vajrabhairavatantra translation draft - ch. I

This is the last version of the translation I made having as purpose learning of Sanskrit language. The paragraphs beginning with "%k:" are PDSZ's comments. Another great deal of comments I have integrated in the translation.
Manny thanks for the effort mate!

śrīvajrabhairavamahāyogatantram
The book on great union to reverent thunder carrying frightful one.

prathamaḥ kalpaḥ
First chapter
%k: or: first ritual instruction;

oṃ namo bhagavate mañjuśryākhyaśrīvajrabhairavāya | 01.001

01.001 Obeisance to the reverent Vajrabhairava⁰ called Mañjuśrī!
%k: to the glorious Vajrabhairava called Mañjuśrī [or rather: revealed in [the tantra of] Mañjuśrī?];
%k: most commentators state in their introductions that this tantra is extracted from a tantra of Mañjuśrī (Vajrabhairava being a wrathful form of that deity) measuring 18.000 verses.

athātaḥ sampravakṣyāmi vajrabhairavasādhanam | 01.002 sarveṣām eva devānām atyugraha(graṃ hi) bhayānakam || 01.003

01.002-003 Now therefore, I will explain the practice of Vajrabhairava most terrifying (atyugraṃ) and inspiring fear (bhayānakaṃ) to all the gods.

tatrādau mantrī kvacin manonukūlasthāne sthitvā sarvakarmāṇi sādhayet | 01.004


01.004 Concerning this, in the beginning, the enchanter should accomplish all ritual actions staying in a special place agreeable for the mind.
%k: Tib. understand this as preparatory acts.

tatra sthānāni kathyante | 01.005

01.005 Concerning this [sādhana], the places are taught.
%k: Kumāracandra takes this three different ways! translate and supply!

śmaśāne nadītaṭe ekavṛkṣe ekaliṅge vā catuṣpathe parvataśikhare śūnyāyatane mātṛgṛhe vā devāyatane saṃgrāmabhūmau nagarāraṇyagrāmādisthāneṣu sthitvā mantrī asmin mahāvajrabhairavatantre abhiṣikto yogī vaśyākarṣaṇamāraṇoccāṭanavidveṣaṇastambhanakhaḍgāñjanapātālaguṭikārasarasāyanāni nidhānabhūtavetālapiśācayakṣayakṣiṇīnāgādīṃś ca sādhye(dhaye)d anena vidhinā | 01.006

01.006 The enchanter (mantrī), who has received consecration (abhiṣikto) in this great tantra of Vajrabhairava, after having established [himself] (sthitvā) at a cremation ground (śmaśāne), on a river-bank (nadītaṭe), at an isolated tree (ekavṛkṣe) or (vā) at a solitary liṅga (ekaliṅge), at a crossroad (catuṣpathe), on a mountain peak (parvataśikhare), in an empty house (śūnyāyatane) or in a temple of the mothers (mātṛgṛhe), a temple (devāyatane), a battlefield (saṃgrāmabhūmau), [or in places such as] a city, a forest, a village (nagarāraṇyagrāmādisthāneṣu), should obtain [the powers of] subjugating (vaśya)¹ , attracting (ākarṣaṇa)² , killing (māraṇa), making someone flee (uccāṭana) ³, causing hatred [among two targets] (vidveṣaṇa), paralizing (stambhana)⁴; [or, the] sword (khaḍga)⁵, the ointment (añjana)⁶, [the capability to see] underground [treasures and the such] (pātāla), a magic pill (guṭikā), [alchemical substances] transforming [base metals] into gold (rasa) and the elixir [of life] (rasāyana); wealth (nidhāna), [control over] ghosts (bhūta), zombies (vetāla), [flesh-eating] demons (piśāca), fiends (yakṣa), female fiends (yakṣiṇī), serpent-spirits (nāga) and so forth (ādi) with this method/prescription (vidhi):
%k: I am quite sure that 'yogī' is a contamination.
%k: "ekavṛkṣa": Soṇaśrī and Vajrasiddha say that this is a tree the shadow of which is not touched by another tree. Kumāracandra: a tree that is not touched by the shadow of other trees.
%k: "mātṛgṛha": Kumāracandra: the mātṛs are *Brāhmī, *Vaiṣṇavī, *Ugrī (or *Rudrī?).
%k: "saṃgrāmabhūmi": Kumāracandra: where many people have died. Akṣobhya: the battlefield where kings have fought.
%k: Kṛṣṇācārya equates places with the obtaining of different powers; supply list.

