Toh 2152 · classical Tibetan · Tengyur edition

A Sādhana called “Overcoming and Dispelling the Lord of the Yakṣas”

Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted

Edition 1.0 · 2026 · not a critical edition machine draft

Catalogue: Toh 2152
Genre: Sādhana
Period: classical Tibetan
Edition: Tengyur vol. 049_རྒྱུད་འགྲེལ།_ཚི.txt
Extent: 4 passages · 3,393 Tibetan characters · 897 English words
Translation: buddhist-nlp/mitra-qwen35-translate (English, machine-assisted)
Status: Edition 1.0 · 2026 · machine draft
Rights: Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)

This ritual manual, translated by the monk Chökyi Zangpo, provides a sādhana designed to purify and dispel the generals of the yakṣas. The text functions as a technical guide for a practitioner to perform a wrathful rite, beginning with an invocation of the blue-robed Vajrapāṇi. It prescribes a precise spatial arrangement of ritual implements—including a wheel, arrow, curved knife, and trident—positioned at specific cardinal and ordinal directions around a divine pedestal and a central blue vase. The text further provides a detailed iconographic description of a terrifying yakṣa deity, characterized by animalistic features such as a donkey's nose, matted hair, and sword-like teeth, wielding a variety of weapons and skull-cups. By following these instructions, the practitioner commits to a structured ritual environment and a visualization process intended to neutralize or overcome malevolent yakṣa influences through the deployment of wrathful Buddhist imagery and symbolic offerings.

Provenance

About this text

A sādhana designed to purify and dispel the generals of the yakṣas, the Yakṣasenāpativiśodhanaharanāmasādhana belongs to the classical Tibetan tradition. The work is attributed to the Indian author Jabaripa. It was translated into Tibetan by Devapūrṇamati and the lo tsa ba ban+de chos kyi bzang po, and is preserved in the Tengyur (vol. ཚི) within the collection of Other Skillful Means Tantras. Spanning three pages in this edition, the work enacts a wrathful rite beginning with an invocation of the blue-robed Vajrapāṇi. It prescribes the precise spatial arrangement of ritual implements—including a wheel, arrow, curved knife, and trident—around a divine pedestal and a central blue vase. The ritual further details the visualization of a terrifying yakṣa deity characterized by a donkey’s nose, matted hair, and sword-like teeth, who wields weapons and skull-cups while dwelling in the solar mandala. A scholar or serious reader consults this text today to examine the technical requirements of this specific ritual environment and the iconographic descriptions used to neutralize or overcome malevolent forces.

Sanskrit title: Yakṣasenāpativiśodhanaharanāmasādhana
Indian author: Jabaripa
Tibetan translators: Devapūrṇamati, lo tsa ba ban+de chos kyi bzang po
Canonical collection: Other Skillful Means Tantras
Genre: Sādhana
Source edition: Tengyur, vol. ཚི
Period: classical Tibetan

Read further

Catalogue

84000 catalogue entry

Bibliography

BDRC library search

Libraries

WorldCat

Sanskrit sources

Digital Sanskrit Buddhist Canon

Reference

Cite thisAnuvāda, “A Sādhana called “Overcoming and Dispelling the Lord of the Yakṣas”” (Toh 2152), machine draft, 2026.https://naxiai.com/tibetan/works/toh2152

Summary & commentary

Significance

The work is significant as an example of the ritual technology used in Indo-Tibetan Buddhism to manage perceived spiritual obstacles or malevolent entities. It illustrates the intersection of iconography, sacred geometry, and the use of wrathful deities to achieve purification.

Structure

Passages	Section	Description
1	Introduction and Invocation	Provides the title in Sanskrit and Tibetan and offers homage to Vajrapāṇi.
2	Ritual Arrangement	Instructions for placing ritual implements and protectors in specific directions.
3	Iconographic Description	Detailed physical description of the terrifying yakṣa deity.
4	Colophon	Attribution of the translation to the monk Chökyi Zangpo.

