Notes

n.1For more on these two deities, see Dharmachakra (2016) and (2011), respectively.

n.2See bibliography, Khyentse (1970).

n.3Pandey (1998), p 9.

n.4Tib.: oṁ kālumelu kālume stambhaya śilāvarṣaṃ tuṣāranya ca lucca i lucca i svāhā |

n.5Tib.: “a hailstorm or a snowfall.”

n.6In the Tibetan the mantra ends: nirundha nirundha chegemo* ūrṇāmaṇe svāhā.

n.7Tib. omits the three sentences starting with “One should write…” and ending with “evil designs, etc.”

n.8In the Tibetan, the sentence “One will also stop torrential rain” appears in the next paragraph.

n.9Tib.: “with water and milk.”

n.10Tib.: “on birchbark, cloth, or leaves.”

n.11Tib.: “an effigy in the form of Bhairava.”

n.12Skt.: “bury it right there.”

n.13Tib.: “one should incant seven thorns and stick them in the tongue of the effigy.”

n.14Except for the beeswax, the Tibetan omits the details of how the mantra should be written and wrapped.

n.15Tib.: “That will paralyze the mouths of any aggressors.”

n.16Tib. omits “written with saffron.”

n.17Tib. omits “cool.”

n.18Tib.: “animals with horns, such as the gaur.”

n.19Tib. omits “double.”

n.20Translation based on the Tibetan. The Sanskrit reads, “The mantra should then be adorned with the double vajra and placed in the abdomen of a Gaṇapati made of beeswax.”

n.21Tib. adds “or burn it in a homa of chaff .”

n.22Translation based on the Tibetan. The Sanskrit reads, “one will arrest vision,” possibly meaning, “one will stabilize vision.”

n.23A kind of weapon (Monier-Williams).

n.24Skt. omits “on a piece of cloth.”

n.25Tib. reflects the reading adṛśyo (“invisible”).

n.26Tib. omits “humans” and “nāgas,” but adds “mahoragas.”

n.27Tib. omits “eight.”

n.28Tib. omits “by the mantrin.”

n.29Tib. omits “by making a tika on one’s forehead.”

n.30Tib. omits “just once.”

n.31Tib. has instead, “one will pacify the teeth of bipeds and quadrupeds,” which makes little sense, as the teeth of bipeds seldom constitute a cause of fear.

n.32The Sanskrit sentence begins with “this king of mantras,” which does not fit the context.

n.33Tib. omits “making a dressing.”

n.34Tib. omits “in the case of a man.”

n.35Skt. omits “and the name”; Tib. omits “birchbark.”

n.36Tib. omits “spider” but adds “snake.”

n.37According to the Tibetan, it is the incense that should be incanted 108 times.

n.38Based on the Tibetan (the Sanskrit is unclear).

n.39Tib.: “on a leaf or parchment.”

n.40Tib. omits “meditation.”

n.41Tib.: “disputes.”

n.42The Devanāgarī letter ṭha has the shape of a circle, and it can therefore be drawn around objects or shapes.

n.43Tib.: “possession by.”

n.44Tib.: “mustard seeds.”

n.45This clause is unclear both in the Sanskrit and the Tibetan.

n.46Tib. omits “wanton.”

n.47Tib.: “who has the potential for good qualities.”

n.48In the Tibetan, this verse and the next are transcribed in Sanskrit, like a mantra.

n.49We have a play on words here, as darpaṇa can mean “mirror” as well as be the name of the mountain of Kubera. Both of these meanings are required for the context that follows.

n.50In the Tibetan, this verse is transcribed, like a mantra.

n.51Skt. omits “to the god Vimalacandra.”

n.52According to Jamyang Khyentse Wangpo’s commentary, “well washed” means “washed with water from the jar.”

n.53Tib.: “to the Blessed One and the god Vimalacandra.”

n.54Tib. omits “Muṇḍā, whispering in one’s ear.”

