Notes

n.1The title in F reads in (reconstructed and revised) Sanskrit, *guhyaguhya­kṛṣṇayamāri­nama­tantra­rāja (gu hya gu hya kri rna ya ma a ri na ma tan tra rA dza) and in Tibetan, gsang ba bas kyang ches gsang ba gshin rje’i dgra nag po zhes bya ba rgyud kyi rgyal po. This title could be translated as “The King of Tantras: The Black Yamāri, the Secret of Secrets.”

n.2For general description and short summary of the content of these cycles, see Cuevas 2021, pp. 14–27. The Black Yamāri cycle will be discussed below. For an overview of the Vajrabhairava cycle, see The Tantra of Vajrabhairava the Great, and for Red Yamāri see The Tantra of Red Yamāri. According to Tāranātha, however, the tantras of Red Yamāri, Black Yamāri, and Vajrabhairava are all independent tantras belonging to different tathāgata-families. See Sparham 2009, p. 45.

n.3See Tanaka 2018, p. 192.

n.4Vajrabhairava and other forms of Yamāntaka feature in many Tibetan lineages, even if the Geluk tradition has placed the greatest emphasis on them. For an overview of the lineages of Vajrabhairava in particular, see Cuevas 2021, pp. 33–83, and the introduction to The Tantra of Vajrabhairava the Great.

n.5On the relationship between the maṇḍalas of The Tantra of Black Yamāri and the Guhyasamāja Tantra, See Tanaka 2018, pp. 189–93. On the parallels between the two texts, see Kuranishi 2023, passim.

n.6The Guhyasamāja Tantra if approximately dated to the mid-eighth century, and commentary composed by Dīpaṅkarabhadra (fl. late eighth/early ninth century) also suggests The Tantra of Black Yamāri was in circulation at that time (Kuranishi 2023, p. 1, notes 1 and 2).

n.7For list of the Indic texts featuring Black Yamāri, see Samdhong Rinpoche and V. Dwivedi 1992, pp. 12–16. Kenichi Kuranishi (2009, p. 267) counts nearly two hundred texts related to Black Yamāri in the Kangyur and Tengyur.

n.8For discussion of Śrīdhara’s commentary and an edition of the Skt. fragments, see Kuranishi 2023.

n.9This commentary has been published along with the root text in Samdhong Rinpoche and V. Dwivedi, 1992.

n.10This commentary is not least interesting for the fact that it was translated Rongzom Chökyi Sangpo (rong zom chos kyi bzang po). His exact dates are not known, but he was a contemporary of Atiśa who lived 982–1054 ᴄᴇ.

n.11On Ra Lotsāwa, see Ra Yeshé Sengé 2015 and Cuevas 2021, pp. 55–64; on his potentially conflicted relationship with Darma Drak, see Cuevas 2021, p. 47, n. 91, and Ra Yeshé Sengé 2015, pp.187–88 and 249–51.

n.12See Herrmann-Pfandt 2008, p. 227. This is likely The Dhāraṇī of Vajrabhairava (Toh 605, Vajra­bhairava­dhāraṇī), which was translated by the same Indian master and Tibetan translator and preserved in the Kangyur under a slightly different title. See i.­1 to the translation of The Dhāraṇī of Vajrabhairava for more on that text and its translators.

n.13See Kawagoe 2005, p. 43. These are the ’jam dpal gshin rje gshed kyi rtog pa phyi ma’i yang phyi ma spyir le’u bcu bdun, de’i brjed byang, and khro bo’i rgyal po zhal drug pa’i rtog pa.

n.14Samdhong Rinpoche and V. Dwivedi, 1992.

n.15Tib. gshin rje’i gshed. While this Tibetan term is also used to translate the Sanskrit yamāntaka, comparison with the extant Sanskrit witnesses suggests it was used consistently here to translate yamāri . The homage in F reads, “Homage to the glorious one who is terrifying and wrathful” (dpal khro bo ’jigs pa can la phyag ’tshal lo).

n.16Skt. and F take bhagavat as an epithet of Vajrapāṇi (bhagavān vajrapāṇir; bcom ldan ’das phyag na rdo rje).

n.17This reading follows Skt. and F in including “vajra being” (vajrasattvam). D and S read only “vajra” (rdo rje).

n.18D] ’od ser lnga yis ’khrigs pa yis rdo rje; F] ’od zer lnga dang ni ldan pa’i rdo rje; S] ’od ser lnga yis ’khrigs pa yi rdo rje; Skt.] vajram pañca­raśmisamākulam. This translation follows the Skt., F, and S.

n.19Skt. and F read “the meditative absorption called the vajra that eliminates all māras (sarva­māravidhvaṃ­sanavajraṃ nāma samādhim; bdud med pa’i rdo rje zhes bya ba’i ting nge ’dzin).

n.20This translation follows F, H, N, S, and Skt. in reading this in the ablative case. D is in the locative (’di nyid kyi sku gsung thugs rdo rje rnams la).

n.21D] yats+tsha; F] ya tsa; S] ya ts+tsha; Skt.] ya ca. This translation follows the Skt. and F.

n.22Skt. and F read “the first among the syllables including ra…” (rephasyādi; ra yi gong ma)

n.23Skt. has sa.

n.24Skt. has mam.

n.25Skt. has jā.

n.26Skt. reads “black-colored and cruel” (kāladāruṇam).

n.27Skt. reads “in the eastern door” (pūrvadvāre) and F reads “eastern spoke” (shar rtsib).

n.28Skt. mahādveṣatanu. Kumāracandra indicates this to be “the body of Dveṣa Yamāri” (dveṣaya­mārikāya).

n.29This translation follows Skt. and F in supplying the syntactical subject adept (budhaḥ; mkhas pa).

n.30According to Kumāracandra, this is held in the first of his right hands. Yamāri holds a sword and knife in his remaining right hands, and a wheel, red lotus, and skull cup in his three left hands.

n.31According to Kumāracandra, this is held in the first of his right hands. Mohavajra holds a sword and knife in his remaining right hands, and a jewel, lotus, and skull cup in his three left hands.

n.32Both Skt. and F read “molten” or “refined” gold (taptacāmīkara; gtso ma gser).

n.33According to Kumāracandra, this is held in the first of his right hands. Piśunavajra holds a sword and knife in his remaining right hands, and a wheel, lotus, and skull cup in his three left hands.

n.34According to Kumāracandra, this is held in the first of his right hands. Rāgavajra holds a sword and knife in his remaining right hands, and a wheel, jewel, and skull cup in his three left hands.

n.35Kumāracandra glosses sarvam (“universal”) with sārvakarmikam, “appropriate for all actions.” Whereas the preceding deities are all linked to a single ritual action (wrathful, pacifying, enriching, and enthralling, respectively), Īrṣyāvajra is associated with all ritual applications.

n.36According to Kumāracandra, this is held in the first of his right hands. Īrṣyavajra holds a vajra and knife in his remaining right hands, and a wheel, lotus, and skull cup in his three left hands.

n.37The Skt. reads “Peaceful, comprised of all buddhas…” (sarva­buddha­mayaḥ śāntaḥ).

n.38Skt. and F read “the most eminent of all sounds” (sarva­ghoṣa­varāgrāgrya; dbyangs kun gyi ni mchog gi mchog).

n.39Skt. and F read “Who resembles the vajra body” (kāyavajra­pratīkāśa; sku’i rdo rje rab snang ba).

n.40Here and elsewhere in D and S, the Sanskrit term samaya is translated with cho ga, which typically means “rite” or “procedure.” F reports the more expected dam tshig. While we take cho ga to be equivalent to the Skt. samaya and not a variant reading, we follow the Tibetan to translate the valence of the term in this context. This is followed throughout the text without further notation.

n.41According to Kumāracandra, this refers to the various ritual activities of pacifying and so on (śāntikādi). As he indicates in his commentary on the next verse, this refers to the set of four ritual categories that also includes enriching (pauṣṭika; rgyas pa), enthralling (vaśya, dbang byed) and hostile rites (abhicāra; mngon spyod).

n.42This translation follows Skt. F, K, N, S, and Y in including prajña / shes pa as the syntactical subject.

n.43Skt. and F read “the maṇḍala of Yama’s Slayer” (yamaghnasya maṇḍala; gshin rje sgrol pa’i dkyil ’khor).

n.44Here again Kumāracandra identifies as including the fourfold set of ritual activities: pacifying, enriching, enthralling, and hostile rites (śāntikapauṣṭika­vaśyābhicārādi­karmakāraika).

n.45Kumāracandra glosses karmavajra with viśvavajra (sna tshogs rdo rje) “a crossed vajra,” and states that “on each end” (samantatas) refers to the prongs in the cardinal directions (catasṛṣv api dikṣu).

n.46Kumāracandra states that this refers to “light rays in the form of vajras” (vajrākāraraśmi).

n.47Skt. and F omit the first line and begin this verse with, “On the eastern prong one should draw a wheel / That is engulfed in wheel-shaped light” (pūrvaśūle likec cakraṃ cakraraśmisamākulam; ’khor lo ’od kyi kun ’khrigs pa’i / ’khor lo shar kyi rtsibs la khri).