Themes

Ritual Space and Geometry (2)
Wrathful Iconography (1, 3)
Purification and Dispelling (1)

Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.

AnuvādaA Sādhana called “Overcoming and Dispelling the Lord of the Yakṣas”·

༄༅༅། ། རྒྱ་གར་སྐད་དུ། ཡཀྵ་སེ་ནཱ་པ་ཏ་ཡེ་བི་ཤོ་དྷ་ན་ཧ་ར་སཱ་དྷ་ནཱ་མ། བོད་སྐད་དུ། གནོད་སྦྱིན་གྱི་སྡེ་དཔོན་རྣམས་སྦྱོང་ཞིང་སེལ་བ་ཞེས་བྱ་བའི་སྒྲུབ་ཐབས། དཔལ་ཕྱག་ན་རྡོ་རྗེ་གོས་སྔོན་པོ་ཅན་ལ་ཕྱག་འཚལ་ལོ། ། སྐུ་མདོག་མཐིང་ནག་ཁྲོས་པའི་གཟུགས་ལྡན་ཤིན་ཏུ་འཇིགས། ། གནོད་སྦྱིན་འདུལ་མཛད་མེ་འབར་རྡོ་རྗེ་འཛིན་ལ་གུས་བཏུད་དེ། ། ལས་དང་ཉོན་མོངས་ལས་དང་རྐྱེན་གྱིས་རབ་བསྐུལ་ནས། ། འབྲས་བུ་སྡུག་བསྔལ་གནོད་སྦྱིན་དུག་ནི་བསལ་ཕྱིར་བྲི། ། ལྷ་ཡི་བསྙེན་པ་རབ་རྫོགས་ཤིང་། ། དུལ་ལ་སྙིང་བརྩེར་ལྡན་པ་དང་། ། ཆོ་ག་ཐབས་ལ་མཁས་པ་དང་། ། དབང་རྫོགས་ནུས་པ་ལྡན་པས་བཟློག། ཁྲུས་ལ་སོགས་པ་དང་ལྡན་པས། ། བུམ་པ་ཡུངས་ཀར་ལེགས་པར་བརྟག། རྟགས་བྱུང་སྒྲུབ་པ་རབ་ཏུ་བརྩམ། ། གནས་ནི་ཡིད་འོང་དེར་འདུག་སྟེ། ། བསྲུང་དང་ས་ཆོག་རྫོགས་པ་དང་། ། མཎྜལ་ལེགས་པར་བྱས་ནས་ནི། ། སྟ་གོན་རྫོགས་པར་བྱས་པ་དང་། ། དམར་གཏོར་བུམ་པ་ལྔ་རྣམས་དང་། ། འབྲུ་སྣ་སྨན་སྣ་རིན་ཆེན་དང་། ། ཁྲག་དང་ཤ་དང་སྙིང་ལ་སོགས། ། རྫས་དང་སྟ་གོན་རྫོགས་པར་བསགས། ། དེ་ནས་ཐིག་གིས་གདབ་བྱ་བ། ། བྱིན་རླབས་དམ་ཚིག་ཅན་གྱིས་བྱ། ། དང་པོ་ཚངས་ཐིག་གདབ་པ་དང་། ། ཟུར་དང་ལོགས་དང་ཆ་ཆེན་དབྱེ། ། སྒོ་རྒྱན་ལྷ་སྣམ་གཉིས་བཏབ་ནས། ། དེ་ནས་ཚོན་རྣམས་བྱིན་གྱིས་བརླབ། ། དགེ་བ་འཁོར་ལོ་ལྟེ་བར་བཅས། ། ལྟེ་བར་ཉི་མའི་དཀྱིལ་འཁོར་ལ། ། རྡོ་རྗེ་སྔོན་པོ་བྲི་བར་བྱ། ། འཁོར་ལོའི་རྩིབས་བརྒྱད་སེར་པོ་སྟེ། ། ཤར་དུ་རལ་གྲི་ལྷོར་དབྱུག་པ། ། ནུབ་ཏུ་མདུང་སྟེ་དགྲ་སྟ་བྱང་། །

