One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra
- Language
- English
- Translators
- Kaia Fischer, David Mellins
- Extent
- 124 passages, 4,457 words
- Text
- complete digital text
- Source
- 84000 · Published by 84000 (v 1.0.7 2024). 84000: Translating the Words of the Buddha,… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…
Contents
- intro 84000's introduction — 8 parts
- 1
- 2
- 3
- 4
- 5
- 6
- 7
- 8
- notes Notes — 108 parts
Text
84000's introduction
intro.1
One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra is a text notably combining two genres of Buddhist literature: the dhāraṇī and the stotra or praise text. As a praise text, it may be further categorized within the subgenre of praises of one hundred and eight names. The text opens with homage and praise to the buddhas of the ten directions and two brief praises to Mañjuśrī. Then Mañjuśrī himself articulates a Sanskrit dhāraṇī, which precipitates miracles and prompts the assembled gods to praise him by way of reciting a litany of his hundred and eight names. Upon its conclusion, Mañjuśrī expresses his pleasure, whereupon the Tathāgata expounds the dhāraṇī’s benefits, blesses the gods who spoke the hundred and eight names in praise, and lastly explains in considerable detail the practice of the praise’s recitation and the benefits thereof.
intro.2
One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra is a text that combines two genres of Buddhist literature: dhāraṇī and praise.¹ As a praise it further belongs to a subgenre of praises in the Kangyur that list one hundred and eight names, or epithets, belonging to specific deities.²
intro.3
The text opens with homage and praise to the buddhas of the ten directions, followed by two brief praises to Mañjuśrī—one to Youthful Mañjuśrī and one to Mañjughoṣa. Then Mañjuśrī himself articulates a Sanskrit dhāraṇī, attributed to Mañjughoṣa. In awe of the miracles that occur in the wake of the dhāraṇī’s enunciation, an assembly of gods recites one hundred and eight unique names in praise of Mañjuśrī that had been revealed to them by “the highest of the gods.” Upon its conclusion, Mañjuśrī expresses his pleasure, blesses the gods who spoke the praises, and provides assurance that in their devotion they need not fear him.
intro.4
The text then introduces the figure of the Tathāgata, who is depicted as laughing. He turns his face to the east and proceeds to speak the remainder of the text, first explaining the benefits of reciting, contemplating, or simply hearing the dhāraṇī. These benefits range from the dispelling of suffering, the success of all one’s endeavors, and the purification of all one’s sins to the attainment of the various bodhisattva grounds and eventually buddhahood. He then proceeds to explain the benefits of reciting the one hundred and eight names: they invoke the masters of vidyāmantra, who offer their protection, as do the lords of the gods, the yakṣas and rākṣasas, and, most significantly, the buddhas, bodhisattvas, and “bearers of vajra weapons.” He furthermore states that persons of exceptional wisdom can attain buddhahood through daily recitation of the names, and finally, in a short benedictory passage, the Tathāgata praises the dhāraṇī itself.
intro.5
The Tibetan translation lacks a colophon and hence offers no information regarding the transmission or translation of the text into Tibetan. However, Tibetan versions of the text were found at Dunhuang,³ indicating that the text had been translated and was in circulation by the late eighth or early ninth century.⁴
intro.6
While no Sanskrit manuscript appears to be extant, a Sanskrit text can be partially reconstructed from Chinese transliterations of the dhāraṇī and the praise portions of the text as preserved in the Chinese canon. Two separate texts—Taishō 1177A and Taishō 1186—contain Chinese transliterations of the Sanskrit dhāraṇī of the present text.⁵ Taishō 1177A also preserves Sanskrit transliterations of the introductory and concluding material and appends an additional nine-section dhāraṇī and three mantras.⁶ It also includes a detailed preface stating that it was translated into Chinese by Vajrabodhi (671–741 ce) in 740. Vajrabodhi’s Korean disciple Hyecho is credited with assisting in this earlier Chinese translation.⁷ Taishō 1186 was translated in 996 ce and presents only the dhāraṇī portion of One Hundred and Eight Names of Youthful Mañjuśrī Accompanied by His Dhāraṇī-Mantra, with minor variations from the version preserved in Taishō 1177A. In addition to these two texts, Taishō 1177B preserves the litany of names of the Sanskrit text in Chinese transliteration.⁸ The Tibetan versions, however, transliterate only the dhāraṇīs.