n.48Following this line Skt. reads, “One should draw a sword in the north / That is engulfed in a multi-colored blaze” (uttareṇālikhet khaḍgam viśvajvālāsamākulam). F reads, “One should draw a sword in the north / That is engulfed in the gleam of the sword” (ral gri ’od ’bar snang ba yi / ral gri byang du bri bar bya).

n.49Skt. pūrvakoṇe; Tib. shar gyi mtshams. Kumāracandra identifies this as “the direction of Agni” (āgneya), the southeast.

n.50This line is absent in Skt. and F.

n.51Skt. dakṣine; Tib. lho ru. We follow Kumāracandra in reading understanding “south” as “the direction of Nirṛti” (nairṛtya), the southwest.

n.52Skt. paścime; Tib. nub tu. We follow Kumāracandra in understanding the term “west” as “the direction of Vāyu” (vāyavye), the northwest.

n.53The Skt. specifically identifies this as a “yellow” (pīta) water lily (utpala). F reads “A vajra sword blazes in the north” (byang du ro rje ral gri ’bar).

n.54Skt. and F read “fearlessly worship the buddhas” (buddhān pūjayed abhiśaṅkitaḥ; mi ’jigs sangs rgyas kun la mchod).

n.55F adds “to the Bhagavat, lord of all blessed tathāgatas” (bcom ldan ’das de bzhin gshegs pa thams cad kyi bdag po la). We understand the Tibetan bstod pa’i rgyal po ’dis bstod nas as equivalent to anena stotrarājena.

n.56Skt. and F read “his own vajra body, speech, and mind” (svakāyavāk­citta­vajraº;’di nyid kyi sku dang gsung dang thugs rdo rje).

n.57Kumāracandra states that this refers to the deities in Yamāri’s maṇḍala (maṇḍaleśvara­maṇḍāleya).

n.58The translation of this line ambiguous line is informed by Kumāracandra, who states that the nectar samaya, in the form of the mantra, enters the deities’ tongues, which are shaped like single-pronged vajras.

n.59Kumāracandra states that Muḍgara’s mantra is jaḥ, Daṇḍa’s is hūṁ, Padma’s is vaṃ, and Kaḍga’s is hoḥ, thus yielding the standard mantra for this visualization sequence jaḥ hūṁ vaṃ hoḥ.

n.60The “vajra buffalo” is Yamāri’s mount.

n.61According to Kumāracandra, this refers to the sun.

n.62According to Kumāracandra, this also refers to the sun.

n.63Kumāracandra states that this is Īrṣyāyamāri.

n.64According to Kumāracandra, this also refers to the sun.

n.65Though not stated here explicitly, in similar rites one lights the wick to burn away the fat, thus producing the soot inside the skull. This whole procedure takes place within a charnel ground.

n.66Here and in the next three verses we follow Kumāracandra in reading karma as Karmavajra/Īrṣyāyamāri.

n.67Kumāracandra interprets this ambiguous phrase to refer to “the collyrium that is smeared on one’s index finger” (tatkajjalam­rakṣitatarjanyām), perhaps referring to applying the collyrium around the eyes.

n.68This translation follows Skt. (pādalepanam tu sādhayet). The reading in D is unclear, but could be interpreted as “One perfects the perfected salve…”

n.69For a general overview of the yantras presented in this and other chapters of The Tantra of Black Yamāri, see Kuranishi 2009. Some of the descriptions in this chapter bear a striking resemblance with some of those in chapter ten of The Tantra of the Arising of Śaṃvara. About this see Tsuda 1970, pp. 106–13 (Sanskrit) and pp. 191–7 (Tibetan).

n.70F reads “to the blessed lord of all tathāgatas, the great vajra beater” (bcom ldan ’das de bzhin gshegs pa thams cad kyi bdag po rdo rje ’dzin pa chen po la). As above, we understand the Tibetan bstod pa’i rgyal po ’dis bstod nas as equivalent to the Sanskrit anena stotrarājena.

n.71Skt. and F read “May the oceans of wisdom listen” (śṛṇvantu jñāna­sāgarāḥ; ye shes rgya mtsho gnyan par ’tshal. Kumāracandra states that this refers to bodhisattvas (jñānena sāgarā bodhisattvāḥ).

n.72We follow Kumāracandra in understanding the direct speech of the Bhagavat to begin with the next line.

n.73Skt. reads, tentatively, “The yantras supreme to Yamāri” (yamāryantāni yantrāṇi). Here and below the Tibetan translation at times uses the word “circle” (’khor lo) as a synonym for yantra , and other times to the lines used to draw the yantra. The Sanskrit text sporadically does the same, but not in this instance.

n.74Kumāracandra explains that both enthralling and protecting are ultimately aimed at the pacification of the targets, thus both activities fall under the category or the rite of pacifying.

n.75D and S read ro tsa nas, F has gi wang, and Skt. rocanā . We take rocanā to be synonymous with gorocanā, as indicated by F.

n.76Kumāracandra comments that, after imagining oneself as Yamāri appearing like candrakānta ‍—indicating a translucent white color‍—one places Mohayamāri before themselves and imagines the previously drawn yantra in the form of a moon disk and the target of the rite on it.

n.77This term indicates the place where the target’s name is to be inserted.

n.78Skt. reads oṁ hrīḥ ṣṭrīḥ vikṛānana hūṁ hūṁ phaṭ phaṭ svāhā | oṁ namo devdattāya śāntiṃ kuru namaḥ svāha.

n.79“Saffron” is tentatively inserted. The source texts read only “Kashmiri” (kāśmira; kha che yi).

n.80In the Skt., “facing north” is most clearly read with the previous line, so that one is facing north while scattering flowers on the conjoined bowls.

n.81The Skt. reads, “In order to enrich, one should radiate light while reciting” (puṣṭiṃ kartuṃ sphuran japet).

n.82Skt. reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ svāhā [|] oṁ laṃ devadatta­syapuṣṭiṃ kuru kuru svāhā. The Skt. also adds vauṣaṭ vā at the end of this mantra, meaning the mantra can end in vauṣaṭ instead of svāhā.

n.83Skt.reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ svāhā [|] oṁ vauṣaṭ devadattasya puṣṭiṃ kuru vauṣaṭ hūṁ phaṭ svāhā.

n.84According to Kumāracandra, this should specifically be a cotton cloth stained with menstrual blood.

n.85Kumāracandra explains that the syllable hoḥ is appended (vidarbhaṇa) to the syllable vauṣaṭ from the mantra.

n.86Skt. reads yantra .

n.87Skt. and F read “vow-holder” (vratī; rtul zhugs can).

n.88Skt. reads yantra .

n.89Skt. reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ ho devadattasya yajñadattaṃ vaśīkuru hoḥ.

n.90Skt. reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ svāhā vauṣaṭ devadattasya yajñadattaṃ vaśamānaya vauṣaṭ.

n.91Kumāracandra identifies these five as urine, feces, blood, semen, and flesh (pañca­dravyeṇeti mūviraśumena).

n.92Skt. reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ svāhā | oṁ hrīḥ amukīm ākarṣaya hrīm hrīṃ phaṭ phaṭ svāhā hrīḥ.

n.93This line is absent in Skt.

n.94Kumāracandra explains that the syllable hūṁ should be drawn to the left of Mount Meru and the syllable vaṁ to the right, from the perspective of the practitioner (meror adau hūṁkāro draṣṭavyaḥ | bhāvaka­śarīrāpekṣayā vāmabhage | parabhāge tu vaṃkāraḥ | bhāvaka­śarīrāpekṣayā dakṣiṇabhāge).

n.95According to Kumāracandra this is the earth maṇḍala, which is a yellow square with three-pronged vajras in the corners (pṛthvī­maṇḍalaṃ caturasraṃ pītavarṇaṃ koneṣu triśukavajrāṅkam).

n.96Presumably the conjoined bowls, but the referent is not entirely clear. Kumāracandra states only that the crossed vajra is “below the ground/base” (bhūmer adhastāt).

n.97Before this line, Skt. reads “the yogin, facing south.” (dakṣiṇābhi­mukho yogī).

n.98This line is absent in F and Skt.

n.99Skt. reads “Imagine the target being crushed by a crossed vajra, / Beneath Indra’s maṇḍala, / By Mandara and other fearsome mountains / That resemble unmoving ice, / And then recite the mantra.” (viśvavajra­samākrāntam māhendra­maṇḍalād adhaḥ | mandarādinagair ghoraiḥ prāleyācala­sannibhaiḥ | ākrāṇtam bhāvayet sādhyaṃ japam tatraiva kārayet).

n.100Skt. reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ laṁ devadattasya sthānaṃ stambhaya laṁ.

n.101Translation tentative. D, S] der ni sngags kyang spros la bzlas; F] de nas sngas ni ’phro bar bzlas; Skt.] tato mantram sphu[ṭ]aṃ japet.

n.102Due to corruptions in the Tibetan transliteration, this mantra follows Skt. D has oM hrIH STrIH wi kri tA na na hUM hUM phaT phaT laM de ba dat+ta+sya ya thA sra ra thA / kar krit te nan ti bi ra ya thA a vi rU pa kaM de ba dat+ta ya dz+nyA dat+ta ya sya wAk stam+b+ha na ku ru laM.

n.103Though not explicit, the context suggests these are the ingredients for making the ink used in this rite.

n.104According to Kumāracandra, this is a quill taken from an old crow (vṛddhakākapa­kṣalekhinyā).