In the language of India: Yakṣasenāpativiśodhanahara-sādhana-nāma. In the language of Tibet: The Sādhana titled "Purifying and Dispelling the Yakṣa Generals." Homage to the glorious Vajrapāṇi clad in blue robes! To the one with a dark blue body, possessing a wrathful form and extremely terrifying, who subdues the yakṣas and holds a blazing vajra, I bow with devotion. In order to dispel the poison of the yakṣas—the result of karma, afflictions, and conditions thoroughly incited—I shall write this. When the deity’s approach practice is fully perfected, and one is disciplined, possesses compassion, is skilled in the methods of the ritual, and has the power of completed empowerment, one should avert [the obstacles]. Having performed the ablutions and so forth, one should properly examine the vase and the white mustard seeds. Once the signs have appeared, begin the actual practice. Residing in a pleasing location, having completed the protection and the ritual of the site, and having properly prepared the maṇḍala, perform the preliminary preparations in their entirety. Gather the red torma, the five vases, the various grains, medicinal herbs, and precious gems, as well as blood, meat, hearts, and so forth; thus complete the collection of substances and preparations. Then, the lines should be struck with the thread by one possessing the blessings and the samaya. First, strike the Brahma-lines, and then divide the corners, the sides, and the major sections. Having struck the lines for the gate ornaments and the two deity-terraces, then consecrate the colors. In the center of the virtuous wheel, upon a sun maṇḍala in the hub, draw a blue vajra. The eight spokes of the wheel are yellow; in the east is a sword, in the south a staff, in the west a spear, and in the north a battle-axe.

structureTitle block: the Sanskrit title is given as it is transmitted in Tibetan transliteration, not reconstructed from Sanskrit sources; the Tibetan title is translated after it.

definitionགནོད་སྦྱིན “yakṣa” — 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 control

definitionསྒྲུབ་ཐབས “sādhana” — Derived from the Sanskrit verb √sādh , “to accomplish,” the term sādhana most generically refers to any method that brings about the accomplishment of a desired goal. In Buddhist literature, the term is often specificall

definitionཕྱག་ན་རྡོ་རྗེ “Vajrapāṇi” — 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 t

periodམེ → “fire”. In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not capitalise the element.

homonymམེ is rendered “fire” here; the glossary also records Āgneya, Analā, Acalā for other contexts — the sense follows the passage, not a fixed default.

definitionམེ “fire” — Classified as a “ lord of beings ” ( prajāpati ).

homonymཉོན་མོངས is rendered “affliction” here; the glossary also records afflictions, defilement, afflictive emotion for other contexts — the sense follows the passage, not a fixed default.

definitionཉོན་མོངས “affliction” — The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes f

definitionསྡུག་བསྔལ “suffering” — The first of the four truths of the noble ones. The term “suffering” includes all essentially unsatisfactory experiences of life in cyclic existence, whether physical or mental. These comprise (1) the suffering of suffer

periodལྷ → “god”. Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.

homonymལྷ is rendered “god” here; the glossary also records deva, divine being, God for other contexts — the sense follows the passage, not a fixed default.

definitionལྷ “god” — In the most general sense the devas‍—the term is cognate with the English divine ‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who atten

homonymདམ་ཚིག is rendered “samaya” here; the glossary also records sacred vow, commitment, samaya vows for other contexts — the sense follows the passage, not a fixed default.

