. Thi s ceremony w a s
adopted b y Buddhists i n India who, most probably like the
Nepa lese Buddhists of today, see little differenc in the two
pa ths. Tibetans, both B uddhist and Bon, uti1ise this cer­
emony, as do many other Mahayana sects in Asia, for ex­
ample the Shingon sect of Japan. See Snellgrove, D.L. The
Nine Ways of Bon, plate 1 , for a superb photograph of two
mying ma pa lamas performing this rite in the wild moun­
tains of Dolpo (north-west Nepal ) . Note the 'seed ' (Skt. Bija)
syllable, "Ram", the 'essence' of fire, inscribed on rocks
around the flames.
1 86. Tha t is, four years before he wrote his monumental work,
the rgyn gnr chos 'byimg.
1 87. Li tera l ly, 'the golden monastery' , situa ted abou t five mi les
east of Shigatse town, on the southern bank of the Tsang-po
(Tib. gtsang po) river. See Ferrari, A. Mkyc11 (mkhycn) brtsc's
Guide to the Holy Plnccs of Ce11tral Tibet, pp .70 and 1 62.
 APPENDIX

HOMAGE TO THE 21 FORMS OF TARA

Ofy1! (I pay) Homage to You, Noble and Holy Tara !
Homage to You Tara, 0 swift and courageous One,
Whose very eyes flicker like lightning, Thou
Born from. the open flower of the lotus-face
Of the protector of the triple world .

Homage to You whose face is filled

With a hundred autumn moons,
0 Thou who glows with the delicate light
Of a thousand assembled stars.

Homage to You, adorned with gold and blue lotuses

Held in your hand,
0 Thou whose activities are generosity, perseverance,
Austerity, tranquillity, equanimity and meditation.

Homage to You, 0 crest-jewel of the Tathagata,

Who has attained limitless victory.
You are supported even by the Jinas ' sons, the Bodhisattvas,
Who have gone beyond ordinary states.

Homage to You who, w ith the sounds "tuttara" and "hii.I!l" ,

Fill the sensual worlds as well as space; and you are always
Pressing the sevenfold world beneath thy feet
And summoning all beings before you .

Homage to You, before whom Indra, Fire-gods, Brahma,

Wind-gods and Siva all pay homage.
Thou art also praised by spirits, zombies, Yak�as,
As well as by Gandharva sprites.

Homage to You who, with the syllables "traf' and "pha f',
Completely destroy the distant magic implements (of enemies);
With your right leg folded and left leg outstretched
You trample them underfoot with a terrifying blaze .

Homage to You, 0 great horrific One, TU.re:

Thou who destroys Mara's forces
 64

And slays all opponents

With merely a frown of you r lotus face.

Homage to You, adorn d with the m udra of the three jewels,

With you r fingers h ld up before your breast;
Adorn d verywhere with mar:t�alas
And thy own blazing-fierc light, 0 horrific One .

omag t o You, wh e tiara radiates a garland

Of joyous and spl nd rou lights .
By y u r constant, joyous calling of " tuttare"
Y u a re mistress over Mara and the phenomenal w orl d .

omage to You, who c an summon forth

All the protectors of the earth (and its found ations) .
Th u, by frowning and sounding "hiif!l" with a tremor,
Can c mpletely protect all b ings from misery.

H ma ge to Y u who wear the h med moon as a head ornament,

And who art bedeck d with fiery baubles .
F r m th Buddha Arnitabha who i s i n your chignon o f hair
Y u a re c n tantly b a thed in light.

H mage t You who burn like fir at the end of an a on;

Th u, ea ted in the midst of a wreath of flames,
J y usly, with right leg ou tstretched and left leg folded,
Y u totally d str y the en my fore s .

H mag t Y u, who tri k th earth with y ur hand

n d tra mple it with y u r fe t.
With fla h from you r yes, a frown fr n1 your brow,
And th s und f " h li f!l " , th v n-f 1 d w rld i s mashed .

H m a ge to Y u, happy, virtu u and tranquH-

Wh s c t i v i ty i Nirval)a'
ph r f calm..
Th u w h a rt a t one w i th the yl labl vaha" and "oq-t",
II

�str y all g r at ins.

H m g t Y u wh , encircl by unall y d j y,
m a h th bod i f th n my ;
Th u, Ta ra, wh a ri from. the und "hlif!1",
A rt a ls in t h mantra ec rat d with 1 0 llabl

stam s h r feet with th und " tur "

i in the eed- yl labl "hum" .
 65

You can pierce Mount Meru with the mandarava tree

And cause the three-fold world to quake .

