Notes

n.1Cf. Dharmachakra (2016).

n.2Cf. Isaacson (2006).

n.3The seventeenth mantra; see Dharmachakra (2016).

n.4Cf. Isaacson (2010).

n.5The Tibetan Kangyur contains eight Caryātantras, Toh 494–501.

n.6Cf. Isaacson (2010).

n.7Chap. 16 in de la Vallée Poussin (1897), and chaps. 1–8 in George (1974).

n.8The palm leaf manuscript is held at the Royal Asiatic Society in London (ref. Cowell no. 46/31, dated Nepal Saṃvat 500, 1380 c.e.).

n.9Dates according to the Buddhist Digital Resource Centre.

n.10Page numbers included in the English translation refer to the Tibetan Degé block print.

n.11George (1974).

n.12Gäng (1981).

n.13Skt. oṁ śrīcaṇḍa­mahāroṣaṇa sarva­parivārasahita āgaccha āgaccha jaḥ hūṁ vaṁ hoḥ atra maṇḍale adhiṣṭhānaṃ kuru hūṁ phaṭ svāhā.

n.14Skt. oṁ kṛṣṇācala puṣpaṃ pratīccha hūṁ phaṭ, and so on.

n.15Skt. oṁ dveṣavajri puṣpaṃ pratīccha hūṁ phaṭ, and so on.

n.16Translation based on the Tibetan.

n.17Tib. “Having brought my existence here to cessation, I shall become a refuge for all beings.”

n.18Skt. oṁ āḥ sarva­tathāgatābhiṣeka­samaya­śriye hūṁ.

n.19Skt. oṁ caṇḍa­mahā­roṣaṇa āviśa āviśa asya hṛdaye hūṁ phaṭ.

n.20Skt. oṁ hana hana māraya māraya sarva­śatrūñ jñāna­khaḍga hūṁ phaṭ.

n.21“Great Truth” is an epithet of Yama.

n.22“Dharma” is an epithet of Amitābha.

n.23Skt. oṁ gṛhṇa gṛhṇa kaṭṭa kaṭṭa sarvaduṣṭān pāśena bandha bandha mahā­satya te dharma te svāhā.

n.24Skt. oṁ he śrī­bhagavan kṛṣṇācala siddhas tvaṃ hūṁ phaṭ.

n.25Skt. oṁ bhagavati āviśa āviśa asyā hṛdaye hūṁ phaṭ.

n.26Skt. oṁ karttike sarvamārāṇāṃ māṃsaṃ kartaya kartaya hūṁ phaṭ.

n.27Skt. oṁ kapāla sarvaśatrūṇāṃ raktaṃ dhāraya dhāraya hūṁ phaṭ.

n.28Skt. oṁ he śrīdveṣavajri siddhā tvaṃ hūṁ phaṭ.

n.29Skt. aho sukham.

n.30Skt. oṁ śūnyatā­jñāna­vajra­svabhāvātmako 'ham.

n.31Translated based on the Tibetan.

n.32Translated based on the Tibetan.

n.33“Wearing Five Braids of Hair” (pañcacīra) is an epithet of Mañjuśrī.

n.34The “churning method” is explained in the commentary. It means that one mentally creates the deity out of the male and female sexual fluids mingled in the vagina of the consort.

n.35It is not completely clear what “according to that” means; possibly that if the girl is of “red nature,” one should visualize oneself as Red Acala.

n.36Skt. oṁ caṇḍamahāroṣaṇa hūṁ phaṭ.

n.37Skt. oṁ acala hūṁ phaṭ.

n.38Skt. oṁ hrāṁ hrīṁ hrauṁ caṇḍarūpe caṭa caṭa pracaṭa pracaṭa kaṭṭa kaṭṭa prasphura prasphura prasphāraya prasphāraya hana hana grasa grasa bandha bandha jambhaya jambhaya stambhaya stambhaya mohaya mohaya sarvaśatrūṇāṃ mukhabandhanaṃ kuru kuru sarvaḍākinīnāṃ graha­bhūta­piśāca­vyādhi­yakṣānāṃ trāsaya trāsaya mara mara māraya māraya rurucaṇḍaruk rakṣa rakṣa devadattaṃ caṇḍa­mahāsenaḥ sarvam ājñāpayati. oṁ caṇḍa­mahā­roṣaṇa hūṁ phaṭ.

n.39Skt. namaḥ sarvāśāpari­pūrakebhyaḥ sarva­tathāgatebhyaḥ. sarva­thācalakānanā naṭṭa naṭṭa moṭṭa moṭṭa saṭṭa saṭṭa tuṭṭa tuṭṭa tiṣṭha tiṣṭha āviśa āviśa āḥ mahā­mattabālaka dhūṇa dhūna tiṇa tiṇa khāda khāda vighnān māraya māraya duṣṭān bhakṣa bhakṣa sarvaṃ kuru kuru kiri kiri mahāviṣavajra phaṭ hūṁ hūṁ hūṁ. trivali­taraṅgāvartaka hūṁ hūṁ hūṁ. acala ceṭa phaṭ sphāṭaya sphāṭaya hūṁ hūṁ asamantike trāṭ mahābala sāṭaya samānaya trāṁ māṁ hāṁ śuddhyantu lokāḥ. tuṣyatu vajrī namo 'stv apratihata­balebhyaḥ. jvālaya trāṭ asaha namaḥ svāhā.

n.40Skt. namaḥ sarvāśāpari­pūrakebhyaḥ sarva­tathāgatebhyaḥ sarvathā trāṭ. amogha­caṇḍa­mahā­roṣaṇa sphāṭaya sphāṭaya hūṁ. bhramaya bhramaya hūṁ trāṭ hāṁ māṁ.