n.55Tib.: “secret mantra.”

n.56Tib.: “venerable youthful Mañjuśrī.”

n.57The Tib. adds “human flesh.”

n.58Tib.: “one week.”

n.59The translation is based on the Tibetan. The Sanskrit suggests that, rather than the head, one will not see the neck.

n.60Tib.: “This king of Nandinī mantras accomplishes all…”

n.61Skt. omits “sweet-smelling.”

n.62Tib. omits “observing one’s minor vows.”

n.63According to the Tibetan, the ghee, honey, and sugar are inside the two leaves. The Sanskrit, however, seems to reflect the standard way of placing the yantra between the three sweet things.

n.64Skt. omits “kings.”

n.65Tib.: “serve.”

n.66In the Tibetan the last sentence is transcribed as a Sanskrit mantra. In the Sanskrit, however, it is impossible to take it as such.

n.67The translation “the speech of Sarasvatī” is based on emended Sanskrit reading (sarasvatīṃ vāṇīm to sarasvatī­vāṇīm).

n.68Tib. omits “dullness.”

n.69“Cat’s paw” is a particular measure of weight. The Tibetan suggests “four karṣas.”

n.70Skt. omits “Vāgīśvara.”

n.71Tib.: “if they are swallowed.”

n.72Tib. omits “400,000.”

n.73Skt.: oṁ prakṛti­pari­śuddhāḥ sarva­dharmāḥ prakṛti­pari­śuddho ’haṃ sabāhyābhyantaram |

n.74Skt. omits “anointed with cream of white sandalwood, and beautifully adorned with flowers.”

n.75Tib. omits “white, and so forth.”

n.76Tib. omits “in an unbroken stream.”

n.77Instead of “in the center of a sun disk of the color of red lotus,” the Tibetan has “in the navel of the goddess.”

n.78Instead of “well prepared Sarasvatī’s…” the Tibetan seems to be saying, “in order to accomplish Sarasvatī.” The epithet sārasvata is again used to qualify ghee in the section of the forty-sixth mantra below.

n.79Tib.: “goat’s milk.”

n.80The translation “born from a lotus” is based on the Tibetan and on the emended Sanskrit reading (°āmbujāyāḥ to °āmbujajāyāḥ).

n.81Skt. omits “that embodies all statements.”

n.82Tib. omits “adorned with every ornament.”

n.83Tib. omits the sentence “One should add… powders:

n.84Skt.: oṁ svabhāva­śuddhāḥ sarvadharmāḥ svabhāva­śuddho ’ham |

n.85The Tibetan reflects the reading “Sūryaprabha,” which is another name for Jālinīprabha.

n.86Tib. omits “astride.”

n.87Tib. omits “astride.”

n.88Tib. omits “or an eight-spoked wheel.”

n.89Tib. omits “red garlands.”

n.90Translation based on the Tibetan. The Sanskrit suggests “figurines made of salt.”

n.91Tib. only mentions the name of the target.

n.92Skt. omits “only.”

n.93The Sanskrit word is piṇḍa, which means a lump of any solid material. Tib. says “the sky.”

n.94Tib.: “in a cemetery.”

n.95Grahaṇāyāgama­nāyākramaṇāya is a conjectured reading. In the manuscripts we have grahaṇīyāgama­nāyākramaṇīya.

n.96Perhaps a metaphor is intended here: it is the function of the god of comets and planets to control the seizing (i.e., eclipsing), coming, and traversing of heavenly bodies, but here he is meant to apply this function to the “movements” of happiness. The grammar, however, is not very clear.

n.97Instead of “delineate an altar,” Tib. has “shape it into a square.”

n.98Based on the Tibetan, which is glossed by Jamyang Khyentse Wangpo: “An intelligent person who takes pleasure in benefitting others, knowing merely from reading [this text] the mantras that are to be found in it, should practice them with respect.” The Sanskrit could be interpreted as, “When they see things accomplished, skillful ones should feel respect.”