Homage t o You who hold the moon

Just like a veritable ocean of gods.
By saying "Tara" twice and "pha r' once
You completely purify all poisons.

Homage to You, monarch over all the assembled gods,

Who art upheld by gods and spirits.
With your brilliant and joyous armour
You resolve all troubles and nightmares .

Homage to You, with eyes huge and filled with the clear light
Of the sun and the moon;
By saying "hara" twice and " tuttare" once
You clear up all malevolent epidemics.

Homage to You, with the three truths displayed,

0 Thou with the strength which comes from within .
Thou, most perfect One, destroyest at will
Malignant spirits, zombies and demons.

This praise and the accompanying root mantra are the homages to
Tara's 2 1 forms.
 INDEX
(References to the tex t of the transla tion a re given accord ing to the
page numbers of the origina l t xt in Tibetan (provided in the left­
hand margin), rather than to the pages of this book . Numbers
prec ded by the capital letter ' ' refer to the r sp ctive Footnote .
This Index is a rranged in sec tions in accordance with the Sanskrit,
Tibetan and Engl ish a lphabets respectively.)

PERSONS - SA S KRIT

A tisa (Dipankara Srijnana ) 69, 78, N60, 142, N l SS, N 1 56, N1 63,
N 1 74
Abhayaka ra (gupta ) 76, N1 63, N 1 72
Amarasimha 49
Ayod haya, King of 33
Asoka N5 1 , N82
Asanga N 1 3 1
Asi taghana 68, 69, N 1 52, N 1 59
Asvabha va 37
A ryad eva 44, 45, Nl 1 0

Indrabhu ti, King 1 3, N48, N 1 73

Onkarna tha N 1 59

Kana kasri 68, 69, 70, 82, N 1 66

Kand hapa 68, 69, 7� 73, 82
Kand hari 73
Kambalapa N 1 73
Kuni (the el ephant) 1 9
Kusa l a , the Younger 68

Gapurila 48
Gittipa la 81
Guhyasila 4 1 , N 1 01 , N 1 08

Ca kra varrna 45
Ca kla Raja (Tsa kla Raja) 80
Cand ragomin 37, 47, N 26, N l 1 7

Jayacand ra, King 32, N 79

 67

Jinendrabuddhi N 1 33
Jivasena 8 1
Jnanadeva 5 7
Jnanarnitr a 68, N 1 54
Jnanara tna 69, 80
Jnanasena 69, 80, 8 1 , 82

Tathagatarnitra 48
Taranatha (1 gyal khams pa) 90, N48, N62, N63, N64, N74, N79,
N82, N83, N94, N98, Nl l l , Nl l 4, N l l S, N1 23, N 1 42, N 1 57,
N 1 61 , N 1 71 , N1 72, N1 73, N175, N186
Tarasri 78
Tarasrimitra 69, 88
Tillipa (Tailopa, Tilopa) 67, 68, 77, N1 48, N 1 73
Trira tnadasa 56, N132
Thakkinagnapa 69, N 1 5 1
mtha'· ru (tribe) 58, N82, N 1 35

Danasila N 1 58
Dikavarrna 48
Dignaga 57, N1 33
Dipanka ra Srijnana-see Atisa
Devasimha 5 1
Qombhipa 68, N 1 50 I
Dhanamitra 47
Dharmakarasanti 69, 88, N 1 60, N 1 83
Dharrnapala, King 39, 65, N74, N97, N98, N142, N163
Dharrnabhadrapala 46
Dha rmamitra 70
Dharmamitra, Si£!1haladvipin 48
Dharmasri 69, 79
Dharmasvarnin N74, N94, N95, N1 47, N 1 63, N171
Dhupiraja 69, 82

Na yakasri 69
Nayapala, King-see Neya.pa1a
Nagamitra 46, Nl 1 4
Nagarjuna (Madhyarnaka philosopher) N55, N74
agarjuna (Siddha) 37, 40, 4 1 , 44, 45, 46, 65, N87, N 1 08
Narayal!apala, King N142
Na.ropa 68, 70, 71, 72, 75, 76, N1 48, N1 49, N 1 63, N 1 66
Neyapala, King 71 , N 1 68
 68