intro.7
This English translation is based on Toh 639 in the Degé Kangyur, in consultation with the variant readings recorded in the Comparative Edition (Tib. dpe bsdur ma) and the Phukdrak (phug brag) Kangyur recension. In several instances our translation was clarified through consultation with Rolf Giebel’s (2011) Sanskrit reconstructions of the transliterations found in the three Taishō texts referred to above. In addition, we have compared Toh 639 to its reiteration within the Dhāraṇī section of the Degé Kangyur (Toh 873). All major divergences have been recorded in the notes.
intro.8
In the body of the translation, the dhāraṇī is rendered in Sanskrit diacritics based on the Tibetan transliteration found in Toh 639. In the provisional translation of the dhāraṇī, however, we have at times assumed emended readings derived from our consultations with the Comparative Edition and Phukdrak version, as well as with Giebel’s Sanskrit reconstructions.
1
Homage to the perfectly and completely awakened buddhas of the ten directions, whose minds, utterly wondrous and pure, pervade the entire domain of knowable things.
Youthful Mañjuśrī, your heart is free of any stain or flaw, your body ornamented by an effulgent constellation of untainted virtues. Gods, humans, asuras, nāgas, and vidyādharas touch their topknots and the tips of their crowns to the lotus beneath your feet. Homage to you!
2
Mañjughoṣa, great bodhisattva who vanquishes the various states⁹ of misery, we pay homage to you.¹⁰
tadyathā | oṃ bho¹¹ mahā¹²maṇirucirakalāpa vicitramuktadāma-alaṃkṛtaśarīra paramasatvamocaka¹³ tathāgatamahā¹⁴dharma¹⁵koṣadhara pravaradharma labdha vijayasurata sambhogaupadeśaka¹⁶ kleśagara¹⁷praśamaka śūnyatā¹⁸svabhāva-anusvari mahābodhisatvavara varata¹⁹ varaṇadada²⁰ ²¹
oṃ mahāpāśa prasara asamasama anantasama²² samantabhadra²³ samantasandhara²⁴ samanta-ākara²⁵ samantaprasara sara sara he he²⁶ mañjurava²⁷ mahāvajra mahākhaḍga²⁸ ²⁹
cchinda cchinda bhinda bhinda viraja viraja karma-apagamaka³⁰ kuru kuru dhuru dhuru suru suru muru muru³¹ dha dha dha dha³² dhu dhu dhu dhu mahā mahā mahā mahā³³ mohaya mohaya bho bho bhīma bhīma³⁴ nāda nāda³⁵ sara sara mahābodhisatva³⁶ mocaya³⁷
mama nātham anusṛta³⁸ apāya duḥkhaṃ³⁹ sukham⁴⁰ mahākāruṇikā⁴¹ anātho ’haṃ duḥkhito ’haṃ sarajo ’ham⁴² uva⁴³druto⁴⁴ ’haṃ avi⁴⁵vikto ’haṃ kusi⁴⁶dho ’haṃ mārana⁴⁷dharmo ’haṃ tvana bhagavām⁴⁸ duḥkhitānāṃ sukhaṃdadā⁴⁹ anāthānāṃ sanātha⁵⁰kara sarajasāṃ⁵¹ virajaskara⁵²
upadruhā⁵³nāṃ svara-upa⁵⁴dravapra⁵⁵śamaka avivikatānāṃ⁵⁶ kuśala⁵⁷sambhara paripūrayitā kusidhānām⁵⁸ mahāviryadhatā⁵⁹ māraṇa⁶⁰dharmiṇa mama tipadādātā⁶¹ mama vibhagavān⁶² nātho bhava śaraṇam parāyaṇaṃ⁶³ tratā⁶⁴ ⁶⁵
sarvaduḥkhāni me praśamaya⁶⁶ sarvakleśarajīṃsi⁶⁷ mi⁶⁸ avanaya⁶⁹ sarvasaṃsāraupadravaduḥkhāni me nāśaya⁷⁰ sarva⁷¹kuśaladharmaparipūram me⁷² kuru sarvakarma-āvaraṇakleśa⁷³paravata⁷⁴ me vikira⁷⁵ mahābodhi⁷⁶satvasibidhi⁷⁷ vīryapāramitāyogam me sanniyojaya⁷⁸ ⁷⁹
a⁸⁰raṇadharma virāgaviraja sañjaha prajaha dhariṇi⁸¹sama khasama jalanidhisama merusama⁸² mahābodhisatva parada⁸³ svāhā⁸⁴
No sooner did Mañjughoṣa speak
This vidyāmantra, which accomplishes all aims,
3
Than the birth and aging of sentient beings
Were extinguished.
