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Dharmachakra Translation Committee, trans., Destroyer of the Great Trichiliocosm , Toh 558 (84000: Translating the Words of the Buddha, 2016). ### [notes.2](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.2) 2. Dharmachakra Translation Committee, trans., The Queen of Incantations: The Great Peahen , Toh 559 (84000: Translating the Words of the Buddha, 2023). ### [notes.3](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.3) 3. Dharmachakra Translation Committee, trans., The Great Amulet , Toh 561 (84000: Translating the Words of the Buddha, 2023). ### [notes.4](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.4) 4. Dharmachakra Translation Committee, trans., Great Upholder of the Secret Mantra (84000: Translating the Words of the Buddha, 2016). ### [notes.5](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.5) 5. Pathak 1989, p. 32. ### [notes.6](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.6) 6. Schopen 1989, p. 157. ### [notes.7](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.7) 7. Hidas 2007, p. 189. ### [notes.8](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.8) 8. Herrmann-Pfandt 2008, p. 182. ### [notes.9](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.9) 9. Hidas 2012, p. 24, note 16. ### [notes.10](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.10) 10. Hidas 2012, p. 24, note 16. Likewise, Great Upholder of the Secret Mantra (Mahā­mantrānusāriṇī­sūtra, Toh 563) was replaced in later collections with the similarly titled yet distinct Great Goddess Aligned with Mantra (Ahāmantrānusāriṇī). See Skilling 1992 for a brief discussion of the differences between the Mahāśītavanī­sūtra and the Mahāśītavatī dhāraṇī. A text that closely parallels the dhāraṇī now widely known as Mahāśītavatī was translated into Tibetan under the title Mahā­daṇḍa­dhāraṇī (’phags pa be con chen po zhes bya ba’i gzungs, Toh 606). ### [notes.11](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.11) 11. Hidas 2012, p. 24, note 16. ### [notes.12](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.12) 12. A study of the Pañcarakṣā collection in Nepal can be found in Lewis 2000. ### [notes.13](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.13) 13. This colophon to the Stok Palace seems to omit the full colophon ascribing the translation to Śīlendrabodhi, Jñānasiddhi, Śākyaprabha, and Yeshé Dé. Instead, it states only that Butön revised the mantras: “The great lotsāwa Butön revised the mantras in consultation with two manuscripts from Magadha” (sngags rnams yul dbus kyi rgya dpe gnyis dang bstun nas/ bu ston lo ts+tsha dag par bcos so). ### [notes.14](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.14) 14. Tib. spyangs pa. This is understood as a translation of dhuta, and therefore as a contraction of dhutaguṇa (Tib. spyangs pa’i yon tan), the set of ascetic Buddhist practices for which Kāśyapa was specifically renowned. ### [notes.15](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.15) 15. Tentative for ’tshe rgyu. ### [notes.16](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.16) 16. Tib. ming ’di zhes bya ba. This term indicates that the officiant of the rite described below should here insert the name of the client on whose behalf the rite is being performed. ### [notes.17](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.17) 17. As indicated below, this refers to Vaiśravaṇa. ### [notes.18](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.18) 18. Like many Indic deities, Kubera/Vaiśravaṇa has a specific mount on which he rides. In his case, it is a human man. ### [notes.19](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.19) 19. This translation follows C, H, J, N, and S in reading mchi (“arrive”). Degé reads ’chi (“die”). ### [notes.20](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.20) 20. Tib. slo ma rna la rab tu ’phyang. It is unclear what śūrpa or śūrpaka (slo ma) refers to. It can refer to type of basket used to winnow grain or to a type of nonhuman being. It is possible that the Tibetan locative particle is incorrect and that the Sanskrit equivalent of slo ma rna should have been interpreted as śūrpakarṇa (“basket-like ears”). This term is used to refer to the shape of ears and is often used as an epithet of the elephant-headed god Gaṇeśa. ### [notes.21](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.21) 21. Referring, most likely, to Vaiśravaṇa/Kubera. ### [notes.22](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.22) 22. Here we follow IOL Tib J 397 in reading kum bhī ra. This name is further suggested by the readings ku bhi ra attested in K, Y, N, and S. Degé reads ku be ra. ### [notes.23](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.23) 23. This list of eight mātṛkās appears to be unique to this text. In absence of a Sanskrit witness it is difficult to identify this set of deities with certainty. ### [notes.24](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.24) 24. Tib. de bzhin. The Tibetan term is understood here to indicate the full range of fevers—from intense to four-day—listed previously in this text. ### [notes.25](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.25) 25. Tib. rin chen snying po. This plausibly translates the Skt. term ratnagarbha, which often refers to the sea, which was believed to contain innumerable jewels. Thus, this line could be interpreted to say, “You are powerful like the sea.” ### [notes.26](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.26) 26. This translation follows IOL Tib J 397, K, Y, N, and S in reading rigs sngags kyi rgyal po chen po. Degé reads rigs sngags kyi rgyal mo chen mo (“the great queen of vidyā-mantras”). ### [notes.27](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.27) 27. This translation follows IOL Tib J 397, N, and S in reading rigs sngags kyi rgyal po chen po. Degé reads rigs sngags kyi rgyal mo chen mo (“the great queen of vidyā-mantras”). IOL Tib J 397 omits chen po. ### [notes.28](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.28) 28. This translation follows C, J, K, Y, N, and S in reading rigs sngags kyi rgyal po chen po. Degé reads rigs sngags kyi rgyal mo chen mo (“the great queen of vidyā-mantras”). The corresponding folio from IOL Tib J 397 has been lost. ### [notes.29](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.29) 29. This translation follows IOL Tib J 397 in reading rigs sngags kyi rgyal po. Degé reads rigs sngags kyi rgyal mo (“the queen of vidyā-mantras”). ### [notes.30](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.30) 30. This translation follows IOL Tib J 397 in reading rigs sngags kyi rgyal po chen po. Degé reads rigs sngags kyi rgyal mo chen mo (“the great queen of vidyā-mantras”). ### [notes.31](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.31) 31. Meaning that he made the ground impenetrable. ### [notes.32](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.32) 32. As above, the Tibetan phrase ming ’di zhes bya ba indicates that the ritual officiant should insert the name of their client here. ### [notes.33](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.33) 33. Meaning only when the prescriptions above are not followed. ### [notes.34](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes.34) 34. There is a slight difference in phrasing between this passage and the parallel passage at the beginning of the sūtra. There, the Four Great Kings are said to arrive “at midnight” (nam phyed na). Here they are said to arrive at dusk (nam sros na). --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes](https://indike.org/pramana/in.bauddha.sanskrit.dharani.protection.deity.mahasitavanisutra*bo~en-84000.notes) · Pramāṇa