The god of the sun; the sun personified.

The god of fire.

‟Unconquered,” one of the eight bhūta kings.

Aloeswood used as incense.

“One with the Face of Ananta.” One of the eight nāga queens.

One of the eight great yakṣiṇīs.

‟Never Conquered by Another,” one of the eight bhūta kings.

A celestial nymph.

One of the eight bhūta kings.

‟Horse-Faced,” one of the six kinnara queens.

An offering of edibles to nonhuman beings, usually including lower orders of spirits.

The name of an apsaras.

A class of spirits; in the Bhūta­ḍāmara Tantra this term can refer to all nonhuman beings, including gods.

‟Tamer of Spirits,” the titular deity of the Bhūtaḍāmara Tantra; a wrathful form of Vajrapāṇi.

‟Lord of Bhūtas,” one of the eight bhūta kings.

‟Prosperity,” one of the eight goddesses of offerings in the Bhūtaḍāmara maṇḍala. Note that the Tibetan translation does not accord with the Sanskrit Bhūti.

Female bhūta.

A female bhūta or any nonhuman female being; in some mantras it seems to be used as a proper name.

A dye or paint prepared from the gall stones of cattle.

A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).

One of the eight “queens of spirits.”

The Tibetan translates both stūpa and caitya with the same word, mchod rten, meaning “basis” or “recipient” of “offerings” or “veneration.” Pali: cetiya.A caitya, although often synonymous with stūpa, can also refer to any site, sanctuary or shrine that is made for veneration, and may or may not contain relics.A stūpa, literally “heap” or “mound,” is a mounded or circular structure usually containing relics of the Buddha or the masters of the past. It is considered to be a sacred object representing the awakened mind of a buddha, but the symbolism of the stūpa is complex, and its design varies throughout the Buddhist world. Stūpas continue to be erected today as objects of veneration and merit making.

‟Fierce Kātyāyanī,” one of the eight kātyāyanī spirits.

The god of the moon; the moon personified.

Son of the goddess Diti.

‟Terrible One with Bared Fangs,” one of the eight demonesses who inhabit the eight great charnel grounds.

One of the eight great bhūtinīs.

‟Impetuous One,” one of the eight demonesses who inhabit the eight great charnel grounds.

“Incense Mouth.” One of the eight nāga queens.

A gold coin of considerable value.

‟Sun Faced,” one of the six kinnara queens.

‟Lord of gaṇas,” an epithet of Gaṇeśa, the elephant-headed god invoked to remove obstacles.

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

Female gandharva.

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

Female garuḍa.

‟One with the Terrible Face,” one of the eight demonesses who inhabit the eight great charnel grounds.

An epithet of Caṇḍakātyāyanī.

One of the epithets of Bhūtaḍāmara.

Semidivine beings closely related to or identical with yakṣas, who, like them, live in the realm of Kubera.

‟Laughing One,” one of the eight great bhūtinīs.

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

‟Ruler,” an epithet of Rudra.

‟Protectress of the World,” one of the eight great bhūtinīs.

The name of the southern continent in Buddhist cosmology, which can signify either the known human world, or more specifically the Indian subcontinent, literally “the jambu island/continent.” Jambu is the name used for a range of plum-like fruits from trees belonging to the genus Szygium, particularly Szygium jambos and Szygium cumini, and it has commonly been rendered “rose apple,” although “black plum” may be a less misleading term. Among various explanations given for the continent being so named, one (in the Abhidharmakośa) is that a jambu tree grows in its northern mountains beside Lake Anavatapta, mythically considered the source of the four great rivers of India, and that the continent is therefore named from the tree or the fruit. Jambudvīpa has the Vajrāsana at its center and is the only continent upon which buddhas attain awakening.

‟One with an Aged Face,” one of the eight demonesses who inhabit the eight great charnel grounds.

‟Kātyāyanī Face of Victory,” one of the eight kātyāyanī spirits.

“Flaming Mouth.” One of the eight nāga queens.

‟Lotus-Eyed One,” one of the eight demonesses who inhabit the eight great charnel grounds.

‟Goddess of Desire,” one of the eight great bhūtinīs as well as one of the eight great yakṣinīs.

‟Golden One,” one of the eight great yakṣiṇīs.

The name of an apsaras.

“One with the Face of Karkoṭa.” One of the eight nāga queens.

Divine son of Śiva and Pārvatī.

Usually an epithet of the goddess Durgā, in the Bhūtaḍāmara Tantra this term refers to a class of wild and powerful female spirits.

‟Best Servant,” one of the eight bhūta kings.

A class of nonhuman beings that resemble humans to the degree that their very name‍—which means “is that human?”‍—suggests some confusion as to their divine status. Kinnaras are mythological beings found in both Buddhist and Brahmanical literature, where they are portrayed as creatures half human, half animal. They are often depicted as highly skilled celestial musicians.