termགནོད་སྦྱིན → yakṣa

termསྒྲུབ་ཐབས → sādhana

termཕྱག་ན་རྡོ་རྗེ → Vajrapāṇi

termཕྱག་འཚལ → homage

termམེ → fire

termཉོན་མོངས → affliction

ཤར་ལྷོ་འཁོར་ལོ་ལྷོ་ནུབ་མདའ། ། ནུབ་བྱང་གྲི་གུག་བྱང་ཤར་ཏྲི་ཤཱུལ་དགོད། ། ལྷ་སྣམ་ཕྱོགས་སྐྱོང་བཅུ་དགོད་དོ། ། དེ་ནས་རྫས་རྣམས་དགྲམ་པ་ནི། ། དབུས་སུ་བུམ་པ་སྔོན་པོ་དགོད། ། ཕྱོགས་བཞིར་རིགས་དང་བསྟུན་པའོ། ། མཚམས་བཞིར་ཁྲག་གི་གཏོར་མ་གཞག། གྲྭ་རྣམས་མཆོད་པ་སྔོན་པོ་བཤམ། ། ཕྱོགས་སྐྱོང་གཏོར་མ་སྒོ་བཞིར་གཞག། ནད་པ་ཁྲུས་བྱས་བྱང་འདུག་ལྷོ། ། བདག་ཉིད་ལྷོར་འདུག་བྱང་དུའོ། ། ལས་ཀྱི་བུམ་པ་བྱང་དུའོ། ། དེ་ལྟར་རྫས་རྣམས་རྫོགས་པ་དང་། ། མཆོད་བསྟོད་སྔོན་དུ་རྫོགས་པ་དང་། ། སྔགས་ཀྱིས་སྟོང་ཉིད་བསྒོམས་ནས་ནི། ། དེ་རྗེས་ས་བོན་ཧཱུཾ་ཡིག་ལས། ། རྡོ་རྗེ་ར་གུར་ས་གཞིར་གྱུར། ། དེ་སྟེང་བྷྲཱུཾ་ལས་གཞལ་ཡས་ནི། ། དུར་ཁྲོད་འཇིགས་པར་བསྐྱེད་པར་བྱ། ། དེ་ནས་གྲུ་བཞི་སྒོ་བཞི་པ། ། འཁོར་ལོ་རྩིབས་བརྒྱད་མུ་ཁྱུད་བཅས། ། དྲ་བ་དྲ་ཕྱེད་རྟ་བབས་སོ། ། དབུས་སུ་ཉི་མ་དབང་པོའི་སྟེང་། ། ཧཱུཾ་ལས་བསྐྱེད་པའི་རྡོ་རྗེ་ཅན། ། ཞལ་གསུམ་ཕྱག་དྲུག་རབ་བསྐྱེད་ནས། ། རེ་པ་ལ་གནས་ཧཱུཾ་མཐིང་ནག། ཐུགས་ཀར་རབ་ཏུ་བསྒོམས་པ་ལས། ། རྩིབས་བརྒྱད་རེ་ཕ་བརྒྱད་སྟེང་དུ། ། ཀྵ་ལས་བསྐྱེད་པའི་གནོད་སྦྱིན་ནི། ། ཤ་ཟ་དང་ནི་རལ་པ་ཅན། ། གདོང་སེར་དང་ནི་སེང་གདོང་སྟེ། ། མོ་བཞི་མཚམས་སུ་རབ་བསམ་བྱ། ། རབ་ཏུ་སྨུག་ནག་ཤིན་ཏུ་དམར་བ་དང་། ། རབ་ཏུ་འབར་བའི་གསེར་བསྲེགས་དུང་མདོག་གོ། ། འཁོར་ལོ་མདའ་དང་གྲི་གུག་ཏྲི་ཤཱུ་ལ། ། གཡས་ན་དེ་རྣམས་གཡོན་ཐོད་པའོ། ། ཤིན་ཏུ་འཇིགས་པའི་གནོད་སྦྱིན་མོ། ། ཉི་མའི་དཀྱིལ་ན་གཡས་བསྐུམ་བཞུགས། །

