Notes

n.1Note that there is a discrepancy between various databases for cataloging the Toh 879 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 879, n.­1, for details.

n.2In the Tantra section, for example, these include Toh 532, Toh 634–641, and Toh 728 ( The Hundred and Eight Names of the Goddess Tārā ).

n.3Pelliot tibétain 7.8, Pelliot tibétain 754.5, and IOL Tib J 426.4, as cited in Herrmann-Pfandt 2008, p. 252.

n.4Dalton 2016, p. 201.

n.5Dasheng yujia jingang xing hai manshushili qian bi qian bo da jiao wang jing 大乘瑜伽金剛性海曼殊室利千臂千鉢大教王經, Taishō 1177A (CBETA; SAT) and Miao jixiang pusa tuoluoni 妙吉祥菩薩陀羅尼, Taishō 1186 (CBETA; SAT).

n.6See Giebel 2011, pp. 309–13.

n.7The Korean versions provide an alternate account, stating that the Chinese translation was completed by Amoghavajra (720–74), but there may be reason to doubt the accuracy of this statement. See Giebel 2011, pp. 304–5.

n.8Qian bo wenshu yibai ba ming zan 千鉢文殊一百八名讚.

n.9The Tibetan ’gro ba (Sanskrit gati) can alternatively be translated as “destinies” or “states of existence” and literally means “going.”

n.10Taishō 1186 here presents a transliteration of the Sanskrit salutation. The Tibetan translates namo mañjughoṣāya mahābodhisattvāya mahākaruṇikāya vividhāpāyagatiduḥkhavidāraṇāya.

n.11Taishō 1186 reads bho bho.

n.12Taishō 1177A omits mahā.

n.13F reads parama­satāvarmocaka, and C, J, K, and Y read parasatva­mocaka.

n.14Taishō 1177A omits mahā.

n.15Taishō 1186 omits mahādharma.

n.16N reads sam­bhogapadeśaka, F reads surata­samghovopadarśa, and Taishō 1177A reads sam­bhogaupadaśaka, which Giebel amends to upadarśaka, presumably on the basis of Taishō 1186 sambhogaupadarśaka.

n.17Taishō 1177A reads kleśāṅgara, and Taishō 1186 reads kleśabāra.

n.18Taishō 1186 reads śūnyatādharma-.

n.19H reads varaṇa.

n.20Our provisional translation of this portion is as follows: “Thus it is‍—oṃ bho! You who wear radiant strings of great jewels, whose body is ornamented by garlands of wondrous pearls, supreme liberator of beings, keeper of the treasury of the tathāgatas’ great Dharma, realizer of the highest dharma, one who delights in victory, whose instructions bestow bliss, who alleviates the poison of the afflictive emotions, who abides in the nature of emptiness, O most excellent among the great bodhisattvas, please grant the choice of a boon…” Note that varaṇa may be a corruption, in which case this might have read mahābodhi­sattvavara (“O most excellent among the great bodhisattvas”) varaṃ dada (“please grant a boon”).

n.21F reads bhodhisatva varada varanadada, Taishō 1177A reads bodhisattvavaraḥ varaṃdadaḥ, and Taishō 1186 reads bodhisattva varada varanandada.

n.22Taishō 1177 reads asamasama ’nantasamaḥ, and Taishō 1186 reads samasamānantā (Giebel emends to -ta).

n.23Taishō 1177A reads -draḥ.

n.24Taishō 1186 and F omit. The provisional translation in n.­29 partially reflects Taishō 1177A samantasundara hi.

n.25Taishō 1186 omits.

n.26Taishō 1186 reads ho ho.

n.27Taishō 1177A and Taishō 1186 read mañjuvara. The provisional translation in n.­29 reads accordingly.

n.28F reads mahāvajrurava mahāvajrakhadga, Taishō 1177A reads vajrakhaḍga, and Taishō 1186 reads mahāvajrakhaḍga.

n.29Our provisional translation of this portion is as follows: “ Oṃ you who wield the great lasso, advance! You whose tranquility is without peer, who is infinitely tranquil, who is good in all respects, who is beautiful in all respects, who is endowed with all forms, you who expand everywhere, expand, expand! Hey hey! Beautiful-voiced, wielder of great vajra and great sword.”

n.30Taishō 1186 reads kukarmopaśama.

n.31Taishō 1177A and Taishō 1186 omit.

n.32Taishō 1186 reads duḥ duḥ duḥ duḥ.

n.33F, Taishō 1177A, and Taishō 1186 have only mahā mahā.

n.34F reads bhima bhima.

n.35Taishō 1186 reads nanda nanda.

n.36Taishō 1177A reads mahāsattva.

n.37Our provisional translation of this portion is as follows: “Sever, sever! Split, split! Spotless one, spotless one! Dispeller of karma, kuru kuru dhuru dhuru suru suru muru muru dha dha dha dha dhu dhu dhu dhu! Great, great, great, great! Stupefy, stupefy! Bho! Bho! Terrible, terrible! Roar, roar! Advance, advance! Great bodhisattva, liberate!”