All states of misery were pacified,
And Māra’s armies shuddered.
All the gods were delighted,
And the vināyakas were terrified.
The very instant this dhāraṇī,
Which pacifies sins, was spoken,
Countless hundreds of millions of beings
Were freed from the prison of saṃsāra.
When Youthful Mañjuśrī,
Praising Mañjughoṣa,
Spoke the vidyāmantra,
It shook the ground,
And what moves and does not move upon it,
Together with crag, forest, and grove,⁸⁵
As the radiance of the buddhas’ light rays
Covered the face of the earth.
All the vighnas and vināyakas,
And the rākṣasas, frightful in form,
Cried out in harmony:
“We bow to the one who possesses the ten strengths!”
The gods who bear a peaceful demeanor,
All their minds delighted,
Came before the bearer
Of the great vajra sword and said,
“Homage to the granter of the highest, highest vajra,
To Mañjughoṣa the mighty,
The victorious one endowed with the thousand strengths,
Destroyer of the dominion of the vighnas,
“Mantra wielder who wields the great mantra,
Polyform lord of humankind,
Fearsome, beautiful form of power,
Annihilator, fiercer than fierce.
“Glory more radiant than radiant,
Exemplar of unequaled glory,
Vajra holder purifying hearts,
He who removes the cataracts of ignorance,
“He of the finest, charming appearance,
Overjoyed charmer, lord of all beings,
Long-armed powerful bowman,
Dispeller of the enemy afflictions,
“Wearing the manifold garments of beauty,
Wreathed in many-colored flowers,
Lovely eyed with an elegant head,
Joy cloaked in elegance,
“Gentle voice (mañjughoṣa) full of laughter,
4
With eyes whose color is distinct,⁸⁶
Voice resounding ha ha,
Delighted to teach the abstruse,⁸⁷
“Resplendent gold complexion,⁸⁸
He whose domain is the oceanic essence,
Terrifying in his knowledge of conduct and his discipline,⁸⁹
Terrifier of those who are hostile to the core,
“Blue-clad protector of the realm,
Lord of gods, bringer of joy,
God of desire who demonstrates dispelling desire,
King⁹⁰ and sustainer of worlds,
“Famed as steady among the steady,
Blossoming in all directions because of his good qualities,
Venerated with reverence,
Always worshiped and honored,
“Great in power, great in strength,
Long-armed commander of tremendous armies,
Mesmerizing holy vajra,
Protective compunction wise in restraint,⁹¹
“Supreme essence of the great maṇḍala,
Teacher of the great maṇḍala,
Renowned in the great maṇḍala,⁹²
Acting within the great maṇḍala,⁹³
“Moon-like master of the maṇḍala,⁹⁴
With a retinue at his feet showing honor,
Great lord of ha ha and svāhā,⁹⁵
Receiving offerings equal to the earth,⁹⁶
“Terrifier who terrifies with hūṃ,
Who illuminates with terrifying light,
The one revered by the gods and asuras,
Who worship and pay homage⁹⁷ to him,
“He whose servants bellow with laughter,⁹⁸
Dispeller of both fierce winds and inertia,
Gloriously famed throughout the triple world,
Attended to by yakṣas and rākṣasas,
“Fierce and brilliant source of bliss,⁹⁹
Sovereign possessing the crown jewel,
The one revealing a charming smile,
With conduct steady as the earth,
“Splendid jewel maṇḍala,
Brilliantly shining sun,
He who is like the light of the sun and a curved rainbow,
Dwelling in pure water,¹⁰⁰ his smile broad,
“Whose sight brings repeated joy,¹⁰¹
Bestower of wealth, bestower of mantra,
Bestower of lordship, bestower of sovereignty,
5
Bestower of beauty, bestower of power,
“Glorious creator of fortune, vighna-crushing mountain,
Dispeller of delusion,
The one who takes his seat in the assembly,
