Musée Guimet, some deities

Here the label said: Divinte masculine, Hevajra?

Few shots from Musée Guimet

khaṭvāṅga



This picture in not very good. This is a huge three blade dagger.

Vasubandhu - viṃśatika kārikā exercises

vijñaptimātramevedamasdadarthāvabhāsanāt|
yadvat taimirikasyāsatkeśoṇḍrakādidarśanaṁ||1||

vijñaptimātram=perception-only
eva
idam=this
asad-artha-avabhāsanāt=because of the apparition of inexistent object
yadvat=as
taimirikasya=of the one with eye problems
asat-keśoṇḍraka-ādi-darśanaṁ=the seeing of inexistent hair etc

This is "perception-only" because of the apparition of nonexistent objects,
as [in the case] of the one with eye problems the seeing of nonexistent hair etc.

na deśakālaniyamaḥ samtānāniyamo na ca |
na ca kṛtyakriyā yuktā vijñaptiryadi nārthataḥ ||2||

na = nu
deśakālaniyamaḥ = restriction of place and time
saṃtānāniyamo = non restriction of moment-series
ca = and
kṛtyakriyā = function accomplishment
yuktā = logic
vijñaptir = N. sg. the perception
nārthataḥ = Ab. sg. because of the lack of object

No place and time restriction and no moment-series non restriction and no function accomplishment is logical if the perception is not because of [an] object.

deśādiniyamaḥ siddhaḥ svapnavat pretavatpunaḥ|
saṁtānāniyamaḥ sarvaiḥ pūyanadyādidarśane||3||

deśādiniyamaḥ = N. sg. the restriction of place etc.
siddhaḥ = demonstrated
svapnavat = like in a dream
pretavat = like pretas
punaḥ = again, once more
saṁtānāniyamaḥ = non restriction of moment-series
sarvaiḥ = by all
pūyanadyādidarśane = in the seeing of pus river etc.

The restriction of place etc. is demonstrated, like in a dream. Once more, non restriction in moment-series [is demonstrated] like pretas in the seeing of pus river by all [of them].

svapnopaghātavatkṛtyakriyā narakavatpunaḥ|
sarvaṁ narakapālādidarśane taiś ca bādhane||4||

svapna-upaghātavat = like dream pollution
kṛtyakriyā = function accomplishment
narakavat = like the hell
punaḥ = once more
sarvaṁ = all
naraka-pāla-ādi-darśane = in the seeing of guardian of hell etc
taiś = by that
ca = and
bādhane = in the torture

Like the dream pollution, the function accomplishment [is demonstrated]. Like the hell once more, all in torture by the seeing of hell-guardians etc..

Viṃśatikā Karikā Vṛtti

Today I've finished the input of Vasubandhu's Viṃśatikā Karikā Vṛtti. No proof read yet. This will come in the following days. Click on the link above to get to it.
gandharvanagareṇāsattvān nagarakriyā na kriyate na ca tad anyair na kriyate |

gandharvanagareṇa=(I. sg.)by gandharva city;
a-sat-tvāt=(Ab. sg.) because of inexistence;
nagarakriyā=(N. sg.) city function;
na=not;
kriyate=(3. sg. p.)is performed;
tad=(N. sg.)that;
anyair=(I. pl.)by others;

By the gandharva city, because of inexistence, the city function is not performed and not that by others not performed.

Āryapratītyasamutpādo nāma mahāyānasūtram (notes)

I've receive by other means these notes from Peter:

- bhagavān is usually translated 'the Lord' rather than 'the Divine'.
- more likely: "amidst the gods of the 'thirty-three' ", trayastriṃśa being the name of a heavenly abode in Buddhist cosmography.
- horse trainers: I think that this is rather the name of an illustrious śrāvaka (i.e. followers of the Lesser Vehicle from the Mahāyāna viewpoint), Jitāśva, 'he who had conquered/surpassed horses' (in energy, or whatever, won a race? [joke]); so: 'with śrāvakas such as/headed by (ādi) Jitāśva.
- bodhisattvair mahāsattvaiḥ - bodhisattvas of great valour, or smth.
- Vajrahastā -> Vajrahasta, i.e. Vajrapāṇi who is male, so he can't have his name ending in -ā.
- adorned with countless virtues (guṇa) [which were like] jewels.