Prkka-pa 69, 82
Phu Phu 60

Buddhajf\ana-see Buddhasrijnana
Buddhadasa 55, N 1 3 1
Buddhasrijnan a 39, 65, N99, N 1 43
Buddhasribha dra 69, 80
Bharukacc ha (clan) 21, 22
Bhojadeva, King 1 6, N63

Macchi 35
Madhyamasirpha 69, 78, N157
Mandirapala 69, 76
Maya-Devi, Queen N92
Mahipala, King N 1 42
Mongol King in Delhi 72
Munja, King 1 6, N63

Ratnadvaja 69
Ratnakarasanti N 1 63
Ravigupta N l 1 5
Ratigupta 69, 8 1 , N 1 59, 1 77
Rahula-see Saraha
Rahulagupta 69, N 1 55
Rahulabhadra, the Younger 44, 45, 46, 11

Lak�minkara N48, N l 73
Lalitavajra 77, N 1 73
Lilavajra 48, 68, N 1 19, N173
Lokaprada 69, 82, 88
Lva -va-pa-see Kambalapa

Vasubandhu N1 3 1 , N 1 33
Vikrama.ditya, King 5 1 , N 1 36
Vinitadeva N133
Sakyarak�ita 69, 79
Santigupta (Mahasiddha) 68, 69, 1 53, 1 54
Santideva 57, N 1 34
Santipa 1 5 1
s- ntipada (Mahasiddha) 9
Silaraskita 48
S ritan � pala 81

--
 69

Srid ombhipa-se Qon1bhipa

Srisiirya 88
Sa kyasribhadra N 1 58
Sanghasri 69, 79, 88, N158
Sangha mi tra 53
Sangharak�ita N1 1 4
Saraha ( Ra hu l a ) 44, N87
Sarvajfia m i tra 37, 47, N89, N 1 1 8
Sif!ilia ladvipin Dharmamitra-see Dha rmamitra, Sif!lha ladvipin
Suja ta 69, 80
Subhasa.kirti54
Siiryagupta 46, 47, Nl 1 5

Hayagho�a 43, N 1 0 1 , N 1 08
Hayapala 4 1
Haricandra, King 1 6, N62, N79
H aribha d ra, King 1 6
Haribhanjapa 69, 82
Har�adeva, Sri, King of Kasmir N 1 25

PERSONS - ENGLISH
Firm Intellect, Acarya 37, 47

Princess " Moon of Wisdom"-see a lso under deities Jnanacandra

and ye ses z l a ba 5, N l O

PERSONS - TIBETAN
kun d g a ' rgy a l m tshan (Sa skya Pal)-9.ita) N 1 58
k l u sgrub-see Nagarjuna N87
klong rdol b l a ma N 1 20
d kon mchog gsum gyi 'bangs N132

kha che pai:i chen (Sakyasribhadra ) N 1 58

khra g ' thung rgya l po-see gtsang smyon Heruka

d e 'dun srung ba 1 14
sgeg pa'i rdo rje Nl 1 9
 70

sgra can dz in bzang po Nl 1 1

1

nag dbang nyi ma N1 74

chag dgra bcom (Dharmasvamin, the Elder) . 1 63

chag lo tsa ba (Dharmasvamin) 74, 94, 95, 1 47, 1 63, N 1 71
chos 'byung zhi ba Nl60, 1 83

nyi ma sbas Nl 1 5

thams cad mkhyen pa'i bshes gnyen 118

mtha' r u (tribe) N82, N 135

dur khrod nyul ba'i mal 'byor-see gtsang smyon Heruka

nag tsho tshul khrims rgyal ba N174

spyan ki pa-see Thakkinagnapa in Persons-Sanskrit index

phyogs kyi glang po N 1 33

bu ston N48
blo brtan N l 1 6
dbu ma'i seng ge N 157
'brom ston pa N l 74

mar pa N 1 49
mi thub zla ha 74
mi l a ras pa N 1 34

'jigs med 'byung gnas (sbas pa) N l 72

gtsang smyon Heruka N l 47

zhi ba sbas pa N l 53
zhi ba lha N 1 34

ye shes rgya mtsho N 1 74

sa skya pai:;t9ita-see kun dga' rgyal mtshan

sangs rgyas 'bangs N 13 1
gsang ba'i nang tshul 41, NlOl

lha'i seng ge N124

 71

TECHNICAL TERMS - SANSKRIT

Adisthana N102
. .