n.105According to D. The Skt. differs only slightly with regard to the syntax, and after “blood from your index finger” adds “or leadwort juice” (citrakasya rasena). F omits “saline soil,” and reads, “at noon of the tenth [lunar] day” (tshes bcu pa’i nyi ma phed na).

n.106Skt. reads “in order to bind…” (baddhahetunā).

n.107Translation tentative. Skt. reads khaṇḍamuṇḍa­vibhūṣitam.

n.108Skt. reads “tawny” (kaḍāra).

n.109Skt. and F read “[like] a large black bee” (mahābhṛṅga; bung ba che).

n.110This translation is tentative. Kumāracandra states that this refers to “a mass of yamāris bearing his likeness” (svamūrtidharaya­mārisamūha).

n.111“One should imagine” (bsgom par bya; dhyāyāt) appears at the end of this sequence in the Tibetan and Sanskrit, but has been moved here for clarity in English.

n.112This line is absent in Skt. and F. Instead Skt. reads “[The target] becomes filthy and diseased, / And they collapse, crippled and wracked with illness” (malinaṃ jarjaraṃ rogair duṣṭagātraiś ca pātitam).

n.113The Skt. reads “their body is rife with lesions” (kāyavraṇānvitam).

n.114This translation follows Kumāracandra in understanding the term dīrghatuṇḍaka (mchu rings can), which means “long-beaked” or “long-snouted,” as referring to crows (dīrghatuṇḍaiḥ kākaiḥ).

n.115This translation is tentative and follows Skt. and F (antakodara­madhyastham; mthar byed lto ba’i snying kar bzhug). We understand the term lhor reported in D and S to be a scribal corruption of ltor.

n.116Skt., as emended by its editors, reads “is made destitute” (nirāśrayīkṛta).

n.117Skt. reads “And utter the syllable śīt” (śītkāram uccaran).

n.118This is absent in Skt.

n.119This is translated following Kumāracandra, who says “ ‘their body completely vacant’ means it is as if they are dead” (śūnyadehavad iti mṛtavat).

n.120Skt. reads, “They are drawn down to the underworld by the nāgas, / And vexed by urinary blockages” (pātāle kṛṣyate nāgair aśmaryādini­pīḍitam). Kumāracandra confirms that “ ‘urinary blockage’ is the condition of blocked urine” (aśmarī mūtranirodhaḥ rogaḥ).

n.121Skt. and F read, “Then, all the blessed tathāgatas uttered these words with delight” (ata khalu bhagavantaḥ sarva­tathāgatāḥ prahṛṣṭamanasa idaṃ vākyam; de nas yang bcom ldan ’das de bzhin gshegs pa tams cad thugs rab tu dges nas).

n.122This translation follows Skt. because of its greater syntactical clarity.

n.123Kumāracandra states that “ ‘the murderous being’ is one who injures the master, buddhas, and so on” (sattvaghātim iti guru­buddhādyāpakārakam).

n.124Translation tentative.

n.125Skt. reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ devadattaṃ māraya māraya hūṁ hūṁ phaṭ phaṭ. After the mantra, Skt. adds, “This is the rite (samaya) for vajra slaying, the yantra, mantra, tantra and the rest for killing, the great procedure that was taught by the Bhagavat” (ityāha bhagavān mahāvikalpaḥ ghātavajra­yantra­mantra­tantra­māraṇādisamayaḥ). The translation of this additional line is tentative.

n.126Skt. reads, “This is the fourth chapter, “The Rite ( samaya ) for the Yantras, Mantras, and Tantras for Killing’ from The Tantra of Black Yamāri, the Body, Speech, and Mind of All Tathāgatas.” (Sarva­tathāgata­kāyavākcitta­kṛṣṇayamāri­[tantre] yantra­mantra­tantra­māraṇādisamayaḥ caturthaḥ paṭala).

n.127Translation tentative. Because this rite concerns sowing discord (vidveṣa), we understand this verse to indicate that a second target is needed to effectively visualize the discord being sown. Whether this is a real second target or one visualized for the purpose of the rite is unclear, though the mantra below suggests two actual targets.

n.128This translation is informed by the structure and syntax of the verse as reported in Skt.

n.129Skt. reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ devadattaṃ yajñadattena saha vidveṣaya hūṁ phaṭ svāhā.

n.130This translation follows Skt. and F (pitṛvane; pha sa’i nags la). Kumāracandra says that an “ancestor’s grove” is a “charnel ground” (pitṛvane śmaśāne). D and S read “Concealed in the manner of a piśāca” (sha za’i tshul du sba bar bya).

n.131This mantra follows Skt. because it resolves a number of minor issues with the Tibetan transliteration. D reads oṁ hrīḥ ṣṭrīḥ vikṛtānana hūṁ hūṁ phaṭ phaṭ | hūṁ phaṭ devadatta ucchāṭaya naṁ hūṁ phaṭ.

n.132Skt. reads “one’s own blood” (svarakta) while F has “menstrual blood” (rang ’byung khrag).

n.133We take dug (“poison”) and tshwa (“salt”) to be separate ingredients, and not as “poison salt” as indicated by D and S. The corresponding Skt. compound viṣalavaṇa allows for this interpretation.

n.134Skt. reads “to praise” (praśastam).

n.135Skt. and F read, “For paralyzing, in the center of Mount Meru” (stambhanam merumadhyataḥ; rengs pa ri rabs dbu si bzhag). Kumāracandra glosses the Skt. merumadhyataḥ with “surrounded by mountains on all sides” (merumadhyata iti samantāt parvatamālayā veṣṭitam).

n.136This translation follows Skt. (śarabhasiṃhastham), and specifically Kumāracandra, who understands the compound śarabhasiṃha to refer to a single creature, an “eight-legged lion” (śarabhasiṃhaḥ aṣṭapada­siṃham). D reads “a śarabha or a lion” (sha ra b+ha ’am seng ge).

n.137As above, we understand rocanā as gorocanā per Kumāracandra (rocaneti gorocanā).

n.138As above, “saffron” is tentatively inserted. The source texts read only “Kashmiri.”

n.139Kumāracandra explains this phrase (khyad par gyi; viśeṣataḥ) to mean that either of these substances is to be used depending on whether the target is a woman or a man and whether the rite to be carried out is pacifying, enriching, or enthralling. Although the verse only mentions enthralling, the other two rites are implied (vaśyam ityupa­lakṣaṇaṃ).

n.140In Sanskrit., this line describes the state of mind for one performing the following rite.

n.141Translation tentative. Kumāracandra comments that this line indicates that one should write whatever is appropriate for the rite being performed (lekhanyā māraṇa­vidveṣaṇoccaṭanādiṣu likhitavyam iti śeṣaḥ). In Skt. these lines read, “[The circles] should be placed in conjoined bowls; / While holding them with a virtuous mind, / One should etch them with a raven feather, / And bury them at midday” (śarāvasampuṭe sthāpya saṃgrāhya śubhacetasā | dhāṅkṣapakṣasya lekhanyā madhyāhne avaropayet).

n.142Translation tentative.

n.143According to Kuranishi (2009, pp. 275–7), this instruction pertains to a situation in which one wishes to keep a yantra after its employment in a rite. Usually, yantras are destroyed after the rite.

n.144Kumāracandra, explains “vajra wisdom” as “the mind free from subject, which is like a shadow, an illusion” (jñāna­vajreṇeti grāhya­grāha­kabhāvarahita­cittena chāyamāyopamākāreṇa).

n.145The translation of this verse follows the Sanskit. (idaṃ cakram mahāraudraṃ likhitaṃ yatra tiṣṭhati | gṛhe ’pi klaho nityam bved akṣaralekhanāt).

n.146As above, the term “circle” (cakra; ’khor lo) is synonymous with yantra .

n.147Skt. reads, “Then, all the blessed tathāgatas supplicated the Bhagavat, the lord of all tathāgatas, the great vajra bearer, using this king of praises” (atha khalu bhagavantaḥ sarva­tathāgatā bhagavantaṃ sarva­tathāgatādhipatim mahāvajra­dharam anena stotra­rājenādhyeṣayāmāsuḥ).

n.148Skt. reads “Teach the mudrā method…” (deśa mudrāprayogam)

n.149According to Kumāracandra, this corresponds to the vajra initiation (vajrābhiṣeka).

n.150According to Kumāracandra, this is the wisdom-method initiation (prajñopāyābhiṣeka).

n.151Skt. reads, “Through the power of these initiations, they are bodhisattvas, children of the jinas” (etatseka­prabhāveṇa bodhisattvā jinorasāḥ).

n.152D and S add phaṭ phaṭ here.

n.153This transliteration follows Skt. as it resolves a number of ambiguities in the rendering given in D.

n.154“Yogin” is absent in D and S and is supplied here from Skt. and F.

n.155The Skt. includes an additional line here: “Then the Bhagavat, the lord of all tathāgatas, taught the wheel for the wide range of ritual activities” (atha bhagavān sarva­tathāgatādhipatiḥ karma­prasaracakram udājahāra).

n.156Kumāracandra explains that this means that the first circle is enclosed by the second, and the second by the third, thus forming concentric circles. For a contemporary reconstruction of what is described in this text, see Kuranishi 2009, p. 276.