Āryapratītyasamutpādo nāma mahāyānasūtram (III)

yaśca avalokiteśvara kulaputraḥ kuladuhitā vā śraddhāsamanvitaḥ apratiṣṭhite pṛthivīpradeśe āmalakamātraṃ caityaṃ sūcīmātraṃ bodhivṛkṣaṃ bakulapuṣpamātraṃ chatraṃ kṛtvā pratītyasamutpādadharmadhātugāthāṃ paṭhati, sa brāhmaṃ puṇyaṃ prasavati |

And who, oh Avalokiteśvara, son or daughter of [good] family endowed with faith, in unlimited places of earth doing Stupa the size of the fruit of Myrobalan, the Bodhi tree the size of a needle tip, umbrela the size of Bakula flower, repeats the verses on the essence of dharma, the dependent origination, he produce Brahmic merit.

itaḥ pracyāvya maraṇakālaṃ kṛtvā brahmaloke utpadyate |

Having exhausted his lifespan, he arises in the world of Brahma.

tataḥ pracyāvya kālaṃ kṛtvā śuddhāvāsakāyikānāṃ devānāṃ sabhāgatāyāmutpadyate ||

Having exhausted his time there, he arises in the companionship of the gods in the pure abode*.

evamavocadbhagavān |

Thus spoke The Divine.

sarve ca te śrāvakāḥ, te ca bodhisattvā mahāsattvāḥ, sarvāvatī ca sā parṣat, sadevamanuṣyāsuragandharvalokaśca bhagavato bhāṣitamabhyanandan ||

And all those śrāvaka and those great beings bodhisattvas, and entire this gathering and the world of gods, men, demons and gandharvas welcomed the speech of The Divine.

abhyanandan = impf 3. pl abhi-nand

* As Edgerton points, the gods in the pure abode announce the birth of a bodhisattva.

I have to thank to Peter for the help he offered clarifying some terms for me. Thanks buddy!

Āryapratītyasamutpādo nāma mahāyānasūtram (II)

tadā bhagavāṃsteṣāṃ pratītyasamutpādagāthāmavocat -
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat |

Then, The Divine, explained them the dependent origination [as follow]:
The Dharmas which [are] produced by a cause, of their cause Tathagata spoke,

teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ ||

and which is their cessation, thus is the doctrine of the great ascetic.

yadidamavalokiteśvara ayaṃ pratītyasamutpādastathāgatānāṃ dharmakāyaḥ |

That is to say, oh Avalokiteśvara, this dependent origination is dharmakāya of Tathāgatas.

yaḥ pratītyasamutpādaṃ paśyati, sa tathāgataṃ paśyati |

Who sees dependent origination he sees the Tathāgata.

Āryapratītyasamutpādo nāma mahāyānasūtram (I)

The following are my Sanskrit exercises with a Buddhist sūtra for which I haven't found an English translation yet. This is the reason I beg the reader who is familiar with the terminology to drop few lines with some more clarifications.