n.41Skt. oṁ kṛṣṇācala hūṁ phaṭ.

n.42Skt. oṁ śvetācala hūṁ phaṭ.

n.43Skt. oṁ pītācala hūṁ phaṭ.

n.44Skt. oṁ raktācala hūṁ phaṭ.

n.45Skt. oṁ śyāmācala hūṁ phaṭ.

n.46Skt. oṁ vajrayogini hūṁ phaṭ.

n.47Skt. oṁ prajñā­pāramite hūṁ phaṭ.

n.48Skt. oṁ vauheri hūṁ phaṭ.

n.49Skt. oṁ picu picu prajñāvardhani jvala jvala medhāvardhani dhiri dhiri buddhivardhani svāhā.

n.50Skt. oṁ dveṣavajri hūṁ phaṭ.

n.51Skt. oṁ mohavajri hūṁ phaṭ.

n.52Skt. oṁ piśunavajri hūṁ phaṭ.

n.53Skt. oṁ rāgavajri hūṁ phaṭ.

n.54Skt. oṁ īrṣyāvajri hūṁ phaṭ.

n.55Skt. oṁ namo bhagavate śrī­caṇḍa­mahā­roṣaṇāya devāsura­mānuṣya­trāsanāya samastamāra­bala­vināśanāya ratna­makuṭa­kṛtaśirase imaṃ baliṃ gṛhṇa gṛhṇa mama sarva­vighnān hana hana caturmārān nivāraya nivāraya trāsa trāsa bhrāma bhrāma chinda chinda bhinda bhinda nāśa nāśa tāpa tāpa śoṣa śoṣa cheda cheda bheda bheda duṣṭa­sattvān mama viruddha­cittakān bhasmī­kuru kuru phaṭ phaṭ svāhā.

n.56Translated based on the Tibetan.

n.57According to the commentary, the juice from her mouth is phlegm from her throat.

n.58In Indian culture, the sound sīt is expressive of sexual excitement or pleasure.

n.59Translated based on the Tibetan.

n.60This line is missing from the Tibetan. Instead, for this and the next three lines, it reads: “Therefore, having drawn out with one’s mouth / The semen and blood in the lotus / One should look at it again and again / Then consume it.”

n.61Harunaga Isaacson suggested emending svedaṃ to śvetaṃ, in which case the translation would be “semen and blood.” The Tibetan also supports the reading śvetaṃ.

n.62The Tibetan differs in these two lines. It reads: “The yogi, by virtue of his meditative equipoise / Should thus be possessed of altruism.” Neither the Sanskrit nor the Tibetan seems to fit the context very well.

n.63Translated based on the Tibetan.

n.64Translated based on the Tibetan.

n.65These two lines are absent in the Tibetan.

n.66Here the Tibetan reflects the reading rakta (rak+ta) rather than bhakta.

n.67The Tibetan has “anus and lotus.”

n.68The Tibetan has kha chu here, which usually just means “saliva.” No “lumps” are mentioned.

n.69The Tibetan differs: “A yogin should rest in equipoise / And only focus on the form of the innate.”

n.70Kulatriṇī, which could not be identified, was rendered into the Tibetan as śabarī (a mountaineer/tribal woman).

n.71The Tibetan transliterates hatriṇī , which could not be identified, as hāḍi (one of the outcaste groups).

n.72The translation “house builder” is based on the Tibetan. The Sanskrit has kemālinī, which could not be identified.

n.73Translated based on the Tibetan.

n.74This and the next one-and-a-half verses up to “Through this very means” are absent in the Tibetan.

n.75The Tibetan reads: “As long as one is afraid of worldly evil / One will not gain power.” The Sanskrit reading, however, is corroborated by the commentary.

n.76The Sanskrit term kāma­bhoga has been translated here as “the pleasure of sex.” However, other interpretations are also possible, for example that the text adds another body to the formative list of the three just mentioned.

n.77Tib. “Wholly devoted to serving one’s guru.”

n.78Literally “with the five joints.”

n.79Instead of “the sons of the victorious ones,” the Tibetan seems to say that lust is the nature of the victorious ones.

n.80Tib. “That was only for the sake of others.”

n.81This verse and the entire section are missing from the Tibetan, which jumps from “The blessed lord then said” to “What boon shall I grant you?” below.

n.82In this context, siddhas are a class of semi-divine beings, similar to vidyādharas.

n.83The Tib. reads “a vase, shoes” instead of “cloth shoes.”

n.84Tib. “They will enable you to attain omniscience.”

n.85Skt. oṁ caṇḍa­mahā­roṣaṇa āgaccha āgaccha hūṃ phaṭ.

n.86Skt. amukaṃ me sādhaya.

n.87Skt. amukaṃ hana hana.

n.88Skt. sarvapāpaṃ me nāśaya.

n.89Skt. rakṣa rakṣa mām.

n.90Instead of “one effects protection,” the Tibetan has “one burns rākṣasas in all cases.”

n.91The Tibetan has: “One should strike the ḍākinīs and so forth” (mkha’ ’gro ma la sogs pa rnams la brab par bya’o).

n.92Skt. ḍākinyādikam apasāraya.

n.93Skt. rakṣa rakṣa bālakam.

n.94Skt. deva­dattasya mukhaṃ kīlaya.

n.95Skt. deva­dattasya pādau kīlaya.

n.96Skt. deva­dattasya hṛdayaṃ kīlaya.

