The Story of a Woman’s Attainment of Siddhi — D4343

✦ ─── ⟐ ─── ✦

Anonymous


A woman in Bhaṃgala is haunted by her dead husband, who has been reborn as
a hungry ghost and continually comes to claim her. When the ghost cannot
enter the lodging of a merchant practicing the Six Syllables, the woman
understands what has repelled him. She asks the merchant for the practice,
takes it up herself, and is freed from the ghost.

The work is D4343 / Toh 4343 in the Degé Tengyur, volume 203, folios
155b.6–156a.2. The 84000 catalog calls it The Story of the Attainment of the
Siddhi [of Mahākaruṇika] by a Woman, with the bracketed qualification supplied
by the catalog, and lists the translation as Not Begun. This independent
translation was made from the pinned Esukhia Degé etext and checked against
the same-work ACIP transcription and the Narthang and Golden Tibetan
witnesses. The work is anonymous. Its colophon names Vinayaśrī as the
translator; the 84000 catalog expands his name as Vinayaśrīmitra.


There was also a woman in Bhaṃgala whose husband died and was reborn as a
hungry ghost. He claimed her as his own and kept coming to her.1

At that time, a merchant from the central country traveled east on business
and lodged there. His servant washed his feet, bathed him, and massaged him.
The merchant sat on a cushion meditating on and reciting the Six Syllables.

The hungry ghost could not come inside. From outside he went, “Kulu, kulu,”
and called, “Merchant! Come outside!”2

The woman saw this and understood. She bowed to the merchant, attended him,
and asked, “Please teach that to me as well.” She took up the practice and is
said to have been freed from the hungry ghost.3


Colophon

The Woman’s Attainment of Siddhi was translated by Vinayaśrī.

Good Works Translation from Tibetan (Degé Tengyur D4343 / Toh 4343, volume
203, folios 155b.6–156a.2). Independently translated from the Tibetan source
for the Good Works Library, July 2026. The work is anonymous; the colophon
names Vinayaśrī as the translator.

Compiled and formatted for the Good Works Library, 2026.

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Source Text: བུད་མེད་ཀྱིས་གྲུབ་པ་ཐོབ་པ།

Tibetan source text from the Esukhia digital edition of the Degé Tengyur,
D4343, folios 155b.6–156a.2. Presented complete for reference and
verification; the D-number, folio markers, spelling, variant braces, and line
divisions are retained.

{D4343}༄༅༅། །ཡང་བྷཾ་ག་ལའི་བུད་མེད་ཅིག་གིས་ཁྱོ་ཤི་
[155b.7]ནས་{ཡི་དགས་,ཡི་དྭགས་}སུ་སྐྱེས་ཏེ་དེས་བདག་ཏུ་བཟུང་ནས་རྟག་ཏུ་འོད་བལ་ཡུལ་དབུས་ཀྱི་ཚོང་དཔོན་ཅིག་གིས་ཤར་ཕྱོགས་སུ་ཚོང་ལ་ཕྱིན་ཏེ་དེར་བཞག་ནས་གཡོག་གིས་རྐང་པ་བཀྲུས། ཁྲུས་དང་བསྐུམ་ཉེ་བྱས་ཏེ་སྟན་ཐོག་ཏུ་ཡི་གེ་དྲུག་པའི་སྒོམ་བཟླས་བྱེད་གྱིན་བསྡད་དོ། དེར་{ཡི་དགས་,ཡི་དྭགས་}དེས་ནང་ང་
[156a]
[156a.1]འོང་མ་ནུས་པར་ཕྱི་ནས་ཀུ་ལུ་ཀུ་ལུ་ཟེར་ཞིང་ཚོང་དཔོན་ཕྱིར་ཐོན་གྱི་སྒྲ་བརྗོད་པ་བུད་མེད་དེས་མཐོང་སྟེ་བློ་སྐྱེས་ནས་ཚོང་དཔོན་ལ་ཕྱག་དང་བསྙེན་བཀུར་བྱས་ཏེ་བདག་ལའང་དེ་བསླབ་པར་ཞུ་ཞེས་གསོལ་ནས་ཉམས་སུ་བླངས་ནས་དེ་ལས་ཐར་སྐད། བུད་མེད་ཀྱིས་གྲུབ་པ་ཐོབ་པ་ནི་
[156a.2]བི་ན་ཡ་ཤྲཱིས་བསྒྱུར་རོ།།

Source Colophon

The controlling source is the Esukhia digital edition of the Degé Tengyur,
pinned at commit 174653137d62af481f53c6ae3dc842bf8629323e. The exact D4343
extraction is 1,723 bytes with SHA-256
b9522abb7200800e40942d5150649d0c4484906a99163a6b35a360eda0db161f.
It begins at folio 155b.6, runs through Vinayaśrī’s translator statement on
folio 156a.2, and ends immediately before D4344. The Esukhia source is recorded
as a mechanical reproduction of a public-domain work.

The same-work ACIP member, TD04343_BUD MED KYIS GRUB PA THOB PA'I GTAM RGYUD (Nārī Siddhi Lābhākhyāna).txt, is 677 bytes with SHA-256
f5532031cc7b7ea7d23c5ec609d87af882305eff2b275cecf34e97d7f392b383.
Together with the Narthang and Golden witnesses, it resolves three obvious
corruptions in the controlling transcription: rtag tu ’od bal as rtag tu
’ong ba la
(“when he continually came”), khrus dang bskum nye as khrus
dang sku mnyes
(“bathed and massaged him”), and nang nga ’ong ma nus as
nang du ’ong ma nus (“unable to come inside”). These convergent readings
govern the English translation. The complete diplomatic source block above
remains unchanged. No English translation was used as a source; earlier
internal source-language drafts served only as controls during final
adjudication.

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Footnotes

  1. Bhaṃgala denotes Bengal or eastern India. The merchant is separately described as coming from yul dbus, the central country or Madhyadeśa; the witness-supported segmentation does not call him a merchant from central Nepal.

  2. The unexplained vocalization kulu kulu is retained rather than assigned a conjectural meaning. The Tibetan names the Six Syllables but does not spell out the mantra.

  3. “Freed from the hungry ghost” renders de las thar, release from him or his hold. It does not by itself claim ultimate liberation.