n.157For detailed explanation of this method according to Kumāracandra’s commentary, see Kuranishi 2009, pp. 272–75.

n.158That is, the cells between the innermost and second concentric circles.

n.159As Kumāracandra indicates, “Mañjuvajra” refers to the syllable ma (mañjuvajram makāram).

n.160This follows the Skt., which gives the correct spelling of the Skt. term. D reads da ste da ma na. As Kumāracandra indicates, this term refers to the syllable da ( dantadhāvanam dakāram).

n.161That is, the four corners of the nine cells of the innermost circle of the yantra. See Kuranishi 2009, p. 276.

n.162According to Kumāracandra, this is “outside the first concentric circle, in the second concentric circle” (bāhyata iti prathama­kuṇḍalikāyā bahiḥ dvitīya­kuṇḍalyām ityarthaḥ). The syllables are drawn from the left, meaning “that one draws [the syllables] in the order given in the text, starting with the eastern syllable kṣe and progressing in a rightward direction” (yathā ślokothānam bhavati tathā ārabhya likhet | tataḥ kṣekārāt pūrvatḥ prabhṛti dakṣiṇāvartenetyarthaḥ).

n.163Kumāracandra explains that this is “the third concentric circle” (tṛtīyakoṣṭhaka iti tṛtīyakuṇḍa­likāyāḥ).

n.164It seems that two syllables need to be placed in each field in this way. See Kuranishi 2009, p. 274.

n.165This translation follows Skt. (ekāntarita­koṣṭhake).

n.166The eight cells that were left empty per the preceding instructions. See Kuranishi 2009, p. 274.

n.167D, S] a mu kaM ku ru; Skt.]. This transliteration follows Skt. mukam kuru, which means “render mute.” D reads a mukam kuru, which does not make clear sense but implies adding the name of the target (amukam).

n.168In Skt., this is preceded by marāya, “kill.”

n.169This translation follows Skt. (praṇavādi namontānte). D reads “in between the name and namaḥ” (ming dang na maH tha ma’i bar), K, N, and S read “in between the homage and nama[ḥ] (phyag ’tshal na ma tha ma’i bar). F reads dang por phyag ’tshal mthar phyag tshogs, which does not make clear sense.

n.170This interpretation is based on Kumāracandra’s commentary, where he states that “ ‘These seeds’ refers to the syllables of the mantra oṃ hrīḥ and the rest, which are like seeds” (bījā iti bījam iva bījā oṃ hrīḥ ityādi­mantrākṣarāṇi).

n.171Skt. and F read “white” (śukla; dkar).

n.172The Sanskrit adds, “she is dwarfish” (kharvāṃ), and that she appears like an “emerald-green water lily” (marakatotpala).

n.173D and S read bcom ldan ’das rdo rje gshin rje gshed po, and the Skt. reads mahāyama­mathanavajro. We understand D and S to be equivalent to Skt., and so have followed the Sanskrit terminology.

n.174Skt. reads “the meditative absorption called the vajra drawing of blood” (raktākarṣaṇa­vajram nāma samādhim).

n.175D and S read sngags ’di dag ni dran byas na / kha gdangs pa dag byas pa yin; F reads kha na gdangs pa byas nas su / bsngags ’di rjes su dran pa yis; and, Skt. reads vaktram prasāritaṃ kṛtvā imam mantram anusmaret. This translation follows the sequence indicated in Skt. and F.

n.176Kumāracandra comments that “great blood” means “a large quantity of blood” (mahā­raktaṃ rakta­samūham).

n.177Skt. reads “the meditative absorption called vajra alcohol extraction” (madyākarṣaṇa­vajraṃ nāma samādhim).

n.178The phrase “extracting alcohol” is absent in Skt.

n.179Skt. reads oṁ vajra­ghoṇe sughoṇe vajra­māmakī bhara bhara sambhara sambhara traidhātu­kamahāmadyam ākarṣaya jaḥ.

n.180The phrase “beautiful mouth” (kha mdzes) is absent in Skt. and F.

n.181Kumāracandra explains that this refers to clay that has been wiped from a potter’s hand and then discarded (hastam proñchayitvā yām mṛttikāṃ kumbhakāras tyajati).

n.182Kumāracandra comments, “There is a place in the north called Caityapattana. In that maṇḍala of vīras and vīra queens, the Bhagavat extracted alcohol from the three worlds with this very sequence” (uttaradeśe ’sti caityapattanaṃ nāma sthānam | tatra vīravīreśvarī­maṇḍale bhagavatā­munaiva vidhānena trailokyamadyam ākṛṣṭam).

n.183This translation follows Skt. and F (prasiddhyate; rab tu ’grub).

n.184D and S read bcom ldan ’das dam tshig chen po’i gshin rje’i gshad; F reads bcom ldan ’das gshin rje’i gshad chen po; and, Skt. reads mahāsamaya­yamaghna­vajra. We understand D and S to be equivalent to Skt., and so have followed the Sanskrit terminology.

n.185There is no equivalent for this term in Skt. and F.

n.186Skt. reads “a queen of yoga” (yogīśvarīº).

n.187D] gshin rje’i gshed rdo rje; F] gshin rje mthar byed chen po; S] gshin rje gshed rdo rje; Skt.] mahā­yamamathana­vajra. We understand D and S to be equivalent to Skt., and so have followed the Sanskrit terminology.

n.188Skt. and F read “the samādhi called the vajra extraction of semen ” (śukrākarṣaṇa­vajraṃ nāma samādhi; khu ba ’gugs pa’i rdo rje).

n.189Skt. reads “Vajra Gauri” (vajragauryā).

n.190Skt. reads oṁ kaṭṭani karṣaṇi gauri jaḥ jaḥ jaḥ hrīḥ duṣṭaduṣṭayoḥ śukram ākarṣaya jaḥ jaḥ jaḥ hūṁ svāhā.

n.191Skt. and F read “from the mouth of the sky-goer and the path of the vajra” (khagamukhāt vajramārgāc ca; rdo rje’i lam dang ’dab chags mchu). Kumāracandra clarifies that the “mouth of the sky-goer” is the vaginal opening (khagamukhād iti bhāgamārgāt) and the “path of the vajra” is the penis’ urethra (vajramārgad iti puruṣendriyarandhrāt).

n.192This translation follows D and S, but understands nag po to be a translation of kāla as attested in Skt., and takes it to mean “death/time” rather than “black” as it was translated into Tibetan. Skt. reads “the samādhi called the vajra that destroys death” (kālanikṛntana­vajra nāma samādhi). Kumāracandra glosses kālanikṛntana with kleśanikṛntana, “destroys the afflictions.” Śridhāra, in his Sahājaloka­pañjikā (Kuranishi 2023, p. 10) glosses kāla with yama , in which case this samādhi could also be read as the vajra that destroys the Lord of Death.

n.193Skt. includes tamālaka flowers.

n.194This line is absent in Skt. and F.

n.195Skt. reads, “To attain siddhi, take up the vajra and bell, / The nature of insight and method. / You are vajra, dear one, / Enter the embrace of the disciple” (prajñopāya­svabhāvaṃ tu vajra­ghaṇṭāṃ ca siddhaye | gṛhāṇa vatsa vajras tvaṃ kuru śiṣyasya saṃ­graham). Both Kumāracandra and Śrīdhara gloss “enter the embrace of the disciple” (kuru śiṣyasya­saṃgraham) with “give consent” (anujñādānam).

n.196Skt. reads, tentatively, “This precious drink of yours / Perfects the vajra body. / Drink this water mentally; / You, dear one, always understand” (idaṃ te pānaratnaṃ vai dehavajra­prasādhakam | pīyatām mānasaṃ vāri jñātas tvaṃ vatsa sarvadā).

n.197This translation follows Skt. and F (yamamāri­prasiddhaye; gshin rje dgra ni rab bsgrub pa). D reads “This was proclaimed by Yamāri” (gshin rje’i gshed kyis bsgrags pa yin).

n.198Skt. and F read “confidence” (sauṣṭhava; nga rgyal).

n.199Skt. reads, tentatively, “I, the sword-bearing king, / Employ the procedure of the protection circle / And with the sword, elegantly ablaze, / Shatter that which is born from the three bodies” (ahaṃ kaḍgadharo rājā rakṣācakra­prayogataḥ | khaḍgenādīptavapuṣā sphālayāmi trikāyajān).

n.200This translation follows the verse given in D and S, which apart from the first line includes three additional lines not attested in the Sanskrit. Skt. reads “You, Devī, are a direct witness, / For all the buddhas who protect. / I, the master of the maṇḍala, / Will draw the maṇḍala of Yama’s Slayer.”

n.201D reads mdun skor; C, H, J, N, K, S, and Y read mdun sgor; F reads pho brang dkyil ’khor sgo drung du; and, Skt. reads maṇḍalāgāra­dvārataḥ. This translation follows C, H, J, K, N, S, and Y.

n.202Skt. reads, “For the sake of my own protection, / Please also grant me this boon” (mamāpi trāṇārthāya varaṃ vā me prayacchatu).

n.203Skt. reads “The disciple should respectfully offer / Song, music, and worship, / As well as reception and foot-washing water, / And sing praises at that time” (gītaṃ vādyaṃ tathā pujām argham pādyaṃ tathaiva ca | ḍhaukayed gauravād śiṣyaḥ stutiṃ vā tatra kārayet).