n.97“Withered thorn” is a translation of saṃkoca­kaṇṭaka. The meaning of saṃkoca is unclear. It is one of several possible names for saffron, but the saffron plant does not have thorns, as in this context. The Tibetan for this term (mtshon sbal) was in none of the available dictionaries.

n.98Skt. deva­dattasyāṅgaṃ kīlaya.

n.99Skt. deva­dattam uccāṭaya.

n.100Skt. deva­dattam uccāṭaya.

n.101Skt. deva­dattaṃ māraya. The Tibetan adds here: “If you add it, it will kill him.”

n.102Skt. amuka­syāmuka­rogaṃ nāśaya.

n.103Skt. deva­dattasya viṣaṃ nāśaya.

n.104Skt. amukaṃ vaśam ānaya.

n.105Skt. amukam ākarṣaya.

n.106Skt. puṣṭiṃ me kuru. The Tibetan adds here: “One will become enriched” (rgyas par ’gyur ro).

n.107This could be the mantra given above: oṁ caṇḍa­mahā­roṣaṇa āgaccha āgaccha hūṃ phaṭ ( Oṁ, Caṇḍa­mahā­roṣaṇa, come, come, hūṁ phaṭ!).

n.108Skt. sarva­jvarāṇi nāśaya.

n.109Skt. hara harānantaṃ śīghraṃ varṣāpaya.

n.110This could be: oṁ caṇḍa­mahā­roṣaṇa āgaccha āgaccha hūṃ phaṭ ( Oṁ, Caṇḍa­mahā­roṣaṇa, come, come, hūṁ phaṭ!).

n.111Skt. sarva­vāta­vṛṣṭiṃ stambhaya. The Tibetan adds: “Then the rain will stop.”

n.112The Tibetan says: “One should tie it to the head, forearm, back of the neck, or the left leg.”

n.113Skt. idaṃ bhuktvā sarve jvarādayo 'pasarantu śīghraṃ bhagavān caṇḍa­mahā­roṣaṇa evaṃ ājñāpayati. yadi nāpasariṣyatha tadā bhagavān kruddhas tīkṣṇena khaḍgena tila­pramāṇaṃ kṛtvā chetsyati.

n.114The Tibetan has: “Whoever’s toenail it touches will be enthralled.”

n.115The third root mantra must be meant here: oṁ vauheri hūṁ phaṭ. This is where one inserts the target’s name, with instructions, between oṁ vauheri and hūṁ phaṭ.

n.116Skt. oṁ caṇḍa­mahā­roṣaṇa imaṃ baliṃ gṛhṇa gṛhṇa amukakāryaṃ me sādhaya hūṃ phaṭ.

n.117This line is missing in the Tibetan.

n.118Tib. “One should perform secret conduct with a twelve-year-old girl.”

n.119Tib. “Engage in practice for half one’s lifetime.”

n.120Tib. “Free of evil, of stainless mind.”

n.121“Alone” in this context means, according to the commentary, that he is without a retinue of maṇḍala deities.

n.122Translation based on the Tibetan; the word deities is missing from the Sanskrit.

n.123Tib. “Then, one is born from the womb. By stopping the primary and secondary mental states associated with dying, there will be no mental anguish and turmoil of aging and death.”

n.124For the two previous sentences, the Tibetan reads: Those who seek liberation will not be subject to the process of suffering, since the nature of the aggregates, such as ignorance, has ceased.

n.125“An empty state” (śūnyatā) of a useless (tuccha) type is here a reference to the nirvāṇa as attained by the śrāvakas and pratyekabuddhas, i.e. the state which results solely from the cessation of ignorance and the remaining eleven links of dependent origination. The view represented in this tantra, however, regards the inactivity of nirvāṇa as a worthless state (tucchatā).

n.126The Tibetan reads: Due to emptiness and the insubstantial nature, they are not subject to suffering and come to possess the meaning of liberation.

n.127The Tibetan reads: Thus, they have no thoughts of liberation, nor any thoughts of a lack of liberation.

n.128The Tibetan reads: Therefore, they assume the form of great bliss, the union of means and insight that is devoid of independent reality.

n.129The Tibetan reads “liberation” with the next sentence (“Liberation arises through passion…”).

n.130The Tibetan is unclear here but appears to say: “Liberation arises through passion; the passion that is worldly passion, is neither extinct nor not extinct.” Tibetan: thar pa ni ’dod chags las skyes pa ste / ’jig rten pa’i ’dod chags zad pa dang zad pa ma yin par gyur.

n.131The Tibetan reads: That mind, that supreme essence, which is the unique joy of the moon. (In tantric parlance “moon” stands for “semen,” so “the... joy of the moon” possibly refers to innate joy experienced during ejaculation.)

n.132Translation based on the Tibetan.

n.133The translation “tiny worms” is based on the Tibetan; the Sanskrit has “powder” (cūrṇa). The Tibetan reading makes better sense as coriander is a known vermicide.

n.134The Tibetan implies that both coriander and honey should be drunk through the nose, that is, used as a sternutatory.

n.135Tib. “Having cleansed away afflictions, later one should begin.”

n.136Skt. oṁ caṇda­mahā­roṣaṇa idaṃ divyāmṛtaṃ me kuru hūṁ phaṭ.

n.137Vāsya has not been identified.

n.138Instead of “insert,” the Tibetan has “stroke/caress” (nyed).

n.139Instead of “resin,” the Tibetan has “flour.”

n.140Śevāla is probably Blyxa octandra. “Black hellebore” is here the translation of kaṭurohiṇī. In the Tibetan, however, kaṭurohiṇī is understood to be a compound of two names, kaṭu and rohiṇī. Each of these two can be a name of several plants.

