དཔལ་གྱ་ལྷ་མའ་མཚན་བཅ་གཉས་པ notes: Notes
The Twelve Names of the Goddess Śrī notes
- Language
- English
Notes
notes.1
1. Mañjuśrīnāmasaṃgīti (’jam dpal mtshan brjod, Toh 360).
notes.2
2. Mahāśrīsūtra (dpal chen mo’i mdo, Toh 740/1005). See The Sūtra of Mahāśrī .
notes.3
3. Hidas 2021, p. 33, item no. 3 and p. 52, item no. 40 in Cambridge University Library Ms Add. 1680.8.3 and Ms Add. 1680.8, respectively.
notes.4
4. Denkarma, folio 303.b; Herrmann-Pfandt 2008, pp. 247–48; Kawagoe 2005, p. 23. Interestingly, the former gives the length as 8 units, whereas the latter gives 10.
notes.5
5. Pelliot tibétain 68.1 , Bibliothèque nationale de France, Département des Manuscrits, accessed through Bibliothèque nationale de France Gallica. Already identified in Lalou 1939, p. 23.
notes.6
6. Da jixiang tiannu shi’er ming hao jing 大吉祥天女十二名號經 (CBETA T1252a; CBETA 1252b).
notes.7
7. This text, Toh 1006, and all those contained in this same volume (gzungs ’dus, waM), are listed as being located in volume 101 of the Degé Kangyur by the Buddhist Digital Resource Center (BDRC). However, several other Kangyur databases—including the eKangyur that supplies the digital input version displayed by the 84000 Reading Room—list this work as being located in volume 102. This discrepancy is partly due to the fact that the two volumes of the gzungs ’dus section are an added supplement not mentioned in the original catalog, and also hinges on the fact that the compilers of the Tōhoku catalog placed another text—which forms a whole, very large volume—the Vimalaprabhānāmakālacakratantraṭīkā (dus ’khor ’grel bshad dri med ’od, Toh 845), before the volume 100 of the Degé Kangyur, numbering it as vol. 100, although it is almost certainly intended to come right at the end of the Degé Kangyur texts as volume 102; indeed its final fifth chapter is often carried over and wrapped in the same volume as the Kangyur dkar chags (catalog). Please note this discrepancy when using the eKangyur viewer in this translation. Note that there is a discrepancy among various databases for cataloging the Toh 1006 version of this text within vol. 101 or 102 of the Degé Kangyur. See Toh 1006, , for details.
notes.8
8. Most if not all of these obeisance formulas are not part of the main text, but the so-called translators’ obeisance (’gyur phyag).
notes.9
9. The Dunhuang version (lines 12–13) adds, “Such a person will become fortunate with many riches, much grain, much livestock, much treasure, many sons, and many retainers and servants” (nor mang ba dang ’bru mang po dang / phyugs mang po dang / bang mdzod mang po dang bu tsa mang po/ + +yog mang po phun sum tshogs par ’gyur ro//; illegible letters are marked with a + sign here; we expect that the lost part was something like ’khor g.yog).
notes.10
10. It is not at all clear where these spirits came from, and it is still less clear why they are in Sukhāvatī.
notes.11
11. Gaurī is given in the Sanskrit, but the Tibetan here has “Clad in White” (dkar sham ma).
notes.12
12. The Tibetan of The Sūtra of Mahāśrī has rin po che rab tu sbyin ma, suggesting an underlying reading of *Ratnapradā.
notes.13
13. The Sanskrit differs slightly: “Here the mantra-words are jini jini glini glini kāyaviśodhani vāgviśodhani manaḥsaṃśodhani (‘Purifier of Body, Speech, and Mind’), sisi sisi, nimi nimi.” The Sanskrit does not transmit the three obeisance formulas.
notes.14
14. Here we have adopted the Dunhuang reading (myi shis pa), mirroring the Sanskrit alakṣmīṃ more faithfully, instead of Degé and Stok, which, due to a scribal error, have “ignorance” (mi shes pa).
notes.15
15. The names or epithets translated into Tibetan are (1) Lakṣmī, (2) Śrī, (3) Padmamālinī (4) Dhanādhipati, (5) Gaurī, (6) Mahāyaśāḥ, (7) Padmanetrī, (8) Mahādyuti, (9) Kartrī, (10) Annadāyinī, (11) Ratnaprabhā (cf. note 11), and (12) Mahāśrī.