n.204Skt. reads, oṁ sarva­tathāgata­pūjāvajra­svabhāvātmako ’ham.

n.205Skt. and F read “with a longing mind” (utkaṇṭhacitta; ’dod dang chags pa’i yid).

n.206Skt. reads “And killing, with an uneasy mind” (udvignena tu mārane). Kumāracandra interprets udvignena as “wrathfully” (sakrodhena).

n.207D reads dkyil ’khor zlum por; F reads zlum po’i rnam pa; N and S read dkyil ’khor rnam pa; and, Skt. reads maṇḍalākāram. This translation follows Skt., F, N, and S. D reads “round maṇḍala.”

n.208As Kumāracandra notes, this describes a quadrangle (vāpyākāraṃ caturasram), most likely a square or rectangle.

n.209Kumāracandra identifies this shape as “triangular” (khadhātur iti trikoṇam).

n.210Kumāracandra indicates these are the measurements for the width (vistāra) of the fire pit.

n.211The Sanskrit is a bit clearer: “Dig a half cubit for pacifying” (hastārdhaṃ vedhayet śāntau).

n.212Skt. reads “And for enriching, the same as enthralling” (yathā puṣṭau tathā vaśe).

n.213Kumāracandra indicates these are the measurements for the depth to which the respective fire pit should be excavated (khāta).

n.214Following nyasya from Skt. and bgod from F. There is no verb supplied in D or S.

n.215Skt. and F reads oṁ phuḥ.

n.216D and S read ’bum phrag brgya; F reads ’bum phrag brgyad; and. Skt. reads aṣṭalakṣa. This translation follows Skt. and F. We regard the reading in D and S as a potential scribal corruption.

n.217Kumāracandra states that this refers to Yamāri ( deva iti bhagavān yamāri ).

n.218D and F read brtul zhugs can gyi; H, N, and S read brtul zhugs can gyis; and, Skt. reads vratī; This translation follows Skt., H, N, and S.

n.219Kumāracandra clarifies that this means one should use the blackened end of a half-burnt stick taken from the fire used to burn a corpse (gañjaneneti mṛtasya dehānalād ekārdhadagdha­kāṣṭhāṅgāreṇa).

n.220D and S read sbrul gyis bzung nas ’gyal ba; F reads nyal ba slang ba’i dgos pa la; and, Skt. reads suptakotthānam. Skt. and F read “[When] someone unconscious needs to arise.”

n.221According to Kumāracandra, this is a five-pronged vajra.

n.222Skt. reads “saying this for seven nights” (ityuktvā saptarātreṇa).

n.223Kumāracandra glosses Skt. vṛkṣāgre with several Indian tree species, in the tips of which pretas are said to dwell. Sanskrit here adds the line, “Now I will teach another sādhana, that of the great Vetāla.” (athānyat sampravakṣyāmi mahāvetāla­sādhanam). This is the first line of the next chapter in D, F, S.

n.224A slightly variant version of these same two lines is given as the second two lines of the first verse in the next chapter of the Tibetan translation.

n.225This title follows the Skt. vetālasādhanānu­smṛti­bhāvanāº. D and S read “Recollection” (rjes su dran pa), and F has “Cultivating Recollection” (rjes su dran pa sgom pa).

n.226This verse is found only in the Tibetan translation. In Skt., this is the final verse of the previous chapter, though this is likely a corruption. Kumāracandra does not reference this verse in either location.

n.227The word “corpse” is not found in the Sanskrit or Tibetan, but has been supplied for clarity.

n.228We emend bsam pa med pa’i ’o dod ’bod (D, S) to bsam pa med pa ’o dod ’bod to reflect the Skt. reading nādam muñcati suptakaḥ.

n.229D and S read rnal ’byor lam ni gang ’dod pa; F reads ji ltar ’dod pa’i rnal ’byor pa’i; and, Skt. reads yad yan mārgayate yogī. This translation follows Skt. The Tibetan term lam attested in D and S is likely a misinterpretation or misunderstanding of the Sanskrit causative verb mārgayate “to strive after; seek.”

n.230“Flesh” has been provided for clarity; there is no equivalent for it in the Skt. or Tib.

n.231D and S read ku be ra; F reads chu srin; and, Skt. reads kumbhīra. This translation follows Skt. and F. D reads “Kubera.”

n.232The verb “visualize” (bhāvayet) is supplied from Skt. There is no verb in the Tibetan translation.

n.233This translation of this verse follows Skt. and F, as the Tibetan translation in D and S appears corrupt.

n.234Translated according to the Skt. The Skt. terms mahābhīma “extremely frightening,” and bhayānaka “terrifying,” which are here translated with their literal senses, might also be interpreted in their technical senses as “Mahābhīma” (a fierce deity in Śiva’s retinue) and “exhibiting the sentiment of terror” (one of the nine rasas “sentiments according to Skt. poetic theory). The Tib. of D literally says, “Three faces, six arms, red-colored; extremely terrifying; holding a red lotus in his threatening hand [alternatively, his hand which shows the threatening mudrā ]‍—[like that] the adept should visualize the one called Padma.”

n.235Kumāracandra identifies this as “the great Dveṣa Yamāri” (maṇḍaleśam mahādveṣa­yamārim).

n.236Kumāracandra clarifies that this refers to one who has perfected their practice of Dveṣa Yamāri (dveṣānu­smṛtimān iti dveṣa­yamāriniṣpattimān). The remaining lines then refer to Moha Yamāri (ignorance), Piśuna Yamāri (miserliness), Rāga Yamarī (desire), and Īrṣya Yamāri (jealously).

n.237Translation tentative. We understand these to line to refer to the deities just recollected.

n.238D and S read gtum po’i khro bo bsgom par bya; F reads khro bo bzhi ni rnam bsam bya; and, Skt. reads catuḥ­krodhaṃ vibhāvayet. This translation follows Skt. and F. D and S indicate only one figure. Kumāracandra states that these four are Mudgara Yamāri, Daṇḍa Yamāri, Padma Yamāri, and Khaḍga Yamāri (catuḥ­krodham iti mudgarādi­catuṣṭayam).

n.239These four are unidentified, but presumably could be Gaurī, Vārāhī, Sarasvatī, and Carcikā.

n.240As noted above, this chapter title follows the Skt.

n.241Skt. reads, “Seeing that beings are overcome with hatred / The Bhagavat, through his compassion, / Appears in the form of Dveṣa Yamāri / Who lays waste to all hatred” (dveṣākrāntaṃ jagad dṛṣṭvā sarva­dveṣakṣayaṅkaram | dveṣayamāri­sadrūpam bhagavatā kṛpayā kṛtam).

n.242As in the previous verse D an S read “brings Yama under control” where Skt. and F read “through his compassion.”

n.243The root text does not clarify what is being emanated. Kumāracandra, referring to his own comments on verse 10.14, states that this describes the mass emanation of various deities belonging the same families as the maṇḍala deities.

n.244This translation is tentative and follows Skt. because the Tibetan translation in D and S is syntactically ambiguous. Kumāracandra explains that this means one maintains the recognition that they are indivisible from the maṇḍala deities (nānārūpatve ’pi na bheda­buddhiḥ kartavyety āha ātmanetyādi | aham eva maṇḍalādikaṃ sarvam ity adhimoktavyam | sarvam ātmanā na bhinnam ity arthaḥ).

n.245Skt. reads “In order to perfect the body, speech, and mind / Of Yamāri’s terrifying form” (yamārer bhīmarūpasya kāyavākcitta­siddhaye).

n.246This translation follows Skt. and F. D and S read “take the form of an iron vajra” (lcags kyi rdo rje gzugs par bya).

n.247According to the Sanskrit. The meaning of Tibetan lkog (“secretly/concealed”) is unclear in this context.

n.248This translation interprets the term ṣāḍava to refer to the classical Indian musical scale of that name. The term can also refer to a kind of sweet confection or dish, which is how Kumāracandra seems to understand the term. He writes, “Śāḍava means ‘like śāḍava,’ in that śāḍava consists of various flavors. This means ‘to yearn for various desires” (ṣāḍavād iti ṣāḍavam iva ṣāḍavam anekarasam | nānārāgānu­rāgata ityārthaḥ).

n.249This translation is tentative and is informed by the terminology of Skt. (dhvajavīthīm tato drṣṭvā). Kumāracandra says this refers to people who have been hanged (dhvajavīthīm udbaddhanaram).

n.250According to Kumāracandra, the “milk” refers the immediate use of fluid from the hanged person’s flesh that has filled a vessel. One does this through the stages of meditating on the taste of nectar (kṣīram iti tanmāmsapātragatam amṛta­svādabhāvanākrameṇa sākṣād dravam prasādhayet).

n.251Kumāracandra explains that one focuses on Vārāhī while imagining themselves as Dveṣa Yamāri (yathokta­vārāhīrūpam adhimucya svayaṃ ca dveṣayamāri­rūpeṇa bhavitavyam ity arthaḥ).

n.252D reads dpa’ mo; F, H, N, and S read pa’ bo; and, Skt. reads vīraḥ. This translation follows Skt., F, H, N, and S.

n.253D and S read phyag rgya ma; F reads phyag rgya pa; and, Skt. reads śatabāhoḥ. This translation follows Skt., as we understand phyag rgya ma (D, S) and phyag rgya pa (F) as corruptions of phyag brgya pa (śatabāhu).