Female kinnara.

A mountain split by Kārttikeya.

‟Vajra of Anger,” one of the epithets of Bhūtaḍāmara.

Another name for Vaiśravaṇa, the king of the yakṣas.

‟Lord of the Family,” one of the eight bhūta kings.

Another name for Kārttikeya/Skanda, the son of Śiva.

One of the eight great bhūtinīs.

‟Kātyāyanī with Earrings,” one of the eight kātyāyanī spirits.

‟Excellent Mind,” the name of a female spirit summoned in a sādhana .

‟Great Servant,” a bhūtinī.

‟Great God,” one of the epithets of Śiva.

‟Great Death.” Most often considered a wrathful form of Avalokiteśvara, in the Bhūta­ḍāmara Tantra he is one of the wrathful forms of Śiva.

‟Great Kātyāyanī,” one of the eight kātyāyanī spirits.

‟The Great Lotus,” one of the eight great bhūtinīs.

One of the eight nāga queens.

‟The Great Jewel,” one of the eight great bhūtinīs.

‟Great Lord,” one of the epithets of Śiva.

‟Great Lord Mahādeva,” one of the epithets of Śiva.

Literally “great serpents,” mahoragas are supernatural beings depicted as large, subterranean beings with human torsos and heads and the lower bodies of serpents. Their movements are said to cause earthquakes, and they make up a class of subterranean geomantic spirits whose movement through the seasons and months of the year is deemed significant for construction projects.

Female mahoraga.

‟She who Captivates the Mind,” one of the six kinnara queens.

‟She Who Captivates the Mind,” one of the eight great yakṣiṇīs.

Hand gesture that invokes a particular type of magical power.

A class of nonhuman beings who live in subterranean aquatic environments, where they guard wealth and sometimes also teachings. Nāgas are associated with serpents and have a snakelike appearance. In Buddhist art and in written accounts, they are regularly portrayed as half human and half snake, and they are also said to have the ability to change into human form. Some nāgas are Dharma protectors, but they can also bring retribution if they are disturbed. They may likewise fight one another, wage war, and destroy the lands of others by causing lightning, hail, and flooding.

Female nāga.

The bull of Śiva who serves as his vehicle.

An epithet of Viṣṇu.

‟Lord of Dance,” most often the dancing form of Avalokiteśvara; in the Bhūta­ḍāmara Tantra, he is a dancing form of Śiva.

One of the eight great bhūtinīs; also one of the eight great yakṣiṇīs.

An oblation offered into the fire a prescribed number of times.

One of the eight great bhūtinīs.

One of the eight great yakṣiṇīs and one of the eight nāga queens.

Unit of weight equal to approximately 75 grams.

A class of nonhuman beings that, like several other classes of nonhuman beings, take spontaneous birth. Ranking below rākṣasas, they are less powerful and more akin to pretas. They are said to dwell in impure and perilous places, where they feed on impure things, including flesh. This could account for the name piśāca, which possibly derives from √piś, to carve or chop meat, as reflected also in the Tibetan sha za, “meat eater.” They are often described as having an unpleasant appearance, and at times they appear with animal bodies. Some possess the ability to enter the dead bodies of humans, thereby becoming so-called vetāla, to touch whom is fatal.

Female piśāca.

Mutual pledge or bond between the master and the disciple; also that between the practitioner and the deity or spirit.

The person who performs a sādhana or a ritual aimed at a particular result.

The mythical preceptor of the gods.

One of the lower order of spirits with grotesquely misshapen bodies who endlessly suffer from hunger and thirst; also spirits of deceased persons.

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva who embodies wisdom. He is a major figure in the Mahāyāna sūtras, appearing often as an interlocutor of the Buddha. In his most well-known iconographic form, he is portrayed bearing the sword of wisdom in his right hand and a volume of the Prajñā­pāramitā­sūtra in his left. To his name, Mañjuśrī, meaning “Gentle and Glorious One,” is often added the epithet Kumārabhūta, “having a youthful form.” He is also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

Worship consisting mainly of making offerings.

One of the eight bhūta kings.

A class of demons associated with charnel grounds and cemeteries, closely related to vetālas.

The demon who ‟swallows” the moon or the sun during an eclipse.

A class of nonhuman beings that are often, but certainly not always, considered demonic in the Buddhist tradition. They are often depicted as flesh-eating monsters who haunt frightening places and are ugly and evil-natured with a yearning for human flesh, and who additionally have miraculous powers, such as being able to change their appearance.

An asparas; one of the eight goddesses of offerings in the Bhūtaḍāmara maṇḍala.

‟Pleasure,” one of the eight great bhūtinīs; one of the eight great yakṣiṇīs; the wife of Kāmadeva.