Place a wheel in the southeast, an arrow in the southwest, a curved knife in the northwest, and a trident in the northeast. Arrange the ten directional protectors upon the divine pedestal. Then, for the arrangement of the ritual substances: place a blue vase in the center, and in the four cardinal directions, arrange them according to their respective families. Place blood torma offerings in the four intermediate corners. Set out blue offerings in the corners of the courtyard. Place the torma offerings for the directional protectors at the four gates. The patient, having performed ablutions, sits facing north with the south behind them. The practitioner sits facing south with the north behind them. The activity vase is placed in the north. Once the substances are thus complete and the offerings and praises have been finished, meditate on emptiness with the mantra. Following that, from the seed syllable HŪṂ, the vajra fence and canopy arise as the ground. Above that, from BHRŪṂ, generate the celestial mansion, a terrifying charnel ground. Then, [visualize] the square [mandala] with four gates, an eight-spoked wheel with a perimeter, lattices, half-lattices, and archways. In the center, upon a sun disk and an Indra, generate the Vajra-holder from HŪṂ, with three faces and six arms. Meditate intensely on a dark blue HŪṂ residing on the repha [of the HŪṂ] at the heart. From that, upon the eight rephas of the eight spokes, visualize the four yakṣīṇīs generated from KṢA: the Flesh-eater, the One with Locks, the Yellow-faced, and the Lion-faced. They are deep maroon, intensely red, blazing like refined gold, and the color of a conch shell, respectively. They hold a wheel, an arrow, a curved knife, and a trident in their right hands, and skull cups in their left. These most terrifying yakṣīṇīs dwell with their right legs tucked in upon the sun disk.

terminologyགཏོར་མ → “offering cake”. 'Torma' is defensible for specialists; in a general text 'offering cake' says what it is.

homonymགཏོར་མ is rendered “offering cake” here; the glossary also records Bali, oblation, bali offering for other contexts — the sense follows the passage, not a fixed default.

definitionགཏོར་མ “offering cake” — Bali wrested control of the world from the devas , establishing a period of peace and prosperity with no caste distinction. Indra requested Viṣṇu to use his wiles so that the devas could gain the world back from him. He

terminologyསྔགས → “mantra”. སྔགས་པ is a mantra-practitioner, not 'the mantric one'.

definitionསྔགས “mantra” — A formula of words or syllables that are recited aloud or mentally in order to bring about a magical or soteriological effect or result. The term has been interpretively etymologized to mean “that which protects ( trā )

adherencePinned rendering paraphrased here: god; offering cake; yakṣa

checkAutomatic check: bracketed gloss waived.

