The Origin of Ttirii Tantra

Jo

Nang Taranatha

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.

2.
3.
4.
5.
6.
7.

Transla tor's Introduction

Translation o f sgrol ma'i rgyud kyi byung khung gsal
bar byed pa'i lo rgyus gser gyi phreng ba zhes bya ba
Notes
Appendix: Homage to the 21 Forms of Tara
Index
Bibliography
Tibetan Text

vu

31
63
66
84

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

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

member of the Satigha12 of Bodhisattvas.13 The of

count!

fering she prepared each day were in value comparable to all

the pr cious thing which fill d a distance of

each of the

12

10 directions, leaving no intermediate

yojanas14 in
spaces

un

fi l I d.

ina11y, after all this she awoke to the first concepts of

result

f thes , your roots of virtuous actions, that you have

Bodhi-Mind.15 At that time some monks said to her, "It is as a

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

such distinction as '1nale' and 'female'_, n ith r of 'self

id ntity',

worth)

. Weak-mind d w rldling are always deluded by

f re

'per on' n r any perception (of such), and there-

ttC1chment to id a

f 'mal ' and 'female' i

quit

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'.
Then in the aeon called Asangka,2M when all the Tathagatas
10
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 Yakas30 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 convoca1 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
This then is the essence of the legend i tself, I heard from
12
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

Akobhya41 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
en said about the Tantras would not be erased,
whatever had

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, Yakas 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, Yakas, Gandharvas and Raasas52 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 between

100 and 200 years

1
(as a result) more than 00,000 beings attained Siddhi. Because

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 Katriya65

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

18

Lady herself appeared before him, arriving from the skies.

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 2year-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

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.
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, Vii;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

-:j.

the temple precincts for his constitutional walk was slain, an

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

since then it has never harmed that temple.

She is the Protectress from the Fear of Leprosy. In the land

27

of Kumaraketra,. by the power of his karma, a powerful

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.

28

She is the Protectress from the Mischief of Indra's Angels.

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

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 Yaka or a fierce
tors. They abided there, practising th

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 Yaka84 on

the road(side). The Upasaka crushed it underfoot and walked

on while the Yakas 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

40

deal of damage to the Mar:i9ala of Buddhasrijnana.99 The king

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 wasnot 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 Cazqamahiiroaza

the fierce, wrathful one;

Tantra, 104

3. The absolutely secret

4. The Tantra known

Oneself .

Ta11tra of Vajrapiizi; and

as 'The Producing105 of Heruka from

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 Hayaghoa.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 Raasas,

leaving no bodily traces at all. He was a contemporary of the

Brahmin Saraha.

Arya Nagarjuna asked him (Hayaghoa) 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 Yai113 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 Dhingkoa. 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 Jvalasepa 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 fullyk.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 othes 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 Amarasia 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

Turuka 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-koa,

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

Haradeva . 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 Turukas 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 Turuka 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 tachings 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 Vaibhaik 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 teachings, 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 fraents of its own acco
At tha t the robbers fled and thus the Acarya was freed .
ac
The Acarya Subhaakirti, 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.
The Acarya Triratnadasa 132 became a student of the Acarya
57
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 Rakasa 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
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 Yaki call d 'Blacki ' who was

63 maidservant to the Ya ka 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

month had passed he had drunk all of

with j uice. After a

i t and wa transf

nn

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

64

f g d , Na as and Asuras

and, having receiv d s m of their unique kind of treasures,

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
you th .

if he were a 1 6-year-old

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

description of how they spread this very Tantra

been a

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
roal)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 kita , 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

71

within him. from his own natural powers. Within six months
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

74

gions.

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:tala which, being much

more difficult to perform than other mai:ialas, 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 Katriya 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 Madhyamasia, 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 Karnir 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 kita, 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 kita 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 Katriya 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.
The Acarya Ratigupta 177 went to Nepal to seek some of the
82
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 Katriya 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 stg 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:uala 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 Yaas, 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 evoca89 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 myelf, 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 .

90

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
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 lo1g. 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

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

3.

4.
5.

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).
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 .
(see ote 2 ) Th is homage and the subsequent four cover the
1nain philosophic and divine 'roots' of the text.
Tib. spros dang bral Skt. Niprapafica . 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. Niprapanca 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.)
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 Padmapi
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.
Tib. rgyal ba Skt. Jina . Li terally, 'The Victorious (One)' . An
epithet of the Buddha .
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 .
Tib. rnga sgra Skt . Dundubhisvara . Literally, 'Drum sound' .
Edgerton, F . in his Buddhist Hybrid Sanskrit DictioHnn; refers
.