Anutpada N 1 8
Anu ttara Yoga Tantra N60
Abhidharma 49, NlOO, N158
Abhieyeka N102, N173
Amrta N139
Asa111khyeya-see Mahakalpa
Aey�asahasrika Prajnaparamita N74-see also Prajfiaparamita
Ava ta111saka (BuddhavataJ:!lsaka) 1 4, N54

Ieyta devata Nl21-see also yi dam in Tibetan index of Technical

Terms

Utpattikrama NlOS
Utpannakrama NlOS
Upadesa 66, N144
Upadhyaya Nl 72
Upasaka 25, 32, 34, 37, 51 , 60, 63, 64, N7 1

Kaji 85, 86
Kaliyuga 1 0, 88, N32
Kriya Tantra N60
K�atriya 1 7, 77, 80, 82, N65
Gana N49
Gutika Siddhi N64
Guru N2

Carya Tantra N60

Japa 70, N3, Nl65

Tantra 14, 44, 66, N3, N60, N61

Tantra, of Tara 4, 10, 1 1 , 14, 42, 46, 47, 48, 49, 65, 66, 67, 7 1 , 72, 75,
78, 79, 81, NlOl, Nl08
Turu�ka 50, 52, N1 23, Nl 30, N l 63
Tripi�aka 4 1 , NlOO
Tretayuga 1 0, N32

Dvaparayuga 1 0, N32

Ni�prapanca NS
Nil)svabhavavadin 15, N57

Paramartha NSS

...
 72

Pitha N103
.

Prajnaparamita 42, 43, N106

Prasangika N134
Bija N 1 85
Buddhavatam saka-see Avatamsaka
. .

Bodhicitta-Bodhi-mind 5, NlS
Bodhicittotpada N15
Bodhipathapradipa N60
Bodhisattva 5, 9, 1 0, 1 3, Nl3, N56, N58
Brahmins 26-29, 32, 41, 45, 48, 59, 86
Bhumi N 1 8
Mantra 1 0 , 48, 81, N l , N31 , N72
Mantra-of Tara 25, 4 1 , 42, 45, 58, 62, 63, 72, 79
Mantrayana 13, 1 4, 16, 41 , N44
Mai:t�ala 13, 39, 47, 71, 82, 86, N3, N42, N105
Mahakalpa N26A
Mahatma 15, N56
Mahayuga N32
Madhyamika N15, N55, N74, Nl34
Mudra N3
Yuganaddha 1 6, N62
Yogacara 15, N55
Yagin 72, 81
Yogini 1 4, 60
Yojana 5, 43, Nl4
Vaibha�ika 53, Nl26
Vajra 34, 66, N83
Vajrayana N83
Vijnanavada N133
Vijnaptimatra NSS
Vinaya 54, NlOO
Vibuddha 7, N20
Vira N49
Vetala 58, 60, 61, N136

Sma§ana N 1 47
Sravaka 5, 14, 25, 28, 37-39, 45, 78, 79, N l l , N74

Saindhava-see Sendhapa
 73

Sangha 5, N l 2
Sa tyayuga 1 0, N32
Samaya N61
Sampannakrama 89, N l 05
Samvrti N55
. .

Saf!lsara 6, N l 7
Sadhana 47, 83
Siddha N45, N l S l
Siddhi 1 3, 1 6, 35, 4 1 , 65, 67, 68, 72, 75, 76, 8 1 , 82, 84, N45, N 1 69,
N l 73

Sutra 1 4, N53, N54, NlOO

Sendhapa (Saindhava /Sindhava) 25, 37, 39, 40, 79, N74, N98,
N l 43

Homa N 1 85

TECHNI CAL TERMS - TI BETAN

kun rdzob NSS

d kyil ' khor N42
bka' brgyud N 1 49
bskyed pa N l OS
b kra sis rtags brgyad N 76