n.141Instead of “dung,” the Tibetan has “butter.”

n.142The last sentence is unclear both in the Sanskrit and in the Tibetan. The Tibetan says: “By washing them with warm water, the engorgement declines, like the penis described above.”

n.143Here “bastard rosewood” is the translation of gorakṣa, which could also be the name of other plants.

n.144This can be a name of several plants.

n.145Translation based on the Tibetan.

n.146Translation based on the Tibetan.

n.147This paragraph is missing from the Tibetan text and is found only in the more recent Sanskrit manuscripts.

n.148Śephālikā has not been identified.

n.149Before this sentence, the Tibetan reads: “One should blend saffron extract, dūrvā grass extract, and pomegranate flower extract, and pour it through the nose. This will stop nose bleeding. With rice gruel and kāṣṭha udumvāra root, one will stop bleeding from the mouth.”

n.150Translation based on the Tibetan.

n.151Translation based on the Tibetan.

n.152Translation based on the Tibetan.

n.153Bhūmividārī could not be identified with certainty. The name elements are synonymous with bhūmisphoṭa, which is the name of a field mushroom.

n.154The procedure described here is not very clear.

n.155The details of this recipe are far from clear. The Tibetan seems to be saying: “One should place in a crucible one tulā [sic] of quicksilver, a lump of śaliñca, and a lump of loṇiya, together with six or one [measures] of red arsenic, smeared with freshly churned butter. Having sealed the lid, one should cook it with sand inside a kiln.”

n.156The plant sūrasūnna (also spelt surasunna and surasunnaka) could not be identified.

n.157This whole paragraph is translated based on the Tibetan. The section is missing from the Sanskrit. Śmathai seems to be a corrupt Sanskrit word and could not be identified.

n.158The Tibetan adds a line: “If one rubs the penis with it and makes love, she will be enthralled.”

n.159Instead of the following line, the Tibetan has: “then apply vernonia, costus, and betel. The very same result will occur.”

n.160The last sentence of this paragraph is missing from the Tibetan.

n.161Instead of this, the Tibetan has: “If one soaks the calf’s tongue with the self-arisen flower from yellow orpiment and applies it as a tilak to the woman’s forehead, she will be enthralled.”

n.162Viṣṇu­krāntā, here translated as “dwarf morning glory,” could also be the name of butterfly pea.

n.163The five impure substances, according to the commentary, are secretions from the eyes, ears, nose, tongue, and the sexual organ.

n.164A play on words may be intended here, as the word citta, which normally means “thought,” can also have the technical meaning of “semen.”

n.165Skt. oṁ calacitte cili cili culu culu reto muñca muñca svāhā.

n.166Skt. namaḥ caṇḍālī amukīṃ vaśīkuru svāhā.

n.167Interpretive translation based on the commentary.

n.168The northern root-branch of downy datura, extracted while facing north (cf. the commentary).

n.169Tib. “Or one should fasten downy datura to one’s hips, having removed it while not wearing any clothing or undergarments and with one’s hair loosened.”

n.170Instead of the last two lines, the Tibetan reads: “One should fasten the bone from the leg of a black cat. One will be able to retain semen. Or one should fasten the root of white śarapuṅṣā, and semen will also be retained.”

n.171Again, the plant surasunnaka (also spelt surasunna and sūrasūnna) could not be identified.

n.172Translation based on the Tibetan.

n.173Tib. “One should make eye ointment in a lamp filled with pig fat and with a wick made of white thread of giant milkweed.”

n.174After “oil,” the Tibetan adds: “in a lamp with a wick made from powdered earthworms.”

n.175The Tibetan adds: “Having ground earthworms into a powder, one should cook it in safflower oil together with saffron oil and rub it on the feet. One will retain the semen.” This passage is then followed with: “One should mix toad’s grease and scorpion with goat’s milk, and rub the feet with it. Semen will be retained.”

n.176Viṣṇukrāntā, here translated as “dwarf morning glory,” could also be butterfly pea.

n.177This paragraph is missing from the Tibetan.

n.178This paragraph is missing from the Tibetan.

n.179We are not sure if “ox horn” is to be understood literally or as the name of a plant.

n.180This sentence is not clear to us. The Tibetan just has: “One should repeat this two or three times.”

n.181Oṣaṇī has not been identified.

n.182Rāmadūtī has not been identified.

n.183This passage seems to be corroborated by the Tibetan, but the commentary seems to refer to a slightly different content.

n.184Skt. oṁ jvālā­karāla­vadane hasa hasa halāhala­vajre suvajre sphara sphara sphāraya sphāraya sarva­megha­vātavṛṣṭiṃ stambhaya stambhaya sphoṭaya sphoṭaya yaḥ yaḥ yaḥ sarva­pānīyam śoṣaya śoṣaya hūṁ phaṭ.

n.185Skt. oṁ phetkāra pheṁ pheṁ ha ha hā hā pheṭ.

n.186Skt. oṁ sarva­vidyādhipataye para­yantra­mantra­nāśane sarva­aḍākinīnāṃ trāsaya trāsaya bandha bandha sukhaṃ kīlaya kīlaya hūṁ phaṭ.

n.187Skt. oṁ hili hili phuḥ phuḥ.

n.188Skt. oṁ hrīṁ baṭukanātha caṇḍa­mahā­roṣaṇa hūṁ phaṭ.

n.189Skt. oṁ yamāntaka hrīḥ strīḥ hūṁ hūṁ hūṁ phaṭ phaṭ trāsaya trāsaya caṇḍa pracaṇḍa hūṁ phaṭ.