6.

7.

8.

9.

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 Enlightenment' . 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 E11lightcmnc1Lt1 Chap.3, or a good Tibetan / Sanskrit text such as
that edited by V. Bhattacharya in the Bibliotheca Indica

34

16.

17.

18

19.
20.

21 .
22.

23.

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.
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.
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.
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.
Tib. sgrol ma Skt . Tara . Literally, 'she who saves' .
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 .
See Note 25 where Amoghasiddhi appears as the hero of one
of the five families of Buddhas.
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 .
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

V a i rocana

Type of

Man da la

Wisdom

Position

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

Amo g h a si d d h i

Karma

All Perfecting

North

Co lo u r

Sym bolic

Type of Evil

Aspect of

Person a l ity

Gestu re
White

Tea chi ng

Del u s i on

Form

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

26.

26A .

27.
28 .

29 .

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.
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.
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.
The 1 0 directions are the four ca rdinal points, the four inter
mediate points, the nadia and the zenith .
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 .
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. Yaka . Literally, 'bringer of harm ' . Yaas
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 Yakas

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 Yakas, 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

In which beings are

1 . rdzogs ldan dus

Satyayuga

2. gsum ldan dus

Tretayuga

3.

Dvaparayuga

in which beings are

Kaliyuga

the age of conflict.

gnyis I.clan dus

4. rtstod ldan dus

wholly good

in whi.ch beigns are

3/4 good

1 /2 good

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

33 .

34.
35 .
36.
37.

38 .

39 .
40.

41 .
42.

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

(ages) make up one Grea t Age (Skt. Mahyuga) .
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 .
See ote 32.
Ditto.
Di tto.
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.
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.
Tib. shakya seng ge Skt . S a kya Sinha. An epithet of the
Buddha .
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 .
See Note 25.
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 Maztfrlla.
43 . Tib. dri za Skt. Gandharva . Literally, 'eater of odours'. A type
of heavenly being, gnerally 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
Lakminkara 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

49.

50.

51 .

52.

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.
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 refrs
to those tantrikas who frequent the circle of practitioners
(Tib. tshogs Skt. Gar:i.a, literal ly, 'gathering') in th i r feasts,
etc.
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 .
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 .
Tib. srin po Skt. Rakasa . 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 Rakasa who are r garded as the
most horrendous.

41

53 . Tib mdo
.

himself.

Skt.

Sutra . Discourses attributed to the Buddha

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
Paramartha, and the expediently true-Tib. kun rdzob

Skt.
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 Tuita (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

64 .

65 .

66.
67.

68.
69 .

70 .
71 .

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

together with a thousand attendants vanished . . .
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 .
Tib. rgyal rigs Skt. Ka 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 Katriya back
ground .
A land in the west of Ind ia .
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' .
Tib. ci bde 'a t large', 'ad libitum' . Also the name of a tantric
college at Vikramasila (see Note 1 66) .
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.
The d ivinities mentioned here are a l l from the H indu pan
theon.
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" .
own as
The mantra is specifical ly for the .form of Tara
Green Tara (Tib. sgrol ljang) . This mantra is extremely widely
known, rivalling even the mantra of A valokitevara (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. Piaca . A class of malicious ogres who belong

to the class of (Tib.) srin po (Skt.) Rakasa (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 Atasahasrika-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

76.

77.

78.

79.

80.

81 .

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

as an intellectual centre and trade centre .
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.
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) .
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.
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.
Ayodhya . A city prominent in Buddhism until a fter the 6th
century AD. It is approximately 200 mils north-west of
Varanasi.
Tirhut: Tirahut-the old city of Videha . About 175 miles
north-west of Varanasi .
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
.

82.

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.339.
84. Tib. gnod sbyin Skt. Yaka. 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

88.

89.
90.
91 .

92.

93 .

94.

95.

96.

97.

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

possibly comes from the period of early-mid 6th century AD.
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.
This legend may be found in Chattopadhyaya, A., pp .212222, or in the text, pp.158-9 (see Note 88).
This legend may be found in Chattopadhyaya, A . op.cit .,
p .253, or in the text, p .186 (see Note 88) .
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 .
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.100102. This could also refer to the area known these days as
Hardwar, or in previous tin1es as Mayapuri.
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 .
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.
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) .
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) .
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:lala' 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. Tripiaka . 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 Hayaghoa." This translation refers to
them in p .43 .
1 02 . Tib. dban bskur Skt . Abhieka . 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 .) Adihana, literally, 'power wave' or 'gift
wave', see Snellgrove, D .L. The Hcvajra Tan tra, Vol .1, pp.131-

3.
103 . 09liyana; 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 pihas (tantric
convocation sites) and its 'Qakinis par excellence . (See Notes
38 and 48 .)
104 . Tib. g tum po khro bo

Skt.