'khor b a N 1 7

gar log (quarluq) 55, 83, 84, 86, N 1 23, N l 29

gi ham (also gi wang/gi hang / 'gi warn/ 'gi'u wang/ ghi warn)
59, N 1 38
grong 'jug N 1 8 1

grva tshang N l 72
d ge bsnyen N71
d ge 'dun N 1 2
d ge lugs (sect) N 1 64
rgya l rigs N65
rgyud N3, N60
sgra N 1 1 2

ngo b o nyid med snua b a 15, N57-see N il)svabhavavadin

d ngos grub N45
 74

mngon chos N 1 00
mngon btjod N 1 1 2
sngags N31

ci bde N68

'ja' lus Nl40

nyan thos Nl 1
gnyis ldan dus N32
mying ma (sect) Nl79, N185
snyan ngag Nl 1 2

gtan tshig Nl 1 2

thugs darn-see y i dam

thog rde'u N83

don darn pa NSS

gdan bzhi N146
bdag nyid chen po N56
bd ud rtsi N 1 39
mdo N53
rdo rje N83
rdo rje lhung ba N83
sde snod gsum Nl 00
sdeb sbyor Nl 1 2
'dul b a N 1 00, Nl 1 2

nang rig N l 1 2
nor bu chab bdun-see rin po che sna bdun
gnam lcags N83
mal 'byor rgyud N60
mal 'byor dpa' bo chen po 49
ma l 'byor spyod pa N55
ma l 'byor bla med rgyud N60

dpag tshad N14

dpa' bo N49
dpa' mo N49, N67
spyod pa' i rgyud N60
pros dang bral 5

phal ch ba-see san s rgyas phal po che

phurbu 58, N 1 37
 75

'pho ha N181

bar do NSO
hon po N185
bya b a'i rgyud N60
byang chub kyi sems NlS
byang chub tu sems bskyed NlS
byang chub sems dpa' N13
byin rlabs N102
bye brag tu smra ba N126
bla ma N2
dban bskur Nl02
sbyin sreg N185

man ngag N144

mi skye ba N18

rtsis N112
rtsod ldan dus N32

tshad ma Nl 12
tshogs N49

rdzogs ldan dus N32

rdzogs pa N105
zun .' jug N62
bzo N112
zlos gar Nl 12
bzlas brjod N165

yi dam (thugs dam) N121

rin po che sna bdun N76

rim pa NlOS
ril bu 59, N64
ril bu'i dngos grub N64
ril lu N64
ro langs 58, 60, 61, N136
rlung gom N169

shes rah kyi pha rol tu phyin pa N106

sangs rgyas phal po che (phal che ba) N54

sems tsam N55
gsum ldan dus N32
 76

gso N112
bsam gyis mi khyab pa NS

TECHNI CAL TERMS - ENGLIS H

Aeons 7 (all-pervading 8; vastly good 9; Asangka 9; present 10)

Buddhist Council, Third 14, N51
Burnt offering 89
Consciousness transference 88, Nl82
Elixirs 27, 64
Empowerment 41, 68, 70, 75, 76, 77, N102
Fears, Sixteen and Eight N26
Gazes 85, N178
Initiates, Tantric 14, N49
Nectar 60, N139
Non-origination 6, N18
Pills 59
Rainbow body 60, N79, N140
Resurrection 87, N181
Sentient beings 6 (classes of ... 10), N33
Seven precious gems 31, 67, N76
Study, the five areas of 44, N112
Tutelary divinity 49, 52, 53, 54, 59, 60, N121
Vajra-words 66
Zombie 58, 60, 61, N136

DEITIES - SANSKRIT

Ak�obhya (Tathagata) 12, N25

Acala 43
Amitabha N25
Amogasiddhi (Tathagata ) 7, N9, N21, N25
Avalokitesvara 8, 1 0, 15, N24, N28, N72
Asuras 31, 61 , 63, N77
Indra 28
Uma 42
 77

Kamadeva N22, N162

Kurukulla 70, 81, N22, N162
Kuvera 24
Krodhacala 12, N40
Gandharva 13, 14, 28, N43
Guhyasamaja 70, N164
Cakrasamvara (see Mahasukha Cakrasamvara and Samvara) 70,
. . .

79, N164
Candamaharosana 42, 66, N104
. . . .

Jina N7
Jnanacandra, Princess 5, NlO
Tathagata 9, 10, N8
Tara 4; Mother of Jinas 4; Princess "Moon of Wisdom" 5; Tara as
name 7; "Mainstay", "Saviouress", "Heroine", "Swift One" as
names 8; arises from Avalokitesvara' s Heart 9; refuge from Sixteen
and Eight Fears 9; Buddhas transformed into 10, 13; "Tara the
Heroine" 22; Vajrasana image of 38; " River Valley" Tara 38;
"Turned Face" Tara 39; N19, N23, N24, N67, N72, N179
Dakini 1 1, 42, 68, 83, N38, N103
.

