Notes
n.1Denkarma, folio 303.a; see also Hermann-Pfandt 2008, pp. 228–29.
n.2Phangthangma 2003, p. 28.
n.3Pelliot tibétain 428. Bibliothèque nationale de France, Paris.
n.4While Pelliot 428 is not wholly unrelated to the later translation by Amoghavajra and Bari Lotsāwa, there are enough differences between this early version of The Mārīcī Dhāraṇī to assume that the Imperial era translation and the later translation by Amoghavajra and Bari Lotsāwa were derived from different source texts.
n.5Lewis R. Lancaster, K 311, The Korean Buddhist Canon, accessed September 5, 2023. For etexts of this version, see Fo shuo molizhi tian tuoluoni zhou jing 佛說摩利支天陀羅尼呪經 (Mārīcīdhāraṇī), Taishō 1256 (CBETA; SAT).
n.6Lewis R. Lancaster, K 1377, The Korean Buddhist Canon, accessed September 5, 2023. For etexts of this version, see Molizhi tipo huaman jing 末利支提婆華鬘經 (Mārīcīdhāraṇī), Taishō 1254 (CBETA; SAT).
n.7Lewis R. Lancaster, K 1354, The Korean Buddhist Canon, accessed September 5, 2023. For etexts of this version, see Fo shuo molizhi tian pusa tuoluoni jing 佛説摩利支天菩薩陀羅尼經 (Mārīcīdhāraṇī), Taishō 1255 (CBETA; SAT).
n.8Lewis R. Lancaster, K 1156, The Korean Buddhist Canon, accessed September 5, 2023. For etexts of this version, see Fo shuo da molizhi pusa jing 佛説大摩里支菩薩經 (Mārīcīdhāraṇī), Taishō 1257 (CBETA; SAT).
n.9Multiple Sanskrit witnesses are preserved among the Sanskrit manuscript collections at the University of Tokyo, Cambridge University, and the Kathmandu National Archive.
n.10“Āryamārīcī-nāma-dhāraṇī,” Dhiḥ 42 (2006): 155–58.
n.11The point at which the Sanskrit cuts off corresponds to Degé Kangyur volume 90, folio 178.a7 (1.126).
n.12NE 1480/9 reads yāddṛstāpustakaṃ dṛstāstādṛsatvā [sic for yathādṛṣṭaṃ pustakaṃ tathā likhitaṃ?] mayā | yadi suddham asuddham vā mama dokho [sic for doṣo] na dīyate | śrī 3 śrī 3 vajrāccāryyaravṛndrabhadrare [sic for ravīndrabhadreṇa?] lekhyāko yo postakaḥ śubham. This fragment of the scribal colophon might be tentatively translated, “I have copied this down exactly as it appeared in the book. If it is pure or corrupted, the fault should not be placed on me. This was copied down by Śrī (3) srī (3) Vajrācārya Ravīndrabhadra. May there be prosperity and good fortune.” The identification of Ravīndrabhadra as the scribe for this text is traced to the NGMCP catalog card. Given the high honorific prefixes that precede this name in the scribal colophon, it is possible that the text was transcribed for (and not by) the Vajrācārya Ravīndrabhadra.
n.13Mārīcīkalpa, NGMCP E 1480/9, Nepal National Archive, Kathmandu.
n.14Mārīcīkalpatantra, IASWR MBB II 112.
n.15Note that there is a discrepancy among various databases for cataloging the Toh 564 version of this text within vol. 101 or 102 of the Degé Kangyur. See Toh 988, n.15, for details.