termལྷ → god

termགཏོར་མ → offering cake

termམཆོད་པ → offering

termསྔགས → mantra

termགནོད་སྦྱིན → yakṣa

བོང་བུ་སྣ་དང་རྣ་བ་འཕྱང་། ། རལ་པ་གྱེན་འགྲེང་རལ་གྲི་སོ། ། ཐལ་བའི་མདོག་དང་དུད་ཀ་དང་། ། དམར་ནག་ཤིན་ཏུ་གནག་པའོ། ། རལ་གྲི་དབྱུག་པ་མདུང་དང་སྒྲ་སྟ་དང་། ། གཡས་ན་དེ་རྣམས་གཡོན་ན་ཐོད་པའོ། ། ཤིན་ཏུ་འཇིགས་པའི་གནོད་སྦྱིན་ནི། ། ཉི་མའི་དཀྱིལ་ན་བརྐྱང་བསྐུམ་བཞུགས། ། ཡེ་ཤེས་སྤྱན་དྲངས་མཆོད་ནས་བསྟིམ་པར་བྱའོ། ། ཡཀྵ་བི་དྷ་ར་ཎཱ་ཡ་ཧཱུཾ་ཕཊ། ཡཀྵ་ཀྲོ་དྷ་སཱ་དྷ་ནཱ་ཡ་ཧཱུཾ་ཕཊ། ཡཀྵ་ནཱི་ལཱཾ་བ་ས་ན་ཡ་ཧཱུཾ་ཕཊ། ཡཀྵ་ཨ་པྲ་ཏི་ཧ་ཏ་པཱ་ལ་ཡ་ཧཱུཾ་ཕཊ། གནོད་སྦྱིན་མ་རྣམས་གཡོན་སྐོར་ནས། ། འཇིགས་བྱེད་གནོད་སྦྱིན་གསང་སྔགས་བཟླས། ། ཡཀྵ་པ་ར་ཀྲ་མཱ་ཡ་ཕཊ། རཀྵ་ཀྲྀ་ཏཱནྟ་ཡ་ཕཊ། ཡཀྵ་བི་དྷན་ཏ་རཱུ་པ་ཡ་ཕཊ། རཀྵ་རོ་ཥ་ཎཱ་ཡ་ཕཊ། ཅེས་པ་བརྒྱ་རྩ་བརྒྱད་དུ་བཟླས། ། དུས་གསུམ་མཆོད་པ་རྣམ་ལྔས་མཆོད། ། བཟློག་དང་ལས་བཅལ་མན་ངག་བཞིན། ། བགེགས་དང་ལོག་འདྲེན་ལས་བཅོལ་བྱ། ། ཐོད་པ་དུར་དུ་ངེས་པར་གཞུག། བཟློག་ན་ཡུངས་ཀར་རྟགས་ཀྱིས་བརྟག། མི་ལྡོག་རྟགས་སུ་ཤེས་པར་བྱའོ། ། ཧཱུཾ་ཞལ་གསུམ་ཕྱག་དྲུག་འཇིགས་པའི་སྐུ། ། མཐིང་ནག་མི་འགྱུར་ཐུགས་རྗེ་ཅན། ། གནོད་སྦྱིན་གདུག་པ་འདུལ་མཛད་པ། ། རྡོ་རྗེ་བསྣམས་ལ་ཕྱག་འཚལ་བསྟོད། ། ཨོཾ་བཛྲ་མུཿཞེས་པས་གཤེགས་སུ་གསོལ་ལོ། ། བདག་གིས་འགྲོ་ལ་ཕན་ཕྱིར་བརྩམས། ། དེས་ནི་འབྲས་བུ་བདེ་ཐོབ་ཤོག། གནོད་སྦྱིན་གྱི་སྒྲུབ་པའི་ཐབས་ནམ་གྲུའི་རིགས་ལས་བྱུང་བ་དངོས་གྲུབ་བརྙེས་པའི་སློབ་དཔོན་ཛཱ་བ་རི་པས་མཛད་པ་རྫོགས་སོ། ། ། ། བལ་པོའི་མཁན་པོ་དེ་བ་པཱུརྞ་མ་ཏི་དང་།

With a donkey’s nose and long, drooping ears, With matted hair standing erect and sword-like teeth, Ash-colored, smoke-colored, dark red, and pitch black— In his right hands are a sword, a staff, a spear, and a shield; In his left hands, he holds skull-cups. This most terrifying yakṣa Dwells in the solar mandala in the posture of one leg extended and one drawn in. One should invite the wisdom-being, make offerings, and dissolve it [into the commitment-being]. YAKṢA VIDHARAṆĀYA HŪṂ PHAṬ | YAKṢA KRODHA SĀDHANĀYA HŪṂ PHAṬ | YAKṢA NĪLĀṂVASANĀYA HŪṂ PHAṬ | YAKṢA APRATIHATA PĀLĀYA HŪṂ PHAṬ. The yakṣī mothers circle to the left; Recite the secret mantra of the terrifying yakṣa: YAKṢA PARAKRAMĀYA PHAṬ | RAKṢA KṚTĀNTĀYA PHAṬ | YAKṢA VIDHANTARŪPĀYA PHAṬ | RAKṢA ROṢAṆĀYA PHAṬ. Recite these one hundred and eight times. Offer the five types of offerings during the three times of day. Perform the rites of averting and entrusting activities according to the pith instructions. Entrust the activities against obstructors and misleading spirits. The skull-cup must certainly be placed in the charnel ground. If averting is required, examine the signs using white mustard seeds. One should recognize the signs that [the spirits] will not turn back. HŪṂ. To the one with three faces and six arms, a terrifying body, Dark blue, unchanging, and compassionate, Who subdues the malevolent yakṣas— I prostrate and praise the one who wields the vajra. With "OṂ VAJRA MUḤ," request the departure. I have composed this for the benefit of wandering beings; By this, may they attain the fruit of happiness. The Sādhana of the Yakṣa originating from the lineage of Revatī, composed by the accomplished master Jāvaripa, is complete. [Translated by] the Nepalese abbot Devapūrṇamati and...