n.254D and S read ma he; F reads ma he gdong pa rnams; and, Skt. reads mahiṣāsyam. This translation follows Skt.. D and S read “buffalo,” while F reads “buffalo-faced ones.”

n.255According to Kumāracandra, this is a crossed vajra (viśvavajra).

n.256D reads ma he sna tshogs bsgrub pa yi; F reads ma he gdong pa’i bsgrub pa la; and Skt. reads māhiṣe mantra­sādhane. This translation follows Skt. and F. D reads “[the adept] who practices the various [aspects such as] the buffalo.”

n.257Skt. reads “[weapons] such as are found on earth” (ye kecid bhuvi vidyante).

n.258Skt. reads “and reaches deep below the earth” (samākrāntara­sātalam).

n.259This term typically refers to human flesh.

n.260Skt. reads, “…and cooks [those ingredients] mixed with indigo” (nīlīmiśreṇa pākayet).

n.261Here Kumāracandra explicitly identifies this as “human oil” (nṛtaila).

n.262Kumāracandra also understands rocanā to here refer to vairocana , where as in previous instances he glossed rocanā with gorocanā, “bovine bezoar.” Vairocana can also be used as a code word for feces.

n.263Kumāracandra identifies this as datura leaf (kanakaṃ dhuttūram).

n.264“Limbs” is supplied by Skt. and F (gātram; lus). D and S lack a syntactical object.

n.265Kumāracandra identifies “the great urine” as human urine (mahāmūtram nṛmūtram), “vajra nectar” as semen (mahā­vajrāmṛtam bodhi­cittam), and the “self-arisen flower” as menstrual blood (strīrajas).

n.266The title of this chapter in Skt. is “The Practice of the Samaya of Conduct” (Caryāsamaya­sādhana).

n.267“Vajrasattva in essence” is absent in the Sanskrit, but Kumāracandra does identify this bhagavat as Vajrasattva (mahā­puruṣa­samayaḥ śrīvajrasattvaḥ). A bhagavat named Mahāpuruṣasamaya is also an interlocutor in Chapter 13 of The Guhyasamāja Tantra.

n.268The following songs are sung in Apabhraṃśa. As indicated by Kumāracandra, they are sung by Carcikā, Vārāhī, Sarasvātī, and Gaurī, respectively. This songs also appear in The Raktayamāri Tantra, and in that context have been studied by Péter Dániel Szántó (2006, pp. 31–38).

n.269This translation is tentative and follows D and S. F reads, tentatively, “You dance, free of concepts” (gar byed khyod ni rnam mi rtog). The Apabhraṃśa reads ṇaccahi tuhu veālu, for which Kumāracandra does not provide a complete Sanskrit equivalent. In his study of these verses from The Raktayamāri Tantra, Szántó (2006, pp. 34–35) interprets this as “you, a vetāla, dance.”

n.270This translation is tentative and is informed by Kumāracandra’s commentary on this verse.

n.271This translation is tentative and follows D and S. F reads, tentatively, “You dance to the mantra hṛīḥ ṣṭriḥ, / And free the three existences of doubt. / Compassionate wrathful lord, / All beings watch as you dance” (hriH sTi sngags kyis gar mdzad de / gnas gsum the tshom med par bgyis / snying rje khro bo rje btsun gyis / ’gro ba kun gyis gar mdzad mthong). The Apabhraṃśa verse, following Kumāracandra’s commentary, tentatively reads “Attack (?: spheṭaya) the confusion of the three existences / With the hrīḥ ṣṭrīḥ mantra. / Do this, compassionate wrathful lord / The world is watching” (hrīḥ ṣṭrīḥ manteṇa pheḍahi kehu tihuaṇa bhānti | karuṇākoha bharāḍu taha kuru jagu pekkhanti). It is clear, however, that Kumāracandra was reading a slightly different version of the verse than is preserved in the extant Sanskrit witnesses. See Szántó 2006, 37–8.

n.272The speaker is now the Bhagavat and the verses are in Sanskrit.

n.273F reads “By Yamāri, the supreme person…” (gshin rje’i dgra ni mi mchog gis). Skt. reads “the supreme person engaged in recitation” (jāpamāṇo narottamaḥ).

n.274Skt. reads, “Every month on the fourteenth day / One should smear the five meats. / The recitation māla combined with the five nectars. / Is the best for granting siddhi” (māsi māsi caturdaśyām pañca­māmsena lepayet / pañcāmṛtasamāyuktaṃ jāpyaṃ siddhikaram param). This translation of the Sanskrit follows Kumāracandra in reading jāpyam as jāpyamālā, the “recitation mālā” (jāpyam iti jāpyamālā).

n.275Skt. reads “Bhūtas should die after 10,000 recitations, / And ḍākinīs after a thousand. The host of pretas [are killed] / Through the practices of Yama’s enemy” (ayutamātreṇa bhūtānāṃ ḍākinīnāṃ sahasrake | mārayet pretsaṃghātaṃ yamamāri­prayogataḥ).

n.276Kumāracandra, glosses yogātmā, “the one immersed in yoga,” with devatāyogavān, “the one who is united with the deity.”

n.277According to Kumāracandra, this is determined by one’s ability to obtain the requisites for the bali offering.

n.278In D and S “the adept,” or more literally “the wise one” (budhaḥ) is translated with shes, which would appear to be a verb (“to know/understand”) without access to the Sanskrit witness. We have followed the Sanskrit in English translation.

n.279While there are typically sixty daṇḍas in a twenty-four hour period, Kumāracandra states that “sixty-four daṇḍas” comprises “one day and night” (ahorātra). Thus it would appear that, in this system and by this count, one would make sixty-four bali offerings spaced evenly across a twenty-four hour period.

n.280The Sanskrit reads gorūpa “[an offering] in the shape of a cow.”

n.281Skt. and F also include “grain” (dhānya; so ba).

n.282This line is absent in the Sanskrit.

n.283Skt. reads, “Is the sword, because it cuts through the afflictions” (kośaḥ kleśādicchedanāt). F reads, ““Is the sword, because it cuts through the enemy, the afflictions” (shubs ni nyon mongs dgra gcod pa).

n.284This line is absent in Skt.. F. reads, “In order to bring ease from afar” (ring du ngal so grub pa’i don).

n.285Kumāracandra identifies this as a crossed vajra (viśvavajra).

n.286D and S read de yi steng du gnas dgod bya; F reads de’i steng du gnas bkod bya; and, Skt. reads padam tasyopari nyaset. Kumāracandra glosses padam (gnas) with kuṭāgāra, “palace.” As the meaning of padam/gnas is ambiguous in this context, our translation follows Kumāracandra’s interpretation.

n.287Skt. and F read “in an attractive form” (cārurūpiṇīm; bzhin bzangs mdzes pa’i gzugs ’chang ba).

n.288As Kumāracandra explains, the hand in which she holds the vajra is her main right hand (dakṣiṇamūle haste), while the remaining five hold a sword, knife, wheel, lotus, and skull cup (śeṣān pañcakān iti khaḍgakartricakra­padmakapālāni).

n.289The meaning of this term is uncertain. Kumāracandra does not comment on this line.

n.290That is, like Piśuna Yamāri.

n.291The precise meaning of bhagamaṇḍala is unclear, but it may refer to a triangular shape. This translation follows the Skt. D and S read ral gri ’dzin pa’i dkyil ’khor rim pa’o, the meaning of which is ambiguous. F has the equally ambiguous ral gri dkyil ’khor ral gri ma.

n.292Though the Sanskrit here reads koṣa, which also means “sword” (F: shubs), we have used the name of the deity as given in the following mantra. D and S read ral gri, which is the term used to translate khaḍga elsewhere in the text.

n.293The Sanskrit reads, “These are the words of the mantra….” (tatremāni mantra­padānī bhavanti).

n.294The transliteration of this mantra follows Skt. D reads oṁ ākiśacara vajra­ḍākinī svāhā.

n.295This line is absent in Skt.

n.296D and S read dkyil ’khor gyi ni dkyil dag tu; F reads dkyil ’khor snyig po’i dbu si ni; and, Skt. reads garbha­maṇḍala­madhye. This translation follows Skt. and F. D and S read “in the middle of a maṇḍala.” It is unclear precisely what garbhamaṇḍala refers to, but could be the innermost core of the maṇḍala.

n.297As Kumāracandra, notes, this is an epithet of Paramāśva, who is described below.

n.298Skt. and F read “Is fearsome, with the face of a horse” (aśva­mukham subhīkaram; rta yi zhal ni rab tu ’jigs).

n.299Translation tentative for māṣamuṣtim (Skt.) and khu tshur mon sran ldan (F). D and S read “a cord in a fist” (sran bu khu tshur bcas).

n.300Skt. reads oṁ phu phu phu hi hi hi.

n.301Skt. and F read “The adept should recite this mantra / To accomplish Paramāśva” (japet prajñaḥ paramāśva­prasiddahye; shes rab can sngas ’di bzlad pas / rta mchog rab tu grub pa’o).

n.302The names of the deities in this verse are based on the attested Sanskrit forms.