n.38Taishō 1177A reads anusṛja.

n.39Taishō 1186 reads -gatiduḥkham.

n.40Taishō 1177A and Taishō 1186 read sukhaṃ dada. The provisional translation in n.­52 reflects this reading.

n.41Taishō 1177A and Taishō 1186 read -ka. The provisional translation in n.­52 reflects this reading.

n.42Taishō 1177A reads anātho ’ham duḥkhito ’haṃ sarujos, and Taishō 1186 reads duḥkhito ’haṃm anātho ’haṃ sarajo ’haṃ.

n.43Taishō 1177A reads upa-, thus upadrutoham (“I am beset with calamities”). The provisional translation in n.­52 reflects Taishō 1177A.

n.44Taishō 1186 omits uvadruto.

n.45Taishō 1186 reads vi-.

n.46Taishō 1186 reads kusī-.

n.47Taishō 1177 reads saraṇa, and Taishō 1186 reads maraṇa. The provisional translation in n.­52 reflects the latter.

n.48Taishō 1177A reads tvam bhagavan, and Taishō 1186 reads tvam bhagavān. The provisional translation in n.­52 reflects the reading in Taishō 1186 (“you, O lord”), in accord with the subsequent shift in agency.

n.49Taishō 1186 reads sukhada.

n.50Taishō 1186 reads sāmartha-.

n.51Taishō 1177A reads sarujānām.

n.52Our provisional translation of this portion is as follows: “I follow my lord protector. Please remove my suffering, grant me happiness, O great compassionate one! Having no protector, I suffer. I am rife with impurity, I am beset with calamities, I am enmeshed [in saṃsāra], I am lazy, I am subject to death. You, O lord, bestow bliss on the sorrowful, you secure patronage for those without a patron, you remove the taints of the tainted.”

n.53The provisional translation in n.­65 reads with H, Taishō 1177A, and Taishō 1186 upadrutānām.

n.54D reads svara-upa-, but better is H and N svaropa-. Taishō 1177A and Taishō 1186 read sarvopa-.

n.55Taishō 1177A omits -pra.

n.56More plausible is aviviktānām, which is reflected in the provisional translation in n.­65.

n.57Taishō 1177A reads kuśaladharma-, and Taishō 1186 reads sarvakuśaladharma-.

n.58Taishō 1177A and Taishō 1186 read kusīddhānām.

n.59Taishō 1177A reads vīryadātā, and Taishō 1186 reads mahāvīryadātā. The provisional translation in n.­65 follows the latter.

n.60Taishō 1177A reads saraṇabhi, and Taishō 1186 reads maraṇa.

n.61F reads dharminam amritapadhadata, Taishō 1177A reads dharmiṇa mamāpi, and Taishō 1186 reads -dharmāṇām amṛtapādadātā mamāpi. The provisional translation in n.­65 reflects the reading in Taishō 1186.

n.62Y reads mama vibhavān, and Taishō 1177A and Taishō 1186 read bhagavan. We emend this to mama bhagavan in our provisional translation in n.­65.

n.63Taishō 1177A read śaraṇam parāyaṇas, and Taishō 1186 reads śaraṇa parāyaṇas. The provisional translation in n.­65 follows the latter.

n.64A better reading is Taishō 1177A and Taishō 1186 trātā.

n.65Our provisional translation of this portion is as follows: “You pacify all misfortunes for those who are beset by misfortunes, you complete the accumulation of virtue for those who are enmeshed [in saṃsāra], you bestow great energy (vīrya) on those who are lazy. You bestow on me, who is subject to death, the rank of immortality. Be my protector, O lord, my final refuge, and my savior.”

n.66Taishō 1186 reads -nāśaya.

n.67F reads sarvadukhāni kleśarajasi-, and Taishō 1177A and Taishō 1186 read sarvakleśarajāsi-. The provisional translation in n.­79 follows the latter, with Giebel’s emendation to -rajā[ṃ]si-.

n.68F, Taishō 1177A, and Taishō 1186 me is a better reading, reflecting the genitive. The provisional translation in n.­79 reflects this reading.

n.69F apanaya is a better reading.

n.70Taishō 1177A reads sarva­saṃsāraupadrava sarva­duḥkhāni me nāśaya, and Taishō 1186 omits this section.

n.71Taishō 1177A omits sarva.

n.72Taishō 1177A reads pūrṇa me, with Giebel’s bracketed emendation as pūrṇa[ṃ] me.

n.73Taishō 1177A omits kleśa.

n.74We are reading this as parvata. Taishō 1177A and Taishō 1186 read parvatani.

n.75Taishō 1177A reads kuśala­dharma­pari­pūrṇa me kuru sarva­karmāvaraṇa­parvatāni me vikira, and Taishō 1186 reads sarva­karmāvaraṇa­parvatāni me vikīraṇa sarva­kuśala­dharma­saṃbhāraparipūrī kuru.

n.76While the Degé block print appears to read bobhi, the Comparative Edition has the expected bodhi and records no variants. Taishō 1177A and Taishō 1186 also read bodhi.