n.190Skt. oṁ yama­mardane mardaya mardaya caṇḍa­mahā­roṣaṇa hūṁ phaṭ.

n.191Skt. oṁ krośaṇe saṃkrośaṇe bhedanāya hūṁ phaṭ.

n.192Skt. oṁ trāsane mohanāya hūṁ phaṭ.

n.193Skt. oṁ acale saṃcale amukasya mukhaṃ kīlaya hūṁ phaṭ.

n.194Skt. oṁ sarva­māra­bhañjane amukasya pādau kīlaya hūṁ phaṭ.

n.195Skt. oṁ vikṛtānana para­bala­bhañjane bhañjaya bhañjaya stambhaya stambhaya vajra­pāśena amukaṃ sasainyaṃ bandha bandha hūṁ phaṭ khaḥ gaḥ hā hā hī hī pheṁ pheṁ. oṁ caṇḍamahāroṣaṇa hūṁ phaṭ.

n.196Skt. oṁ daha daha paca paca matha matha jvara jvara jvālaya jvālaya śoṣaya śoṣaya gṛhṇa gṛhṇa jvala jvala. oṁ caṇḍamahāroṣaṇa hūṁ phaṭ svāhā.

n.197Skt. oṁ caṇḍa­mahā­roṣaṇa amukaṃ jvareṇa gṛhṇāpaya hūṁ phaṭ.

n.198Skt. oṁ jaya jaya parājaya nirjita­yantre hī hī hā hā sphoṭaya sphoṭaya ucchādaya ucchādaya śīghraṃ karma kuru kuru. oṁ caṇḍa­mahā­roṣaṇa hūṁ phaṭ.

n.199Skt. oṁ caṇḍa­mahā­roṣaṇa grasa grasa kha kha khāhi khāhi śoṣaya śoṣaya mara mara māraya māraya amukaṃ hūṁ phaṭ.

n.200Skt. oṁ caṇḍa­mahā­roṣaṇa amukam uccāṭaya hūṁ phaṭ.

n.201Skt. oṁ dveṣaṇe dveṣa­vajre amukaṃ amukena vidveṣaya. oṁ caṇḍa­mahā­roṣaṇa hūṁ phaṭ.

n.202The Tibetan is unclear; it omits “One should draw the stool at its anus” and only says “One should perform controlling on its back.”

n.203Instead of “throw it down at one’s feet,” the Tibetan has “wrap it in a rag with which one has washed one’s feet.”

n.204Skt. oṁ caṇḍa­mahā­roṣaṇa hrīṁ hrīṁ hroṁ ghorarūpe caṭa pracaṭa pracaṭa hana hana ghāṭaya ghāṭaya haha haha prasphura prasphura prasphāraya prasphāraya kīlaya kīlaya jambhaya jambhaya stambhaya stambhaya amukaṃ hūṁ phaṭ.

n.205Skt. oṁ cili mili lalite hūṁ phaṭ.

n.206Skt. oṁ cchrīṁ cchrīṁ cchrīṁ śoṣaya śoṣaya dhāraā?ṃ bandha bandha. oṁ caṇḍamahāroṣaṇa hūṁ phaṭ.

n.207Skt. oṁ vajriṇi vajraṃ pātaya surapatir ājñāpayati. jvālaya jvālaya. oṁ caṇḍa­mahā­roṣaṇa hūṁ phaṭ.

n.208Skt. oṁ hrīṁ klīṁ traṁ yūṁ yama­mathane ākaḍḍa ākaḍḍa kṣobhaya kṣobhaya sarva­kāma­prasādhane hūṁ hūṁ phaṭ phaṭ svāhā.

n.209Skt. oṁ ākarṣa ākarṣa mohaya mohaya amukīṃ me vaśīkuru svāhā.

n.210This pāda in the Tibetan is: “Two wings of a bee in flight” (’phur bzhin pa’i sbrang ma’i gshog pa dang).

n.211The Tibetan has “limbs and feet” (yan lag dang rkang pa).

n.212The Sanskrit has amended the Tibetan reading: oṁ śveta­gṛdhṛṇi khāhi viṣaṃ ca ruṣaṃ ca khaḥ khaḥ ha ha saḥ saḥ. oṁ caṇḍa­mahā­sena ājñāpayati svāhā. The Sanskrit manuscript B reads: oṁ śveta­gṛṣiṇi gridhini khāhi viṣa ca ruṣiṇi khaḥ…, and so on.

n.213Skt. oṁ saṃkāriṇi dhraṁ hāṁ hūṁ haṁ haḥ.

n.214Instead of “a piece of paper placed at the door,” the Tibetan has: “if one ties an incanted piece of garment silk above the door of one’s house.”

n.215Skt. oṁ nāgāri vāmana­haraḥ phaṭ.

n.216The meaning of the phrase āṇe kāṇe is uncertain.

n.217Skt. oṁ āṇe kāṇe amukiṃ vaśīkuru svāhā.

n.218Skt. namo vītarāgāya maitreya­siṃha­locani (?) svāhā . This reading seems corrupt.

n.219Skt. oṁ saphara khaḥ. The meaning of this is uncertain. In the Tibetan, the whole paragraph is transliterated.

n.220Skt. ādityasya ratha­vegena vāsudeva­balena ca garuḍa­pakṣa­pātena bhūmyāṃ gacchatu viṣaṃ svāhā.

n.221Skt. oṁ cāmuṇḍe 'jite 'parājite rakṣa rakṣa svāhā.