(The mahāyāna sūtra called "The noble dependent origination")

evaṃ mayā śrutam |
Thus I have heard:

ekasmin samaye bhagavān trāyastriṃśānāṃ devānāṃ madhye viharati sma pāṇḍukambalakalpe śilātale jitāśvādimahāśrāvakaiḥ āryamaitreyāvalokiteśvaravajrahastādibhirbodhisattvairmahāsattvaiḥ aprameyaguṇaratnālaṃkṛtaiḥ mahābrahmasahāṃpatinārāyaṇamaheśvarādibhirdevaiḥ śakreṇa devānāmindreṇa gandharvarājena pañcaśikhena ca sārdham |
In one occasion, The Divine, was dwelling in the middle of 33 gods. On a rock having the aspect of Śakra's throne(pāṇḍukambala), together with disciples, horse trainers etc., great beings and bodhisattvas in front with the noble Maitreya, Avalokiteśvara, Vajrahastā, adorned with countless high quality jewels, and gods in front with the great Brahma Sahāmpati, Viṣṇu, Śiva and so on, Śakra(the Mighty), prince of gods, Pañcaśikha the king of gandharvas.

athāvalokiteśvaro bodhisattvo mahāsattvaḥ utthāyāsanāt ekāṃsamuttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānuṃ merupṛṣṭhe'vaṣṭabhya yena bhagavān tenāñjaliṃ praṇamya bhagavantametadavocat-ete hi bhagavan devāḥ caityanamaskriyāmaṇḍanāḥ etatpariṣanmaṇḍalapatitāḥ kathamapi brahmacaryapuṇyaprasavāḥ sadevake samārake sabrahmake loke saśramaṇabrāhmaṇaprajāsu bhikṣavo bhikṣuṇyaḥ upāsakopāsikāḥ subahulapuṇyaprasavāḥ bhagavato dharmadeśanāṃ yācante iti |

Now, the great being and boddhisattva Avalokiteśvara raising from his seat and having placed the end of his robe on one of his shoulders leaning the right knee on the top of mount Meru, in the [direction] in which The Divine was, in that [direction] he bowed with the palms together(añjaliṃ) [and] said this to Him: Bhagavan, these gods here, stupa-worship-decorations(caitya-namaskriyā-maṇḍanāḥ???) this assembly in circle fallen somehow, the acquisitions of the merit of chastity in the world of gods, Māra [or/and] Brahma, in those with monks with divine descendants, monks, nuns, male and female lay worshipers the sources of many merits from The Divine instruction in dharma [they] beg:

In this last part of the translation I had difficult time trying to get the meaning of the following words/compounds:

• caityanamaskriyāmaṇḍanāḥ
• etatpariṣan-maṇḍalapatitāḥ
• brahmacaryapuṇyaprasavāḥ
• saśramaṇabrāhmaṇaprajāsu
• subahulapuṇyaprasavāḥ

Prajñāpāramitāhṛdayasūtra (fragment 2)

evamukte āryāvalokiteśvaro bodhisattvo mahāsattvaḥ āyuṣmantaṁ śāriputrametadavocat- yaḥ kaścicchāriputra kulaputro va kuladuhitā vā [asyāṁ] gambhīrāyāṁ prajñāpāramitāyāṁ caryāṁ cartukāmaḥ, tenaivaṁ vyavalokitavyam-pañca skandhāṁstāṁśca svabhāvaśūnyān samanupaśyati sma |

These being said/ thus questioned(evamukte loc. abs.), the great being [and] bodhisattva, the noble Avalokiteśvara said this to brother Śāriputra: someone who, oh Śāriputra, is a son or daughter of good family [and who] desire to observe the practice in the profound Perfection of Wisdom, by that he is to constantly look(vyavalokitavyam) as follows. He should consider(samanupaśyati)[thus]: "there [are] five aggregates and they are empty of own being".

The concern in this post is the pleonastic(in my oppinion) usage of vyavalokitavyam and samanupaśyati. But let's see the meaning of these two words:

• vyavalokitavyam - (fut. pas. part.) vyavalokita (cf. Edgerton) = intense gaze, steady look. => to be constantly regared, to look upon(MW);
  
• samanupaśyati - (III'rd pers. sg. pres.) to consider(Edgerton), to perceive, observe, to regard as, consider(MW)
  

Prajñāpāramitāhṛdayasūtra (fragment 1)

athāyuṣmān śāriputro buddhānubhāvena āryāvalokiteśvaraṁ bodhisattvametadavocat- yaḥ kaścit kulaputro [vā kuladuhitā vā asyāṁ] gambhīrāyāṁ prajñāpāramitāyāṁ caryāṁ cartukāmaḥ, kathaṁ śikṣitavyaḥ?

