Notes

n.1Hidas (2019), pp. 11–18. The fact that the mantras and vidyāmantras contained in these texts comprise, as far as this can be judged on the basis of the transliterations preserved in the Tibetan translations, forms of Middle Indic dialect, further supports the hypothesis that these spells originated in a pan-Indian cultural milieu.

n.2The Dhāraṇī of the Iron Beak [2] (Lohatuṇḍa­dhāraṇī, Toh 762).

n.3Sarvābhaya­pradā­dhāraṇī (Toh 609/925).

n.4Reading bram ze’i srin po (“brahmanical rākṣasas”) from H, N, and S instead of bram ze dang srin po (“brahmins and rākṣasas”). This accords with Toh 609 and 925.

n.5The phrase sarva abhaya pradai has been emended here to sarvābhayaprade.

n.6Given that ske tshe and yungs nag both tend to mean “black mustard seeds” in Tibetan, we have rendered this as “yellow and black mustard seeds,” based on the assumption that the text would not be unncessarily redundant.

n.7The translation of gnyan dgu is uncertain. The context makes clear that it should be a body of water and we have thus rendered it in a generic way.

n.8Reading bzlog (“avert”) from H, N, and S instead of bsnyung (“to be ill”).