Notes

n.1See Sparham 2009, pp. 36–43. The link between the Vajra­bhairava­tantra and Kashmir Śaivism is investigated in Wenta 2020.

n.2For information on this lineage (rwa lugs) and the collections of Ra Lotsāwa’s personal writings on the Yamāri and Vajrabhairava tantras, see Cuevas 2021, pp. 55–87. See pp. 22–3 for a general discussion and summary of The Rite of the Musk Shrew.

n.3Cuevas 2021, pp. 22–23.

n.4See the knowledge base article on Unexcelled Yoga Tantras .

n.5The transliteration given here follows Toh 472 without emendation. Siklós (1990, p. 179) attempts a Sanskrit reconstruction, which with minor emendations reads: oṁ rudrāya maheśvara yoga­praśālya yoga­siddham dadāhu me svāha | hūṃ hūṃ haḥ daha daha paca paca urdhveya hūṃ phaṭ. The mantra in the version preserved in the rwa pod reads: oṁ ru tra la ma he sha ra yo ga pra rta ma ya; yo ga siddhi / da ha hi mi swā ha / huṃ ha / da ha da ha / pa tsa pa tsa / uddhi ya huṃ phaṭ.

n.6The structure of the text suggests that there are a variety of ritual permutations to be used within the general framework just described. These permutations follow below. Two additional frameworks will be introduced below, followed by other sets of permutations.

n.7Siklós’s (1990, p. 179) reconstruction of the Sanskrit reads, with minor emendation, oṁ mama huyanti.

n.8This translation is tentative and follows Toh 1996, K 2849, and rwa pod in reading “soil from a charnel ground” (dur khrod kyi sa). Toh 472 reads “a charnel ground shroud” (dur khrod kyi ras).

n.9This translation follows Toh 1996, K 2849, and Rwa pod. Toh 472 reads, “grind musk shrew skin into powder” (ts+tshu ts+tshun d+ha ra’i spags pa phye mar btags), but this makes little sense given the rest of the instructions for this rite.

n.10This has been inserted, tentatively and for clarity, as none of the sources identify who has urinated. One could also plausibly interpret this to refer to a place where the target has urinated.

n.11This translation follows Toh 472 and K2849. Toh 1996 reads “one will gather all beings” (skye ’gro thams cad sdud par ’gyur), while Rwa pod reads “one will become hostile towards all beings” (skye ’gro thams cad la gdug par ’gyur).

n.12Translation tentative for len thebs pa (Toh 1996, K 2849) / lan thebs pa (Toh 472, Rwa pod).

n.13This translation follows Toh 472 and Rwa pod. Toh 1996 and K 2849 read “will have a bad heart” (snying na ngan par ’gyur; snying na ngan par ’gyur).

n.14Presumably an effigy of the target.

n.15This translation follows Toh 472. Toh 1996, K 2849, and Rwa pod read “will be paralyzed” (rengs par ’gyur).

n.16“Powder” is tentatively inserted for clarity. None of the sources specify what is being scattered.

n.17Translation tentative for dgra bo dang dbye bar ’gyur/ dgra bo dbye bar ’gyur.

n.18Toh 1996 reads “If one mixes that powder with feces...” (phye ma de dag bshang dang bsres nas). K 2849 reads the same once bshad pa is emended to bshang pa.

n.19Rwa pod reads “and incant three skulls” (thos pa gsum la bzlas pa bya).

n.20Toh 1996 and K 2849 read “ashes from a charnel ground” (dur khrod kyi thal ba).

n.21Toh 472 reads “three kinds of fiery heat” (me’i tsha ba gsum).

n.22Toh 1996 and K 2849 add, “Anyone who tramples on it will be enthralled. If one smears an unbaked clay bowl with bat feces and then uses it to cover the enemy’s feces and urine while it is still warm, [the enemy’s] stool and urine will be blocked. Once uncovered, they will recover” (kham por so ma btang ba la pha wang brun gyis byugs pa la / dgra’i dri chen dri chu drod ma yal ba la bkab na / dri chen dri chu ’gag go / phyung nas slar ’tsho’o).

n.23This is the colophon reported in Toh 472 and Rwa pod. The colophons from Toh 1996 and K 2849 read, “This was translated by Ra Dorjé Drak from a manuscript of Bharo Chakdum” (b+ha ro phyag rdum gyi phyag dpe las| ra rdo rje grags kyis phyis bsgyur ro).