Toh 605The Noble Dhāraṇī of Vajrabhairava

Summary

The Dhāraṇī of Vajrabhairava is a short text presenting both a series of “vajra statements”
(Tib. rdo rje tshig), which it calls the “essence of all vidyā and mantra,” and a dhāraṇī,
followed by instructions for the dhāraṇī's associated rites. These include rites for countering and repelling enemies, subjugating
nāgas and preventing hail, curing illness, and even protecting liquor from spoilage.

Acknowledgements

Translated and introduced by David Mellins and Kaia Fischer under the auspices of the Tibetan Classics Translators Guild of
New York.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel
Rich edited the translation and the introduction, and Laura Goetz copyedited the text. Martina Cotter was in charge of the digital
publication process.

Introduction

The Dhāraṇī of Vajrabhairava is a short text presenting a series of “vajra statements”
followed by a dhāraṇī, both in transliterated Sanskrit, and instructions for the rites associated with the dhāraṇī. The series
of vajra statements is generalized as being “for the accomplishment of all aims,” and the dhāraṇī targets a range of
specialized ritual applications, from repelling enemy armies to protecting liquor from spoilage. Vajrabhairava’s name appears
in the text’s title, in the dhāraṇī itself, and in the colophon, where he is identified as the speaker of the dhāraṇī. The
colophon also states that this dhāraṇī is “the supreme dhāraṇī endowed with the seven protective acts” and “the most
extraordinary yoga.”

A Sanskrit version of the text is to our knowledge no longer extant, and there are no associated commentaries in the
Tengyur. The first part of the dhāraṇī appears as a portion of a larger mantra in the tantra Orderly
Arrangement of the Three Commitments (Trisamayavyūha, Toh 502).

The Phangthangma imperial catalog lists a text in twenty-two ślokas called The Dhāraṇī of
Vajrabhairava, while the Denkarma contains a text, likewise in twenty-two ślokas, called The
Essence Mantra of Vajrabhairava. These different entries probably refer to the same text,
but it is uncertain whether they refer to the text presented in translation here. If they are the same, the two texts
mentioned in the royal catalogs would have to be an earlier version, since the colophon to The Dhāraṇī of
Vajrabhairava, which we have translated here, mentions that the Tibetan translation was produced by the
eleventh-century Indian translator and lineage holder Amoghavajra and the Tibetan monk Kyo Öjung. Amoghavajra was
instrumental in the introduction of tantric practices such as those associated with Vajrabhairava (Yamāntaka). Kyo Öjung is
likely the eleventh-century Tibetan Kyo Lotsawa, who was an important figure in the transmission of those practices and whose
lineage has been transmitted within the Sakya school down to the present day.

This English translation is based on the Degé Kangyur version of the text found in the Tantra section (Toh 605), in
consultation with the variant readings recorded in the Comparative Edition (dpe bsdur ma)
and the Stok Palace version. In addition, we have compared Toh 605 to Toh 956, its reiteration within the Dhāraṇī section of
the Degé Kangyur.

The Translation

The Noble

Dhāraṇī of Vajrabhairava

Homage to all buddhas and bodhisattvas!

The victors and their heirs are stainless and remove all stain. They are infinite, unbounded, beneficent, and vast.
May they all kindly and constantly grant me the most supreme and illimitable boon.

These are my vajra statements.

arara asama samatā anantadharmmatre khaṇā khaṇā mahāvire calesa mama āsahā mahābale kaṇa kaṇa mahābala āgrihe ha ha vajrā vajrahāye dhara dhara hūṃ hūṃ maṇḍala samapara-akravikrame kuru kuru turu turu
sarvathā sarva hi jvala jvala akriṇi phaṭ svāhā

When this essence of all vidyās and mantras has been recited a thousand times in the presence of the tathāgatas, all
vidyās and mantras will have been recited a hundred thousand times.

The violent rite is like a cast vajra

That cannot be destroyed by the Thirty-Three gods,

The nāgas, gods, or rākṣasas—

Due to its wrath even Śakra himself,

Who is worshiped by the very gods, trembles.

No bhūta would disparage it.

It is the most excellent of protections.

In the world with its gods,

There is no teacher like the Buddha—

By these words of truth may all beings be protected!

tadyathā | oṃ vajraprākāra vajraprākāra
vajradaṃṣṭā bhayābhahā curu curu paricumbike culutele namo
ratnatrayāya namo vajrabhairavasya
mahāgaṇapatisya vajraśakti parśupāśahastāya vajrakanka vajravaiḍūrya alaṅkṛtaśarīrāya vajrapāṇir anupālāya tadyathā bhuru
bhuru ānayā ānayā mahāgaṇapati laghu laghu ehi ehi ākrama ākrama śarīraṃ gṛhītam graṃhītam daṃṣṭāmā daṃśṭrīmāvā attra viśatu śarīraṃ kiñ cirāyasi vidhuna vadhana paṭa paṭa kampa kampa raṅga raṅga moda moda dhama dhama
vijṛmabā vijṛmabā pūra pūra ghūrṇṇa ghūrṇṇa āviśa āviśa śīghraṃ śīghraṃ mahāvajrabhairabhe gaṇapatir ājñāvayati svāhā

As for the rite, to paralyze all one’s enemies and counter all kākhordas, after a square maṇḍala has been prepared on
cow dung and a weapon incanted seven times in a wrathful state of mind, all kākhordas will be disrupted the moment the weapon
is stabbed into the ground.

When, wishing to repel an enemy army, one incants a rod seven times and hurls it in the army's direction, all the
enemy soldiers will fall into a stupor.

If one wishes to subjugate nāgas, one should wrathfully incant a vajra seven times and thrust it at them. This will
bring the nāgas under one’s control.

When, wishing to repel hail, one spins a vajra in utter absence of forcefulness while reciting the words at low pitch
and in utter secrecy, the nāgas will refrain from
sending down hail.

When, wishing to preserve liquor, one incants the ingredients and mustard seeds seven times, they will endure.

When, wishing to allay an illness, one incants the medicines appropriate to the illness seven times mixed in water and
then drinks or applies it, one will be freed from illness.

When, wishing to perform any rite, one recites the dhāraṇī seven times, one’s
intention will be accomplished.

This completes “The Noble Dhāraṇī of Vajrabhairava,” which repels
malevolence.

Though there are many dhāraṇīs that were spoken by the noble ones,

This dhāraṇī was spoken directly by Vajrabhairava.

It is the supreme dhāraṇī endowed with the seven protective acts,

The holiest dhāraṇī that is the most extraordinary yoga.

Colophon

Translated in the presence of the great lord of yogins Amoghavajra and given to the Tibetan monk Kyo
Öjung.

Notes

Abbreviations

C
Choné Kangyur

H
Lhasa (Zhol) Kangyur

J
Lithang Kangyur

K
Kangxi Kangyur

N
Narthang Kangyur

U
Urga Kangyur

Y
Yongle Kangyur

Bibliography