n.222Skt. oṁ jambhanī stambhanī mohanī sarva­duṣṭa­praśamanī svāhā.

n.223Skt. namaś caṇḍa­mahā­krodhāya hulu hulu culu culu tiṣṭha tiṣṭha bandha bandha moha moha hana hana amṛte hūṁ phaṭ.

n.224Skt. namo ratna­trayāya. oṁ ṭaḥ suvismare svāhā.

n.225Skt. oṁ caṇḍa­mahā­roṣaṇa sarva­māyā­darśaka sarva­māyāṃ nidarśaya nirvighne hūṁ phaṭ.

n.226Translation based on the Tibetan.

n.227This passage is rather unclear.

n.228The correct translation of citra is uncertain. Guessing from the context, this could be a variant spelling of śvitra (vitiligo).

n.229Skt. oṁ kāka­kuhanī kruddhanī deva­dattaṃ kākena bhakṣāpaya svāhā.

n.230After “woman,” the Tibetan adds: “who has given birth to progeny.”

n.231Again the meaning of citra is uncertain.

n.232muṇḍīrī and śevāla/sevāla could not be identified with reasonable certainty.

n.233Oṣaṇī has not been identified.

n.234Translation based on the Tibetan.

n.235The meaning of utthānaka is not clear.

n.236The Sanskrit of this paragraph is very unclear, and therefore the translation of this passage is guesswork. The Tibetan reads as follows: “With the garland mantra, one should soak the mustard seed with the blood of someone, douse it with the blood extracted by many weapons, and then visualize the uncleaned fluids, his ashes, and the drippings and fat from his bones. Then, having collected fat, the blood of a goat or the like, and other items in his skull, one should repeatedly enact protection and oblation rites, assiduously performing fumigation, annointment, and the like.”

n.237This passage is also unclear in the Sanskrit. For this paragraph, the Tibetan just has: “One will become like him.”

n.238“Sun,” “moon,” and “fire” are code names for copper, silver, and gold.

n.239Abhayākaragupta, in his Abhayapaddhati, assigns the three figures to the three metals in the reverse order (the weight of gold is thus three māṣas and seven-and-a-half guñjās…, and so forth).

n.240Skt. oṁ ākaṭṭa ākaṭṭa mohaya mohaya amukīm ākarṣaya jaḥ svāhā.

n.241Both vaṅga and āra can be names of several plants or substances.

n.242Translation based on the Tibetan.

n.243Laghu can be a name of several plant species.

n.244Unidentified. The Tibetan transliterates ṛṇṭaka as dheNDu ka.

n.245Unidentified. The Tibetan merely transliterates kuṇṭhīrā as kuNThi ra.

n.246Tib. “When exhalation and inhalation have both taken place / One abides in the nature of the immovable. / This is because the circulation of air declines / For as long as one lives.”

n.247The Tibetan has: “The moon moves into the heart. / That is through the power of the sun.”

n.248This translation is uncertain; sarasa could mean “with resin” or it could be the name of a species of tree.

n.249This translation is uncertain; sacala could be interpreted literally as “with movement” or it could be the name of a species of grass.

n.250Tib. “One will accomplish the lord Immovable.”

n.251Tib. “Her left hand rests in the playful gesture, as per the treatise on love.”

n.252For the last four lines, the Tibetan reads: “If one meditates, by means of sexual yoga / On the yoginī of Viśvavajri / Arisen from the gnosis of the syllable hūṁ / One will surely attain accomplishment.”

n.253Skt. oṁ viśvavajri āgaccha āgaccha hūṁ svāhā.

n.254Skt. oṁ vajra­sarasvatī āgaccga āgaccha dhīḥ svāhā.

n.255Skt. oṁ vajra­dhātvīśvarī āgaccha āgaccha vaṁ svāhā.

n.256Skt. oṁ kurukulle āgaccha āgaccha hrīṁ svāhā.

n.257Skt. oṁ tāre āgaccha āgaccha tāṁ svāhā.

n.258There are two versions of ardha­paryaṅka posture‍—one sitting, the other dancing. The Tibetan reading suggests the former.

n.259Translation based on the Tibetan. This verse is missing in the Sanskrit. From this point on until the end of this chapter, the verse numbers given here are out of step with the numbers in the Sanskrit text.

n.260The Tibetan reads: “Standing on seats of sun disks” with the previous line.

n.261Tib. “One joins with the supreme lord, the husband / Of all women that dwell throughout the three realms.”

n.262The Tibetan adds: “So what need is there to mention other humans. The mantra for this is as follows: oṁ caṇḍa­mahā­roṣaṇa bhandha bhandha name hūṁ phaṭ.”

n.263In the Tibetan, this verse reads: “One should meditate on being with the wisdom / Who has a white lotus in her left hand / By means of oneself as blue, red, or even black Caṇḍa­mahā­roṣaṇa.”

n.264Instead of “deity practice,” the Tibetan has “practice of the goddesses.” The Sanskrit word used here, devatī (instead of the usual devatā), could in fact suggest female deities specifically.

n.265This sentence is missing from the Tibetan. Instead the Tibetan colophon reads: “Due to the Mahākālacakra master Sherab Senge’s request and sponsorship, which in turn was based on the kindness of the great master Rinchen Gyaltsen‍—the spiritual guide of the pure Mahāyāna with immeasurable knowledge, love, and activity‍—this was translated to completion on the tenth day of the waxing moon in the tenth month of the year of the Snake at the great temple of glorious Sakya, by the translator Trakpa Gyaltsen as based on the oral teachings of the paṇḍita Ratnaśrī.”