Dundubhisvara (Tathagata) 4, 7, N9
Durga 54, N127
I
Dharmapala N52, Nl04
Naga 10, 1 3, 14, 31, 50, 60, 61, 63, 76, 87, N29, N30, N83
Padma-Nartesvara 86, N179
Padmapal)i N6
Pisaca N73
Pramudita, King of the Gods 42, N107
Buddha, Five Families of N25
Brahma 24

Maitreya 15, N6, N59

Manjusri 15, N58
Mahakarul)a-Great Compassionate One 4, N6
Mahakala 66, 79, 80, 81, NI45
Mahasukha Cakrasa111 vara 71, 75, 81
Yakeya 10, 13, 14, 28, 34, 63, 87, N30, N84, Nl13
Yak�i 45, 62
 78

Yamantaka 48

Ratnasarn bhava N25

Rak�asa 14, 44, 58, N52, N73
Lokesvara Nl 79
Vairocana N25
Vaisraval)a 13, 43, N47
Vajradhara N14.8
Vajrapai:ti 13, 1 5, 41, 42, 43, N4.6, N48
Vajrasattva 15, N61
Vidyadhara 1 1 , 13, 1 6, 64, N37, N63
Vibuddha 7, N20
Visnu 24
. .

Sakyas, Lion of 1 1, N39

Siva 24, 71 , N145, N179
Samvara 75
Sunendra, Buddha 67
Hayagriva 44, N109
Heruka 14, 39, 42, 43, 66, 72, 79, NSO, N98
Hevajra 74, 75, 79, N164

DEITIES - TI BETAN
ku ru ku le N162
klu N29, N30
khro bo mi gyo ba N40
mkha' 'gro ma N38
' khor lo sdom pa N164
dgyes pa rdo rje N164
rgya mtsho'i nor bdag (Treasure Holder of the Ocean) 24, N69
rgyal ba N7
sgrol ma-see Tara Nl9, N67-see rab tu dpa' mo'i sgrol ma
sgrol ma-21 forms of N72
rnga sgra N9
sngags kyi theg pa N44
chos skyong N52, N104
 79

'jam dpal N58

gtum po khro ho N 1 04
rta mgrin N 1 09

thab Iha N30

thugs rje chen po N6

de hzhin gshegs pa N8
d ri za N43
gd ung Iha N30
bde mchog N 1 64
bde gshegs kun 'dus N 1 79
'dod Iha N22
rdo rje 'chang N 1 48
rdo rje sems dpa' N61

nag po chen po N l 45
gnod sbyin N30, N84
mam par rgyas par 7, N20
mam thos sras N47

pad ma gar Nl 79
spyan ras gzigs N6, N24

phyag na rdo rje N46

phyag na pad mo N6 /
hyams pa N6, N59
brag srin mo N24

gzhan 'phrul hdag po N22

ye shes zla ha (princess) 5, N l O

rah tu dga' ba N 1 07
rab tu dpa' mo'i sgrol ma N67
rig 'dzin N37

sha za N73
shakya seng ge N39

gsang 'dus N 1 64
gsang ba'i bdag po 46
srin po N52, N73

Iha ma yin N 77
 80

PLACES - SANSKRIT

Ayodhya 33, N80, N142

Indus (River)-see Sindhu
Utakala (town) 57
Utajayana (Ujjain) 50
O<:Iivi§a 1 6, 1 7, 57, N63
099iyana 42, N48, N103, Nl73
Kapilavastu N92
Kampoja-see Kamboja
Kamboja 80, N1 76
Kasi N78
Kasmir 46, 51, 53, 78, Nl 18, N125
Kumarakeyetra 26
Kongkuna 1 6
Ganges (River) 78, Nl42, N163
Gujarat 21 , 83
Ghazni 51, 79
Camparal).a 33, N82
Tripura 42
Tirahut 33, 58, N81
Tusita N59
.

Trimala 57
Dal)<:lapuri 80, N1 76
Delhi 72
Dodhahari N63
Dravida 87
.