Cat;famaharoaa . 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
maC;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 . Hayaghoa together with Guhyaila 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 . Sangharakita).
1 1 5 . See Chattopadhyaya, A. History of B uddhism in 11ldia, p .1 96,
.

51

1 1 6.
1 1 7.

1 18.

1 19.

1 20 .

1 21 .

1 22 .
1 23 .

124 .
1 25 .
1 26 .
1 27.

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 .
Tib. blo brtan Skt. Sthiramati .
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.
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.
Tib. sgeg pa'i rdo rje. See Chattopadhyaya, A. op .cit., pp .2712 for a fuller account of the life of Lilavajra of Urgyen
(099 iyana) .
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.
Tib. thugs dam /yi dam Skt . Iadevata . One's own tu telary
divinity to whom first reverence and then offering is made.
A kingdom lyi n g just to the north of the Vindhya hills in
present-day Madhya Pradesh .
Turuka 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 'Turuka ' . For example, tshe brtan zabs
d rung in his d ictionary dag yig thon mi'i dgongs rgyan (p .54)
says they are the Turuka from thu aer chi who inhabi ted the
north-west of India (see Note 129) .
Tib. lha'i seng ge.
King S ri Haradeva 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 .
Tib. bye brag t u smra h a Skt . Vaibhaika .
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

1 28 .
129.

1 30 .

131 .

1 32 .
133 .

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

Nepal and Assam in particular.
See Note 1 00.
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).
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) .
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.)
Tib. dkon mchog gsum gyi 'bangs . For a fu ller account of
Triratnadasa, see Chattopadhyaya op .cit., pp . 1 90-1 .
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

1 34 .

Vasuband hu, Vinitadeva, Vacaspati Misra, Udayana-Acarya

and Jinend rabud dhi .
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:
cnryavat'iira, translated by Matics, M. as Entering the

Enlightenment;

Barnett,

Stephen Ba tchelor as A

Bodhi
Path of
L .D. (in part only) as Path of Light;
Guide to the Bodhisattva's Way of Life,

and his Siasamuccaya 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,

ics,

The Tharus, A Study in Culture Dynam

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 practice 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 asect.
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
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 (770810 AD) . Its site was completely obliterated by th Turukas,
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
Turukas 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 pa9it 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 .

Nipamia 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 abhiekha to King Indrabhuti (see Datta, op .cit ., p .26) .
Kambalapa is also known as being one of the main gurus of
Lakminkara, 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 813) 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.5183 . 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, Yakas,
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:talas
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.

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 .

With

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

Wh

c t i v i ty i

ph r f calm..
Th u w h a rt a t one w i th the yl labl
vaha" and "oq-t",
str y all g r at ins.
H m g

Nirval)a'

II

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,

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

142, N l SS, N 1 56, N1 63,

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
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

Lakminkara 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
Sakyarakita 69, 79
Santigupta (Mahasiddha) 68, 69,
Santideva 57, N 1 34
Santipa 1 5 1
s- ntipada (Mahasiddha) 9
Silaraskita 48
S ritan pala 81

--

1 53,

1 54

69
Srid ombhipa-se Qon1bhipa
Srisiirya 88

Sa kyasribhadra N 1 58
Sanghasri 69, 79, 88, N158
Sangha mi tra 53

Sangharakita 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
Hayaghoa 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
Haradeva, 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,
chos 'byung zhi ba Nl60, 1 83

1 63, N 1 71

nyi ma sbas Nl 1 5
thams cad mkhyen pa'i bshes gnyen
mtha' r u (tribe) N82, N 135

118

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
Aeyasahasrika 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
Katriya 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
Turuka 50, 52, N1 23, Nl 30, N l 63
Tripiaka 4 1 , NlOO
Tretayuga 1 0, N32
Dvaparayuga 1 0, N32
Niprapanca NS
Nil)svabhavavadin 15, N57
Paramartha NSS

...

72

Pitha N103
Prajnaparamita 42,
Prasangika N134
.

