Notes
n.1Mahāpratisarā (so sor ’brang ba chen mo, Toh 561). See The Great Amulet .
n.2The Great Amulet, 1.134.
n.3For further details and references, see Hidas 2010, especially note 72.
n.4Hidas 2021, p. 27, item 20(c) in Cambridge University Library Ms. Add. 1680.8.1. The dhāraṇī is also transmitted elsewhere; see pp. 150, 154, 232–33, and 235.
n.5The unique manuscript transmitting this text is currently being studied by Szántó for a forthcoming publication, Buddhism for Beginners II: The Mañjukīrti Corpus. The current location of the manuscript is not known with certainty. It was first seen and identified by Rāhula Sāṅkṛityāyana at Ngor Monastery; see Sāṅkṛityāyana 1935, p. 32. We are reading the text from the photographs kept at the Niedersächsische Staats- und Universitätsbibliothek, Göttingen, shelf number Xc 14/50; for the catalog entry, see Bandurski 1994, pp. 86–87. Little is known of the author; the manuscript is undated but was most likely copied in Magadha during the twelfth century. The dhāraṇī can be found on folio 7 verso within the context of installing caityas. A somewhat carelessly produced edition of the text has now been published in Dhīḥ: Journal of Rare Buddhist Texts Research Unit 62 (2022): 89–150. The dhāraṇī is on p. 103.
n.6Unpublished, incomplete manuscript, currently at National Archives Kathmandu, showcase 3/7, read from the microfilm images of the Nepal-German Manuscript Preservation Project, reel no. A 1165/7. Little is known of the author; the manuscript is undated but was probably copied in Bengal during the thirteenth century. No Tibetan translation is known. The dhāraṇī can be found on folios 33 recto–33 verso.
n.7byang chub kyi gzhung lam (Toh 3766). See folio 120.b for the dhāraṇī. This text heavily depends on Mañjukīrti.
n.8Note that there is a discrepancy among various databases for cataloging the Toh 944 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 944, n.8, for details.
n.9This word is omitted in Mañjukīrti.
n.10A tentative translation is as follows: “Homage to all buddhas whose teaching is unopposed. Oṁ O Amulet holder, O One with a Vajra, O Great Amulet hūṃ hūṃ phaṭ phaṭ svāhā.”
n.11Instead of what we translate here as “to uphold” to capture the ambiguity of the original, Tatakaragupta, when discussing a similar dhāraṇī said to encapsulate The Perfection of Wisdom in One Hundred Thousand Lines (see The Dhāraṇī of “The Perfection of Wisdom in One Hundred Thousand Lines ,” Toh 576/932), is more explicit when he replaces the verb with kaṇṭhasthīkṛ (“to place it in one’s throat”), which is the Sanskrit idiom for “to learn by heart.” He also spells out the benefit as the “meritorious karmic fruit” (puṇyaphala) of memorizing the parent text. This sentence is then followed by a fascinating short discussion, which merits to be quoted in full: “Surely, this is an exaggeration! No, one should not say this. For countless thus-gone ones have empowered this dhāraṇī to serve as a method for gaining the equipment of merit for women, immature people, and simpletons, as well as for learned people whose minds are confused, just like the pole of a snake charmer[, which is preprepared by the expert snake charmer to be effective even when he is no longer present,] for removing poison; however, it is not a method for gaining the knowledge conveyed by The [Perfection of Wisdom in] One Hundred Thousand Lines. This should be understood to apply in other cases [i.e., where the text is abbreviated into a dhāraṇī] as well” (nanv atyuktir eveti. na caitad vaktavyam. yataḥ strībālamūrkhān paryākulitamatīn paṇḍitān praty api puṇyasaṃbhārasādhanatvenāsaṃkhyeyatathāgatair adhiṣṭhiteyaṃ dhāriṇī, yathā viṣaharatvena gāruḍikaṃ stambhaḥ; na tu lakṣāpratipāditajñānasādhanatvena. evam anyatrāpi boddhavyaḥ). In his note to this dhāraṇī, he reiterates the point about “to uphold” meaning “to memorize” and promises as the reward the fruit of reciting the text (pāṭhaphala).