‟Jewel Goddess,” one of the eight goddesses of offerings in the Bhūtaḍāmara maṇḍala.

The name of an apsaras.

‟Wild Kātyāyanī,” one of the eight kātyāyanī spirits.

The name of a demon king.

‟Violent Kātyāyanī,” one of the eight kātyāyanī spirits.

Ritual practice organized into sessions and dedicated to a particular goal; the act of achieving or accomplishing one’s purpose in general.

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

A term used for a courtesan. In the Bhūta­ḍāmara Tantra this term refers to a class of nonhuman female beings.

“Conch Player.” One of the eight nāga queens.

An epithet of Viṣṇu. Sometimes also used as an epithet of Brahmā.

The goddess of learning; in the Bhūtaḍāmara maṇḍala she is one of the eight goddesses of offerings.

‟Moon Goddess,” in the Bhūtaḍāmara maṇḍala she is one of the eight goddesses of offerings.

‟Gentle-Faced One/She with the Beautiful Face,” one of the eight demonesses who inhabit the eight great charnel grounds.

One of the eight great nāga kings.

‟She who Holds the Lion Banner,” one of the eight great bhūtinīs.

One of the eight great bhūtinīs.

‟Lord of the Cremation Ground,” one of the eight bhūta kings.

The goddess of royal splendor, equated with Lakṣmī; in the Bhūtaḍāmara maṇḍala she is one of the eight goddesses of offerings.

One of the eight “queens of spirits.”

‟Well-Gone One,” one of the six kinnara queens

‟Beautiful Kātyāyanī,” one of the eight kātyāyanī spirits.

‟Radiantly Beautiful Kātyāyanī,” one of the eight kātyāyanī spirits.

One of the eight “queens of spirits.”

One of the eight “queens of spirits.”

One of the eight “queens of spirits.”

One of the eight “queens of spirits.”

One of the eight “queens of spirits.”

One of the epithets of Bhūtaḍāmara.

‟One Who Captivates the Gods,” One of the eight great bhūtinīs.

‟Divine Kātyāyanī,” one of the eight kātyāyanī spirits.

‟Divinely Beautiful,” one of the eight goddesses of offerings in the Bhūtaḍāmara maṇḍala; also the name of one of the eight great yakṣiṇīs.

‟Fond of Sex,” one of the six kinnara queens

One of the eight “queens of spirits.”

The name of an apsaras; in the Bhūtaḍāmara maṇḍala she is one of the eight goddesses of offerings.

The desire, form, and formless realms, which together comprise the cycle of existence.

One of the wives of Śiva; in the Bhūtaḍāmara maṇḍala she is one of the eight goddesses of offerings.

Śiva.

An apsaras/goddess.

Another name for Kubera, king of the yakṣas. Among the four great kings who preside over the directions, Vaiśravaṇa is the king in the north.

‟Vajra holder”; in the Bhūta­ḍāmara Tantra this appears to be an epithet of Vajrapāṇi, the deity who teaches this tantra.

“Vajra Blaze,” a female deity invoked to kill spirits.

‟Vajra in Hand,” the deity who teaches the Bhūta­ḍāmara Tantra; in the first half of this text he is referred to primarily as Vajradhara.

‟Vajra Life,” a female deity invoked to revive dead beings.

‟Sow,” one of the eight great bhūtinīs.

The god of water.

“One with the Face of Vāsuki.” One of the eight nāga queens.

The god of wind.

Zombie; a class of spirits who enter and revive corpses.

‟Adorned One,” one of the eight great bhūtinīs.

‟Prosperity,” one of the eight great bhūtinīs.

A class of semidivine beings possessed of magical powers (vidyā); also any person or being possessed of such powers, usually derived from the mastery of a mantra (vidyā) of a female deity (vidyā).

Female vidyādhara.

‟One with Flashing Fangs,” one of the eight demonesses who inhabit the eight great charnel grounds.

‟One with Contorted Face,” one of the eight demonesses who inhabit the eight great charnel grounds.

‟One with Elongated Eyes,” one of the six kinnara queens.

One of the Hindu gods.

Typically an offering of water for the feet, but can include other items offered to welcome a guest. In the Bhūta­ḍāmara Tantra, however, it often consists of an article of food and is, on some occasions, referred to as bali .

One of the epithets of Bhūtaḍāmara.

A class of nonhuman beings who inhabit forests, mountainous areas, and other natural spaces, or serve as guardians of villages and towns, and may be propitiated for health, wealth, protection, and other boons, or controlled through magic. According to tradition, their homeland is in the north, where they live under the rule of the Great King Vaiśravaṇa. Several members of this class have been deified as gods of wealth (these include the just-mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa armies, and have entered the Buddhist pantheon in a variety of forms, including, in tantric Buddhism, those of wrathful deities.

Female yakṣa.

The god of death.