tatrāyaṃ vidhiḥ -
01.007 Therefore, this [is] the prescription:

prathamaṃ tāvan mantrī citibhasmanā [abhyaṅgaśarīro] ardharātrau nagno muktaśikho bhūtvā āryamahiṣamukhayogena maṇḍalaṃ śmaśānādau likhet | 01.007

01.007 First of all (prathamaṃ tāvat) the enchanter (mantrī), his body anointed (*abhyaṅgaśarīro; I would prefer *abhyaktaśarīro) with ashes from the [funeral] pyre (citibhasmanā), naked (nagno), with his hair dishevelled (muktaśikho), being in meditative union with the noble buffalo faced one⁷ (āryamahiṣamukhayogena) should draw the circle (maṇḍala) at midnight (ardharātrau) in [places] such as the cremation ground (śmaśāna).
%k: very interesting that the Tibetans appear to have smth like [abhyaṅgaśarīro] in the canonical translation. Actually, it might very well be the original reading as the following interpretation seems a bit forced to me. The commentators Akṣobhya, Soṇaśrī [might the same person and work actually] and Kṛṣṇācārya construe 'citibhasmanā ... maṇḍalaṃ ... likhet' without any mention that the yogī should smear himself with ash from a pyre. Now, the three commentators say that it is the maṇḍala that should be drawn with the ash of the funeral pyre, which is white. They supply that red powder should be obtained from the bricks used at the cremation ground, black from the coals, yellow from realgar (I don't readily see what this has to do with śmaśāna) and green from the Neem tree and the five-leafed chaste tree (Vitex Negundo) [both trees are connected with funerary rites and they presumably have to grow in the crematory].

caturasraṃ caturdvāraṃ catustoraṇabhūṣitam | 01.008
ghaṇṭāpaṭapatākādisragdāmavibhūṣitam || 01.009 %d unmetrical!
koṇeṣu caiva sarveṣu dvāraniryūhasandhiṣu | 01.010
khacitaṃ vajraratnais tu ardhacandrais tathaiva ca || 01.011
tanmadhye likheccakraṃ navakoṣṭhaṃ tu vartulam | 01.012 %a unmetrical!
dvāram ekaṃ tu āvāhayet śeṣāṇi parighaṭayet || 01.013 %c unmetrical!


01.008-013 The square having four gates, and four arches [is] decorated with garlands, bells, cloth curtains and the such.
And in all in corners and junctions of doors and pinnacles,[is] inlaid with diamond jewels and with half-moons likewise. In center of that he should draw a circular wheel having nine rooms he should keep open one gate and shut the others.

tasya madhye likhec chavaṃ pūrve śiraṃ dakṣiṇe hastaṃ paścime antraṃ uttare pādaṃ pūrvakoṇe kapālaṃ dakṣiṇakoṇe caṣakaṃ paścimakoṇe śmaśānakarpaṭaṃ uttarakoṇe surabhinnapuruṣam | 01.014 etāni cakramadhye cihnamudrāṇi dhārayet | 01.015

01.014 In the middle of that [circle] he should draw a corpse, in the east a head, in the south a hand, in the west entrails, feet in the north, in the eastern corner a skull, in the southern corner a [skull-]chalice, in the western corner the ragged garments from the cremation ground, in the northern corner an empaled man (I suggest the emendation *śūlaviddhapuruṣa).