The one at whose feet a hoard of offerings accrues,
“Bearer of armlets, earrings, and bracelets,
Adorned with jewel ornaments,
A lamp for beings moving and still,
Dispeller of the cataracts of ignorance,¹⁰²
“Teacher, revealer, protector,
Lord, sovereign, greatest of warriors,
Dispeller of fears,
Bestower of the fearless state,
“White, blue, and luminous,
Blue-throated teacher,¹⁰³
Disciplining with suitable discipline,
Demonstrating the appropriate guise,
“Striking with the sword of wisdom,
Firmly upholding the truth of emptiness,
Supreme love and consummate knowledge,
Definite fame and renown,
“Praised by wielders of vidyāmantra,
Powerful wielder of vidyāmantra,
Triumphant cakravartin,
Fearlessly intelligent and wise,
“Tathāgata, upholder of the Dharma,
Melodious, peaceful tamer,
Revealer of the way to peace,
Esteemed by the gods and asuras,
“Bestowing fearlessness on all sentient beings,
Teacher of all sentient beings,
Steadfast one, highest of all sentient beings,
Master of the minds of sentient beings,
“Nārāyaṇa, fierce in strength,
Like firelight,
He whose youthful body is supreme, bestower of the supreme,
Displaying sport and dance,
“Performer of mudrā and mantra,
Not grasping at ‘mine,’ dispassionate,¹⁰⁴ steady,
Orator incomparable like the sky,
Eviscerator of Māra’s armies,
“The greatest of persons, boundless in exertion
Thus indomitable and victorious,
Steadfast one, buddha, tathāgata,
Free of sorrow and without abode,
“Unvanquishable, eloquent, and finely styled,
Foe-destroying hero,
6
Yogi who overcomes those of great physical prowess,
All-pervasive suppressor of desire,
“Lord, foremost of the Victor’s heirs,
Subduer of the Lord of Death, protector of beings,
Incinerator of karma and afflictive emotions,
Teacher dispelling the afflictive emotions—
“Excellent one,
Your hundred and eight supreme names,
Illuminating and conducive to faith,
Were revealed by the highest of the gods.
“And have now been praised
By the wild and fierce great vighnas, vināyakas,
Yakṣas, asuras, rākṣasas,
And ojohāras.”¹⁰⁵
Mañjuśrī, with a gesture of his sublime vajra,
Looked about and was pleased,
And holding all those beings in his regard,
He spoke thus:
“May you all be free of obstacles forever,
And may you attain the highest welfare and liberation.
May you find no danger, but goodness and fortune instead—
Do not be afraid of me.”
Then the Tathāgata¹⁰⁶ boomed with thunderous laughter,
Turned his dazzling visage
Toward the east,
And spoke, saying,
“Kye-ma! A vast store of sentient beings’ merit
Has arisen
To dispel their gloom,
The object of the sublime mantra.
“Kye-ma! This boon-bestowing dhāraṇī
Has been revealed by Mañju’s recitation
To purify sentient beings
Who have created great merit.
“Some, entering into equipoise,
Recite this dhāraṇī and succeed
In dispelling all suffering—
For others, to hear or contemplate it is sufficient.
“It will accomplish all their aims
And free them from all suffering.
With it they are sure to succeed
In the purification of all their evil.
“Before long they will attain
The great ground of the tathāgatas.
Those great sentient beings who wish to inhabit
The great and holy bodhisattva grounds—
7
Joyful, Stainless,
Luminous, Radiant,
Invincible, Immediacy,
Far Reaching, Immovable,
Eminence, and Cloud of Dharma¹⁰⁷—
Will, at the end of their lives, arrive there unimpeded.
“They will attain the unexcelled awakening
That purifies all sin,
That is pleasing to all sentient beings,
And that pacifies all elaboration.