n.16The Tohoku catalog locates this text in vol. 90, folios 156.b–158.b. The Rockhill Kangyur held at the Library of Congress, however, contains a blank folio on 156.a and a blank folio on 157.b. The folio enumeration here follows the Degé Kangyur acquired by Rockhill and held at the Library of Congress. Compare A Catalogue-Index of the Tibetan Buddhist Canons: Bkaḥ-ḥgyur and Bstan-ḥgyur (Sendai, Japan: Tōhoku Imperial University, 1934), p. 99; and ’phags ma ’od zer can zhes bya ba’i gzungs, in sde dge bka’ ’gyur vol. 90 (rgyud ’bum, pha), edited by chos kyi ’byung gnas (Sde dge: Sde dge par khang chen mo, eighteenth century), folios 156.b–158.b.
n.17Skt. reads oṃ namo bhagavatyai āryamārīcīdevatāyai. The alternate homage in the Sanskrit witnesses translates “Oṃ Homage to the blessed noble goddess Mārīcī.”
n.18Following S pa dA kra ma si, which is supported by Skt. padākramasi. Toh 564 and 988 read pa tā kra ma si.
n.19Following Toh 564, Toh 988, and Skt. tsI va ra ma si (cīvaramasi). S reads tsI ba rA ma si.
n.20The version of this text in the Collection of Tantras section in the Degé Kangyur contains a blank folio on 157.b.
n.21Following S aM ta ra d+hA na ma si, which is supported by Skt. antaradhānamasi. Toh 564 reads an tara d+hvaM na ma si, and Toh 988 reads an+tara d+hvaM na ma si. The Pedurma Kangyur also confirms this reading in the Yongle, Lithang, Peking, and Choné witnesses that correspond to Toh 988.
n.22Toh 564 and 988: ’khrugs pa dang / ma ’khrugs pa dang / nyams pa dang ma nyams pa thams cad du bdag seng ge las srungs zhig. S: ’khrugs pa dang / ma ’khrugs pa dang / nyams pa dang / ma nyams pa thams cad du’ang seng ge las srungs shig. Dhiḥ42: ākuleṣu māṃ gopaya | anākuleṣu māṃ gopaya | mūrcchiteṣu māṃ gopaya | amūrcchiteṣu māṃ gopaya | [– – – – – – |] nāgato me rakṣa. NE 1480/9: akṣuleṣu nākṣuleṣu mucchiteṣu siṃhato me rakṣa. This translation is tentative. The command “protect me” (māṃ gopaya) in the first sentence does not occur in the Tibetan and is supplied from the Sanskrit witnesses. The section marked with a series of six dashes in Dhiḥ42 notes an omission in the Sanskrit edition. Aside from this amended reading, the English translation follows the Tibetan witnesses.
n.23Following Toh 564, Toh 988, and S sbrul pa las srungs shig. Dhiḥ42 reads caṇḍamṛgatas, and NE 1480/9 omits. Dhiḥ42 preserves an alternate reading that translates “Protect me from wild animals.”
n.24Following Dhiḥ42 sattvamudrati. Toh 564 and 988 read sa ma pa mU ra d+hi Ti, S reads sa ma pa mUr+d+ha, and NE 1480/9 omits. The reading in Dhiḥ42, where we see Mārīcī referred to in the feminine locative singular as “she who delights beings” (sattvamudrati), is the only option that makes any clear sense.
n.25Following NE 1480/9 and Dhiḥ42 varāhamukhī. Toh 564 and 988 read bA rA ha mu khi, and S reads ba rA ha mu khi.
n.26Following Skt. sarvaduṣṭapraduṣṭānāṃ. Toh 564 and 988 read sarba duSh+TA/ praduSh+TA nAM, and S reads sarba du Sh+Ta/ pra duSh+Ta naM.
n.27Following S ba rA ha mu khi. Toh 564 and 988 read bA rA ha mu khi, Dhiḥ42 reads varāhamukhī, and NE 1480/9 omits.
n.28Following Toh 564 sarba duSh+TA nAM/ pra duSh+TA nAM and Toh 988 sarba duSh+TA nAM pra duSh+TA nAM. Dhiḥ42 reads sarvaduṣṭapraduṣṭānam, and NE 1480/9 omits.