n.303Skt. includes an additional line here, which tentatively reads “With bowls of monkey and goat meat all around” (sapatrādi [emending sapatrādi] harinmāṃsam [emending harinmāṣam] chāgamāṃsam ti sarvataḥ).

n.304This translation is tentative. The terms in the second line, here translated as proper names, typically identify implements: the pestle (muśala), axe (paraśru), goad (aṅkuśa), and noose (pāśa). If these four relate to the preceding set of figures‍—perhaps as implements they hold‍—it is not clear from the Sanskrit or Tibetan syntax. Additionally, it seems that all are engaged in “dance and other dramatic acts” (nṛtyābhina­yayogataḥ; gar la sogs pa’i rnal ’gyis). Kumāracandra does not comment on these lines.

n.305Skt. reads “One moves through space” (khadhātukam paribhramet). F reads, “One moves through the space of the three worlds” (khams gsum nma mkha bskor ba’o).

n.306This transliteration follows Skt. D omits the initial oṁ and the final oṁ āḥ hūṁ phaṭ svāhā.

n.307Skt. and F read, “This is the samaya for entering the great maṇḍala” (tatredam mahāmāṇḍala­praveśana­samayam; (de la ’di ni dkyi ’khor chen por zhugs pa’i dam tshig go).

n.308D and S read sangs rgyas kyis; F reads mkhas pas; and, Skt. reads buddhaiḥ. This translation follows F and understands buddhaiḥ to be in error for budhaiḥ.

n.309Following the Skt. dharmagaṇaḥ. D and S read “master of the Dharma and the assembly” (chos dang tshogs kyi gtso).

n.310The following translation of the measurements of the various features of the maṇḍala is tentative, as the architectural features referenced by the terminology is not always clear, and measurements do not always seem proportional. A number of sources on classical Indian architecture were consulted for this section, and have been listed in the bibliography.

n.311This translation follows Skt., in which this line describes the qualities of the central base (vedī) of the maṇḍala. In D and S, this line appears to be syntactically grouped with the following verse.

n.312D] shes par bri; J, K, S, Y] shes par bya.; Skt.] jñeyā. This translation follows Skt., J, K, S, and Y.

n.313We understand the Tibetan rdo rje lha mo (D, S) to be equivalent to Skt. vajrāpsaras.

n.314Tentative for mchod snam. Skt. reads vedī, which has a wide range of possible meanings.

n.315Kumāracandra describes a kapola (’gram) as “above the molding, horizontal, and consisting of five lines” (kapola iti niryūhopari pañcarekhās tiryak ca kapolaḥ).

n.316Kumāracandra states that this is “half the measure of the doors” (tadardheneti dvārārdhena).

n.317This translation is tentative, and generally follows Skt. The reading in D is unclear and appears to be corrupt. Kumāracandra states that “outside the grounds” means “outside the inner sanctum’s garland of vajras, outside the lines” (garbhapuṭa­vajrāvalībahi rekhāto bahiḥ).

n.318Skt. mahāhṛdaya. According to Kumāracandra, the following passage describes entering the maṇḍala.

n.319According to the Sanskrit. The Tibetan seems to read, “One inserts samaya [into] wisdom. In this way one will / should accomplish the maṇḍala.”

n.320This translation follows D and S, and appears to refer to merging of the visualized samaya maṇḍala with presence of the deities in the wisdom maṇḍala. Skt. reads “Through the imperishable samaya alone, / Is the maṇḍala established” (samayākṣareṇaiva maṇḍalasya prasādhanam). Kumāracandra notes that the “imperishable samaya” is the bodhicitta that has been produced (samayākṣareṇeti utpādita­bodhicittena), which “establishes,” or “consecrates” (prasādhanam prokṣaṇam), the maṇḍala of colored powder (rājomaṇḍala), once it has fully merged with the summoned wisdom maṇḍala (ānītajñāna­maṇḍalena sahaikakṛtya).

n.321Skt. reads, “the north is like an exquisite emerald” (marakatottara­sasannibham).

n.322The translation of these final two lines is tentative. They are absent in Skt. and F.

n.323According to the parallel Skt (Kumāracandra, p. 105, verse 13c,d). D, F read nam mkha’ mtshungs “equal to space/ the sky.”

n.324Skt. reads “Now, for the specifics of the ladle and spoon” (tatredam pātrīśruvātmānam).

n.325Referring to the rounded end of the ladle.

n.326Skt. states that the bowl end of the spoon rises one thumb-width and is two finger-widths deep (aṅguṣṭha­parvato nimnam adho dvayaṅgula­mānakam).

n.327Skt. reads, “Who indulge in wine and women” (madirākāminīsakto).

n.328Skt. reads “Who engage in all manner of depravity” (tadvadvya­sakārinaḥ).

n.329This translation is tentative and follows Skt. The meaning of D is ambiguous.

n.330Likely a reference to the “black” (kṛṣṇa; nag po) Yamāri.

n.331This translation follows Skt. and F. D and S read “saw” (mthong nas).

n.332Kumāracandra states that the “vajra statement” are the words of Vajrasattva (vajra­sattvasya niruktim), and comprise the verses above beginning with the line translated as “People who have not entered the maṇḍala…”

n.333According to Kumāracandra, the “circles” are the maṇḍala shapes associated with the four elements.

n.334According to Kumāracandra, the four places are the soles of the feet (pādatala), the navel (nabhi), the heart (hṛdaya), and the head (śiras).

n.335“The wind maṇḍala” has been supplied for clarity, as have the names of the maṇḍalas in the lines that follow. They are only implied in the Sanskrit and Tibetan sources. This translation of this line follows Skt. and F. D and S read “the syllable ya is pitch black…” (yi ge ya ni nag chen po).

n.336This translation of this verse follows the syntax and structure of Skt., as it provides a clearer reading than D and S, which are possibly corrupt.

n.337According to Kumāracandra, a red syllable hrīḥ on a sun disk, representing Amitābha, is visualized on the disciple’s tongue (āviṣṭaśiṣyasya jihvāyāṃ raktākāra­pariṇatasūrye hrīḥkāraṃ raktam dṛṣṭvā tenāmitābho draṣṭavyaḥ).

n.338This translation follows D, but is informed by the structure of Skt., which offers a slightly clearer reading.

n.339D] de la ’di ni spro ba’i cho ga’o; N, S] de la ’di ni dri ba’i cho ga’o F] ’di ni rab tu ’byor ba’i dam tshig chen po’o. Skt.] tatredam praśnasamayam. This translation folios N, S, and Skt.

n.340Translation tentative. This last line is translated based on the Skt. (idam aveśa­vidhānataḥ). D reads “This is the rite of entry.”

n.341This translation follows the Skt. and F (lepacitra; ldug so’i ri mo). D reads “the image of the terrifying form.”

n.342This ingredient could not be identified.

n.343This translation follows Skt. and F (lāñchayet; byug par bya). D and S have “visualize” (bsgom).

n.344Skt. also includes “penis” (meḍhre).

n.345According to the Sanskrit. The Tibetan could also be interpreted to mean “three faces” (gdong ni gsum ’gyur).

n.346This translation follows Skt. The Tibetan syntax is ambiguous.

n.347Skt. reads “extremely terrifying” (mahābhīmāṃ).

n.348The Tibetan (rna cha kos ko) appears to be a very literal translation of Sanskrit cibikuṇḍalī.

n.349This translation follows Skt., F, and S. D has “Vasudharī” (ba su dha ri).

n.350Skt. and F read “door guardians” (dvārapāla; sgo bsrung).

n.351This translation follows the Skt. and F (mudgarādin samantataḥ; tho ba la sogs kun du’o), which offers a clearer reading.

n.352This translation follows Skt., N, and F. D and S read phyag mtshan badag ni ltar ’dzin pa, the meaning of which is ambiguous.

n.353Skt. reads oṁ ekajaṭe vasusādhani svāhā.

n.354Skt. reads pukkaset, which verbalizes the name of deity. Kumāracandra states that pukkaset means she “attracts fine quality” (pukkased iti pukkam ākarṣayet). The translation in F suggests a similar interpretation: “One instantly brings increase to the three worlds” (skad cig ’jig rten gsum lbos ’dzin).

n.355Skt. reads oṁ pukkasi pukkasi yuṃ oṁ phaṭ.

n.356Following the Skt. prasiddhe.

n.357Following the Sanskrit and F. D and S read ser po, which typically means “yellow.”

n.358Kumāracandra states this means the remaining arms hold implements matching Moha Yamāri and the rest, respectively (cakrādīn apare nyased iti aparaśeṣa­bhujeṣu moha­yamāryādivat cihnabhutaḥ).

n.359That is, the pratyālīḍa posture as indicated in Skt.

n.360Translation tentative. Skt. reads ratna­samuccayāḥ, “as a collection of jewels,” but Kumāracandra cites the variant sārasamuccayāḥ, which aligns with the Tibetan translation. He says this means they are “the most essential” (sārasamuccayāḥ sārabhūtāḥ).

n.361This translation is tentative and follows the Sanskrit maṇḍaleyāś ca kirtitāḥ. The meaning of the Tibetan is ambiguous.

n.362D and S read lo ma; Skt reads śākhā. Kumāracandra states that this refers to a sprig of the āśvattha tree (Ficus religiosa), the “bodhi tree” (śākhāṃ aśvatthasya śākhām).