01.015 He should employ these [tib. adds: five] emblematic seals in the center of the wheel.
atha bāhyacakre mudrā bhavati | 01.016

01.016 Now, the seal [that] appears in the outer wheel.

pūrvadikpaṭṭikāyāṃ kaṭālikā(kaṭārikā)bhiṃdipālamuśalachurikākana(ṇa)ya(?)- aṅkuśādīni likhet | 01.017

01.017 On the wall in the easter quarter he should draw ???, a short arrow, mace, knife, an one spiked club (ekaśukavajra-I used the note from the edition) and a hook for driving elephants etc.

dakṣiṇapaṭṭikāyāṃ kaṅkālaśaragadākhaṭvāṅgacakravajrapāśāni likhet | 01.018

01.018 On the southern wall he should draw an small axe, an arrow, bludgeon, stuff with a skull at the top, the wheel, the thunderbolt and noose.

paścimapaṭṭikāyāṃ vajraḍamarukakhaṭaṃka(?)dhanughaṇṭāvātapatākādikaṃ likhet | 01.019

01.019 On the western wall he should draw the thunderbolt, the small drum (ḍamaruka), the shield, the bow, the bell, the wind flag etc.

uttarapaṭṭikāyāṃ tarjanītripatākāgajacarmavajramudgarakunta-agnikuṇḍāni likhet | 01.020

01.020 On the north wall he should draw the threatening finger(forefinger), the triple flag, elephant skin, the adamantine hammer, the spear and the firepit.

caturdvāreṣu koṇeṣu mahāvetālāni nidhāpayet | 01.021

01.021 In the corners of the four doors he should install great zombies(mahāvetāla).

mahātailena pradīpaṃ dadyāt | 01.022

01.022 He should offer lamps [made of] human fat.

yadīcchet siddhim uttamāṃ narakharoṣṭraśvānaśṛgālamahiṣagajāśvagomeṣamṛgasū(śū)karādīnāṃ māṃsaṃ nidhāpayet | 01.023

01.023 If he wants the greatest success (siddhim) he should offer meat of man, ass, dog, jackal, buffalo, elephant, horse, cow, sheep, gazelle, pig, etc.
%k: the danda after 1.22. is misplaced. these two sentences go together.

anyeṣāṃ gṛdhra[ulūka]kākaśyenabakaṭiṭṭibhasārasamayūramahāmantrīmahāsakṣanyādi(śakunyādī)nāṃ māṃsaṃ nidhāpayet | 01.024

01.024 [For the wish] of other [powers] he should offer meat of vulture, owl, crow, falcon, crane, "Parra jacana" bird, swan, peacock, (the great enchanter, mahāśakuny ???????), etc. %k: śakunī is suspect. maybe it means that in bird-divination these are herald of good?

susamāhitena bhakṣabhojyahomabalikarmāṇi kuryāt | 01.025

01.026 He should undertake eating mesticable and non-mesticable food (reference to gaṇacakra, the 'feast'?), the fire-sacrifice (homa) and the bali-offerings with the mind concentrated.
%k: he should undertake eating (bhakṣa), feasting (bhojya), the fire-sacrifice (homa) and the bali-offerings with...

maṇḍalaṃ sarvatomukhaṃ rudhireṇa siñcayet | 01.026

01.026 He should sprinkle the maṇḍala from each direction with blood.

śrīvajrabhairavamahiṣānanayogena sthitvā sarvaṃ naivedyaṃ nivedayet | 01.027

01.027 Having stopped, by [meditative comm]union with buffalo-faced reverent Vajrabhairava he should present the entire food offering (naivedya).

paścān mantrī kṛtapuraścaraṇa ātmaśāntye(ntyai) susamājī ekākī vā | 01.028

01.028 Afterwards the enchanter (mantrī), who has performed the preliminary service (kṛtapuraścaraṇa), in good company with himself as the fourth (ātmacaturthaḥ susamājī) or alone (ekākī)...
%k: puraścaraṇa is more than preparation. tr. as 'preliminary service' [ie. reciting the received mantra a given number of times; also known as pūrvasevā]
%k: ātmacaturthaḥ ("with himself as the fourth", ie. the yogī and three others) is correct in the ms. The editors conjectured *ātmaśāntyai from tib. bdag zhi bar gyur pa'i with zhi ba as *śānti. However, this does reflect 'ātmacaturthaḥ' with the simple corruption of bzhi pa (fourth) to zhi ba (peace). Note that the Sarnath editors remained completely oblivious to the fact that the tib. genitive here is an adjective. Hence the meaning is: "afterwards the enchanter (mantrī), who has performed the preliminary service (kṛtapuraścaraṇa), in good company with himself as the fourth (ātmacaturthaḥ susamājī) or alone (ekākī) ... "

vairocanākṣobhyābhyaṅgaśarīro nagno muktakeśo 'rdharātre ḍamaruṃ vādayet | 01.029