“Those who rise in the morning
And, with a serene mind,
Join their palms together
To Mañjughoṣa before them and recite
“These one hundred and eight alluring, auspicious,
And supremely virtuous names
That invoke all the wielders of vidyāmantra
And that pacify all evil—
“They will be protected, always,
By all the wielders of vidyāmantra
And by the lords of the gods
And the many yakṣas and rākṣasas.
“They will be protected, in all certainty,
By all the tathāgatas’ heirs,
The tathāgatas themselves,
And the bearers, too, of vajra weapons.
“They will dwell in the body of a buddha,
And they will appear in equipoise.
The yakṣas and the lords of the gods,
The vighnas and the great vināyakas—
In delight and with holy intentions—
Will prostrate to them from afar.
Therefore, owing to their delight, the vighnas
Will find themselves no longer able to do harm.
“A single recitation will bring about the attainment
Of merit equal to that of a great brahmā.
When a person of great wisdom
Has recited daily the sublime names,
“They will attain stainlessness and purity,
Clarity and a pleasing voice,
And a station that is delightful
And alluring to every sentient being.
“This dhāraṇī, proclaimed by the victors, is unparalleled.
It gives rise to the powers, leads one to the supreme path,
8
And is praised by the luminous pledge-deities.¹⁰⁸
It is enchanting and desired by the hosts of gods and asuras.”
Notes
notes.1
1. This text, Toh 879, and all those contained in this same volume (gzungs, e), are listed as being located in volume 100 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 101. 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 between various databases for cataloging the Toh 879 version of this text within vol. 100 or 101 of the Degé Kangyur. See Toh 879, , for details.
notes.2
2. In the Tantra section, for example, these include Toh 532, Toh 634–641, and Toh 728 ( The Hundred and Eight Names of the Goddess Tārā ).
notes.3
3. Pelliot tibétain 7.8, Pelliot tibétain 754.5, and IOL Tib J 426.4, as cited in Herrmann-Pfandt 2008, p. 252.
notes.4
4. Dalton 2016, p. 201.
notes.5
5. Dasheng 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).
notes.6
6. See Giebel 2011, pp. 309–13.
notes.7
7. The 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.
notes.8
8. Qian bo wenshu yibai ba ming zan 千鉢文殊一百八名讚.
notes.9
9. The Tibetan ’gro ba (Sanskrit gati) can alternatively be translated as “destinies” or “states of existence” and literally means “going.”
notes.10
10. Taishō 1186 here presents a transliteration of the Sanskrit salutation. The Tibetan translates namo mañjughoṣāya mahābodhisattvāya mahākaruṇikāya vividhāpāyagatiduḥkhavidāraṇāya.
notes.11
11. Taishō 1186 reads bho bho.
notes.12
12. Taishō 1177A omits mahā.
notes.13
13. F reads paramasatāvarmocaka, and C, J, K, and Y read parasatvamocaka.
notes.14
14. Taishō 1177A omits mahā.
notes.15
15. Taishō 1186 omits mahādharma.
notes.16
16. N reads sambhogapadeśaka, F reads suratasamghovopadarśa, and Taishō 1177A reads sambhogaupadaśaka, which Giebel amends to upadarśaka, presumably on the basis of Taishō 1186 sambhogaupadarśaka.
notes.17
17. Taishō 1177A reads kleśāṅgara, and Taishō 1186 reads kleśabāra.
notes.18
18. Taishō 1186 reads śūnyatādharma-.
notes.19
19. H reads varaṇa.
notes.20
20. Our 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”).
notes.21
21. F reads bhodhisatva varada varanadada, Taishō 1177A reads bodhisattvavaraḥ varaṃdadaḥ, and Taishō 1186 reads bodhisattva varada varanandada.
