Notes

n.1Denkarma, folio 303.a; see also Hermann-Pfandt 2008, pp. 227–28. Phangthangma 2003, p. 28.

n.2The exact wording of the colophon, in which the text is said to have been translated “in the presence” (zhal snga nas) of Amoghavajra, appears to indicate the collaboration of the Indian master and his Tibetan disciple in producing the present Tibetan translation. For his part, Butön Rinchen Drup (1290–1364) identifies Amoghavajra as the translator in his History, and in his Catalog of the Tantras (rgyud ’bum gyi dkar chag) he lists both Amoghavajra and Kyo Öjung as the translators. See Hermann-Pfandt 2008, p. 227.

n.3See, for example, Dhongthog Rinpoche and van Schaik 2016, p. 175.

n.4Note that there is a discrepancy among various databases for cataloging the Toh 956 version of this text within vol. 101 or 102 of the Degé Kangyur. See Toh 956, n.­4, for details.

n.5Tib. mthun par.

n.6It may seem odd that Vajrabhairava would beseech the buddhas “and their heirs” for the supreme boon. Perhaps we are meant to read this line as an homage that is not part of the discourse proper spoken by Vajrabhairava, which would begin with the line that follows.

n.7K, Y, N anantadharmatre; H anantadharmetre; J, C anantadharmma.

n.8Y and K add mahāvara.

n.9K, Y asahā; H: āsaha.

n.10K, Y, N, H aggrihe; C, J akrihe.

n.11K ha ha vajrai; H, N ha ha vajra .

n.12K, Y vajrāhāye.

n.13H, N sarvaṃthā.

n.14The above dhāraṇī appears as a portion of a larger mantra (sngags) in Orderly Arrangement of the Three Commitments (Toh 502) at folio 210.a.

n.15Tib. dam tshig gsum pa’i cho ga, apparently a reference to or alternative title for Toh 502, Orderly Arrangement of the Three Commitments. See n.­14.

n.16K, Y daṃṣṭraṃ; C, U daṃṣṭā; H, N daṃṣṭaṃ. Note that the Comparative Edition itself appears to read daṃṣṭwā.

n.17K and Y omit this. C, J gṛhītam; H, N, U grihītam.

n.18Here the Comparative Edition appears to read daṃṣṭrāmā.

n.19K, Y damṣṭramā damṣṭra; C daṃṣṭāmā daṃśṭrī; U daṃṣṭamā daṃśtri; H, N daṃṣṭama daṃṣṭa.

n.20Y adtra viśatu śariraṃ kin cirāyasi; U attā viśatu śarīraṃ kiñ cirāyasi; J attra viśatu riraṃ kiñ carāyasi; C attra viśatu riraṃ kiñ carāyasi; K attra viśatu śariraṃ kin cirāyasi.

n.21K, Y vijrimbā vijrimbā; C, J vijrima vijrima; U vijraṃma vijraṃma; H vajriṃbā vajriṃbā. More than likely, vijṛmbha vijṛmbha (“swell, swell”) is consistent with the subsequent imperative pair pūra pūra (“fill, fill”).

n.22K, Y ghurṇa ghurṇa aviśa aviśa; U ghārṇṇa ghūrṇṇa āviśa āviśa; H gurna gurna aviśa aviśa.

n.23H reads mahāvajrabhairawe, which is vocative. C, J, K, Y, and Toh 956 have mahāvajrabhairavo, which is nominative. The present text’s mahā­vajra­bhairabhe is probably a rendering of the Sanskrit mahā­vajra­bhairave.

n.24K, Y gaṇapatir adnyavayati svāhā; C, J gaṇapatir ājñāvayati svāhā; H gaṇapatir ajñāvayati svāhā.

n.25The Tibetan does not explicitly say “the dhāraṇī” here, but this has been inserted for the sake of clarity.

n.26Tib. bsrung bya’i las bdun. This term appears to be unique to the present text. It may therefore be assumed to refer to the ritual uses listed above, enumerated as (1) the paralysis of one’s enemies, (2) the countering of sorcery, (3) the repulsion of enemy armies, (4) the subjugation of nāgas, (5) the repulsion of hail, (6) the preservation of liquor, and (7) the allaying of illness, with the subsequent performance of any (other) activity treated separately. Alternatively, one might treat the first two above as they appear in the text, as a single item, in which case they could be enumerated as (1) the paralysis of one’s enemies and the countering of sorcery, (2) the repulsion of enemy armies, (3) the subjugation of nāgas, (4) the repulsion of hail, (5) the preservation of liquor, (6) the allaying of illness, and (7) the performance of any other such activities.

n.27Tib. gnang.