n.266tasyās tu] P; tasyāpi Mss.

n.267paṭu°] B; paṭṭa G.

n.268gaṇacakraṃ] B; bhakṣaṇacakraṃ G.

n.269dhyāyān] B; dhyāyen G.

n.270°puṇḍra° B, °kāṇṭa° G.

n.271svapneneva] G, (supported also by T); svapnenaiva A, B.

n.272Metrical shortening of °ātmakam.

n.273devadattaṃ] B; sarvaṃ G.

n.274mahāviṣa°] T; mahāviṣama° Mss.

n.275°valita°] B; balita G.

n.276°āgartaka] B; °āvartaka G.

n.277asamantika] B; asamantike G.

n.278sāṭaya] G; sātaya B.

n.279samānaya] B; samānāya G.

n.280sphāṭaya] B; sphoṭaya G.

n.281nirbharam] A; nirbharām G.

n.282vā] A; ceti G.

n.283bhīṣayan] A; bhīṣayet G.

n.284nāpi G; nadvi° (or naddhi°) B.

n.285atyantakāminām] A; abhyantakāminām G.

n.286saṃmukhīṃ] A; saṃmukhe G.

n.287Īkṣayet seems to be used here with a passive meaning (cf. Edgerton, Grammar, § 37.17).

n.288kheṭāsa°] A; kheṭasa° G.

n.289dattvocitālaye] A; dattvā cittālaye G.

n.290ānarghyam] G; ānarpyam A.

n.291upāgataḥ] A; upāgatam G.

n.292sampātya] A; sampāṭya G.

n.293tasyai] A; tasmai G.

n.294dolā°] Emended on the basis of subsequent spellings (dolācālanam) in manuscript A; dola° A, G.

n.295In manuscript A, this looks more °vāpitam than °cāpitam.

n.296bandhaḥ] A; bandha° G.

n.297°baddhaṃ] A; °bandhaṃ G.

n.298dolā°] em.; dola° A, G.

n.299dolā°] A; dola° G.

n.300vaktraṃ] A; vakraṃ G.

n.301°dbhūtām] A; °dbhavam G.

n.302idaṃ] A; iti G.

n.303°rajjuḥ] em.; °rājuḥ A; °rjuḥ G.

n.304°sītkṛtaiḥ] conj.; sotkṛtaiḥ A, P.

n.305dhyāyakaṃ] B, G; dhyayakaṃ A.

n.306śramaṃ jīrya tataḥ] A, B; śrame jīryati tat° G.

n.307icchāyatu] A; icchayātu B, icchayet tu G.

n.308samāhitam] A; samāhitaḥ G.

n.309tallavaṃ] P; tadevaṃ A.

n.310bhaktādiṃ] A; bhaktādi° G.

n.311tadutsṛṣṭaṃ] A; taducchiṣṭaṃ G.

n.312utsṛṣṭapattre] A; ucchiṣṭayantre G.

n.313guda°] G; gudapada° A.

n.314°bhāgena] A; °bhogena G.

n.315ca vāpāpaṃ ca] A; na ca vā pāpaṃ G.

n.316°yuto] A; yukto G.

n.317tad° A; tath° G.

n.318māraṇārthārthacintakāḥ] B, G; māraṇārtho 'rthacintakaḥ A.

n.319yogināṃ] A, B; yoginā G.

n.320śūdrī] A; śūdrā G.

n.321kāyasthī] A; kāyastrī G.

n.322ca tariṇī] G; cauriṇī (?) A.

n.323kulatriṇī] G; kuruttinī (?) A.

n.324nāpitī] A; nāpiṇī G.

n.325khaṭakī G; khādukī A.

n.326kāṇḍa°] G; kaṇḍa° A.

n.327°aiṣiṇām] G; °aiṣiṇīm A.

n.328MS “A” reads “yāvat.”.

n.329°prabhavam] conj.; °prabham A, G.

n.330vāme] em.; vāmo A.

n.331°svabhāvataḥ] em.; svabhāvata A.

n.332gatiḥ] em.; gatim Mss.

n.333sarvaṃ] conj.; sarvā A, B.

n.334vāpi] conj.; cāpi A, B.

n.335labhyate] conj.; labhya A, B.

n.336sulabhaṃ] conj. (on the authority of T); durlabhaṃ A.

n.337dūrasthasya] conj.; dūrastasya A.

n.338khaḍgapāśakarābhyāṃ] conj.; khaḍgasya svakarābhyāṃ A, B.

n.339sarva ājñāṃ] conj.; sarvājñāṃ A.

n.340°mayīṃ] em.; °mayaṃ A.

n.341lambāpayet] em.; lambāvayet A.

n.342°paṭalayor P, B; paṭayor A.

n.343nirmañcayitvā] em.; nimañcayitvā A .

n.344sarvavyādhiḍākinyādyupadrave ca balir deyaḥ] om. A.

n.345°saṃvare] em. (on the basis of T); °saṃvaraṃ Mss.

n.346'smin] conj. (based on T); caitat (unmetrical) Mss.

n.347parastrīharaṇaṃ naiva] om. T.

n.348The medial “m” is added for metrical reasons.

n.349varṇabhedopatis] The “upati” here must be a metri causa contraction of “upapati.”.

n.350ratnāder abhāvena] A; ratnādikaṃ sabhāvena….

n.351°ārthā° conj. (influenced by T); °ārdhā° A.

n.352°samayān] P; °samayāna A.

n.353dhanva° or dhandha°?.

n.354piṇḍayitvā] A; viśundhitvā Po.

n.355upādāna°] Po; upādānaṃ A.