terminologyཡེ་ཤེས → “wisdom”. Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty on the path.

homonymཡེ་ཤེས is rendered “wisdom” here; the glossary also records awareness, Wisdom, knowledge for other contexts — the sense follows the passage, not a fixed default.

definitionཡེ་ཤེས “wisdom” — The term jñāna is formed by the root jñā , meaning “to know,” “to know of,” “to understand,” “to be aware of,” with the addition of the pratyaya lyuṭ , which can be interpreted as having different values (the instrument

terminologyམཁན་པོ → “abbot”. In colophons it is the Indian preceptor who authorised the translation; 'abbot' is wrong there. Use 'preceptor' in colophons.

homonymམཁན་པོ is rendered “abbot” here; the glossary also records upādhyāya, Preceptor for other contexts — the sense follows the passage, not a fixed default.

definitionམཁན་པོ “abbot” — A person’s particular preceptor within the monastic tradition. They must have at least ten years of standing in the saṅgha, and their role is to confer ordination, to tend to the student, and to provide all the necessary

adherencePinned rendering paraphrased here: homage

checkAutomatic check: bracketed gloss waived.

termགནོད་སྦྱིན → yakṣa

termཡེ་ཤེས → wisdom

termམཆོད་པ → offering

termཐུགས་རྗེ → compassion

termཕྱག་འཚལ → homage

termམཁན་པོ → abbot

ལོ་ཙཱ་བ་བནྡེ་ཆོས་ཀྱི་བཟང་པོས་བསྒྱུར་བའོ། །

Translated by the translator, the monk Chökyi Zangpo.

structureColophon: closes the text and names the translators or author.

periodཆོས → “dharma”. In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two referents; the list decides.

homonymཆོས is rendered “dharma” here; the glossary also records special qualities, phenomena, qualities for other contexts — the sense follows the passage, not a fixed default.

definitionཆོས “dharma” — The term “ dharma ” ( chos ) conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti . It may mean the Buddhist teachings, the awakened qualities which buddhas and bodhisattvas acquire, phenomena or thing

adherencePinned rendering paraphrased here: dharma

termཆོས → dharma

Terminology used in this text (17)

Term	Rendering	×	Note
གནོད་སྦྱིན	yakṣa	3
ཕྱག་འཚལ	homage	2
ལྷ	god	2	Standard 84000 rendering is 'god'; 'deity' where the text contrasts classes of beings.
མཆོད་པ	offering	2
སྒྲུབ་ཐབས	sādhana	1
ཕྱག་ན་རྡོ་རྗེ	Vajrapāṇi	1
མེ	fire	1	In ritual and cosmological prose མེ is the element 'fire'; Agni is the deity only where he is named or invoked. Do not c
ཉོན་མོངས	affliction	1
སྡུག་བསྔལ	suffering	1
དམ་ཚིག	samaya	1
དཀྱིལ་འཁོར	maṇḍala	1
གཏོར་མ	offering cake	1	'Torma' is defensible for specialists; in a general text 'offering cake' says what it is.
སྔགས	mantra	1	སྔགས་པ is a mantra-practitioner, not 'the mantric one'.
ཡེ་ཤེས	wisdom	1	Distinguish from ཤེས་རབ (prajñā, 'insight'): ཡེ་ཤེས is the buddhas' non-dual wisdom, ཤེས་རབ the discriminating faculty o
ཐུགས་རྗེ	compassion	1
མཁན་པོ	abbot	1	In colophons it is the Indian preceptor who authorised the translation; 'abbot' is wrong there. Use 'preceptor' in colop
ཆོས	dharma	1	In Abhidharma lists (སྐྱེ་མཆེད, ཁམས) ཆོས is 'phenomena', the objects of mind — not the Buddhist teaching. Same word, two

Colophon

Source: tengyur vol. 049_རྒྱུད་འགྲེལ།_ཚི.txt. Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction).

Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).

Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.

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