Notes

n.1Cambridge ms. add. 13.26 and ms. add. 1680.8. See Hidas 2021, pp. 29–30 and p. 95.

n.2His sources are four manuscripts from Nepal, three on paper (one from 1792), and one palm leaf manuscript: Matsunami no. 419 (A.D.1792 = samvat 912), no. 202 (date unknown), NGMPP A131/9, and Asiatic Society of Bengal no. 9987. See Kano 2011, pp. 61–65.

n.3Sundaravyūha’s (ca. second half of the eighth century) commentary (Toh 4002) does not discuss the dhāraṇī.

n.4Advayavajra and Ratnākaraśānti, in the eleventh century, include the word “dhāraṇī” in the title, but the text appears in Butön’s fourteenth-century catalog without the Tibetan word for “dhāraṇī.” See Butön Rinchen Drup (bu ston rin chen grub), folio 166.b. It is not included in the imperial catalogs, though its commentary is listed in the Denkarma (no. 559). See Yoshimura 1950, p. 168.

n.5The Secrets of the Realized Ones (Tathāgataguhya, Toh 47), 25.­27 and 25.­28.

n.6A Commentary on the Difficult Points of the “Garland of Birth Stories” (Jātakamālā­pañjikā, Toh 4460) and The Compendium of Study Materials (Śikṣāsamuccaya, Toh 3940) quote the same verses as being from The Secrets of the Realized Ones. See Kano 2011, pp. 85–86, nn. 56–57. The last Sanskrit verse is also quoted in An Account of the Precious Teachings together with a Lineage of the Śākya Clan (gsung rab rin po che’i gtam rgyud dang shAkya’i rabs rgyud, Toh 4357) by Paltsek Rakṣita, as being from The King of Samādhis Sūtra (Samādhi­rāja­sūtra, Toh 127).

n.7Kano concludes this by studying the sūtras listed in Ratnākaraśānti’s Muktāvalī (Toh 1189), Kāṇha’s Yogaratnamālā (Toh 1183), and Advayavajra’s Kudṛṣṭinir­ghātana, and by analyzing the structure of the Tibetan canonical collections, the Nepali collections of dhāraṇīs, and several Tibetan commentaries.

n.8Ṣaṇmukhī­dhāraṇī , Toh 141, 526, 916.

n.9Ekagāthā , Toh 323.

n.10Caturgāthā , Toh 324.

n.11Bhadra­caryāpraṇi­dhāna , Toh 1095, 4377.

n.12Note that there is a discrepancy among various databases for cataloging the Toh 918 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 918, n.­12, for details.

n.13Within the Tshalpa lineage Kangyurs that do not contain a Dhāraṇī section, two recensions are found in the Tantra section.

n.14As a result, the Phukdrak includes in sequence: The Single Stanza, The Two Stanza Dhāraṇī, The Three Stanzas, and The Four Stanzas.

n.15Pelliot tibétain 412.

n.16IOL Tib J 63 and IOL Tib J 64.

n.17In Tibetan: tshigs su bcad pa gnyis pa phan yon dang bcas par bstan pa. Compare Vasubandhu’s Sūtrālaṃkāra­bhāṣya’s (Toh 4026) reference to the five verses that comprise The Two Stanza Dhāraṇī: mahāyāna­sūtrāntasānu­śaṃsaṃ gāthādvayam upādāya.

n.18Gāthādvaya­vyākhyāna , Toh 4002.

n.19The Dhāraṇī of the Six Gates (Toh 141, 526, 916), The Single Stanza (Toh 323), and The Four Stanzas (Toh 324). See Jonang Jetsün Tāranātha (jo nang rje btsun tA ra nA tha), pp. 709–54.

n.20In the Phukdrak Kangyur, and in the Bardan, Stagrimo, and Stongde collections, The Single Stanza, The Four Stanzas, and The Two Stanza Dhāraṇī also appear in sequence. In the Bardan collection, The Prayer of Good Conduct comes before The Single Stanza, so that the four texts are grouped together.

n.21Feer 1883, pp. 467–68.

n.22Sanskrit words that were edited to produce a more plausible reading are indicated with a “*” in the translation of the dhāraṇī.

n.23In IOL Tib J 63 and IOL Tib J 64, the homage is directed toward the buddhas and bodhisattvas instead of Mañjuśrī: sangs rgyas dang byang cub sems dpa’ thams chad la phyag ’tsal lo.

n.24According to the commentary by Sundaravyūha (Toh 4002), this refers to being content with small amounts of virtue.

n.25According to the commentary by Sundaravyūha (Toh 4002), this refers to leaving the Mahāyāna in favor of the Śrāvakayāna because one’s spiritual potential is uncertain. The Sūtrālaṃkāra­bhāṣya glosses this as “parting from the Mahāyāna by uncertain bodhisattvas.” (tatrāniyatabhedo bodhi­satvānām aniyatānāṃ mahāyānād bhedaḥ).

n.26Kano’s Sanskrit edition (2011): oṃ vajra­prakārā vajra­prakārā.

n.27Kano’s Sanskrit edition (2011): vajra­cakra­daṃṣṭrā bhayānake.

n.28Degé Kangyur (Toh 611, Toh 918): nirmale; Kano’s Sanskrit edition (2011): nirmale cale culu.

n.29Degé Kangyur (Toh 611, Toh 918): omits one culuke.

n.30IOL Tib J 63 and IOL Tib J 64 omit the dhāraṇī. Tentative English translation: It is thus‍—oṃ vajra fence, vajra fence (*vajraprākāra), vajra wheel! O fearful fang! Stainless, spotless, and unsullied one (*nirmale)! culuke culuke culu culu. Hail to every buddha!

n.31IOL Tib J 63 and IOL Tib J 64: tshIg gI don (“meaning of the words”).

n.32Sundaravyūha’s commentary and the Sūtrālaṃkāra­bhāṣya both explain that the two gates are the gates of samādhi and dhāraṇī.

n.33The Sanskrit manuscripts add two verses; see Kano 2011, pp. 65–66. Their translation can be found in The Secrets of the Realized Ones (Toh 47), 25.­27 and 25.­28.

n.34IOL Tib J 63 and IOL Tib J 64: tshIgs su bcad pa gnyIs pa phan yon dang bcas par bstan(d) pa rdzogs so/ zhu chen gyi lo tsa pa dge slong dpal brtsegs rag shi tas bsgyurd cing zhus. “Thus ends The Presentation of The Two Stanzas together with Their Benefits. Translated and edited by the chief editor-translator monk Paltsek Rakṣita.”