A deity whose dagger is employed in the rituals described in this text.

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

A graha.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of a grahī. This seems to be another name for the grahī otherwise called Black Vetālī (ro langs nag mo), who is identified as one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

A grahī.

A deity whose vidyāmantra is employed in the rituals described in this text.

A deity whose dagger is employed in the rituals described in this text.

A deity.

The name of one of the eighteen primary emanations of the goddess described in this text.

A goddess.

A deity whose dagger is employed in the rituals described in this text.

A goddess whose dagger is employed in the rituals described in this text.

A wrathful deity whose vidyāmantra is employed in the rituals described in this text. An alternative name may be “Great Glorious Expanse” (dpal chen dbyings).

In Indic contexts, this is typically a reference to Jayā, Vijayā, Ajitā, and Aparājitā, a group of female deities who, along with their brother Tumburu (an aspect of Śiva), are the focal point of a prominent cult in the early Śaiva tantric tradition. They are frequently included in Buddhist literature among classes of malevolent spirits.

A goddess.

A deity whose vidyāmantra is employed in the rituals described in this text.

A grahī. This seems to be another name for the grahī otherwise called Great Revatī the Garuda-Winged Ḍākinī (nam gru chen mo mkha’ ’gro khyung gshog ma).

A type of Tibetan spirit.

A type of female spirit understood to cause illness through possession.

A deity whose vidyāmantra is employed in the rituals described in this text. This may be the same deity referred to as Expanse of Wrath (dbyings kyi khro bo).

A deity whose vidyāmantra is mentioned in this text. This epithet is often applied to Hayagrīva or other wrathful deities.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

The name of one of the eighteen primary emanations of the goddess described in this text.

A wrathful deity whose dagger is employed in the rituals described in this text.

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

A deity whose vidyāmantra is employed in the rituals described in this text.

A deity associated with a mantra for protection and healing.

A deity in the Tibetan Bön tradition responsible for maintaining order in the forces of nature.

A deity whose dagger is employed in the rituals described in this text. The word madhukara literally means “honey-maker” and the term can also refer to a bee.

A grahī. This seems to be another name for the grahī otherwise called Black Seer (drang srong nag mo).

A deity.

A wrathful form of Mañjuśrī.

Ferocious female deities to which are attributed both dangerous and protective functions. In the Indian tradition, they are often in a set of seven or eight.

The name of a powerful Tibetan female spirit.

A goddess.

A deity whose vidyāmantra is employed in the rituals described in this text.

A group of deities or spirits who cause illness.

The name of one of the eighteen primary emanations of the goddess described in this text.

A grahī. This seems to be another name for the grahī otherwise called One-Toothed One-Eyed Great Revatī (nam gru chen mo so gcig mig gcig ma).

A deity whose dagger is employed in the rituals described in this text.

A deity whose dagger is employed in the rituals described in this text.

A goddess whose dagger is employed in the rituals described in this text.

A deity whose dagger is employed in the rituals described in this text.

A goddess whose dagger is employed in the rituals described in this text.

A grahī. This seems to be another name for the grahī otherwise called Great Revatī Who Extends One Hand (nam gru chen mo lag gcig nyab pa).

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

A deity whose vidyāmantra is employed in the rituals described in this text.

A deity whose dagger is employed in the rituals described in this text.

A set of ten deities who cause disease and inflict harm. They possibly overlap with the thirteen Ladies of the Tent.

A type of Tibetan spirit.

One of the two textual lineages of the Kangyur. It originated from a manuscript produced at Gyantsé (rgyal rtse) in 1431.

A group of thirteen ladies who rule tents and are identified as subsidiary great heart emanations of the goddess described in this text.

An aspect of Śaiva mythology that was assimilated into the Buddhist tradition, the “triple city” was a city of asuras built by the asura architect Maya. It consisted of three levels that extended from the underworld, through the earth, and up to the heavens. Brahmā blessed Tripura so that it could only be destroyed by a single arrow, making it essentially indestructible. However, when the asuras displeased Śiva by resuming their war with the devas, he fired a divine arrow that pierced all three levels of the city, reducing them to ash.

A type of Tibetan spirit.

An edition of the Kangyur produced at Gungthang (gung thang) monastery in central Tibet from 1347–51 under the sponsorship of the local ruler, Tshalpa Künga Dorje (tshal pa kun dga’ rdo rje, 1309–64), providing the basis for a branch of subsequent Kangyur editions.

Vajrapāṇi means “Wielder of the Vajra.” In the Pali canon, he appears as a yakṣa guardian in the retinue of the Buddha. In the Mahāyāna scriptures he is a bodhisattva and one of the “eight close sons of the Buddha.” In the tantras, he is also regarded as an important Buddhist deity and instrumental in the transmission of tantric scriptures.

A deity whose vidyāmantra is employed in the rituals described in this text.

A type of mantra.

A deity.

Samantabhadrī is usually the primordial female Buddha, consort of the primordial Buddha Samantabhadra. Her role in this text is somewhat confusing, however, because she seems here to be a type of malevolent spirit, which is very much in contradistinction to her usual role.

The Lord of Death.

Usually the name of Śākyamuni Buddha’s wife. Here the name of a wrathful deity/mantra used to overcome disease-causing spirits.