Toh 605, Toh 956 — The Dhāraṇī of Vajrabhairava

Vajrabhairavadhāraṇī

The Noble

Dhāraṇī of Vajrabhairava

F.36.aF.50.b 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^[1] and constantly grant me the most supreme and illimitable boon.^[2]

These are my vajra statements.

arara asama samatā anantadharmmatre^[3] khaṇā khaṇā mahāvire^[4] calesa mama āsahā^[5] mahābale kaṇa kaṇa mahābala āgrihe^[6] ha ha vajrā^[7] vajrahāye^[8] dhara dhara hūṃ hūṃ maṇḍala samapara-akravikrame kuru kuru turu turu sarvathā^[9] sarva hi jvala jvala akriṇi phaṭ svāhā^[10]

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.

It accomplishes all other ritual actions unfailingly and without obstacle, for this, among all the vidyās, mantras, heart mantras, F.51.a and dhāraṇīs originating from The Ritual of the Three Commitments,^[11] is the one that accomplishes all ritual actions.

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^[12] bhayābhahā curu curu paricumbike culutele namo ratnatrayāya namo vajrabhairavasya F.36.b mahāgaṇapatisya vajraśakti parśupāśahastāya vajrakanka vajravaiḍūrya alaṅkṛtaśarīrāya vajrapāṇir anupālāya tadyathā bhuru bhuru ānayā ānayā mahāgaṇapati laghu laghu ehi ehi ākrama ākrama śarīraṃ gṛhītam graṃhītam^[13] daṃṣṭāmā^[14] daṃśṭrīmāvā^[15] attra viśatu śarīraṃ kiñ cirāyasi^[16] vidhuna vadhana paṭa paṭa kampa kampa raṅga raṅga moda moda dhama dhama vijṛmabā vijṛmabā^[17] pūra pūra ghūrṇṇa ghūrṇṇa āviśa āviśa^[18] śīghraṃ śīghraṃ mahāvajrabhairabhe^[19] gaṇapatir ājñāvayati svāhā^[20]

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, F.51.b 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^[21] 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, F.37.a

This dhāraṇī was spoken directly by Vajrabhairava.

It is the supreme dhāraṇī endowed with the seven protective acts,^[22]

The holiest dhāraṇī that is the most extraordinary yoga.

Colophon

Translated in the presence of the great lord of yogins Amoghavajra and given^[23] to the Tibetan monk Kyo Öjung.

Notes

Tib. mthun par.
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It 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.
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K, Y, N anantadharmatre; H anantadharmetre; J, C anantadharmma.
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Y and K add mahāvara.
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K, Y asahā; H: āsaha.
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K, Y, N, H aggrihe; C, J akrihe.
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K ha ha vajrai; H, N ha ha vajra.
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K, Y vajrāhāye.
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H, N sarvaṃthā.
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The above dhāraṇī appears as a portion of a larger mantra (sngags) in Orderly Arrangement of the Three Commitments (Toh 502) at folio 210.a.https://read.84000.co/translation/toh502.html
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Tib. dam tshig gsum pa’i cho ga, apparently a reference to or alternative title for Toh 502, Orderly Arrangement of the Three Commitments.https://read.84000.co/translation/toh502.html See #UT22084-091-002-90.
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K, Y daṃṣṭraṃ; C, U daṃṣṭā; H, N daṃṣṭaṃ. Note that the Comparative Edition itself appears to read daṃṣṭwā.
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K and Y omit this. C, J gṛhītam; H, N, U grihītam.
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Here the Comparative Edition appears to read daṃṣṭrāmā.
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K, Y damṣṭramā damṣṭra; C daṃṣṭāmā daṃśṭrī; U daṃṣṭamā daṃśtri; H, N daṃṣṭama daṃṣṭa.
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Y 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.
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K, 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”).
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K, Y ghurṇa ghurṇa aviśa aviśa; U ghārṇṇa ghūrṇṇa āviśa āviśa; H gurna gurna aviśa aviśa.
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H 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.
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K, Y gaṇapatir adnyavayati svāhā; C, J gaṇapatir ājñāvayati svāhā; H gaṇapatir ajñāvayati svāhā.
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The Tibetan does not explicitly say “the dhāraṇī” here, but this has been inserted for the sake of clarity.
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Tib. 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.
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Tib. gnang.
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