43, N106

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:tala 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
Vaibhaika 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
Smaana 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

ma l 'byor spyod pa N55

49

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

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

Akobhya (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
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
Yaki 45, 62

78
Yamantaka 48
Ratnasarn bhava N25
Rakasa 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
srin po N52, N73
Iha ma yin N 77

46

80

PLACES - SANSKRIT

Ayodhya 33, N80, N142

Indus (River)-see Sindhu
Utakala (town) 57
Utajayana (Ujjain) 50
O<:Iivia 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

ci bde (College) N166

bcom brlag N75
lcang lo can N47

TIBETA N

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
Raanan, 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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Baco t . J . Ln vie de Ma rpn le 't rnductcu r', Librai rie Orien ta l iste, Pau l
Guenther, Pa ris, 1 93 7

Bapa t,

PY .

(ed .) 2500 Years of Buddhism, Government of India

( 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
Bend a l, C. and Rouse, W H O . S iiisamuccaya . A Compe11dium of
B uddhist Doct ril le, j ohn M u rray Ltd ., London, 1 922
Beyer, S. The Cult of Tiirn. Magic and Ritual i11 Tibet, Universi ty of
Ca l i fornia Press, Berkeley, 1 973

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BIBLIOGRAPHY OF TIBETAN TEXTS

bka' babs bdu n ldan gyi brgyud pa' i rnam thar ngo m tshar rrnad byung

rin po che, by Taranatha, w ri tten 1 600 AD, (ed . Das, SC . as kah

bab dun dan, The Book of Seven Mystic Revela t ions

Bengal Sec

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tion as 1aranatha' s Edclsteinmine) .

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 .)
Transl . by Griinw del a s Die Gcschich ten der 84 Znu bcrcr
(Mnhasiddhas) . Baessler-Archiv, V, 4-5, L ipzig, 1 9 1 6
r yn gn r chos 'bywz -se dam pa'i chos rin po che . . .
ymz dru mcho g11yis (a collection of short biographies of th
ight Gr at Indian Masters) in English, Namgyal Institute of
Tibet lo y, Gangtok, 1 962
sgrn bsgi;u r mar pa Io tsa' i rnam tha r pa mthong ba don yod by d u r
khrod nyul pa'i m a l 'byor pa khrag ' thun rgyal po (gtsang
smyon Heruka), E. Ka lsang, Varai:iasi, 1 970
cha lo tsa ba chos rjc dpal gyi rnam thar, by chos dpal dar dpyang,
ed . Panchen 'os sprul, Varal)asi, 1 969
jo bo rjc Iha gci dpal Idan a ti shas rgya gar du bstan pa ji ltar spcl ba
dang gser gling la phcbs pa sags kyi rnam thar, E . Kalsang, Varal)asi,
1 969

rje btson sgrol ma'i phyag ' tshal nyi sh u rtsa gcig ma in "Hymns to
Tara", ed . Chand ra, L., New Delhi, N / D
dag yig thon mi' i dgongs rgtJan, b y tshe batan zhabs drung, Champa
Chogyal, New Delhi, 1 969
dam pa'i chos rin po chc 'phags pa'i yul du ji ltar dar ba'i tshul gsal ba r
ston pa dgos 'dad kun 'byung by Taranatha, writt n 1 608 AD,
sog po gu r u d eva (Mongolian Lama Guru Deva), Samath,
1 964

mdo mdzangs blun gsung pa po ston pa sangs rgyas beam ldan 'das brjod
don n i las rgyu 'bras kyi nzam gzhag gtso bor bstan pa . Gsun rah
gees btus Edition, Bhopal, M .P ., 1 968
gnas gsu nz nzka1 'gro' i gtso mo rgyal yum ye shes mtsho rgyal gyi rnam
tha r thes pa den ldm z . Office of the Political Officer, Gangtok,
1 962

hphags yul rgtja na chcn po bod dang sag yul du dam pa'i chos byung
tsh u l dpag bsam ljon bzang by sum pa mkhan po ye shes dpal
'byor, ed . Das, SC . as HistonJ of the Rise, Progress and Downfall of
B uddhism in India, Presidency Jail Press, Calcutta, 1 90 8
ro dn OS grub ca1l gyi sgrung. Collected in one volume entitled The
Tibetan Professor Tales and given the Tibetan title, slop dpon klu
sgrub snying po dang rgyal po bde spyod bzang po gnyis kyis mdzad
pa' i ro dngos grub ca.n gyi sgnmg ngo mtshar rmad du byu ng ba' i
gtam rgyud, ed . Lama I<hangsar Tulku, Delhi, 1 9 68
Prajf\a (shes rab) by bstan 'dzin rgya l mtshan, N amgyal Institute of
Tibetology, Gangtok, 1 961

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