Now, the life possessing Śariputra with faith in Buddha said this to Noble Avalokiteśvara: How, a certain son or daughter of good family which is desiring to practice, is to be taught the practice in this(asyām) profound Perfection of Wisdom?

Now, I have few things I am not sure about:

• āyuṣmān (possesing life) this translation simply don't sounds ok in my mind. How this word is usually translated?
• anubhāva (faith, firm opinion MW) is it right to have it translate here by "faith"?
• avocat (aor vac*) is it right to translated it by "said"?

I thank in advance to those who are willing to help me in this.

I have used the e-text provided by the Digital Sanskrit Buddist Canon Site

I'll come back with the reading in the manuscripts available to me (if there are differences).

kiṃ tadāliṅgase mudhā?

Long time since last post. I think this will be my last Bodhicaryāvatāra exercise for some time. I guess I'll go for a bit of tantra in future.

the text:
yadicchasi na taccittaṃ draṣṭuṃ spraṣṭuṃ ca śakyate /
yacca śakyaṃ na tadvetti kiṃ tadāliṅgase mudhā // Bca_8.55 //

my translation:
The mind that you want can not be seen or touched
and which is possible it don't know that. Why then, you embrace in vain?

yadi te nāśucau rāgaḥ...

One more verse from Bodhicaryāvatāra:

yadi te nāśucau rāgaḥ kasmādāliṅgase 'param /
māṃsakardamasaṃliptaṃ snāyubaddhāsthipañjaram // Bca_8.52 //

If you are not attracted by impure, then why you embrace another [who is just] a cage(pañjara-) of bones(asthi-) tied(baddha-) by tendons(snāyu-) besmeared(saṃlipta-) with the dirt(kardama-) which is flesh(maṃsa-)?

tasmāt tiṣṭhāmi kāṣṭhavat

The following are few Sanskrit verses I like very much from fifth chapter of Bodhicaryāvatāra. I hope you will enjoy them as much as I do.
Scroll down for translation.

anunītaṃ pratihataṃ
yadā paśyet svakaṃ manaḥ /
na kartavyaṃ na vaktavyaṃ
sthātavyaṃ kāṣṭhavat tadā // Bca_5.48 //

uddhataṃ sopahāsaṃ vā
yadā mānamadānvitam /
sotprāsātiśayaṃ vakraṃ
vañcakaṃ ca mano bhavet // Bca_5.49 //

yadātmotkarṣaṇābhāsaṃ
parapaṃsanameva vā /
sādhikṣepaṃ sasaṃrambhaṃ
sthātavyaṃ kāṣṭhavattadā // Bca_5.50 //

lābhasatkārakīrtyarthi
parivārārthi vā punaḥ /
upasthānārthi me cittaṃ
tasmāt tiṣṭhāmi kāṣṭhavat // Bca_5.51 //

parārtharūkṣaṃ svārthārthi
pariṣatkāmam eva vā /
vaktumicchati me cittaṃ
tasmāt tiṣṭhāmi kāṣṭhavat // Bca_5.52 //

asahiṣṇvalasaṃ bhītaṃ
pragalbhaṃ mukharaṃ tathā /
svapakṣābhiniviṣṭaṃ ca
tasmāt tiṣṭhāmi kāṣṭhavat // Bca_5.53 //


48. When(yadā) ones perceive(paśyet) his own(svaka-) mind (manas-) [as] attracted(anunīta-) [to something] or repulsed(pratihata-) [by something], then (tadā) he should do nothing(na kartavya-) and say nothing (na vaktavya-) but he should stay(sthatavya-) like a [piece] of wood (kāṣṭhavat-).