n.363Skt. reads “The vow holder should imagine [her] graceful limbs, / To be adorned with every ornament” (sarvābharaṇa­bhuṣitāṅgān surūpān bhavayed vratī).

n.364The name Vajrānaṅga indicates this deity to be a Buddhist form of Kāmadeva, who bears the epithet anaṅga, “the bodiless one” because his physical body was burned to ash by Śiva. Other epithets and iconographical features of Kāmadeva are used in the practice described below.

n.365This follows the Skt. D and S read ’dod pa’i lcags kyu, “the hook of desire.”

n.366Skt. lists their colors as yellow, red, green, and white (pītāṃ raktāṃ tathā śyāmāṃ śulkavarṇāṃ ca bhāvayet), though the Skt. edition notes that a number of manuscripts align with the Tibetan in reporting śuklaraktām (“pink”) in place of śuklavarṇāṃ.

n.367This follows Skt. D and S read mtshams kyi bdag, the precise meaning of which is unclear. F reads mtshan mo bdag, “lord of the night,” which is approximately equivalent to uṣāpati .

n.368These are all names or epithets of Vajrānaṅga/Kāmadeva.

n.369Skt. and F read “standing in the mouth of a bird” (khaga­mukhāntastham; bya mchu’i bar).

n.370Here we have followed the Skt. because śīt is attested later in both the Tibetan and Sanskrit. D reads hrīḥ; F reads si yig; S reads yi ge yid.

n.371This translation is informed by the Sanskrit, which offers a syntactically clearer reading.

n.372Kumāracandra explains that, according to the oral instructions (upadeśāt), the mantra begins with the syllable oṁ hrīḥ (oṁ hrīḥkārādi), has śīt in the middle (śīṭkāram madhye dattvā), and svāhā at the end (ante svāhāśabdo deyaḥ) He then provides the full mantra: oṁ hrīḥ amukī me vaśībhavatu śīt svāhā.

n.373Skt. reads “Once should meditate for seven days: / ‘May the women so-and-so come under my control.’ / The yogin will obtain the desired woman, / Just as the Dark One declared” (amukī me vaśībhavatu bhāvayet saptavāsaram | vāñchitāṃ labhate yogī kṛṣṇasya vacanaṃ yathā).

n.374Skt. reads tāṇḍavam, which indicates a wild mode of dance most commonly associated with Śiva.

n.375Skt. reads, “adorned with pearl anklets” (hāranū­purabhūṣitam).

n.376Skt. reads “He stands on a preta, and is ever-laughing” (pretasthaṃ sasmitaṃ sadā).

n.377Translation tentative. Skt. reads, tentatively “Dharmacakra should be drawn in the east, / In the south, Buddhabodhi, / In the west, Sarvakāmalatā, / And in the north, the one resembling Heruka” (dharma­cakraṃ likhet pūrve buddha­bodhiṃ tu dakṣiṇe | sarva­kāmalātām paścād uttare heruka­sannibhām). In Skt., the term dharmacakra is masculine, not feminine as reported in D and S (chos kyi ’khor lo ma).

n.378According to Kumāracandra, these are: white, yellow, red, and green (nānārūpāḥ­śuklapītarak­taśyāmavarṇāḥ).

n.379This is supplied by Kumāracandra’s commentary; without it this line is contextually and syntactically ambiguous (eṣāṃ madhye tadyoginyo lekhyāḥ).

n.380This translation is tentative and follows Skt. and F, which offer a clearer reading. D reads, “Visualized on all Dharma wheels, / They have a skull in their left hand.”

n.381According to Kumāracandra, this describes a sequence of five preliminary visualizations that correspond to the five wisdoms: mirror-like wisdom (ādarśanajñāna), wisdom of equality (samatājñāna), discriminating wisdom (pratyavekṣaṇa­jñāna), all-accomplishing wisdom (kṛtyānuṣṭhāna­jñāna), and the wisdom of the pure dharmadhātu (suviśuddha­dharmadhātu­jñāna).

n.382Kumāracandra comments that this refers to Vajrasattva.

n.383Kumāracandra reads “vajra bearer” (vajrinam) where the Sanskrit and Tibetan sources all read “wheel bearer” (cakrinam). He then comments that this refers to the primary form of one’s chosen deity as it is encouraged to arise through the following four songs (caturgīti­saṃcodanāyābhi­matadevatārūpam pradhānam).

n.384The following verses are sung in Apabhraṃśa by the four ḍākinīs Cārcikā, Vārāhī, Sarasvatī, and Gaurī, respectively.

n.385This translation follows Skt. and F. Kumāracandra glosses the Apabhraṃśa term bharaiu with bhaṭṭāraka, which aligns with bdag po as attested in F. D and S read dad sgrol, the meaning of which is ambiguous.

n.386Skt. and F read, tentatively, “Regal one, after conquering the four māras, / Arise Lord, because [my] mind is anxious!” See Kumāracandra’s commentary for his Sanskrit interpretation of the Apabhraṃśa.

n.387This translation is tentative, and follows Skt. and F. The reading in D is unclear.

n.388This translation follows Skt. and F because D is syntactically ambiguous.

n.389Skt. reads, “The melting and arising of the deity” (tanniṣyandodayo deva ).

n.390According to Kumāracandra, this refers to the arising of the Black Yamāri once Vajrasattva has melted and then been encouraged to arise (tasmin drute vajra­sattve sañcodyothāpito devaḥ kālayamāriḥ).

n.391We understand lha yi spyan (D, S) as equivalent to the attested Sanskrit compound divyacakṣus.

n.392Kumāracandra explains each of these yogas at great length in the Ratnāvalī. See pp. 123–29 (Sanskrit) and pp. 251–64 (Tibetan).

n.393Skt. reads, “One should likewise not, out of anger, / Point out their brethren’s faults” (bhrātṛṇāṃ ca tathā kopān na doṣaṃ samprakāśayet).

n.394Kumāracandra states that this refers to things that are unclean (pūti), to alcohol (vikṛti), etc. The term grāmyadharma / grong pa’i chos is also used as a euphemism for sex.

n.395Translation tentative for duṣṭamaitrī / gdug la byams pa.

n.396“Meritorious acts” translates dharma (chos), which is understood here to not refer exclusively the Buddha’s teachings, but virtuous or meritorious acts more broadly.

n.397For apratarkyam (mi brtag par).

n.398Skt. reads, tentatively, “One should always venerate the venerable master, the master with faith who guards samaya without rationalizing, / Who is compassionate, whose mind is free of any fault, / Who is meditatively composed, and is the object of guru-recitation” (śrāddhaṃ guruṃ samayapālakam apratarkyaṃ kṛpānvitaṃ sakaladoṣavihīna­cittam | dhyānānvitaṃ sagurujāpa­parāyaṇaṃ ca kuryāt sadā taṃ gurvad gurutvaṃ). This translation is informed by Kumāracandra’s commentary.

n.399“Vow holder” (brtul zhugs ldan) is absent in Skt.

n.400D and S read rdo rje ’chang; Skt. reads vajrasattva .

n.401This translation is informed by Skt., which offers a syntactically clearer reading.

n.402Skt. reads, “the stream of saṃsāra” (saṃsāra­saṃtatiḥ).

n.403This translation is based on the terminology attested in the Sanskrit (na bhāvo na ca bhāvanā), which we understand to be the basis for the Tibetan translation in D and S. This could also be translated as “no existence and no meditation.”

n.404Skt. appears to have “fire” twice, first as tejas and then again as hutāśana (“the oblation eater”). F omits a reference to either “space” or a second instance of “fire.”

n.405This translation is informed by the attested Sanskrit yogayogitva­sambandhāt.

n.406Skt. reads “There are no arms, no face, no colors…” (na bāhur na mukhaṃ varṇam).

n.407The following verses are in Apabhraṃśa in the Sanskrit text. The English translation generally follows D.

n.408Skt. reads, “Supreme joy has no intrinsic nature” (paramānanda sai asahāva).

n.409Skt. reads, “Describing bodhicitta” (bodhi­cittanigadanaº).

n.410This translation follows the Sanskrit syntax.

n.411Skt. adds, “the body of the great Vajrabhairava” (mahā­vajra­bhairavakāyam).

n.412This follows Skt. and F in reading “kill” (māraya; bsod pa). D reads rtogs shig, (“realize!”) which makes little sense in this context and is possibly corrupt.

n.413Skt. reads, “scare, terrify, and kill the māras, nāgas, asuras, devas, yakṣas, and rākṣasas” (mārān nāgān asurān devān yakṣān rākṣasān trāsaya bhīṣaya mārayety uktam).

n.414According to Skt. D and S read nA da ku be ra.

n.415Skt. reads, “and took it to heart as good and excellent” (suṣṭhu ca sādhu ca cittam utpāditam).

n.416Cuevas (2021, p. 36, note 58), lists this tantra as one of the translations of Atīśa’s close students, Naktsho Lotsāwa Tsültrim Gyalwa (nag tsho lo tsa ba tshul khrims rgyal ba; 1011–64), who is considered an important early holder of Yamāri and Vajrabhairava lineages. See The Treasury of Lives, “Naktso Lotsāwa Tsultrim Gyalwa,” https://treasuryoflives.org/biographies/view/Naktso-Lots%C4%81wa-Tsultrim-Gyelwa/5801.