Dhanapuri 55
Dhingko!a 45
Nalanda N147
Nila Bird Mountain 74
Nepal 81
Neraftjana (River) (Phalgu) 37
 81

Potala Mountain 10, 11, 13, N28

Phalgu (River) (Neraiijana) 38
Bhangala (Bengal) 16, 34, 41, 70, N62, N79, N142
Benares N78
Bodhgaya N91

Magadha 70, 71, 77, 78, N163

Mathura 28, N75
Mari Vihara N96
Maru 21, N66
Malava (Malawa) 1 6, 49, N63
Mallacca 35
Mahabodhi Shrine 38, 39, N95
Yamuna (River) 50, N142
Rakang 79, Nl 75
Rajputana 51
Rummindei-see Lumbini
Lahore 51
Lumbini N92
Vidarbha 49
Vajrasana 37, 38, 39, 40, N91, N98
Varal).asi 32, N78
Vikramasila 70, 72, N163, Nl66, N172
Videha-see Tirahut

Sitavana-Cool Sandalwood Chamel Ground 67, N147

Singhala 79, N74
Sindhu (River) 36, N86
Haripufija-the Golden City 79, 80
Himalayas 58

PLACES - TIBETA N

ci bde (College) N166

bcom brlag N75
lcang lo· can N47
 82

mtha' 'khob Nl 71
dur khrod bsil ba tshal N147
rdo rje gdan N91
nag mtho skyid phug N169
mam gnon nang tshul (mam gnon tshul) N163

'phags yul N171

tsam par I).a N82
gtsang N 1 69
gtsang po N 1 87
gzhis ka rtse (Shigatse) N187
gser mdog can 90, N187
bsam yas (Samye) N169
Iha sa N169
lho ka Nl69

� rgyan 68, N48, N103, Nl l9, N173

.'<if
AUTHORS IN ENG LISH
Bacot, J . Nl49
Bapat, V. NS1
Barnett, LD . N134
Batchelor, S. N134
Bendall, C . N134
Beyer, S . N23, N26, N64, N1 62, N164
Bhattacharyya, B . N40, N 1 62, N172
Bhattacharya, V. NlS, N134
Sista, DB . N 1 35
Bloss, LW . N29
Chandra, L. N23
Chattopadhyaya, A. N88, NB9, N90, N1 1 5, N 1 1 7, N1 1 8, N l l9,
N131, N132, N142, NlSl , NISS, N163, N1 72, N 1 73, N174,
N1 75, N 1 76
Clark, WE . Nl79
 83

Das, SC . N9, N84, N96, Nl 38, Nl51, N 1 74

David-Neel, A . Nl 37, N 1 69
Dayal, H . N l 3
Dutt, N . N74

Edgerton, F. N9, N20, N26A

Evans-Wentz, WY. N147, N181

Ferrari, A. N 1 87

Govinda, A. N76
Griinwedel, A . N6, N98, N109
Guenther, HV. N3, NS, NlOS, N149

H offmann, H. N129

Kosambi, DD. N92

Lessing, FD. N3t N54, N60, Nl OS, N165

Majumdar, RC . ·N74
Matics, M . NlS, N134
Monier-Williams, M : N14

Nebesky-Woj kowitz, R . von N138, N169

Par:c;ii t, RS . N125

Ra�anan, V . N l 8
Rechung, Rinpoche N138
Roerich, G . N74, N93, N94, N95, N96, N147, N1 63, N171
Rouse, WHD. N 1 34
Ruegg, DS. NS

Shrivastava, SK. N135

Snel lgrove, DL. NB, Nl l , N48, N62, N1 02, N1 62, N 1 78, N1 79,
N 1 85
Stcherbatsky, T. N133

Tucci, G . N48, N83, NlOl, Nl 1 2, N1 20, N135, N151

Wayman, A . N3, N54, N60, N l OS, N 1 65

Wylie, T. N136
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Guenther, Pa ris, 1 93 7
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( Reprint), New Del h i , 1 971
B a rnett, L D. The Pa th of Ligh t, (Wisdom of t he East Series), John
Murray Ltd ., London, 1 909
Ba tchelor, S . A Guide to the Bodhisattva's Way of Life, Libra ry of
Tibetan Works a nd Archi ves, Dha ra msa l a , India, 1 981
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B uddhist Doct ril le, j ohn M u rray Ltd ., London, 1 922
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 7

d os 'dod ku11 'by m z�-see dnm pn'i chos rill po chc . . .

rub thob brgtJnd c u rtsn bzlz i'i lo rgyus (Narthang T nju r, XXXVI, I .)
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Prajf\a (shes rab) by bstan 'dzin rgya l mtshan, N amgyal Institute of
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• Original Tibetan text folio number on which the english transla tion i s based .
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