notes.22
22. Taishō 1177 reads asamasama ’nantasamaḥ, and Taishō 1186 reads samasamānantā (Giebel emends to -ta).
notes.23
23. Taishō 1177A reads -draḥ.
notes.24
24. Taishō 1186 and F omit. The provisional translation in partially reflects Taishō 1177A samantasundara hi.
notes.25
25. Taishō 1186 omits.
notes.26
26. Taishō 1186 reads ho ho.
notes.27
27. Taishō 1177A and Taishō 1186 read mañjuvara. The provisional translation in reads accordingly.
notes.28
28. F reads mahāvajrurava mahāvajrakhadga, Taishō 1177A reads vajrakhaḍga, and Taishō 1186 reads mahāvajrakhaḍga.
notes.29
29. Our 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.”
notes.30
30. Taishō 1186 reads kukarmopaśama.
notes.31
31. Taishō 1177A and Taishō 1186 omit.
notes.32
32. Taishō 1186 reads duḥ duḥ duḥ duḥ.
notes.33
33. F, Taishō 1177A, and Taishō 1186 have only mahā mahā.
notes.34
34. F reads bhima bhima.
notes.35
35. Taishō 1186 reads nanda nanda.
notes.36
36. Taishō 1177A reads mahāsattva.
notes.37
37. Our 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!”
notes.38
38. Taishō 1177A reads anusṛja.
notes.39
39. Taishō 1186 reads -gatiduḥkham.
notes.40
40. Taishō 1177A and Taishō 1186 read sukhaṃ dada. The provisional translation in reflects this reading.
notes.41
41. Taishō 1177A and Taishō 1186 read -ka. The provisional translation in reflects this reading.
notes.42
42. Taishō 1177A reads anātho ’ham duḥkhito ’haṃ sarujos, and Taishō 1186 reads duḥkhito ’haṃm anātho ’haṃ sarajo ’haṃ.
notes.43
43. Taishō 1177A reads upa-, thus upadrutoham (“I am beset with calamities”). The provisional translation in reflects Taishō 1177A.
notes.44
44. Taishō 1186 omits uvadruto.
notes.45
45. Taishō 1186 reads vi-.
notes.46
46. Taishō 1186 reads kusī-.
notes.47
47. Taishō 1177 reads saraṇa, and Taishō 1186 reads maraṇa. The provisional translation in reflects the latter.
notes.48
48. Taishō 1177A reads tvam bhagavan, and Taishō 1186 reads tvam bhagavān. The provisional translation in reflects the reading in Taishō 1186 (“you, O lord”), in accord with the subsequent shift in agency.
notes.49
49. Taishō 1186 reads sukhada.
notes.50
50. Taishō 1186 reads sāmartha-.
notes.51
51. Taishō 1177A reads sarujānām.
notes.52
52. Our 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.”
notes.53
53. The provisional translation in reads with H, Taishō 1177A, and Taishō 1186 upadrutānām.
notes.54
54. D reads svara-upa-, but better is H and N svaropa-. Taishō 1177A and Taishō 1186 read sarvopa-.
notes.55
55. Taishō 1177A omits -pra.
notes.56
56. More plausible is aviviktānām, which is reflected in the provisional translation in .
notes.57
57. Taishō 1177A reads kuśaladharma-, and Taishō 1186 reads sarvakuśaladharma-.
notes.58
58. Taishō 1177A and Taishō 1186 read kusīddhānām.
notes.59
59. Taishō 1177A reads vīryadātā, and Taishō 1186 reads mahāvīryadātā. The provisional translation in follows the latter.
notes.60
60. Taishō 1177A reads saraṇabhi, and Taishō 1186 reads maraṇa.
notes.61
61. F reads dharminam amritapadhadata, Taishō 1177A reads dharmiṇa mamāpi, and Taishō 1186 reads -dharmāṇām amṛtapādadātā mamāpi. The provisional translation in reflects the reading in Taishō 1186.
notes.62
62. Y reads mama vibhavān, and Taishō 1177A and Taishō 1186 read bhagavan. We emend this to mama bhagavan in our provisional translation in .
notes.63
63. Taishō 1177A read śaraṇam parāyaṇas, and Taishō 1186 reads śaraṇa parāyaṇas. The provisional translation in follows the latter.
notes.64
64. A better reading is Taishō 1177A and Taishō 1186 trātā.
notes.65
65. Our 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.”
notes.66
66. Taishō 1186 reads -nāśaya.
notes.67
67. F reads sarvadukhāni kleśarajasi-, and Taishō 1177A and Taishō 1186 read sarvakleśarajāsi-. The provisional translation in follows the latter, with Giebel’s emendation to -rajā[ṃ]si-.