01.029 Having the body rubbed with (vairocana) and (akṣobhya), naked and with the hair in disorder, at midnight he should sound the small drum (ḍamaru).
%k: vairocana and akṣobhya are code words for urine and semen respectively.
%a: now I had the opportunity to read the translation made by Bulcsu Siklos to this text and look what he say about this subject:



[click on the picture to see it completely]

I am too lazy to transcribe the note. Maybe later.

hāhākāraṃ kṛtvā susamāhito mahāvajrabhairavamaṇḍalaṃ praviśet | 01.030

01.030 Producing the hā-hā sound [and] having the mind concentrated, he should enter the great circle (maṇḍala) of Vajrabhairava;

siddhim icchan susvādaṃ madyapānaṃ ca rasāhāraṃ nivedayet | 01.031

01.031 Desiring accomplishment (siddhi), he should present (nivedayet) as the offering (naivedya) sweet liquors and tasty food.

paścāt siddhim asiddhiṃ vicintya tadupari śrīvajramahābhairavamahiṣamukhaṃ cintayet | 01.032

01.032 Later, after discerning perfection and imperfection, he should visualize buffalo-faced one reverent Vajrabhairava.

tadagrataḥ pratyālīḍhena sthitvā sāhaṅkāreṇa ekāgramanasā daśākṣaramantraṃ susamāhito japet | 01.033

01.033 Before that, staying in atitude of shooting (the left foot advanced and right drawn back) together with pride of being [that deity] having the mind one-pointed he should utter (japet), very intent, the ten letter mantra.

tato mahābhayāny utpadyante | 01.034

01.034 After that, great dangers appear.

teṣāṃ mantriṇo na bhetavyam | 01.035

01.035 [But] the enchanter should not be afraid of them.

yadi bhayaṃ karoti tadā te mahāvighnāḥ chidram utpādayanti | 01.036

01.036 If he is afraid, then those great obstacles will generate fissure[s].
%k: "chidra": note about it

chidre sati na siddhyanti | 01.037

01.037 [And] when there is a fissure, he will not succeed.

tasmān mantriṇā na bhetavyam | 01.038

01.038 Because of that the enchanter should not be afraid.

tato mahāvajrabhairavas tuṣyati | 01.039

01.039 In that case the great Vajrabhairava is satisfied.

tuṣṭo bravīti[-] varaṃ kiṃ vahāmi(mī)ti | 01.040

01.040 Satisfied he speaks: What is best to bestow?

vidyādhareṇa vaktavyam- khaḍgapātāla[añjana]rasarasāyanāni vā dehi me iti | 01.041

01.041 The supernatural being said: give me the [magical] sword, or capability to see underground, or the magic ointment or alchemical substances.

anyāṃ vā manobhilaṣitāṃ siddhiṃ tasya dadāti hi nātra saṃśayaḥ | 01.042

01.042 Or other attainment desired by the mind of him he grant for [there is] no danger here.

yadi kadācin mantrī na siddhyati tasya kṣudrakarmāṇi tasyāvaśyaṃ siddhyanti | 01.043

01.043 If at anytime the enchanter do not succeed [obtaining supreme accomplishment (siddhi)], there is no doubt he will succeed in his minor/low rites.


iti śrīmañjuśryākhyaśrīvajramahābhairavayogatantre
maṇḍalanirdeśaḥ prathamaḥ kalpaḥ

Here concludes maṇḍala exposition, the first chapter of śrīmañjuśryākhyaśrīvajramahābhairavayogatantra.

Note: I used for translation the "Rare Buddhist Texts Research Unit, Central Institute of Higher Tibetan Studies, Sarnath, Varanasi" edition.