49-50. When the mind can be (bhavet) overexcited (uddhata-) or (vā) sarcastic (sopahāsa-), attached (anvita-) to arogance (māna-) and passion (mada-), ironica l(sa-utprāsa-), superior (ati-śaya-), hostile (vakra-) and (ca) deceiving (vañcaka-)
when self praising (ātmotkarṣaṇābhāsa-) or even disgracing another (parapaṃsana-), when taunting (sādhikṣepa-) or vehement (sasaṃrambha-), then I am to stand like a piece of wood.

51. My mind (me cittaṃ) desires fame (kīrti-), profit (lābha-) and honors (satkāra-) or servants (parivāra-) or worship (upasthāna-). Because of that (tasmāt-) I will stand(tiṣṭhāmi) like a piece of wood(kāṣṭhavat).

52. My mind (citta-) wants (icchati) to speak (vaktum) or is indifferent to (rūkṣa-) interest of another (parārtha-), desiring personal advantage (svārtha-) or even wishing followers/company (pariṣat-).
Because of that I will stand like a piece of wood.

53. [When my mind is] intolerant (asahiṣnu), lazy (alasa-), timid (bhīta-), arrogant (pra-galbha-) and having bad language (mukhara-) and entirely devoted (abhiniviṣṭa-) to own party/side (sva-pakṣa-).
Then, because of that, I will stand like a piece of wood.

Note. This is not an individual effort. Manny times along the way I needed and received the help of two friends, Peter and Daniel. Thanks dudes!

IASWR MBB II 231 Transcript (part 1)

Thanks to Daniel Stender a digital copy of a Bodhicaryāvatāra manuscript and many other related materials are now available on his blog http://granthinam.blogspot.com/
Few days ago I started to transcribe the manuscript in order to learn Nepalese scripts and to gain a little experience reading this kind of documents.

The meaning of the tags used in transcript:
{} correction
[] to be added
<> to be omitted
x unreadable Aksara


The transcript of the first page is bellow:
1: [....durbala]m eva ni<bh>[t]yaṃ / ba<r>[l]aṃ tu pāpasya mahat sughoram / taj jīyate 'nyena śubhena kena saṃbodhicittaṃ yadi nāma na syāt // [I,6] kalpān analpān pravi-
2: cintayadbhir dṛṣṭaṃ munīndrair hitam etad eva / yataḥ sukhenaiva sukhaṃ pravṛrddham utplāvayaty apramitāṃ janaughān // [I,7] bhavaḍuḥkhaśatāni
3: tartukāmair api satbabeśanāni hattukāmaiḥ / bahusaukhyaśatāni bhoktukāmair nabimocyaṃ hisudaivabodhicittaṃ // [I,8] bhavacā
4: rakavandhanovarākaḥ sugatānāṃ sutasucyatekṣaṇena / sanarāmaralokavandanīyobhavati smodita eva bhodhicitte // [I,9] a
5: sucipratimāmimāṃ gṛhītvā jinaratnapratimāṃ karotyanaghān / rasajātamatīva vedhanīyasudṛḍhaṃ gṛhnatabodhicitta
6: sajñaṃ // [I,10] suparīkṣītamaprameyadhībhirdvahamulyaṃ jagadekaisārthavahaiḥ / gatipattanapravāsaśīlāḥsudṛḍhaṃ gṛhnata

PS. Péter, thank you for the help!