n.356aduḥkhāsukhā] A; °sukhā.

n.357vastūnāṃ] A; vastunā Po.

n.358°bhilāpaḥ] conj. (on the authority of T); °bhilāṣaḥ A, Po.

n.359°grāhiṇaś] em.; °grāhiṇaḥ A; °gāhinaḥ Po.

n.360cittacaittā vijñānāni] em.; cittacaittāḥ vijñānāni A; cittacaittavijñānāni Po.

n.361kakkhaṭatvam] A; vākyaṃ tattvam Po.

n.362abhiṣyanditatvam] em.; abhisyanditatvam A; abhispanditvam Po.

n.363°prasāraṇa°] A; °prāsaraṇa° Po.

n.364yutā] conj.; yutaḥ A; yuktā Po.

n.365°samāpattiḥ] A; °samāvarttaye Po.

n.366tatprāpakaṃ] A; tataḥ prāpakaṃ Po.

n.367upādāna­pañca­skandha­lābhaḥ] A; upādānaṃ pañca­skandha­lābhaḥ Po.

n.368°cintayan] A; °cittaṃ yena Po.

n.369paryeṣiteti] A; praveśiteti Po.

n.370°upadrutaś] A; upadravataś Po.

n.371evaṃ] A; eva Po.

n.372yojayan] A; niyojanād Po.

n.373daurmanasyī] em.; daurmasyī A; daurmanasī Po.

n.374upadruta] A; upadravata Po.

n.375yaj°] A; 'yaṃ Po.

n.376sukhaduḥkhe] A; sukhaduḥkha° Po.

n.377aduḥkhāsukha°] Po (chosen on the authority of T); duḥkhāsukhā° A.

n.378kāmayate iti] A; kāmayatīti Po.

n.379tata] A; tatrā° Po.

n.380pañca°] A; pañca Po.

n.381duṣṭhu° A; duḥkhāḥ Po.

n.382pañca°] A; pañca Po.

n.383avidyādi°] A; avidyā° Po.

n.384skandhābhāvaḥ] A; pañcaskandhābhāvaḥ Po.

n.385roma°] A; roga° some Mss.

n.386aśva°] em.; akṣa° A.

n.387yaṣṭi°] Some Mss; jaṣṭi° A.

n.388strīmūtreṇa] Most Mss; strīsūtreṇa A.

n.389kāñjikena] om. A.

n.390kāṃse nighṛṣya mantraṃ] conj. (cf. CMT, chap. 18, v. 31); [[OK?]]kāṃsya nighṛghyāṃ Mss.

n.391dantakīṭako] conj. (on the authority of T); dantakaṭakaṭī A.

n.392ārdrakaṃ] conj. (based on T); madrakaṃ B.

n.393raktātisāra°] conj.; raktāsāra° B.

n.394°cūrṇaṃ] em.; °cūrṇa° Mss.

n.395brahmī°] conj.; brahma° B.

n.396The passage starting from °vāsakaṃ in the previous paragraph and ending with °harītakī° is missing from B.

n.397piṣṭvā] conj.; pītvā Mss.

n.398śuṇṭhīṃ] em.; śuṇṭhī° Mss.

n.399punarnava°] conj. (based on T); pulinava° B.

n.400aṅgulīṃ] em.; aṅgulī Mss.

n.401gaṇḍaḥ] em.; gaṇḍā Mss.

n.402snuhī°] conj. (on the authority of T); snehi° Mss.

n.403°madya°] conj.; °madyo Mss.

n.404°āva°] conj. based on the commentary; ca B.

n.405°āṅgī] conj.; °āṅgīṃ B.

n.406śvetagṛdhṛṇi] em.; śvetagriddhini T; śvetagṛṣiṇi gṛdhini B.

n.407ruṣaṃ ca] T; ruṣiṇi B.

n.408caurī na bhavati] A; caurībhavati B.

n.409°nigati°] A; °gaḍita° Mss.

n.410kuryāt] A; jayati Mss.

n.411trilohaṃ] Gt; lohaṃ B.

n.412Mā is here an abbreviation of māṣa and tī of raktī or rattī. The last two, probably derived from raktikā, are synonyms for guñjā .

n.413vidarbhitaṃ] em.; vidarbhita Mss.

n.414dhairyaśo] em.; dhairyaśa Mss.

n.415bhājanaṃ] em.; bhājana Mss.

n.416tyajeta] conj.; tyajita A.

n.417niścalaḥ] em.; niścalā A .

n.418kumbhakena] conj.; kumbhena (unmetrical) A.

n.419nāsy°] B; nasy° A.

n.420dṛṣṭir uccāṭanī] conj.; dṛṣṭi A.

n.421°samāgame G: °samāgamo B.

n.422This word is not the dictionary, but hañchi must be an onomatopeic for sneezing (cf. hañji).

n.423dehāpamārjana°] conj.; dehāya mārjana° A.

n.424nāsāgrādarśanāt] conj.; nāsāgradarśanāt A.

n.425vā] em.; vātha (unmetrical) A.

n.426nīlāṃ] em.; nīlā A.

n.427sarvāḥ] em.; sarvā A.

n.428rāmadevaṃ] conj. (on the authority of T and P); vāmavāmadevaṃ (unmetrical) A.

n.429vāme] conj. (on the authority of T); vātma A.

n.430yoginīdvaṃdva°] P; yogidvanda° (hypometrical) A.

n.431devatā°] em.; devatī° A.

n.432nirodha] B, P; nidha A.

n.433mahāśramaṇaḥ] P; mahāśravaṇaḥ A, B.