notes.68
68. F, Taishō 1177A, and Taishō 1186 me is a better reading, reflecting the genitive. The provisional translation in reflects this reading.
notes.69
69. F apanaya is a better reading.
notes.70
70. Taishō 1177A reads sarvasaṃsāraupadrava sarvaduḥkhāni me nāśaya, and Taishō 1186 omits this section.
notes.71
71. Taishō 1177A omits sarva.
notes.72
72. Taishō 1177A reads pūrṇa me, with Giebel’s bracketed emendation as pūrṇa[ṃ] me.
notes.73
73. Taishō 1177A omits kleśa.
notes.74
74. We are reading this as parvata. Taishō 1177A and Taishō 1186 read parvatani.
notes.75
75. Taishō 1177A reads kuśaladharmaparipūrṇa me kuru sarvakarmāvaraṇaparvatāni me vikira, and Taishō 1186 reads sarvakarmāvaraṇaparvatāni me vikīraṇa sarvakuśaladharmasaṃbhāraparipūrī kuru.
notes.76
76. While 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.
notes.77
77. F and Taishō 1177A read sevita. The provisional translation in reflects the emended reading siddhi.
notes.78
78. Taishō 1177A reads yojaya.
notes.79
79. Our 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.”
notes.80
80. H and N read āva-.
notes.81
81. K and Y read dharani, and Taishō 1177A and Taishō 1186 read dharaṇīsama.
notes.82
82. Taishō 1186 reads -sa.
notes.83
83. Taishō 1177A reads varada, and Taishō 1186 reads varada varada. The provisional translation in reflects the reading in Taishō 1177A.
notes.84
84. Our 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.”
notes.85
85. Tib. brag dang nags dang tshal du bcas.
notes.86
86. Tib. dkar nag ’byes pa’i spyan mnga’ ba, literally “possessing eyes in which black and white are well distinguished.”
notes.87
87. Here the translation follows H and N rab tu dka’ ba ston par dga’. D has rab tu dang bas bstan pa dga’.
notes.88
88. Following D rgya chen gser gyi mdog dang ldan. H and N read rgyan chen gser gyi mdog dang ldan.
notes.89
89. Tib. tshul mkhyen tshul ldan ’jigs pa ste.
notes.90
90. D reads rgyal po’i, but this translation follows the reading rgyal po in H and N.
notes.91
91. Tib. mdzem shes rab bsrung ngo tsha shes.
notes.92
92. Or perhaps “renowned as the great maṇḍala.” Tib. dkyil ’khor chen por grags pa ste.
notes.93
93. Here 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.”
notes.94
94. Tib. dkyil ’khor slob dpon dkyil ’khor can. Here “moon-like” renders dkyil ’khor can.
notes.95
95. Alternatively, “great lord of ha ha svāhā.”
notes.96
96. Tib. mchod pa chen po sa dang mnyam.
notes.97
97. The 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.”
notes.98
98. Tib. zhabs ’bring gad rgyangs chen po can.
notes.99
99. Tib. drag po dkar mdzad bde ’byung ba. The Tibetan bde ’byung generally renders the Sanskrit śambhu, which is a name of Śiva.
notes.100
100. D reads tha ler zhugs, and H and N read tha ler bzhugs. The translation, which is tentative, reflects the latter reading.
notes.101
101. Tib. mthong na dga’ zhing dga’ bar mdzad.
notes.102
102. We have added “of ignorance” here in English on the basis of its appearance in the line at : mi shes pa yi rab rib sel.
notes.103
103. Tib. 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, ), Nīlakaṇṭha is one of the vidyārājas of the lotus family dwelling in the Pure Abode (Śuddhāvāsa) heaven with the Buddha Śākyamuni.
notes.104
104. Tib. rdul med, literally “dustless,” and alternatively “pure.”
notes.105
105. Giebel 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”).
notes.106
106. Presumably the Buddha Śākyamuni.
notes.107
107. The English names of the bodhisattva grounds appear here as given in Buswell and Lopez 2014, pp. 2642–43.
notes.108
108. Tib. ’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).