Bodhicaryāvatāra (II)

One more verse from the Sanskrit version of Bodhicaryāvatāra.
pradhūpitairdhautamalairatulyairvastraiśca
teṣāṃ tanumunmṛṣāmi /
tataḥ suraktāni sudhūpitāni
dadāmi tebhyo varacīvarāṇi // Bca_2.12 //

pradhūpitair=I.pl. perfumed
dhautamalair=I.pl. clean
atulyair=I.pl. by/with unequalled
vastraiś=I.pl. with clothes
ca=and
teṣāṃ=G.pl. of them
tanum=Ac.sg. the form, body
unmṛṣāmi=pres.1.sg. I rub
with clean and perfumed clothes the bodies of them I rub.

tataḥ= thereafter
suraktāni=Ac.pl. well colored
sudhūpitāni=Ac.pl well incenced/perfumed
dadāmi=pres.1.sg I offer/present
tebhyo=D.pl. to them
varacīvarāṇi=Ac.pl. royal robes(cīvara)

With clean and perfumed clothes the bodies of them I rub/dry.
Thereafter, I offer them royal garments well perfumed and excellent colored.

Two verses from Bodhicaryāvatāra

The night before I went to bed pretty late because I was struggling to translate the following Sanskrit verses from Śantideva's Bodhicaryāvatāra. I hope I've done a decent job so please feel free to leave your comments.

Bodhicaryāvatāra is a beautiful Mahāyāna text that I find very inspiring. May this bring some light in your lives.

The Sanskrit text:
ratnojjvalastambhamanorameṣu
muktāmayodbhāsivitānakeṣu /
svacchojjvalasphāṭikakuṭṭimeṣu
sugandhiṣu snānagṛheṣu teṣu // Bca_2.10 //

manojñagandhodakapuṣpapūrṇaiḥ
kumbhairmahāratnamayairanekaiḥ /
snānaṃ karomyeṣa tathāgatānāṃ
tadātmajānāṃ ca sagītavādyam // Bca_2.11 //

Analysis of the Sanskrit words:
ratna-ujjvala-stambha-mano-rameṣu=L.pl. in the delighting for the soul of jewel blazing pillars
muktāmaya-udbhāsi-vitānakeṣu=L.pl. consisting of pearls-shining-awning -> in awnings shining of pearls
svaccha-ujjvala-sphāṭika-kuṭṭimeṣu=L.pl. crystalline-blazing-crystal-inlaid floors -> on the floors inlaid with crystals transparent and blazing
sugandhiṣu=L.pl. in perfumes
snānagṛheṣu=L.pl. in bath-rooms
teṣu=L.pl. in these

manojña:gandha-udaka-puṣpa-pūrṇaiḥ=I.pl. with perfumes and water and flowers filled
kumbhair=I.pl. with jars
mahāratnamayair=I.pl.of the most precious gems/materials (as pointed by Peter)
anekaiḥ=I.pl.with many
snānaṃ=Ac.sg. bath
karomy=pres.1.sg. I prepare
eṣa=N.sg. this, here
tathāgatānāṃ=G.pl. for the Buddhas
tadātmajānāṃ=G.pl. of theirs [spiritual] sons
ca=and
sagītavādyam=N. sg. with songs [and] music

and now, the English translation:
In perfumed bath-rooms with floors
paved with transparent blazing crystals
and the delights of jewel blazing pillars
with awnings shining of pearls, in these...

...with jars made of the most precious materials
full of perfumes and water and flowers,
I hereby prepare the bath for the Buddhas
and theirs [spiritual] sons with songs and music.

March 21'st: I remade the translation. Thank you Dan!
March 22'nd: I remade the translation thanks to Peter and Dan who pointed to me the wrong usage of eṣa with first person verbs. For more details on this, see the comments.

