Notes

n.1In the Tantra section, for example, these include Toh 532, Toh 634–641, and Toh 728 ( The Hundred and Eight Names of the Goddess Tārā ). There are also Toh 705 and Toh 706, which focus on Avalokiteśvara, and Toh 727 (The Hundred and Eight Names of Tārā).

n.2Phangthangma 2003, p. 31.

n.3Denkarma folio 303.b; see also Herrmann-Pfandt 2008, p. 255.

n.4Herrmann-Pfandt dates the Phangthangma catalog to the year 806 and the Denkarma catalog to 812. See Herrmann-Pfandt 2008, p. xviii–xxvi.

n.5Wenshushili yibai ba ming fan zan 文殊師利一百八名梵讚 (Mañjuśrīnāmāṣṭaśatakanāma), Taishō 1197 (CBETA; SAT).

n.6That attribution notwithstanding, we note that in the preface to his 1930 article “Laudatory Verses of Mañjuśrī” Ryūjō Kambayashi writes, “The laudatory verses of the hundred-and-eight names of Mañjuśrī seem to have begun with the Chinese transcription of Amogha (Fukū 705–744 A.D.),” a reference to Amoghavajra (705–74), the famous translator of Indian Buddhist tantric works into Chinese.

n.7One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra (Mañjuśrī­kumāra­bhūtāṣṭottara­śataka­nāma­dhāraṇī­mantra­sahita, Toh 639).

n.8Kambayashi (1930) acknowledges that he consulted an earlier, partial restoration of the Sanskrit by Alexander von Staël-Holstein from Chinese transliteration in comparison with the Tibetan.

n.9In this line, “gloriously” renders the Tib. dpal gyi, and if Mañjuśrī (Tib. ’jam dpal) were rendered literally, this line might read “Gentle glory, gloriously excellent.”

n.10Following H, N sgom. D reads bsgoms.

n.11D reads sa rnams kun gyi bdag dang ldan, and the reading in F is sa rnams kun gyi bdag dang bla. We also take into account Ko sarvabhūmipatir vibhuḥ.

n.12From here the text corresponding to the Tibetan does not appear in Kambayashi’s restored version of the Sanskrit.

n.13Here, “defiling passions” renders the Tib. dul, which we have emended to rdul (Skt. rajas). The Tib. dul means “to be tamed” or “to be disciplined,” and it is difficult to see how that makes sense in context. It should be noted, however, that there are no variants recorded in the Comparative Edition and no variant reading in the Phukdrak Kangyur version. And as noted above, unfortunately there is no Sanskrit reconstruction for this portion of the text.

n.14Reading D grol zhing ’jig rten grol mdzad pa. F reads grol zhing skye dgu sgrol bar mdzad (“liberated and liberating all beings”).

n.15Tib. mun dza. This is a type of grass, and the reference here is likely to the practice of wearing clothing made from muñja grass. For a critical reference to this sort of practice among non-Buddhist ascetics, see The Play in Full (Lalitavistara), 17.15.

n.16Tib. tshangs pa’i gnas na bzhugs. This may be a reference to the four brahmavihāra (love, compassion, joy, and equanimity), in which case this would be rendered “abodes of Brahmā.”

n.17Following F bgrang phreng. D reads bgrang nor.

n.18Following C, H, and F dag pa rnams. D reads dag cing dag la rnams dang ldan.

n.19From here the corresponding Sanskrit in Kambayashi’s restored version resumes.

n.20Tib. ’jam pa’i dbyangs can. Note that ’jam pa’i dbyangs is the Tibetan translation of the Skt. mañjughoṣa .

n.21This line is missing in F.

n.22D bsam dag zhi ba’i thugs dang ldan. F reads yang dag zhi ba’i thugs dang ldan, which might be rendered “your mind perfectly at peace.”

n.23Ko prajāpati.

n.24Following F khyod ni zhi ba sems can ’dul. D reads khyod ni zhi ba’i sems can rnams. Cf. Ko śivas tvaṃ sarvabhūtānāṃ / tvaṃ vibhur guṇasāgaraḥ.

n.25Tib. kun gyi mnga’ bdag yon tan gtso, Ko tvaṃ vibhur guṇasāgaraḥ (“you are the lord who is an ocean of virtue”).

n.26However, cf. Ko ṛsis tvaṃ puṇyaḥ śreṣṭhaś ca.

n.27Tib. phur bu. Generally, this renders the Skt. bṛhaspati, which is also the name of the chief priest (Skt. purohita) of the gods in Vedic traditions.

n.28D rgyal po. F bdag po (“lord”).

n.29D reads skems byed. C, H, J, K, Y, and N read skem byed, which accords with Ko skandaḥ, Skanda being the son of Śiva and commander of his hosts.

n.30Following F gza’ lhag pa and Ko budhaḥ. D reads gza’ lag pa.

n.31D and the versions in the Comparative Edition read ba sangs, and F reads wa sangs. We take these, per context, as spelling variants for the more familiar Tibetan pa sangs.

n.32Tib. spen pa dpa’ bo lha kun lags. Here Ko, lacking reference to Saturn, reads sarvadevamayo vīraḥ.

n.33D ye shes can gyi dam mchog pa. F ye shes rig can dam pa mchog. It seems Ko jātīnāṃ pravaro varaḥ is perhaps better emended to jñātṝṇām-.

n.34D reads dge ba’i bshes gnyen kun tu grags, and F reads dge ba’i bshes su kun tu grags, which might be rendered “famed as a spiritual friend.”

n.35D blo gros ldan zhing rtogs dang ldan. This line is missing in F.

n.36Tib. mkhas pa, corresponding to Ko vicakṣaṇaḥ, has a range of meaning that includes cleverness, discernment, clear sightedness, and exceptional ability.

n.37The Tibetan witnesses read byang chub yan lag, presumably a reference to the seven factors of awakening (Skt. saptabodhyaṅga, Tib. byang chub kyi yan lag bdun).

n.38Reading D lus can kun gyi mchog tu gyur. F reads lus can kun gyi gnas su gyur, corresponding to Ko āśrayaḥ sarvadehinām.

n.39Taking our cue from Ko, we read this point as marking the end of the names, as there is a clear shift to the vocative case hereafter, which otherwise does not occur in the litany of the names. Alternative readings might be possible.

n.40Tib. ’byung po, which generally renders the Skt. bhūta, might alternatively be glossed as, e.g., “spirits” or “ghosts.” As this instance appears near the closing of the list of names, here the broadest gloss seems appropriate.

n.41Kambayashi’s restored Sanskrit ends here.

n.42“Directly encounter” renders Tib. thob par ’gyur.