n.77F and Taishō 1177A read sevita. The provisional translation in n.­79 reflects the emended reading siddhi.

n.78Taishō 1177A reads yojaya.

n.79Our provisional translation of this portion is as follows: “Alleviate all my sorrow, eradicate all my afflictions and impurities, destroy for me all the calamities and sorrows of saṃsāra, make me replete with all auspicious qualities, remove all my past deeds, pulverize the mountain of my afflictions, grant me the attainments of the great bodhisattvas and the yoga of the perfection of zeal.”

n.80H and N read āva-.

n.81K and Y read dharani, and Taishō 1177A and Taishō 1186 read dharaṇīsama.

n.82Taishō 1186 reads -sa.

n.83Taishō 1177A reads varada, and Taishō 1186 reads varada varada. The provisional translation in n.­84 reflects the reading in Taishō 1177A.

n.84Our provisional translation of this portion is as follows: “You whose dharma is nonviolence, who are untainted and dispassionate‍—remove and dispel! You who are steady as the earth, vast as the sky, deep as the ocean, great as Mount Meru, great bodhisattva, granter of boons, svāhā.”

n.85Tib. brag dang nags dang tshal du bcas.

n.86Tib. dkar nag ’byes pa’i spyan mnga’ ba, literally “possessing eyes in which black and white are well distinguished.”

n.87Here the translation follows H and N rab tu dka’ ba ston par dga’. D has rab tu dang bas bstan pa dga’.

n.88Following D rgya chen gser gyi mdog dang ldan. H and N read rgyan chen gser gyi mdog dang ldan.

n.89Tib. tshul mkhyen tshul ldan ’jigs pa ste.

n.90D reads rgyal po’i, but this translation follows the reading rgyal po in H and N.

n.91Tib. mdzem shes rab bsrung ngo tsha shes.

n.92Or perhaps “renowned as the great maṇḍala.” Tib. dkyil ’khor chen por grags pa ste.

n.93Here reading K and Y dkyil ’khor chen por mdzad pa lags. D reads dkyil ’khor chen po mdzad pa lags, which might be rendered “creator of the great maṇḍala.”

n.94Tib. dkyil ’khor slob dpon dkyil ’khor can. Here “moon-like” renders dkyil ’khor can.

n.95Alternatively, “great lord of ha ha svāhā.”

n.96Tib. mchod pa chen po sa dang mnyam.

n.97The Tibetan ri mor bgyid is attested in Taishō 1177B as the Sanskrit vanditake (Giebel 2011, p. 319), which may be partly corrupt. This form does include the root √vand, however, which can mean “to pay homage.”

n.98Tib. zhabs ’bring gad rgyangs chen po can.

n.99Tib. drag po dkar mdzad bde ’byung ba. The Tibetan bde ’byung generally renders the Sanskrit śambhu, which is a name of Śiva.

n.100D reads tha ler zhugs, and H and N read tha ler bzhugs. The translation, which is tentative, reflects the latter reading.

n.101Tib. mthong na dga’ zhing dga’ bar mdzad.

n.102We have added “of ignorance” here in English on the basis of its appearance in the line at 1.­10 : mi shes pa yi rab rib sel.

n.103Tib. mgrin sngon gyi ni ston pa lags. The Tib. mgrin sngon (“blue throat”) may render the Sanskrit nīlakaṇṭha, a common epithet of Śiva, whose throat turned blue after he drank the poison that manifested during the churning of the ocean by the gods and asuras in their quest to secure the nectar of immortality. In the Buddhist context this name is associated variously with Avalokiteśvara (as in The Sovereign Ritual of Amoghapāśa , Amoghapāśa­kalparāja, Toh 686) and Vajrapāṇi. In The Root Manual of the Rites of Mañjuśrī (Mañjuśrīmūla­kalpa, Toh 543, 1.­48), Nīlakaṇṭha is one of the vidyārājas of the lotus family dwelling in the Pure Abode (Śuddhāvāsa) heaven with the Buddha Śākyamuni.

n.104Tib. rdul med, literally “dustless,” and alternatively “pure.”

n.105Giebel records the Sanskrit here as stuto tṛvaraś aṇḍair mmahāvighnavināyakair| yakṣasuraiḥ prahasitaiḥ rākṣasair ājahāribhiḥ, the latter emended to ojahāribhiḥ (Giebel 2011, p. 324). Note that this passage (i.e., the Sanskrit prahasita) could be taken to suggest the Tibetan rgod to be a corruption of dgod (“laughing”).

n.106Presumably the Buddha Śākyamuni.

n.107The English names of the bodhisattva grounds appear here as given in Buswell and Lopez 2014, pp. 2642–43.

n.108Tib. ’od gsal dam tshig can gyi lha rnams kyis bstod cing. The Sanskrit as attested in Taishō 1177B reads īmaṃ jiner atulabalādhirohiṇī sagītanām atiśayamārgavarttinī prabhāsvāra surasamayebhir aṣṭritā manohāra prasabhasurāśasurekṣita (Giebel 2011, p. 335).