Two more ślokas from Hevajra Tantra

The sanskrit text:
yena yena hi badhyante jantavo raudrakarmaṇā |
sopāyena tu tenaiva mucyante bhavabandhanāt ||

rāgeṇa badhyate loko rāgeṇaiva vimucyate |
viparītabhāvanā hyeṣā na jñātā buddhatīrthakaiḥ ||
(he. ta. II.2.50-51)

yena=I. sg. by which;
hi= certainly;
badhyante=ps.3. pl. are bound;
jantavaḥ=N. pl. living beings;
raudrakarmaṇā=I. sg. by terrible magic rite;
sopāyena=I. sg. by being accompanied;
tu=but;
tena=I.sg. by that;
eva=very;
muncyante=ps. 3. pl are freed;
bhavabandhanāt=Ab. sg. from the binding of existence;

rāgeṇa=I.sg. by passion;
badhyate=ps. 3. sg=is tied;
lokaḥ=the world;
rāgeṇa=I.sg. by passion;
eva=aug.;
vimucyate=ps. 3. sg is freed;
viparītabhāvanā=N.f.sg. reversed/inverted producing/causality;
hi=indeed;
eṣā=N.f.sg. that;
na=not;
jñātā=N.f.sg known;
buddhatīrthakaiḥ=I. pl. "tantraphobic" Buddhists.

Few notes here. I initially translated buddhatīrthaka by "non Buddhists" because I found in the dictionary "MW - an adherent or head of any other than one's own creed Buddh. Jain." as a meaning for tīrthika. I had some doubts from the very start but I had to translate it one way or the other. Now, thanks to Mr. Iain Sinclair who took some time to comment on this issue on his blog, I adopted the current translation.

The english translation:
50.
By terrible magical act by which certainly
the living beings are bound
accompanied by the that very [act]
they are freed from the binding of the existence.
51.
By passion the world is tied,
by passion also it is freed.
This inverted causality
is not known by "tantraphobic" Buddhists.

Hevajra tantra śloka

ekārākṛti yaddivyaṃ madhyevaṃkāra bhūṣitam |
ālayaḥ sarvasaukhyānāṃ buddharatnakaraṇḍakam ||
(he.ta. II.3.4)

ekārākṛti=N. sg. the shape of the letter "e";
yad=N.sg. which;
divyaṃ=N. sg. celestial, divine;
madhye=L. sg. in the center;
vaṃkāra=the sillable vaṃ;
bhūṣitam=N. adorned;
ālayaḥ=N. sg. dwelling, house;
sarvasaukhyānāṃ=G.pl.of all enjoyments;
buddha-ratna-karaṇḍakam=N. sg. the basket of Buddha jewels;

Here is mine translation of this sanskrit verse:

The divine shape of the letter "e",
which is in the center [and] adorned by "vaṃ" sillable
is the dwelling of all enjoynments,
the basket of Buddha jewels.

Few academic resources on Vajrayana

The Vajrayana Research Resource. Here you can find huge resource on tantric Buddhism.
Dhīḥ journals - Table of Contents - Sarnath Buddhist Research Institute very useful if you want to order.
Yo can order them and much more on www.bibliaimpex.com.

Centre for Tantric Studies

Yogāvatāraḥ - 1

namastārāyai

śrutvā śāstramudāraṁ niścitya pāramārthikaṁ tattvam|

mṛdvāsanopaviṣṭaḥ saśraddho yogamārabhed [yogī]||1||

namas=obeisance; tārāyai=D. sg. to [godess] Tārā

śrutvā=hearing; śāstram=recitation; udāraṁ=excelent; niścitya=being convinced; pāramārthikaṁ=N. sg. one who cares for truth; tattvam=Ac. sg. the truth (N. sg. the real);

mṛdv-āsana-upaviṣṭaḥ=N sg. soft-sitting-seated; saśraddho=N. sg. confident; yogam=Ac. sg. yoga [teaching]; ārabhed=opt. 3 sg. [he] should undertake [yogī] =N. sg. [the yogi]

Obeisance to [goddess] Tārā

[After] hearing the excellent recitation (śāstram) [and] being convinced, the real (tattvam) [yogi] who cares for truth (pāramārthikaṁ) [being] seated on a soft seat (mṛdvāsanopaviṣṭaḥ), confident should undertake yoga [practice].

Note: For this translation exercise I used the text from Digital Sanskrit Buddhist Canon